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Situated within the growing literature on green alternatives to research and innovation-led green transition approaches, this paper sketches the contours of an emerging transition policy evaluation matrix aiming at going beyond contemporary (new) materialist concerns. To do so, I introduce a vitalist focus on life and establishing all connectedness as a long-term normative goal of just and deep global development policy. For this purpose, I draw from key insights from the recent interim evaluation of the European Framework program 'Horizon Europe', as well as non-Western and indigenous and feminist approaches to environmental justice to argue for overcoming an exclusive materialist and individualist preoccupation with green transition as it has been characteristic hitherto. Building on the requirement of a theory of change for encompassing well-being that includes a shifted yet assessable notion of being, I describe the non-linear sequence of green transition phases transcending materialist approaches to shifted energy supply and large-scale decarbonization to include an imaginary of a connected biocentric humanity with a just vitalist concern for life and well-being. [ABSTRACT FROM AUTHOR]

Although Critical Security Studies (CSS) has done much to advance security debates, some shortcomings remain. Its excessive focus on the individual – which we term 'me' – reduces CSS' capacity to propose solutions to current global security problems such as pandemics and climate change. This paper contributes to the emerging scholarship on the potential of relational ontologies in Security Studies by introducing Buen Vivir Indigenous cosmopraxes into the debate. Indigenous cosmopraxes such as Sumak Kawsay, Suma Qamaña , and Teko Kavi , we argue, can inform CSS by providing alternative considerations to the pluriverse of ideas that address security crises. These cosmopraxes, which make up the broad notion of Buen Vivir , provide a way to think and enact security from a collective perspective, one that emphasises 'we' instead of the liberal self. In that sense, these cosmopraxes allow us to conceive security differently and face insecurities together. [ABSTRACT FROM AUTHOR]

This paper provides a Latin American perspective on ESD, with a focus on transformative and participatory learning in community contexts. With a long history of critical pedagogies, Latin America provides a fertile ground for exploring alternative forms of education as a means to address deep-rooted challenges in western traditional strands of education. We start by providing an overview of pertinent educational currents present in Latin America, then ground these perspectives in two case studies carried out by the authors – one from Colombia, the other from Brazil – which explore grassroots initiatives in community settings that utilise different forms of education and learning. We then propose an integrative model to foster alternative educational approaches that might lead to decolonial and regenerative praxis, finishing with a discussion on how Latin American-rooted regenerative decolonisation perspective and praxis can inform global ESD discourses. [ABSTRACT FROM AUTHOR]

In order to analyse how social movements build alternative futures, this article explores the relationship between prefigurative politics and utopianism. A case study of the 'Indigenous Women's Movement for Buen Vivir' in Argentina will reveal how movement members shape alternative futures, while taking into account how everyday life influences their approaches to the future. Empirical data collected in 2019 shows that members define the present day as a crises-ridden dystopian age, exemplified by the conflicts they face which emerge from the resource-based development model of global capitalism. Extractivist activities are understood as destroyers of the planet and therefore are viewed as an imminent threat to human existence. Hence, the members aim to make the future possible by (re)constructing a reciprocity with nature as well as one between humans and other-than-human beings, in short, to realize Buen Vivir. To unravel how prefigurative practices and utopian imaginations intersect and co-constitute each other, I focus on how Buen Vivir is experienced in the movement through horizontality, spirituality, and autonomy. These experiences are framed by the actors as pre-colonial practices that are reconstructed in the present, as they seek to decolonise capitalist modernity 'so that there is a future'. This understanding reflects a cyclical temporality that inspires a processual, non-linear view of social change, which accompanies the indigenous women's 'prefigurative walking'. Thus, the linking of prefiguration with utopianism helps us in grasping the role of imagination, hopes, and visions for future transformations in the process of building alternative futures. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Linhas is the property of Universidade do Estado de Santa Catarina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Linhas is the property of Universidade do Estado de Santa Catarina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Boletín Latinoamericano y del Caribe de Plantas Medicinales y Aromáticas is the property of Universidad de Santiago de Chile and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Renewable energies are vital to tackle climate change and reduce environmental issues. In this sense, hydropower plays a key role. Broadly speaking, hydropower is perceived as a climate ally and considered environmentally sustainable. However, its development is still controversial due to the well-known environmental and ecological impacts that put its environmental sustainability in question. In this sense, this study aims to analyse and discuss hydropower development and policy in Ecuador from an environmental perspective. The analysis addresses the research question of to what extent the business-as-usual hydropower policy is compatible and consistent with national environmental sustainability and Buen Vivir (Good Living) goals. For such purpose, the analysis is conducted by applying a proposed conceptual framework composed of critical elements such as Buen Vivir principles, rights of nature and the evidence on the environmental sustainability of hydropower. The analysis highlights the main environmental drawbacks of the BAU-HP policy and finds that the current development and policy of hydropower is ultimately detrimental to achieving national environmental sustainability and Buen Vivir. Moreover, it easily infringes the Rights of Nature and conflicts with the conservation of ecosystems and biodiversity. Following the findings, several environmental sustainability-oriented recommendations are suggested for future hydropower policymaking. [ABSTRACT FROM AUTHOR]

