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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]

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]

La globalización ha traído como consecuencia una profunda transformación del campo en América Latina, que ha fomentado la transición de una sociedad agraria organizada en torno a la actividad primaria hacia una sociedad rural más diversificada, en este contexto, la participación de las mujeres en las actividades económicas ha tomado especial relevancia. El objetivo de la investigación es analizar, desde el feminismo comunitario, el proceso de empoderamiento de las mujeres beneficiarias del Programa Sembrando Vida del municipio de Santo Domingo Tehuantepec, y su incidencia en el buen vivir. La metodología fue de tipo mixta, no experimental, respaldada por observación participante, y entrevistas semiestructuradas. El análisis del feminismo comunitario se realizó a través del análisis de las dimensiones: social, material y poder cognitivo femenino y el buen vivir, a través del análisis de la armonía en la comunidad, buen vivir y libertad, así como mejoras en el PSV, a partir de su incorporación. Los resultados señalaron un impacto positivo en el buen vivir relacionado con el ingreso, la propiedad de la tierra y la participación de la mujer en las actividades de la comunidad, aunque existen mejoras en la vida de las mujeres, persisten las desigualdades de género.

Las comunidades indígenas se caracterizan por modos particulares de ejercicio y organización de la vida interna. La unión de estas formas construye una identidad sociocultural, así como una expectativa de vida y objetivos propios de desarrollo. El objetivo fue analizar cómo la planeación del desarrollo municipal se ajusta al contexto sociocultural de las comunidades indígenas de la Sierra Sur bajo las dimensiones teóricas del etnodesarrollo y del buen vivir. Estos últimos son modelos alternativos que surgen como crítica a la concepción hegemónica de desarrollo occidental y ponen de manifiesto la construcción de múltiples formas de vivires en armonía con la naturaleza, la comunidad y con el individuo mismo. El estudio se efectuó en los municipios de San Francisco Logueche, San José Lachiguirí, San Cristóbal Amatlán, San Miguel Suchixtepec y San Andrés Paxtlán, ubicados en la región Sierra Sur. La metodología correspondió a un estudio de casos de tipo múltiple con un enfoque cualitativo. Las técnicas de recolección de información fueron el análisis de contenido y la entrevista semiestructurada. Los resultados muestran que las comunidades indígenas enfrentan un sistema rígido de planeación que se sujeta a guías de desarrollo, a lineamientos y acuerdos nacionales e internacionales. Dicha sujeción define las soluciones técnicas que tratan de responder a los problemas de la población, desde un enfoque reducido de desarrollo humano y sostenible; situación que atenta contra las costumbres y los buenos vivires que son siempre locales y específicos a cada contexto.

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]

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]

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Drawing on experiences from Abya Yala/Latin America, and based on the Andean philosophy and praxes of Allin kawsay, this article proposes and introduces the idea of a ‘rhizomatic pluriverse’ as a horizontal structure of dialogue(s) between multiple and diverse pluriversal alternatives. The article draws on the experiences of the Global Tapestry of Alternatives and the Crianza Mutua Networks as points of reference to argue for the possibility of bringing territorial alternatives into dialogue with one another, based on a common rejection of the forces of oppression and a shared struggle for the existence of a multiplicity or worlds, knowledges, cultures, and praxes. [ABSTRACT FROM AUTHOR]

This essay attempts to present some reflections on care from a broader perspective, demonstrating its centrality to the critical understanding of the current ecological and civilizational crisis, as well as in the formulation of alternatives to overcoming urban socio-environmental problems. It is based on the perspective that care is not only a set of actions limited to the socio-familial matrix but also at the level of social relations and humanity with nature. The idea is defended that overcoming the current crisis requires the consideration of care as a central value. It is concluded that it is necessary to put care, the environment, and peripheral territories at the center of concerns in the process of formulating actions and implementing public policies [ABSTRACT FROM AUTHOR]

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.)

