{"id":863,"date":"2019-05-03T19:24:22","date_gmt":"2019-05-03T22:24:22","guid":{"rendered":"https:\/\/territorioindigenaygobernanza.com\/web\/?p=863"},"modified":"2021-12-13T14:55:47","modified_gmt":"2021-12-13T17:55:47","slug":"el-buen-vivir","status":"publish","type":"post","link":"https:\/\/www.territorioindigenaygobernanza.com\/web\/el-buen-vivir\/","title":{"rendered":"El Buen Vivir"},"content":{"rendered":"

[et_pb_section bb_built=\u00bb1″ inner_width=\u00bbauto\u00bb inner_max_width=\u00bbnone\u00bb][et_pb_row][et_pb_column type=\u00bb4_4″][et_pb_text _builder_version=\u00bb3.22.5″ text_text_shadow_horizontal_length=\u00bbtext_text_shadow_style,%91object Object%93″ text_text_shadow_vertical_length=\u00bbtext_text_shadow_style,%91object Object%93″ text_text_shadow_blur_strength=\u00bbtext_text_shadow_style,%91object Object%93″ link_text_shadow_horizontal_length=\u00bblink_text_shadow_style,%91object Object%93″ link_text_shadow_vertical_length=\u00bblink_text_shadow_style,%91object Object%93″ link_text_shadow_blur_strength=\u00bblink_text_shadow_style,%91object Object%93″ ul_text_shadow_horizontal_length=\u00bbul_text_shadow_style,%91object Object%93″ ul_text_shadow_vertical_length=\u00bbul_text_shadow_style,%91object Object%93″ ul_text_shadow_blur_strength=\u00bbul_text_shadow_style,%91object Object%93″ ol_text_shadow_horizontal_length=\u00bbol_text_shadow_style,%91object Object%93″ ol_text_shadow_vertical_length=\u00bbol_text_shadow_style,%91object Object%93″ ol_text_shadow_blur_strength=\u00bbol_text_shadow_style,%91object Object%93″ quote_text_shadow_horizontal_length=\u00bbquote_text_shadow_style,%91object Object%93″ quote_text_shadow_vertical_length=\u00bbquote_text_shadow_style,%91object Object%93″ quote_text_shadow_blur_strength=\u00bbquote_text_shadow_style,%91object Object%93″ header_text_shadow_horizontal_length=\u00bbheader_text_shadow_style,%91object Object%93″ header_text_shadow_vertical_length=\u00bbheader_text_shadow_style,%91object Object%93″ header_text_shadow_blur_strength=\u00bbheader_text_shadow_style,%91object Object%93″ header_2_text_shadow_horizontal_length=\u00bbheader_2_text_shadow_style,%91object Object%93″ header_2_text_shadow_vertical_length=\u00bbheader_2_text_shadow_style,%91object Object%93″ header_2_text_shadow_blur_strength=\u00bbheader_2_text_shadow_style,%91object Object%93″ header_3_text_shadow_horizontal_length=\u00bbheader_3_text_shadow_style,%91object Object%93″ header_3_text_shadow_vertical_length=\u00bbheader_3_text_shadow_style,%91object Object%93″ header_3_text_shadow_blur_strength=\u00bbheader_3_text_shadow_style,%91object Object%93″ header_4_text_shadow_horizontal_length=\u00bbheader_4_text_shadow_style,%91object Object%93″ header_4_text_shadow_vertical_length=\u00bbheader_4_text_shadow_style,%91object Object%93″ header_4_text_shadow_blur_strength=\u00bbheader_4_text_shadow_style,%91object Object%93″ header_5_text_shadow_horizontal_length=\u00bbheader_5_text_shadow_style,%91object Object%93″ header_5_text_shadow_vertical_length=\u00bbheader_5_text_shadow_style,%91object Object%93″ header_5_text_shadow_blur_strength=\u00bbheader_5_text_shadow_style,%91object Object%93″ header_6_text_shadow_horizontal_length=\u00bbheader_6_text_shadow_style,%91object Object%93″ header_6_text_shadow_vertical_length=\u00bbheader_6_text_shadow_style,%91object Object%93″ header_6_text_shadow_blur_strength=\u00bbheader_6_text_shadow_style,%91object Object%93″ z_index_tablet=\u00bb500″]<\/p>\n