Through the lens of liveability and Buen Vivir, I explore how local actors form their acceptance of the physical impact on nature caused by a trail marathon in north-central Sweden, particularly given trail and soil erosion. With a qualitative multi-method research approach, the findings reveal that the local actors minimise the impacts by getting involved in various activities both inside and outside the event. Different knowledge and practices foster sustainability and create acceptance. While the growth of tourism creates unease and feelings of inadequate control, this event is seen as a distinct phenomenon. I show that liveability goes beyond perception and requires integration of the local environment into local practices. Current acceptance may however be eroded if more or larger events occur in the future. Policies and planning must therefore acknowledge and incorporate these local practices to create sustainability. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to study the Colombia Buen Vivir and how indigenous social enterprise strategies inform and contribute for achieving the sustainable development goals (SDGs) by reaching sustainability and the well-being in the community. Design/methodology/approach: Using participatory video research (PVR), this work draws upon evidence from a multiple case study of five indigenous communities (Curripaco, Puinave, Yanacona, Misak and Wayuu). Ethical approval was obtained from the five indigenous social enterprises (ISEs) in Colombia. Findings: What emerged from the findings is that the SDGs were addressed before the SDG Agenda in 2015. Moreover, the findings revealed that the cultural values of indigenous people had not been contemplated in the SDGs. Research limitations/implications: The cases respond to a particular context (Colombia); therefore, this invites us to be cautious when extrapolating the results to other regions. Practical implications: This work addresses a research gap that points to the lack of studies that focus on ISEs and the SDGs in developing countries. Further, this work sheds light on the role ISEs play in the quest for communities to achieve sustainability and well-being. Originality/value: To the best of the authors' knowledge, this paper is the first to explore whether the SDGs embed sufficient ways of knowing and doing by the Latin American Buen Vivir of ISEs. [ABSTRACT FROM AUTHOR]

This article examines the impacts of Ecuador's 2014 water law on comunas ancestrales (traditional communal Andean villages), highlighting a disconnect between formal legal frameworks and day-to-day implementation. We focused on the case of Oyacoto, a peri-urban, Indigenous and Mestizo comuna struggling to maintain water management practices and identity while updating critical infrastructure. Using a qualitative approach, we studied the political and gender dimensions of responding to new water policy. Our findings highlight the challenges that small agricultural communities face to preserve community-based water planning within the constraints of centralized national policy. [ABSTRACT FROM AUTHOR]

Given its utopian orientation, the anti-capitalist, decolonial notion of buen vivir understates how precarious life is for those who experiment with practicing its principles. Furthermore, climate change and climate mitigation will exacerbate precarity for the foreseeable future. In response, we develop a conceptual argument that integrates concepts from post-extractivism, climate adaptation, communitarian feminism, and prefigurative politics for a more accurate and more actionable, eutopian concept we term buen sobrevivir, or surviving well. We then illustrate the concept through Lenca women's struggles to make alternatives possible in the face of violent extractivism, patriarchy, and climate change impacts in post-coup Honduras. [ABSTRACT FROM AUTHOR]

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Notions of the good life are often strongly linked to rurality. Existing conceptualisations tend towards an anthropocentric and individualised approach centred on personal wealth, status and happiness. In contrast, this article reframes the good life as an interspecies endeavur, which embeds people and animals alike by recognising their interdependent relational configurations within the wider natural‐social environment. Specifically, we bring insights from the concept of buen vivir to bear on research among people who live alongside their horses in rural areas of the UK. We find that horses enhance, enable and mediate people's understanding and experience of the rural good life. In contrast to popular and scholarly conceptions that emphasise privilege and leisure, the interspecies iteration that emerges is characterised by hard work, collaboration and purposeful active learning. This has profound implications in turn for our understanding and experience of sustainability, as these interspecies relations lead participants into a more active stewardship of both the immediate and wider environment. [ABSTRACT FROM AUTHOR]

