we may better our quality of life, national production and therefore contribute to the realization of Good Living…a dignified life for all…one in which new levels of information will allow conscientious citizens to decide and collectively work towards Good Living … (Acta 075, 38–40).
Living in post-2008 Ecuador, social capital made life in indigenous communities the flagship asset from which a project determined on shaping the future could be achieved by rediscovering idealised notions of the past (Sánchez Parga 2011, 32). The Andean chapter of market-based civic virtue had struck
reason and rationale was also needed to explain and justify the overthrow of ancient traditions, divine rights, and royal prerogatives, on the one hand, and, on the other hand, to motivatea large proportion of the population to support the revolution. This ideological need was filled by an appeal to
to the western lands in search of fertile farms and a new life. Facilitating this flow of new migrants, speculators acquired vast tracts of land by means both legal and dubious and raced to plant new settlers on the land.
Facing the pressure of expansion, Native tribes allied themselves with the
personam for or against a legislative proposal, to participate in the religious life of the polis, and to serve on juries. By contrast, Spartan citizenship concentrated more heavily on the duties, particularly military obligations, that citizens were required to fulfil. 9
The ancient conception of