El \u201cdesarrollo\u201d, en su concepci\u00f3n occidental y moderna, es un t\u00e9rmino que no forma parte de la cosmovisi\u00f3n de los pueblos ind\u00edgenas. Y ser\u00eda dif\u00edcil afirmar que las promesas del desarrollo se han traducido en beneficios para los Pueblos Ind\u00edgenas. El caricaturista Drem Gingburg lo ilustra en su libro \u201cAll\u00e1 vamos, otra vez\u201d que puedes ver haciendo click Aqu\u00ed<\/strong><\/em><\/a>.<\/p>\n

Andr\u00e9s Nuningo, Huambisa de la Amazon\u00eda Peruana, lo relata de esta manera:<\/p>\n

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\n\u201cEn mi tierra yo me levantaba tranquilo por la ma\u00f1ana… mi casa estaba aislada, rodeada de mis chacras y del monte. Con toda paz me quedaba mirando la naturaleza inmensa del r\u00edo Santiago, mientras mi se\u00f1ora preparaba el fuego. Me refrescaba en el r\u00edo y sal\u00eda con la canoa para traer algunos cunchis o mojarras\u2026 Sin preocuparme de la hora, regresaba. Mi se\u00f1ora me recib\u00eda contenta; preparaba los pescados y me daba mi cu\u00f1ushca (bebida de yuca), mientras me calentaba junto al fuego\u2026
…Ahora, con el desarrollo, la cosa cambia. Hay horas por la ma\u00f1ana para el trabajo. Trabajamos los cultivos de arroz hasta tarde y volvemos a la casa sin nada. La se\u00f1ora, tremenda cara larga; con las justas me pone un plato de yuca con sal.\u201d<\/p>\n

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\nFoto: Amazonia, Brasil. Gentileza de Christophe Chat-verre.<\/p>\n

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Recorte de: Nuningo, A. \u201c\u00bfEs esta la buena vida del desarrollo?\u201d Para leer el texto completo haciendo click Aqu\u00ed<\/strong><\/em>.<\/a><\/p>\n

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\nEn los \u00faltimos a\u00f1os, ha surgido como alternativa una corriente de pensamiento que se conoce como \u201cel Buen Vivir\u201d, y que reivindica principios \u00e9ticos y saberes tradicionales ind\u00edgenas. La propuesta se inici\u00f3 en los pueblos kichwas del Pastaza a finales de la d\u00e9cada del 90, como una propuesta para organizar su plan de vida y el manejo de su territorio, desde su propia cosmovisi\u00f3n . No obstante, es un principio que integra la cosmovisi\u00f3n de varias culturas. Por lo tanto, el Buen Vivir puede ser entendido como una plataforma de pensamiento intercultural en construcci\u00f3n, que mira hacia el futuro para construir alternativas al Desarrollo.<\/p>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row][et_pb_column type=\u00bb4_4″][et_pb_cta _builder_version=\u00bb3.22.5″ text_shadow_horizontal_length=\u00bbtext_shadow_style,%91object Object%93″ text_shadow_vertical_length=\u00bbtext_shadow_style,%91object Object%93″ text_shadow_blur_strength=\u00bbtext_shadow_style,%91object Object%93″ header_text_shadow_horizontal_length=\u00bbheader_text_shadow_style,%91object Object%93″ header_text_shadow_vertical_length=\u00bbheader_text_shadow_style,%91object Object%93″ header_text_shadow_blur_strength=\u00bbheader_text_shadow_style,%91object Object%93″ body_text_shadow_horizontal_length=\u00bbbody_text_shadow_style,%91object Object%93″ body_text_shadow_vertical_length=\u00bbbody_text_shadow_style,%91object Object%93″ body_text_shadow_blur_strength=\u00bbbody_text_shadow_style,%91object Object%93″ button_text_shadow_horizontal_length=\u00bbbutton_text_shadow_style,%91object Object%93″ button_text_shadow_vertical_length=\u00bbbutton_text_shadow_style,%91object Object%93″ button_text_shadow_blur_strength=\u00bbbutton_text_shadow_style,%91object Object%93″ z_index_tablet=\u00bb500″]<\/p>\n

En la Cultura Aymara<\/strong><\/h4>\n

El Suma Qama\u00f1a (vivir y convivir bien) es el ideal buscado por el hombre y la mujer andina, traducido como la plenitud de la vida, el bienestar social, econ\u00f3mico y pol\u00edtico que los pueblos anhelan. El desarrollo pleno de los pueblos.<\/p>\n

Mar\u00eda Eugenia Choque Quispe (2006). Centro de Estudios Multidisciplinarios Aymara, Bolivia.<\/em><\/p>\n