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In this article we argue that sustainable development is not a socio-ecologically friendly principle. The principle, which is deeply embedded in environmental law, policymaking and governance, drives environmentally destructive neoliberal economic growth that exploits and degrades the vulnerable living order. Despite seemingly well-meaning intentions behind the emergence of sustainable development, it almost invariably facilitates exploitative economic development activities that exacerbate systemic inequalities and injustices without noticeably protecting all life forms in the Anthropocene. We conclude the article by examining an attempt to construct alternatives to sustainable development through the indigenous onto-epistemology of buen vivir. While no panacea, buen vivir is a worldview that offers the potential to critically rethink how environmental law could re-orientate away from its 'centered', gendered and anthropocentric, neoliberal sustainable development ontology, to a radically different ontology that embraces ecologically sustainable ways of seeing, being, knowing and caring. [ABSTRACT FROM AUTHOR]

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Copyright of PerCursos is the property of Universidade do Estado de Santa Catarina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Most discourses attempting to explain the Venezuelan crisis do not consider the role that the commodification of nature has had in the deterioration of the country. This article seeks to fill that gap by exploring the deployment of the ecosocialist rhetoric of buen vivir alongside extractivism in Venezuela. For this, I articulate Nancy Fraser's conceptualization of capitalism with the Lacanian notion of subjectivity. In doing so I show the interconnectedness of the material structure of the Venezuelan crisis, and the ideological role that conceptions of buen vivir played in perpetuating capitalist crisis. Finally, I argue that Lacanian subjectivity offers a conceptualization of nature which is less vulnerable to co-option. [ABSTRACT FROM AUTHOR]

Innovation has been central to development. Yet most assumptions around innovation stem from values derived by capitalist economies such as growth, individualism, and competition which prove to only widen inequalities and promote unsustainable environmental models of extraction and consumption. This paper explores what values and assumptions would underlie innovation in development if based on an alternative ontological and epistemological stance linked to the Andean cosmovision of Buen Vivir. We focus on the case of an Indigenous-led initiative in the Andes of Peru to highlight the underpinnings of its innovation processes. In doing so, we aim to contribute to both development studies literature and innovation studies by exposing the limitations to the accepted Western approach to innovation and exploring what decolonising innovation in development would look like. [ABSTRACT FROM AUTHOR]

Buen vivir is one of the alternatives to modern development brought forward by pluriverse literature, especially for Latin America. This article focuses on buen vivir as a territorial, bottom-up process of transformation based on indigenous worldviews. The text explores empirically how in the Ecuadorian Andes, plurinational and intercultural municipal politics have reshaped a territory. It analyzes achievements and challenges of a process of co-government and shared authority between municipal institutions and a variety of social organizations under the first indigenous mayor of Cayambe County. It explores how, through an ecology of practices and knowledges, transformation encompasses a series of interconnected dimensions such as social justice and redistribution, gender relations, societal nature relations, cognitive justice, intercultural justice and the transformation of local relations of production and consumption toward the sustainability of life. It shows how, in order to achieve transformation, ancestral knowledge and the principles of sumak kawsay are combined with selective dimensions or institutions of modernity in a self-determined way. [ABSTRACT FROM AUTHOR]

Copyright of Revista Austral de Ciencias Sociales is the property of Facultad de Filosofia y Humanidades, Intituto de Ciencias Sociales, Universidad Austral de Chile and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The right to health under the human rights-based approach and health capability paradigm can be used to identify whether health-related resources are allocated in a way that health inequities are being reduced among indigenous peoples taking into account what they value. Elements for these approaches were identified and assessed for the P'urhépecha people in Mexico through developed indicators based on the available statistics and qualitative data. Compared with the national level, there is a lag for most of the indicators related to the availability and use of public health systems, health determinants, health-related information, and traditional healing. People are worried because diseases such as diabetes and substance abuse are high and rising; however, they continue lifestyles that support them. Through the health capability paradigm and the right to health approach, it is found that health and health capabilities for the P'urhépecha must comprise their idea of good living (Buen Vivir) or sési irékani, which in turn requires the right to development. In this sense, current P'urhépecha demands converge with those of other indigenous peoples in which autonomy, as a right to self-determination, is a necessary condition to design their health policy and allocate health-related resources in a globalised world. [ABSTRACT FROM AUTHOR]

