Buen vivir as a territorial practice. Building a more just and sustainable life through interculturality

Lang, Miriam

doi:10.1007/s11625-022-01130-1

Cited by 23 publications

(13 citation statements)

References 18 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Some empirical examples found through collective strategies or initiatives that are aimed at the transformation and improvement of grassroots communities are the solidarity exchanges in the autonomous rebel zones of Mexico, the matristic culture in Rojava, Buen Vivir as a bottom-up transformation based on indigenous worldviews, and the itinerant schools of the Landless Workers Movement of Brazil, or La Via Campesina (Barbosa 2013 ; Barkin 2018 ; Lang 2022 , this issue; Piccardi and Barca 2022 , this issue). Alternatives to development are characterized by several features, e.g., the suppression of hierarchies and anti-patriarchalism, conviviality and communality, care for life at the center, spirit of sufficiency and simplicity, reciprocity and solidarity, autonomy through self-government, direct participation, and defense of territory to live well (Barkin 2019 ; Esteva 2002 , 2014 ; Kothari et al 2019a ; Martínez-Luna 2016 ; Schöneberg et al 2022 , this issue).…”

Section: Theoretical Framework: Grassroots Innovation Post-developmen...mentioning

confidence: 99%

“…As noted, the pluriverse has a direct resonance with alternatives to development. Therefore, this idea is becoming increasingly important in the post-development literature where activists and scholars are exploring and studying concrete alternatives to development such as Zapatismo in South Mexico, Buen Vivir in Bolivia and Ecuador, and the Self-Help Groups in rural India (Chuji et al 2019 ; Leyva-Solano 2019 ; Saha and Kasi 2022 , this issue), most of which are immersed in socio-political projects of struggle and social and ecological justice in the global South (Baronnet and Stahler-Sholk 2019 ; Lang 2022 , this issue; Zibechi 2012 ). We can assume that the construction of any alternative to development implies a radical rupture with the dominant capitalist rationality by organizing society in a profoundly different way.…”

Section: Introduction: How May Grassroots Innovation Contribute To Bu...mentioning

confidence: 99%

See 1 more Smart Citation

Grassroots innovation for the pluriverse: evidence from Zapatismo and autonomous Zapatista education

Maldonado-Villalpando

Paneque-Gálvez

Demaria

et al. 2022

Sustain Sci

View full text Add to dashboard Cite

The social and environmental failure of successive Western development models imposed on the global South has led local communities to pursue alternatives to development. Such alternatives seek radical societal transformations that require the production of new knowledge, practices, technologies, and institutions that are effective to achieve more just and sustainable societies. We may think of such a production as innovation driven by social movements, organizations, collectives, indigenous peoples, and local communities. Innovation that is driven by such grassroots groups has been theorized in the academic literature as “grassroots innovation”. However, research on alternatives to development has rarely examined innovation using grassroots innovation as an analytical framework. Here, we assess how grassroots innovation may contribute to building alternatives to development using Zapatismo in Chiapas (Mexico) as a case study. We focus on grassroots innovation in autonomous Zapatista education because this alternative to formal education plays a vital role in knowledge generation and the production of new social practices within Zapatista communities, which underpin the radical societal transformation being built by Zapatismo. We reviewed the academic literature on grassroots innovation as well as gray literature and audiovisual media on Zapatismo and autonomous Zapatista education. We also conducted ethnographic fieldwork in a Zapatista community and its school. We found innovative educational, pedagogical, and teaching–learning practices based on the (re)production of knowledge and learning, which are not limited to the classroom but linked to all the activities of Zapatistas. Our findings suggest that innovation self-realized by Zapatistas plays a key role on the everyday construction of Zapatismo. Therefore, we argue that a specific theoretical framework of grassroots innovation for the pluriverse, based on empirical work carried out in different alternatives to development, is an urgent task that will contribute to a better understanding of how such alternatives grassroots groups imagine, design, and build, particularly across the global South.

show abstract

Section: Theoretical Framework: Grassroots Innovation Post-developmen...mentioning

confidence: 99%

Section: Introduction: How May Grassroots Innovation Contribute To Bu...mentioning

confidence: 99%

Grassroots innovation for the pluriverse: evidence from Zapatismo and autonomous Zapatista education

