The Revolutionary Socialist Network, Workers
NC -- Ext -- Paradigm Shift
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2NC -- Ext -- Paradigm ShiftGood living solves – Bolivia provesPadilla ’21 [Luis-Alberto; 2021; president of the board of the Guatemalan International Relations & Peace Research Institute (IRIPAZ), member of the International Peace Research Association (IPRA), former Secretary General of the Latin American Council on Peace Research (CLAIP), Director of the Diplomatic Academy, Former Vice Minister, former ambassador in Chile, former permanent representative to the United Nations at the Vienna International Centre, former ambassador to Austria, former ambassador to the Russian Federation, former ambassador to the Netherlands, permanent representative to the UN in Geneva, and professor of the Seminar of World Geopolitics at the Faculty of Political Sciences of the Catholic University Rafael Landivar (URL) of Guatemala; Sustainable Development in the Anthropocene, “The New Constitutionalism of Bolivia and Ecuador,” Ch. 4.7, p. 187-188] SPark According to Barié (2017), the concepts of buen vivir and Madre Tierra or Pachamama are the most novel aspects of the new constitutions of both Bolivia and Ecuador. Regarding the concept of buen vivir (good living), it is evident that all good living can be understood as the satisfaction of human needs, because ‘living well’ and ‘good living’ are quite clearly terms that refer to a rich life in which both the subsistence and protection needs (decent work, adequate housing, food, medical and educational services) as well as the affective ones (living with the family, community, loved ones, being respected and appreciated) and those relating to knowledge (understanding), cultural identity, freedom and political participation, creativity, leisure and spirituality in general are fully met. However, what I want to highlight in the case of the indigenous people of the Andean region (Quechua and Aymara) is that these needs are understood from the point of view of their respective cosmovisions and under their corresponding terminology in the native languages, so although ‘good living’ is a subjective notion not quantifiable or definable in objective terms, it is clear from its name that the concept is closely related to human values and needs. This explains why it is appropriate to place it not only in the sphere of the aspirations of the nation as a whole, but also in the field of human development, thus enabling it to acquire the precision that can be obtained from United Nations Human Development Indices. A review of the main changes reveals, for instance, that in the Constitution of Bolivia the concept of “good living” appears in the preamble, which refers to the fact that the Bolivian state is based on and guided by new principles and values, such as “sovereignty, solidarity and equity in the distribution and redistribution of the social product”, and above all is based on the “search of living well”. This is one of several new ethical-moral principles, which are presented in the Aymara language as sum qamaña, very similar to the Quechua term of sumac kawsay. With this concept, the purpose is to make the idea of material well-being compatible with both social peace and support and mutual solidarity among the people. Consequently, a person who lives well (qamiri sum) is not the one who is rich but the one who shares: The qamiri sum happens to be the one who lives and coexists well, because he is welcomed by everyone and knows how to welcome and collaborate with everyone, regardless of whether you have little or much. In a certain way it can no longer be given individually but only in and with a larger social group … Living well turns out to be a kind of meta-value (to which other more common values must be subordinated, such as equality, inclusion and social equity). Even the educational system and the new economic model must be guided by the principle of living well (Barié 2017: 57). Download 2.09 Mb. Share with your friends:
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