La complejidad para reconocer nuevos derechos provoca caos social y cultural, los sistemas gubernamentales autocalificados como democráticos, han propiciado ambientes conciliadores entre colectivos en conflicto por las sistemáticas prácticas de regresión de intereses subjetivos, sin embargo, la jurisprudencia constitucional en Latinoamérica no es homogénea, sus precedentes discrepan cuando de interpretar y ponderar derechos se trata, esto representa un problema jurídico de tipo transnacional que interfiere con la concreción del garantismo y la constitucionalización del derecho. Conforme ha evolucionado el ordenamiento jurídico interno de los países latinoamericanos y el resurgimiento del neoconstitucionalismo se han reconocido nuevos derechos acorde a la realidad social actual, sin embargo, existe resistencia de ciertos colectivos para el reconocimiento de los mismos, provocando cierta inconformidad social.

La novísima incorporación de los derechos de la naturaleza en la Constitución de la República del Ecuador del año 2008, constituye un hito sin precedentes al reconocer a la naturaleza como sujeto de derechos. El propósito de esta investigación fue analizar el contenido esencial de los derechos de la naturaleza, cuya regulación jurídica actual tiene como características, la vaguedad y la ambigüedad de su contenido. La metodología empleada se orientó bajo un enfoque descriptivo, utilizando como técnica la hermenéutica y la interpretación de hechos, y se apoyó en el análisis bibliográfico. Los resultados dan cuenta de la actualización de la doctrina en relación a la naturaleza como sujeto de derechos, situación clave para el buen vivir, sumak kawsay, como una posición biocéntrica, que revitaliza las relaciones del ser humano con su entorno. Se concluye con una fundamentación de los elementos configuradores de los derechos de la naturaleza, como soporte teórico para su adecuado desarrollo normativo, jurisprudencial y protección integral en Ecuador.

This paper aims to take into account what has been understood as "indigenous philosophy" in Latin American philosophical discussion in recent decades. To this end, a meta-analysis is carried out based on a systematic review of academic articles that mention conceptual categories closely related to the noetic aspects of the indigenous, considering a database composed of Latin American journals indexed in the SCOPUS catalogue in the field of philosophy. Considering the material contained in 42 academic journals between 1984 and 2023, it was observed that 142 articles mention at least once concepts such as indigenous knowledge, indigenous cosmovision, indigenous thought, indigenous philosophy/wisdom, indigenous values, or other similar terms. On the basis of this systematisation, the paper proposes an order of the categories associated with the indigenous and points out the main conceptual challenges in characterising a Latin American indigenous philosophy. [ABSTRACT FROM AUTHOR]

Copyright of Revista Venezolana de Gerencia (RVG) is the property of Revista de Filosofia-Universidad del Zulia 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 Amazonia Investiga is the property of PRIMMATE 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.)

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]

El sistema económico capitalista globalizado ha provocado severos daños sociales y ambientales. Ante la gravedad de la situación y como expresión de la creatividad social, se han desarrollado alternativas al capitalismo centradas en el cuidado de las personas y el planeta, como es el caso de la economía del Buen Vivir. Por medio de una investigación-acción participativa y transdisciplinaria, buscamos colectivamente, con integrantes de la Unidad de Salud Integrativa, responder a la pregunta ¿cómo formarnos como emprendedores para una economía del Buen Vivir? Para nuestra formación utilizamos un proceso de facilitación basado en el diálogo de saberes y pedagogías contemplativas-colaborativas. Generamos procesos reflexivos sobre la facilitación y los retos y tensiones que surgen al querer emprender. Como resultado, co-creamos una ruta de aprendizaje personal-comunitaria, definimos conceptos, valores y acciones necesarios para la creación de emprendimientos para el Buen Vivir y se conformó el emprendimiento colectivo llamado Comunidad de Salud Integrativa.