El Qamir Qama\u00f1a Qapha (dulzura de ser siendo) se refiere a la riqueza de la vida, tanto en aspectos materiales como espirituales. La dignificad y bienestar de uno mismo, y el buen coraz\u00f3n. La reivindicaci\u00f3n de un modelo de vida frente a la imposici\u00f3n colonial de estilos de desarrollo occidentales.<\/p>\n

Pablo Mamani Ram\u00edrez (2010).<\/em><\/p>\n

El Vivir Bien es recuperar la vivencia de nuestros pueblos, recuperar la Cultura de la Vida y recuperar nuestra vida en completa armon\u00eda y respeto mutuo con la madre naturaleza, con la Pachamama, donde todo es vida, donde todos somos uywas, criados de la naturaleza y del cosmos. Todos somos parte de la naturaleza y no hay nada separado, y son nuestros hermanos desde las plantas a los cerros.<\/p>\n

David Choquehuanca (2010).<\/em><\/p>\n

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En la Cultura Kichwa Amaz\u00f3nica<\/strong><\/p>\n

El principio Sumac Causai (vida en armon\u00eda) orienta la interrelaci\u00f3n al interior de la sociedad quichua y de \u00e9sta con la naturaleza. Significa vivir en armon\u00eda en las relaciones sociales, es decir entre todos los miembros del ayllu y con otros ayllus de la comunidad, y entre los ayllus y el pueblo runa de Pastaza. Vivir en armon\u00eda con la naturaleza, con los dioses, y los esp\u00edritus protectores de las vidas existentes en la tierra, los bosques, los r\u00edos y lagunas.<\/p>\n

Pueblo Kichwa de Pastaza (2007).<\/p>\n

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En la cultura Guaran\u00ed<\/strong><\/p>\n

El \u00d1ande Reko (modo de ser), expresa una serie de virtudes como la libertad, felicidad, el festejo en la comunidad, la reciprocidad y el convite. Todas articuladas a la b\u00fasqueda de la tierra sin mal.<\/p>\n

Bartolomeu Meli\u00e1 (2002).<\/p>\n

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En la Cultura Ashuar de Ecuador<\/strong><\/p>\n

El Shiir Waras (buen vivir) se entiende como una paz dom\u00e9stica y una vida armoniosa, incluyendo un estado de equilibrio con la Naturaleza.<\/p>\n

Descola (1996).<\/p>\n

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En la Cultura Kuna de Panam\u00e1<\/strong><\/p>\n

El Balu Wala (buen vivir) es el eje filos\u00f3fico del pensamiento y actuaci\u00f3n individual y colectiva de los pueblos ind\u00edgenas, implica una relaci\u00f3n indisoluble e interdependiente entre el universo, la naturaleza y la humanidad, donde se configura una base \u00e9tica y moral favorable al medio ambiente, el desarrollo y de la sociedad donde se manifiestan y se hacen necesarios la armon\u00eda, el respeto y el equilibrio.<\/p>\n

Donald Rojas (2009) Presidente del Consejo Ind\u00edgena de Centroam\u00e9rica.<\/p>\n

\u201cBalu Wala\u201d significa \u00e1rbol de sal, y se refiere a la preparaci\u00f3n de una nueva relaci\u00f3n entre la Madre Tierra y el ser humano. Y establece relaciones pol\u00edticas, econ\u00f3micas, sociales, con respeto y equidad. Fortalece sistemas de organizaci\u00f3n dirigidos a la producci\u00f3n comunitaria en el marco del modelo de econom\u00eda ind\u00edgena para mejorar la calidad de vida hacia un buen vivir.
As\u00ed el Balu Wala se nutre de los cimientos y el propio conocimiento, se formulan herramientas de trabajo en donde la comunidad expresa su visi\u00f3n de futuro a partir de la lectura de pasado y su presente, para mirar hacia el futuro.<\/p>\n

Coordinadora Nacional de Pueblos Ind\u00edgenas de Panam\u00e1 (COONAPIP) (2009).<\/p>\n

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En todas estas culturas, la filosof\u00eda del Buen Vivir tiene ciertos elementos en com\u00fan:
Una \u00e9tica diferente que asigna otros valores a nuestro mundo:<\/strong><\/em> Lo que nos rodea deja de ser visto como mercanc\u00eda, para tener otros valores espirituales, afectivos, y relativos a las vivencias de alegr\u00eda o tristeza. La calidad de vida o bienestar no depende de la posesi\u00f3n de bienes materiales o ingresos, sino de la felicidad y el buen vivir espiritual.<\/p>\n