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Current discussion on coloniality dismantles structures embedded in neoliberal capitalism that maintain and perpetuate social pathologies. Theories and praxes emerging from Abya Yala (North, Central, and South America) provide academic and nonacademic contributions to co‐construct community psychologies de otra manera (otherwise). These accountable ways of knowing and acting in cultural context and local place, become ways of making counterculture to inform decolonial community psychologies. The epistemologies of the Global South have produced invaluable teachings for transformative revisions of community psychology within frameworks that go beyond liberation and toward decoloniality. Activist women and decolonial feminists from the Global South, contest patriarchal rationality and universalism and co‐construct new ways of being, thinking‐feeling, sentipensar, and acting. Decolonial paradigms weave networks of solidarity with communities in their struggles to sustain Indigenous cosmovisions, delinking from western‐centric ideologies that are not anthropocentric and promote sustainability, epistemic and ecological justice, and Sumak Kawsay/Buen Vivir (wellbeing) that includes the rights of the Earth. This paper deepens into decolonial community psychologies from Abya Yala that are making the road caminando (walking) de otra manera by applying methodologies of affective conviviality with communities, sentipensando, and co‐authoring collective stories that weave pluriversal solidary networks within ecologies of praxes into colorful tapestries of liberation. These are the proposed coordinates to sketch pathways toward decoloniality. Key points: Committing to work with Indigenous communities means making community psychologies otherwise.This paper describes legacies and contributions from community psychologies in Abya Yala, epistemologies from the Global South, Indigenous psychologies, and feminist contributions.Decolonial community psychologies are co‐created with sentipensar, and affective conviviality.Building webs of solidarity with communities' struggles, sustaining their cosmovisions, and co‐authoring stories that delink from western‐centric ideologies within pluriversal ecologies of praxes.These are the proposed coordinates to co‐construct decolonial community psychologies to promote collective wellbeing that includes the rights of the Earth. [ABSTRACT FROM AUTHOR]

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Confronted with concerns about rising biodiversity loss and pollution, conservation on the Galápagos has recently moved away from the goal of preserving pristine ecosystems to managing a complex socio-ecological system (SES). While acknowledging the positive aspects of this model, this article shows that the conceptualisation of "the human factor" in resilient SESs often limits local participation to compliance to existing plans of conservation. In so doing, I argue that participation under resilience ignores the potential that a more nuanced understanding of humans' relation to non-human nature poses for rethinking conservation as a whole. Drawing on ethnographic research, I discuss how local farmers affirm arraigo (a culture of belonging), in contrast to the imaginary of inhospitable islands that can only be visited—either for tourism or scientific research. By showing farmers' active role in the highlands, this article expands on the potential for 'convivial conservation' to reframe the traditional (and limiting) framework for local participation in conservation. This role offers important lessons about transitioning conservation away from a northern, protectionist agenda towards one that is driven by social justice and local agenda. [ABSTRACT FROM AUTHOR]

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This paper aims to introduce, in the context of Latin America, the theoretical epistemic discussion regarding the theme of the 'common' as a political principle which substantiates instituting and autonomous processes of government, control and community regulation. The work seeks to relate a democratic scenario of the 'common' with the discourses of pluralist and decolonial normativity, in a way that would guarantee not only horizontal communal self-management, but also a legitimate ordering of forms of life, founded on common interest, social relations and interconnected structures. For this purpose the instrument of critical-socio-legal analysis is applied at the intersections with the 'participative-communitary' type of legal pluralism. Our proposal is to combine the contemporary meaning of the 'common', its relation to the Latin American principles of 'buen vivir' (living well) and 'interculturalidade' (interculturality), as well as the instituting practice of the 'common', that engenders a normativity built 'from below', which is in opposition to the traditional positivist and state legal system imposed through colonization in Latin America. Such achievements that, although formalized, are not being successful against institutional ruptures, have 'cloistered' the practices of the 'common' and made the existence of legal pluralism invisible. [ABSTRACT FROM AUTHOR]

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