El presente artículo de investigación toma como punto de partida la Declaración de Sharm el-Sheikh, que pretende una integración de la diversidad biológica, con todos los sectores que se implican por lograr una armonía con la naturaleza. A nivel metodológico, ha sido elaborado sobre la base del método analítico, utilizando la herramienta de revisión documental y la hermenéutica jurídica. En particular, este estudio analiza diferentes aspectos que se problematizan en torno a la pregunta ¿Invertir en la diversidad biológica para la gente y el Planeta? Además de resaltar la relación naturaleza – cultura que las Naciones Unidas ha manifestado, abriendo camino para reflexionar acerca de la paz ambiental como alternativa conciliadora entre hombre y naturaleza, desde el pensamiento complejo y una perspectiva Latinoamericana, concretamente a partir del Buen Vivir / Vivir Bien Andino y la sentencia T-622/2016 de la Corte Constitucional de Colombia, que integra la conocida Jurisprudencia de la Tierra. Finalmente, se presentan algunas reflexiones que abrirán nuevas posibilidades de debate académico en la configuración de la paz ambiental; en lo político con tomadores de decisiones y en lo jurídico; la elaboración de nuevos marcos legislativos y decisiones judiciales, que seguramente repercutirán en beneficio de la Comunidad de la Vida.

Uno de los mayores retos de una cooperativa es la supervivencia, para lo que implementa estrategias como el trabajo colaborativo que le permita acceder a recursos para la solución de problemas colectivos, aunque en la mayoría de los casos, las relaciones no perduran. Existen empresas longevas, tanto en lo individual como en las relaciones con los colectivos con los que se integra, que cumplen los objetivos sociales, ambientales, organizacionales y económicos que se plantean. Un ejemplo de permanencia es la Unión de Cooperativas Tosepan Titataniske de Cuetzalan, Puebla, México, por lo que se eligió para un estudio de caso que permitiera comprender las características que les ha fortalecido. Se utilizaron la observación, revisión documental, un diario de campo y entrevistas semiestructuradas, que fueron analizadas con apoyo del software NVivo 12 ®. Los resultados muestran que los principios de vida de los pueblos originarios se han trasladado a la filosofía organizacional y a las redes estratégicas de las que forma parte, por lo que el Yeknemilis o buen vivir orienta las actividades conjuntas, fortalece las relaciones entre diferentes organizaciones y favorece la solución de problemas a partir de la construcción de una identidad colectiva y la búsqueda del bien común.

In this article, we address the problem of the potential crisis in people’s life’s meaning due to massive automation-driven technological unemployment. Assuming that the problem of (re)distribution of economic resources to the whole of society in such a scenario will be solved (e.g. through provision of a Universal Basic Income), the question arises concerning the meaning of people’s lives in a world in which almost everyone does not have to (or even could not) work in order to live. Here, we side with many current proposals that paid work is not the only possible source of meaning and hence, that a meaningful life could indeed be led in a post-work society. We especially focus on one of the most developed accounts, Danaher’s Virtual Utopia (Danaher, 2016, 2019, 2022). According to him, living immersed in playful virtual worlds where new, expanded and personalized possibilities of personal and collective experiences and actions, could not only be perfectly meaningful lives, but furthermore, “be the utopia we are looking for” (Danaher, 2019, p. 270). However, our analysis will suggest that although it is a very well thought and carefully articulated position, it suffers from various important problems. Our criticism will be based on an alternative framework to think about life’s meaning and the conditions for leading a good life in general. This alternative is based on the philosophy of buen vivir (“good living”). This notion has its roots in common aspects of various Latin American indigenous cultures regarding a community-centered way of life where humans, society and nature are taken to be deeply interconnected and interdependent, and where the notions of respect, harmony and balance are at the core of this interrelationship (Gudynas, 2011; Acosta, 2008; Beling et al., 2021). Buen vivir has many facets, but we will focus on three: the importance of healthy human communities, the human-nature relationship, and the intrinsic value of nature. Based on these, we argue that the Virtual Utopia is not a good candidate for human’s post-work utopia because i) it unnecessarily augments the environmental damage that is already involved in massive labor automation; ii) it entails an unnecessary and detrimental dependence on technology for human relationships; and iii) increases the severance of the link between humanity and nature. We conclude that the buen vivir approach is a promising candidate for an alternative utopian project, but one that needs further construction.