La diversidad de los saberes:<\/strong><\/em> No se privilegia un saber dominante, sino el encuentro de culturas. Una diversidad de saberes son reconocidos y respetados, sin otorgarles jerarqu\u00edas.<\/p>\n

Otro concepto de Naturaleza:<\/strong><\/em> En la cosmovisi\u00f3n del Buen Vivir, la Naturaleza deja de ser un objeto de valor para ser un sujeto. El Buen Vivir cuestiona la separaci\u00f3n entre Sociedad y Naturaleza, y los plantea como una unidad. La naturaleza no es externa a las personas, ni puede ser manipulada y apropiada como mercanc\u00eda. El ser humano es un integrante de la trama de la vida.<\/p>\n

Comunidades ampliadas:<\/strong><\/em> Las comunidades no est\u00e1n integradas \u00fanicamente por personas, sino tambi\u00e9n por seres y elementos no humanos (animales, plantas, agua, tierra, y esp\u00edritus).<\/p>\n

No es una postura antitecnol\u00f3gica, ni tampoco una vuelta al pasado:<\/strong><\/em> Incluye el aprovechamiento del desarrollo cient\u00edfico y tecnol\u00f3gico, pero teniendo en cuenta el principio precautorio, y sin excluir otras fuentes de conocimiento. El Buen Vivir no es un regreso al pasado, sino la construcci\u00f3n de un futuro distinto al que determina el desarrollo convencional.<\/p>\n

El Buen Vivir como Mandato Constitucional<\/strong><\/em>
En Bolivia, la Constituci\u00f3n Nacional (2009) declara en su Art. 8 que \u201cse asume y promueve como principios \u00e9tico-morales de la sociedad plural: ama qhilla, ama llulla, ama suwa (no seas flojo, no seas mentiroso ni seas ladr\u00f3n), suma qama\u00f1a (vivir bien), \u00f1andereko (vida armoniosa), teko kavi (vida buena), ivi maraei (tierra sin mal) y qhapaj \u00f1an (camino o vida noble)\u201d. El Vivir Bien se plantea como un principio de igual jerarqu\u00eda que la igualdad, la libertad y la equidad social. La carta magna se\u00f1ala que el \u201cmodelo econ\u00f3mico boliviano es plural y orientado a mejorar la calidad de vida y el vivir bien\u201d (Art. 306), y que est\u00e1 orientado a \u201cla generaci\u00f3n de producto social, la redistribuci\u00f3n justa de la riqueza, el industrializar los recursos naturales, etc.\u201d (Art. 313).<\/p>\n

En Ecuador, el Buen Vivir se incluye en la Constituci\u00f3n Nacional (2008) como un conjunto de derechos, incluidos los Derechos de la Naturaleza (Art. 72), que son reconocidos por primera vez en la historia de la humanidad . La Constituci\u00f3n dedica una secci\u00f3n al \u201cR\u00e9gimen del Buen Vivir\u201d, en la que el r\u00e9gimen de desarrollo se define como \u201cel conjunto organizado, sostenible y din\u00e1mico de los sistemas econ\u00f3micos, pol\u00edticos, socio-culturales y ambientales, que garantizan la realizaci\u00f3n del buen vivir, del Sumak Kawsay\u201d (art. 275). Dicho r\u00e9gimen se expresa en las \u00e1reas del trabajo, y de las soberan\u00edas alimentaria, econ\u00f3mica y energ\u00e9tica.<\/p>\n

De hecho, el Gobierno ecuatoriano ha desarrollado un Plan Nacional para el Buen Vivir para el per\u00edodo 2009-2013<\/strong><\/a>, que plasma el Buen Vivir en medidas concretas. Esencialmente, propone una nueva forma de econom\u00eda en la que los recursos naturales, la tierra y el agua, el acceso a cr\u00e9ditos, sean servicios de orden p\u00fablico . Sin embargo, mantiene el extractivismo (miner\u00eda, petr\u00f3leo y monocultivos) como instrumento de desarrollo convencional para acumular recursos. Algunos autores (Eduardo Gudynas y Alberto Acosta (2011) ) consideran que esta es una contradicci\u00f3n inevitable, con la filosof\u00eda del Buen vivir que cuestiona que los recursos naturales son limitados, tal como las capacidades de los ecosistemas de lidiar con los impactos ambientales.<\/p>\n

