Acceso usuarios
Alberto Acosta Espinosa
El texto parte de una crítica a cómo los países colonizadores han usado los fantasmas del “desarrollo” y del “progreso” para dominar a los que consideraban países “atrasados”. En el debate del post-desarrollismo se recoge el Buen Vivir como una alternativa al desarrollo, no como una alternativa de desarrollo. El Buen vivir como practicas vivenciales de resistencia al colonialismo, y como una categoría central de los pueblos indígenas, pero no como una visión única. Su importancia toma cuerpo en varias Constituciones por que los límites bio-físicos de la naturaleza están siendo superados. Por esto es necesaria una nueva economía que respete los “derechos de la naturaleza”. Se relatan los diversos componentes que esta nueva economía puede tener para una transición paciente hacia el Buen Vivir.
The article begins with a critique of the historical construction of concepts such as “progress” and “development” that have been used for centuries to justify colonialist and capitalist proposals and promises of welfare. For a large part of mankind, these promises have not been fulfi lled. Therefore, a growing debate on “alternative development” and “civilizational change” has emerged. Within this debate, the indigenous peoples of the Andes and the Amazon have put forward another proposal: the “good living” or Sumak Kawsay, that has been included in the Constitutions of Ecuador and Bolivia. Good Living is about values, experiences and practices from indigenous community, and it focuses on harmony among individuals living in the community, among peoples, and among them and nature. For example, in the Constitution of Ecuador Nature is a subject of rights. In the same vein, the Constitution intends a transition towards caring and sustainable economy, which includes the decrease of extractive economy and focuses on local and participatory policies. “Good living” needs to be understood more as an experience than as a mere concept. Consequently it makes possible to build a world in which all worlds can’ t, where all human beings can live with dignity.
