Reconfigurations ontologiques dans les nouvelles constitutions politiques andines

Abstract

In recent years, Bolivia and Ecuador have been the scene of radical ontological turns induced by processes of building new political constitutions. For the fi rst time, collectives with animist, analogist and naturalist modes of identifi cation had to negotiate and conciliate their «worlds» and «natures». In this article we explore the mediating role of the nature-Pachamama in the Bolivian context and its power to integrate and reassemble successfully diverging perspectives and notions of being in a new national constitution.

Biocultural Rights, Indigenous Peoples And Local Communities

“…In one of his texts, Escobar (2010) gives a detailed comparison of the various Andean countries. These constitutions were debated in constituent assemblies (asambleas constituyentes) made up of all sectors of the population (Landivar & Ramillien, 2015). On this issue, see Chapter 3 of this book.…”

“…The recognition of this figure, in its Andean form of Pachamama, within the constitutions of two Andean countries - Bolivia andEcuador -in 2008 and has marked a turning point. 23 Poupeau (2011), Bretón Solo de Zaldívar (2013), and Landivar and Ramillien (2015) all highlight, as Gill (1991) did regarding the North American version, that the emergence of Pachamama results from a complex process that indeed involves indigenous peoples, but also numerous civil society actors, 24 as well as academics such as anthropologists. By recognizing Pachamama in their constitutions, the Andean countries have given a new legitimacy to the figure of Mother Earth, which aims to embody nature and helps to elucidate the supposedly reciprocal and harmonious relationship that the indigenous population of Andean countries maintain with their environment.…”

Populations autochtones et écologie occidentale : faire tenir ensemble des mondes distincts

“…Selon Émilie Ramilien et Diego Landivar, cette figure, loin d'être une déité univoque définie une fois pour toutes, est avant tout une entité profondément flexible, un territoire de frictions entre différents mondes ou cosmologies. En effet, mobilisant la typologie développée par Descola dans Par-delà nature et culture, les deux auteurs expliquent qu'originellement analogique, la Pachamama fut reprise par les groupes animistes dans les discussions lors de l'assemblée constituante en raison « de l'importance symbolique qu'elle a acquise dans les luttes indigénistes et environnementales passées 34 », et ce afin de mieux protéger les entités auxquelles ils étaient attachés. En outre, les parties constituantes d'inspiration marxiste ou nationaliste virent dans son entrée dans la loi fondamentale un excellent moyen pour protéger -et nationaliser -les ressources naturelles inanimées 35 .…”