[\/et_pb_text][et_pb_testimonial _builder_version=\u00bb3.22.5″ quote_icon_background_color=\u00bb#f5f5f5″ text_shadow_horizontal_length=\u00bbtext_shadow_style,%91object Object%93″ text_shadow_vertical_length=\u00bbtext_shadow_style,%91object Object%93″ text_shadow_blur_strength=\u00bbtext_shadow_style,%91object Object%93″ z_index_tablet=\u00bb500″]<\/p>\n

Bibliograf\u00eda Consultada<\/strong><\/p>\n

Eduardo Gudynas (2011). Buen Vivir: germinando alternativas al desarrollo.<\/em><\/strong><\/a> America Latina en Movimiento. Numero 462. Agencia Latinoamericana de Informaci\u00f3n. Febrero de 2011, 24 p\u00e1g.<\/p>\n

Ana Mar\u00eda Larrea (2010). La disputa de sentidos por el buen vivir como proceso contrahegem\u00f3nico.<\/strong><\/em><\/a> En: Los nuevos retos de Am\u00e9rica Latina: Socialismo y Sumak Kawsay. SENPLADES \u2013 1\u00aa ed. \u2013 Quito, 2010. 200 p\u00e1g.<\/p>\n

Hidalgo Flor, Francisco (2011). Buen vivir, Sumak Kawsay: Aporte contrahegem\u00f3nico del proceso andino.<\/strong><\/em> Utop\u00eda y Praxis Latinoamericana, vol. 16, n\u00fam. 53, abril-junio, 2011, pp. 85-94. Universidad del Zulia. Maracaibo, Venezuela.<\/p>\n

Gudynas, Eduardo; Acosta, Alberto (2011). La renovaci\u00f3n de la cr\u00edtica al desarrollo y el buen vivir como alternativa.<\/strong><\/em> Utop\u00eda y Praxis Latinoamericana, vol. 16, n\u00fam. 53, abril-junio, 2011, pp. 71-83. Universidad del Zulia. Maracaibo, Venezuela.<\/p>\n

Ib\u00e1\u00f1ez, Alfonso (2010). Un acercamiento al \u00abBuen vivir\u00bb.<\/em><\/strong> Consejo de Educaci\u00f3n de Adultos de Am\u00e9rica Latina (canal). Ponencia presentada en la Asamblea Intermedia del CEAAL realizada en El Salvador, del 15 al 19 de noviembre 2010.<\/p>\n

COONAPIP (2009). Informe Final: Elaboraci\u00f3n de un marco de referencia sobre la participaci\u00f3n de los pueblos ind\u00edgenas de la Rep\u00fablica de Panam\u00e1 dentro del contexto de la propuesta de UN-REDD panam\u00e1.<\/strong><\/em><\/a> Equipo T\u00e9cnico de la Coordinadora Nacional de Pueblos Ind\u00edgenas de Panam\u00e1. Ciudad de Panam\u00e1, 12 de Octubre de 2009.<\/p>\n

[\/et_pb_testimonial][\/et_pb_column][\/et_pb_row][et_pb_row][et_pb_column type=\u00bb4_4″][et_pb_image _builder_version=\u00bb3.22.5″ src=\u00bbhttps:\/\/territorioindigenaygobernanza.com\/web\/wp-content\/uploads\/2019\/04\/footer.jpg\u00bb z_index_tablet=\u00bb500″ \/][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"

\n\t\t\t\t\n\t\t\t\t\n\t\t\t\t\n\t\t\t<\/div> El \u201cdesarrollo\u201d, en su concepci\u00f3n occidental y moderna, es un t\u00e9rmino que no forma parte de la cosmovisi\u00f3n de los pueblos ind\u00edgenas. Y ser\u00eda dif\u00edcil afirmar que las promesas del desarrollo se han traducido en beneficios para los Pueblos Ind\u00edgenas. El caricaturista Drem Gingburg lo ilustra en su libro \u201cAll\u00e1 vamos, otra vez\u201d que […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[56],"tags":[],"_links":{"self":[{"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/posts\/863"}],"collection":[{"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/comments?post=863"}],"version-history":[{"count":1,"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/posts\/863\/revisions"}],"predecessor-version":[{"id":3808,"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/posts\/863\/revisions\/3808"}],"wp:attachment":[{"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/media?parent=863"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/categories?post=863"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.territorioindigenaygobernanza.com\/web\/wp-json\/wp\/v2\/tags?post=863"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}