Entre el futuro que ya llegó y el pasado que nunca pasó: diplomacias chaqueñas en el antropoceno

Abstract

Resumen Desde que Crutzen y Stoermer (2000) propusieron llamar “antropoceno” a la época actual, los debates en torno a dicho término han reverberado. Las filosofías y prácticas indígenas chaqueñas y amazónicas que presentaremos en este artículo traslucen concepciones del desequilibrio climático presente que difieren de las posiciones predominantes en Occidente. Mostraremos que ciertos relatos amerindios se sustentan en nociones de tiempo espiralado, aceptan la latencia de metamorfosis interespecíficas y reparten la agencia entre múltiples seres que deben regenerar entre sí relaciones de cuidado y diplomacia. Indicaremos, también, que las sociedades indígenas han vivido cambios ambientales profundos desde el momento mismo de la conquista de sus territorios y que, en este sentido, la crisis global actual sería parte de un patrón más amplio de cambios con los que ellas ya han venido lidiando. Sostendremos, finalmente, que cosmología y geopolítica son aristas indisociables de un mismo proceso antropocénico.

Environmental Paradoxes

“…As an archaeologist concerned with human-environmental relations, I have always been interested in understanding the way dwellers in a landscape relate to their built environment (Ingold 2000), and how they deal with the swift transformations of the world today (for similar approaches, see Tola et al 2019;Breithoff 2020). The current study area encompasses people whose way of life is deeply entangled with an environment that is now protected by provincial and national laws, and that includes properties obtained by local peasants through active struggle during the first decade of the current century as well as buildings purchased by outsiders for cattle ranching.…”

Embodied Inequalities of the Anthropocene

“…Troubling the very notion of nature (and the worlds based on it) as a colonial project is fundamental to understanding the Anthropocene and its limits; after all, it is a concept that tends to endorse an idea of 'same nature', which does not capture the plurality of worlds, such as the Amerindians and their multiplication of agencies in the world. For Tola et al (2019), for example, the Earth itself can mean more than a planet formed by mineral and organic elements, as it can shape part of an identity, with meanings of self and collectivity-as in the case of ancestors of mountains, rivers as siblings, animals as faithful friends, or territory as identity, which are very common conceptions in these cosmologies (Descola 2017;Krenak 2020;Lahiri-Dutt 2019).…”

“…The very definition of this epoch as 'the Anthropocene' suggests a global human responsibility for what is effectively the result of the western industrial social order. As a concept derived from geology, however, the Anthropocene tends to favour the explanatory models of modern science, often disregarding how different populations specifically and sensitively produce, live, and explain their environments based on their own cosmologies and knowledge (Tola et al 2019). Indigenous Chaquenian and Amazonian philosophies and practices reveal conceptions of contemporary climate change that differ from predominant western positions (ibid.).…”

Budismo y filosofías amerindias en el Antropoceno. Seres y no humanos en la actual crisis ecológica

“…En el caso específico de los tobas o qom, pueblo indígena chaqueño, 7 la morfología del mundo es la consecuencia de la intencionalidad de una pluralidad de seres más allá de los humanos (Tola et al, 2019). 8 Desarrollaremos algu-7.…”