El 04 de diciembre de 2014 fue interpuesta una acción pública de inconstitucionalidad en contra del segundo inciso del artículo 20 CONA. Según la parte accionante, el artículo en mención se contrapone al art. 45 de la Constitución del Ecuador que garantiza el derecho a la vida desde la concepción. Una errónea interpretación del segundo inciso del art. 20 CONA podría impedir las intervenciones quirúrgicas desde la fecundación del óvulo hasta su nacimiento, aun cuando estas se realicen para garantizar el derecho a la salud y a la vida del que está por nacer. A pesar de que no existían mayores argumentos que justificasen la interposición de la acción, la Corte Constitucional resolvió declarar su admisibilidad y realizar un amplio análisis acerca de la obligación constitucional del Estado de garantizar el derecho a la vida y la salud desde la concepción. Mediante sentencia N° 50-14-IN/22 la Corte Constitucional denegó la demanda de inconstitucionalidad interpuesta el 04 de diciembre de 2014 y confirmó la constitucionalidad de la norma. En el presente comentario queda en evidencia la posición que asume la Corte Constitucional del Ecuador a la luz del nuevo Estado de “derechos” y el régimen del “Buen vivir”.

La filosofía ambiental piensa la muerte de la naturaleza y se declara contra la subjetividad antropocéntrica. La filosofía antropocéntrica con su tecno-ciencia racional desacraliza y devasta la naturaleza y al hombre. La filosofía ambiental es la subjetividad eco-céntrica que busca el equilibrio y el cooperativismo entre el hombre y la naturaleza, lucha contra el andrógeno y su efecto machista, la ética y la ciencia deben dignificar la vida; es posible el gran salto de antropocentrismo hacia el eco-centrismo. El buen vivir andino es la convivencia armónica con todos los seres vivos: naturaleza, sociedad y consigo mismo. El objetivo del presente fue determinar la incidencia de la filosofía ambiental para mejorar el buen vivir de los estudiantes universitarios; el enfoque de investigación es cuantitativo, de tipo experimental y el diseño es pre experimental con un solo grupo de pre y pos prueba. La investigación empleó la técnica de escala y el instrumento es el escalamiento de Likert. La muestra fue de 25 universitarios. El resultado se alcanzó, con la prueba t-Student, al valor de -6.030 y un p-valor de 0.000 < 0.05; se concluyó que, la filosofía ambiental influenció significativamente para mejorar el buen vivir en los estudiantes universitarios.

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]

In the Andean world, community life is one of the most important cultural manifestations, where gratitude -within their cosmovision- is an ancestral practice called "ayni", this expresses several connotations, one of them is the "good living" or "allin kawsay" that were instilled from within the family, such is the case of the students of the National University of Altiplano Puno, who still practice these traditions. The aim of the study is to analyze gratitude towards the family as an expression of the good life of university students in the Peruvian Andes. The research is based on a qualitative approach, phenomenological and ethnographic methods, with a non-experimental crosssectional design. 339 semi-structured interviews were conducted with students from the provinces of UNA-Puno. The qualitative data reduction model was applied (editing, categorization and coding, registration and tabulation), allowing to obtain different versions, testimonies and opinions of gratitude of university students towards their families. It is concluded that gratitude - as a philosophy of good living - is rooted in the importance of living as a family; not disappointing their parents is a motivation to move forward in recognition of the sacrifice and effort they receive for providing them with better life opportunities; that even in spite of their mistakes they receive unconditional support, which is why they express their admiration and gratitude, not only to their parents but to their entire family (brothers, grandparents, uncles and aunts, uncles and even godparents). Finally, the fact of finishing their higher education to become good professionals is an act of reciprocity towards their loved ones and community. [ABSTRACT FROM AUTHOR]

