Publication: Buen vivir para la superación de las desigualdades. Prácticas en las comunidades indígenas del Ecuador: Shuar, Manteña y Kichwa
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2018-11-05
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Universidad Complutense de Madrid
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Abstract
El Buen Vivir emerge como una propuesta alternativa al sistema de dominación Capitalista. Se manifiesta como una idea de cambio para muchos pueblos, organizaciones y movimientos sociales que durante años han resistido al modelo de crecimiento económico y la cultura de la globalización como la única forma de desarrollo. Los pueblos y culturas ancestrales de América Latina, conservan sus principios y prácticas en la vida cotidiana, referenciadas en su memoria histórica, valores que contrarrestan los hábitos del mal vivir impuesto por el mal desarrollo. La idea del Buen Vivir es una cosmovivencia en construcción que se alimenta de las cosmovivencias o buenos Vivires locales. Este nuevo modo de vida requiere que en los diferentes territorios y espacios humanos, exista la disposición y la voluntad para una vida equilibrada, que permita el establecimiento de diversos niveles de armonía: armonía con uno mismo, la comunidad, la naturaleza y el cosmos. El sistema capitalista se desarrolló con la industrialización de la economía y la modernización del Estado, promovida sobre todo, por el expresidente de los Estados Unidos Harry Truman a mediados del Siglo pasado. El Ecuador, a los largo de su historia republicana y sin importar la ideología o partido político en el gobierno, no ha dejado de perseguir el Modelo de Industrialización por Sustitución de Importaciones (ISI), comprometiendo sus recursos naturales en el mercado mundial en condiciones desiguales, sin lograr salir del modelo primario exportador y extractivista, ni siquiera en la última década del Gobierno de la Revolución Ciudadana. Para esta investigación se ha seleccionado tres casos de estudio, en tres culturas ancestrales: Shuar de la Amazonía, Manteña del litoral y Kichwa de los andes en el Ecuador, con el objetivo de identificar las prácticas y vivencias que aportan a la construcción de la propuesta del Buen Vivir a nivel nacional, como alternativa al modelo de desarrollo dominante. Las Metodologías Participativas guiaron el camino para lograr la colaboración de las comunidades. Se pudo recopilar información, organizar y devolverla para el análisis y validación participativa, en un proceso continuo de construcción colectiva del conocimiento. Los resultados dan cuenta de la esencia de la vida comunitaria, impregnada de una profunda espiritualidad, donde el sentimiento de pertenencia a la naturaleza es la base de su credo, en una relación reciproca de afecto, cuidado y protección; donde la economía es de suficiencia porque la importancia de los bienes está en su uso y no en su precio. Donde cobra sentido el concepto de biocentrismo, en franca ruptura con el antropocentrismo de la modernidad. La investigación de los Buenos Vivires en las culturas locales del Ecuador, ayuda a comprender que otros modos de vida son posibles, para superar las desigualdades, la exclusión, la pobreza y el agotamiento de los recursos naturales al que nos ha llevado el modelo de desarrollo sustentado en el crecimiento económico, que sin considerar las externalidades ha provocado catastróficas consecuencias en la vida de los seres vivos, los pueblos y el planeta.
Good Living emerges as an alternative proposal to the Capitalist system of domination. It manifests itself as an idea for change for many peoples, organizations and social movements that for many years have resisted the economic growth model and the culture of globalization as the only way of development. Peoples and ancestral cultures of Latin America preserve their principles and practices in their daily life, which are referenced in their historic memories, as values that counteract the habits of Bad Living that are imposed by bad development. The idea of Good Living is a Cosmovivencia, or Cosmic Livity, in construction that feeds on local cosmovivencias and Good Livings. This new mode of life requires that in the different territories and human spaces the disposition and the will for a life in equilibrium exists, that allows settling diverse levels of harmony: with oneself, the community, nature and the cosmos. The capitalist system developed with the industrialization of the economy and the modernization of the State, promoted overall, by the former United States president Harry Truman in the middle of the last century. Ecuador, through its republican history, regardless of the ideology or political party in power, hasn’t stopped pursuing the Import Substitution Industrialization (ISI) Model, compromising its natural resources in the world market in unequal conditions and it hasn’t had any success on exiting the primary-export and extractivist model; not even on the last decade with the Revolución Ciudadana. For this research three case studies have been selected, in three different ancestral cultures: Shuar from the Amazon, Manteña from the coast and Kichwa from the andes in Ecuador, with the objective of identifying the practices and life experiences that contribute to the construction of the Good Living proposal around the country, as an alternative to the dominant development model. Participatory methodologies led us to achieve the collaboration of these communities. We were able to collect, organize and return information for its participatory analysis and validation, as a continuous process of collective construction of knowledge. These results account for the essence of community life, impregnated with a deep spirituality, where the sense of belonging to nature is the basis of their creed, as part of a reciprocal affectionate, caring and protective relationship; where economics are about sufficiency because the importance of goods is in their use and not their price. Here the concept of biocentrism makes sense and severs from the anthropocentrism of modernity. Research in Good Living in the local cultures of Ecuador helps to comprehend how other ways of life are possible, to overcome the inequality, exclusion, poverty and the exploitation of natural resources that the development model sustained on economic growth has forced upon us, without considering the externalities that have provoked catastrophic consequences in the life of all people and the planet.
Good Living emerges as an alternative proposal to the Capitalist system of domination. It manifests itself as an idea for change for many peoples, organizations and social movements that for many years have resisted the economic growth model and the culture of globalization as the only way of development. Peoples and ancestral cultures of Latin America preserve their principles and practices in their daily life, which are referenced in their historic memories, as values that counteract the habits of Bad Living that are imposed by bad development. The idea of Good Living is a Cosmovivencia, or Cosmic Livity, in construction that feeds on local cosmovivencias and Good Livings. This new mode of life requires that in the different territories and human spaces the disposition and the will for a life in equilibrium exists, that allows settling diverse levels of harmony: with oneself, the community, nature and the cosmos. The capitalist system developed with the industrialization of the economy and the modernization of the State, promoted overall, by the former United States president Harry Truman in the middle of the last century. Ecuador, through its republican history, regardless of the ideology or political party in power, hasn’t stopped pursuing the Import Substitution Industrialization (ISI) Model, compromising its natural resources in the world market in unequal conditions and it hasn’t had any success on exiting the primary-export and extractivist model; not even on the last decade with the Revolución Ciudadana. For this research three case studies have been selected, in three different ancestral cultures: Shuar from the Amazon, Manteña from the coast and Kichwa from the andes in Ecuador, with the objective of identifying the practices and life experiences that contribute to the construction of the Good Living proposal around the country, as an alternative to the dominant development model. Participatory methodologies led us to achieve the collaboration of these communities. We were able to collect, organize and return information for its participatory analysis and validation, as a continuous process of collective construction of knowledge. These results account for the essence of community life, impregnated with a deep spirituality, where the sense of belonging to nature is the basis of their creed, as part of a reciprocal affectionate, caring and protective relationship; where economics are about sufficiency because the importance of goods is in their use and not their price. Here the concept of biocentrism makes sense and severs from the anthropocentrism of modernity. Research in Good Living in the local cultures of Ecuador helps to comprehend how other ways of life are possible, to overcome the inequality, exclusion, poverty and the exploitation of natural resources that the development model sustained on economic growth has forced upon us, without considering the externalities that have provoked catastrophic consequences in the life of all people and the planet.
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Tesis de la Universidad Complutense de Madrid, Facultad de Ciencias Políticas y Sociología, leída el 16/01/2018