The purpose of this article is to describe and analyse what constitutes the ‘conservation’ category of the territory of the Originario Kichwa People of Sarayaku, located in the Ecuadorian Amazon, on the basis of its proposal called Selva Viviente or Kawsak Sacha (in Kichwa) and daily practices such as fishing. Although this proposal has been worked out more than ten years ago, since 2012 Sarayaku became visible as part of the effort to give effect to the rights of nature and indigenous peoples provided for in the Ecuadorian Constitution of 2008. In July 2018, at the time of the event to launch the proposal in Quito, Sarayaku declared its territory as an area of protection free from extractive exploitation, oil, mining, wood and conservation mechanisms associated with the market (such as REDD +). Sarayaku stressed that this is a claim for the legal and political recognition of the existence of other beings – sphires, trees, cascades, Pachamama and Allpamama, etc. – as living and conscious, like humans, in part of a new category of conservation of indigenous territories, since the 2008 constitution and the title of its territory (achieved in 1992) do not guarantee the preservation of their practices of life, rights and autonomy in defining what is, how to care for and interact in/with their territory. This proposal is part of a long history, led by Sarayaku, of anti-extractive action and resistance, especially oil, and a new framework in the development of political concepts and proposals (cosm) that the people have historically presented to the state and international organisations (United Nations, civil society coalitions, etc.) as a step beyond resistance “against”. If this is indeed a translation into the world of non-indigenous concepts and practices of life in Sarayaku, it is also true that it is more than just tactics or strategies for confronting exploitation and aniquillation that originates from the non-indigenous worlds. It is ultimately a way of life, a way of doing the world, to resist co-existence.