En el mundo andino, la vida en comunidad es una de las manifestaciones culturales más importantes, donde la gratitud -dentro de su cosmovisión- es una práctica ancestral denominada “ayni”, esta expresa varias connotaciones, una de ellas es el “buen vivir” o “allin kawsay” que fueron inculcados desde el seno familiar, tal es el caso de los estudiantes de la Universidad Nacional del Altiplano de Puno (UNA-Puno) que aún practican estas costumbres. El objetivo de estudio es analizar la gratitud hacia la familia como expresión del buen vivir de los estudiantes universitarios del ande peruano. Se recurre a la investigación de enfoque cualitativo, métodos fenomenológico y etnográfico, con diseño no experimental de corte transversal, se ejecutaron 339 entrevistas semiestructuradas a estudiantes provincianos de la UNA - Puno. Se aplicó el modelo de reducción de datos cualitativos (edición, categorización y codificación, registro y tabulación), permitiendo obtener diferentes versiones, testimonios y opiniones de gratitud de los universitarios hacia sus familias. Se concluye que la gratitud -como filosofía del buen vivir- está arraigada a la importancia de vivir en familia; el no decepcionar a sus padres es una motivación para salir adelante como reconocimiento al sacrificio y esfuerzo que reciben por brindarles mejores oportunidades de vida; que incluso a pesar de sus desaciertos reciben el apoyo incondicional, es por ello que expresan su admiración y agradecimiento, no sólo a sus padres sino a toda su familia (hermanos, abuelos, tíos y hasta padrinos). Finalmente, el hecho de terminar sus estudios superiores para ser buenos profesionales es un acto de reciprocidad hacia sus seres queridos y comunidad

El paradigma moderno-colonial cimentado en prácticas de saber/poder ha erigido la monocultura de la razón occidental como única fuente de conocimiento válido, desde la cual, históricamente, se ha obviado e invisibilizado la diversidad de modos de significar y habitar el mundo. No obstante, existen diversas experiencias de conocimiento atávico que, ancladas en el lenguajear, en el ser en el lenguaje, han pervivido tal como la propuesta política que la Universidad maya Ixil de Guatemala gestiona en sus comunidades, mediante el estudio y la práctica del tichajil, o el buen vivir indígena, y su compromiso con el cuidado de la memoria, de la tierra y de la vida. El artículo visibiliza esta experiencia y la reconoce como un referente epistémico valioso para tensionar la producción de conocimiento en nuestras universidades y su pertinencia para el tiempo presente. En sus conclusiones destaca la potencia de la comunalidad, del vínculo con la tierra y la naturaleza, de la riqueza de sus ecologías que transgreden la convencionalidad capitalocéntrica-colonial, como insumos para la construcción de una educación contrahegemónica que viabilice un giro epistémico y existencial.

In Brazil, Bem Viver recently arrived as a compelling counter-narrative to development's vision of land and labor as resources to be exploited. Bem Viver challenges the reductionism of land-as-resource, reinforces community autonomy, and entails reciprocity in relations with the nonhuman world. The purpose of this article is to extend conversations surrounding Bem Viver to the Brazilian Amazon state of Pará, primarily through asking whether the relational ethics of Bem Viver are active within current resistance movements focused on opposing neoliberal capitalism and racially-motivated dispossession. These resistance movements struggle for the maintenance of traditional relations while safeguarding socioecologies through territory. The cases we discuss draw upon our ethnographic work conducted within an Indigenous community in the Tapajós Basin and the Afro-Brazilian market Porto da Palha in urban Belém. We also consider whether Bem Viver opens the possibility of a post-political ecology framing of contestation over natural resources and place. Bem Viver is fundamentally relational and creates territorialities conflicting with market logics centered on financialization, individual accumulation, and private property. On the ground, Bem Viver as praxis shapes everyday practices sustaining place-based lifeways and determining material realities for the Indigenous and Black communities of the Tapajós and Belém regions of Pará.

Desde 2011, en Ecuador, el Estado generó una política pública de ingreso al sistema de educación superior a través de exámenes estandarizados. El artículo explora las percepciones de estudiantes de un instituto público (fusión de cuatro institutos) de nivel tecnológico, respecto a la carrera que cursan y al examen Ser Bachiller que rindieron. Este mecanismo de ingreso a las universidades, politécnicas e institutos fue parte consustancial de las políticas educativas durante los tiempos del Buen Vivir. A lo largo del artículo se muestra la tensión entre los intereses individuales de los estudiantes y los intereses gubernamentales por regular el ingreso al sistema de educación superior. Este examen se considera un instrumento que perpetúa la desigualdad y exclusión.

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 Journal of Latin American & Caribbean Anthropology is the property of Wiley-Blackwell 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.)