Maldonado-Villalpando

Paneque-Gálvez

Demaria

et al. 2022

Sustain Sci

View full text Add to dashboard Cite

show abstract

“…La metodología empleada para llevar a cabo el proyecto de vinculación con la sociedad fue el método etnográfico desde una mirada decolonial (Lang, 2022(Lang, , p. 1289. La adopción de esta mirada decolonial permitió reevaluar y visibilizar la diversidad de conocimientos y saberes desde las comunidades locales e indígenas, evitando imponer una superioridad del conocimiento tecnocientífico occidental (Oslender, 2019, p. 2;Dussel, 2019, p. 26).…”

Section: Investigación Etnográfica Desde Una Mirada Decolonialunclassified

La reciprocidad en diálogo: justicia hídrica y randi randi entre la ciudad y el páramo de Ñukanchik Urku

Francoise Depuits,

Aldama Dewit,

Coloma Romo

et al. 2024

Esferas

View full text Add to dashboard Cite

En Ecuador, los ecosistemas de páramos son esenciales para la producción de agua de consumo humano y de riego. Algunos páramos en el país son manejados por comunidades locales e indígenas que han contribuido a su conservación a través de planes de manejo del agua y el páramo basados en valores de reciprocidad, territorio y cultura. Sin embargo, existe una necesidad de reconocer y consolidar esas iniciativas comunitarias de conservación del agua y el páramo a nivel regional y nacional. Un camino para responder a ese objetivo es fomentar la educación ambiental de jóvenes entre las áreas urbano-rural para desarrollar un intercambio de saberes, conocimientos y prácticas. Por eso, se plantea el proyecto de vinculación con la sociedad ‘Conociendo los páramos comunitarios del Ecuador’ que pretende llevar a jóvenes (nivel secundario y universitario) de la ciudad de Quito a conocer páramos comunitarios de la zona de Cayambe a través de intercambios con jóvenes que viven en comunidades cuidadoras del agua y el páramo. El objetivo más amplio es crear una nueva generación de guardianes del agua y el páramo comunitario en Quito, que puedan difundir su conocimiento e incentivar el diálogo de saberes entre las zonas urbano-rural.

show abstract

“…The chunimpa stands as a historical precedent of the possibility of articulating smaller circuits of currency that do not depend on the central state, but rather nurture territorial interdependence. The minga can provide us with the imagination for a more selfsufficient, communitarian and autonomous form of inhabiting this territory (Lang 2022). Islands, indeed, offer rich possibilities to think out of mainstream trajectories of development.…”

Section: Minga As An Anticolonial Practicementioning

confidence: 99%

Decolonising money: learning from collective struggles for self-determination

Cabaña

Linares²

2022

Sustain Sci

View full text Add to dashboard Cite

As a reflection of our politically engaged research, this paper addresses the multiple challenges of transforming money for the emergence of the Pluriverse, arguing that practical efforts of emancipation and autonomy need to dismantle the colonial nature of our current monetary system: the flip side of the colonial state. On the one hand, we look into Chiloé, a territory marked by long-term relations of colonialism, dependency and extraction, where the arrival of monetised forms of work in extractive industries has meant the destruction of former ways of inhabiting the territory. On the other, we explore the emergence of the Circles project, in Berlin, that aims at creating a basic income from the bottom-up, whereby people in different communities issue money equally and exchange with each other without the need for state cash. More than assuming that money in itself is 'bad', we suggest that a recovery of the social and ecological fabric of life could be done through local money systems, designed and managed by the communities themselves, delivered and redistributed as a basic income. Moving to a plural monetary system based on relations of care would lead to a recovery of history as a project of collective self-determination.

show abstract

Buen vivir as a territorial practice. Building a more just and sustainable life through interculturality

Cited by 23 publications

References 18 publications

Grassroots innovation for the pluriverse: evidence from Zapatismo and autonomous Zapatista education

Grassroots innovation for the pluriverse: evidence from Zapatismo and autonomous Zapatista education

La reciprocidad en diálogo: justicia hídrica y randi randi entre la ciudad y el páramo de Ñukanchik Urku

Decolonising money: learning from collective struggles for self-determination

Contact Info

Product

Resources

About