Sumak Kawsay

Cuestas-Caza, Javier

doi:10.30854/anf.v26.n47.2019.636

Cited by 7 publications

(3 citation statements)

References 43 publications

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“…His Lexicon on the General Language of Peru (1560) translated allin (or alli ) from Quechua as “ buena cosa ” and cauçaynin as “ vida ,” both terms of which define the more recent colloquialism “good living” or “living well” ( allin kawsay ). The ordinary expression allin kawsay among Andean Kichwa communities refers to the practical, everyday embodiment of buen vivir (Cuestas‐Caza 2018, 116–17). Although a portmanteau in early colonial Peru, kawsay has become a common, quotidian expression linking existence, way of life, and foodstuffs/agricultural goods among the 15 million speakers of Quechua dialects (Zimmerer 2012, 602).…”

Section: Pachamama and Andean‐amazonian Flourishingmentioning

confidence: 99%

Translating Buen Vivir: Latin American Indigenous Cultures, Stadial Development, and Comparative Religious Ethics

Lantigua¹

2023

Journal of Religious Ethics

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This article considers the methodological limits and possibilities of a cultural turn in comparative religious ethics by "translating" the Latin American Indigenous meanings of buen vivir (living well), a subsistent mode of interdependent flourishing resistant to Western models of extractive development amid the Anthropocene. It problematizes the methodological challenge of translating Indigenous cultures from within a Western colonial political economy that has historically relegated Indigenous Americans to the primitive level of savage inferiority according to a stadial theory of socioeconomic development. However, constructive methodological options for translating Indigenous cultures emerge from the Journal of Religious Ethics's existing conversations about comparative religious ethics. On the one hand, recent critical anthropology and ethnography, abetted by intellectual history, provide tools for ethicists in the recovery of Indigenous critiques and meanings against longstanding Western cultural patterns. On the other hand, nativizing the concept of the religious classic thematizes the normative dimensions of Indigenous cultures, demonstrating how the translation of buen vivir points to intercultural dialogue rather than cooptation and manipulation.

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Section: Pachamama and Andean‐amazonian Flourishingmentioning

confidence: 99%

Translating Buen Vivir: Latin American Indigenous Cultures, Stadial Development, and Comparative Religious Ethics

Lantigua¹

2023

Journal of Religious Ethics

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“…From our perspective, the answer is not to further entrench English as a lingua franca —for example, via (well meaning) programmes of author language assistance—but to expand our ways of thinking through different linguistic expressions. A plurality of knowing coincides with a plurality of expression—think, for example, of radical interventions in development theory: ubuntu (Mnyaka & Motlhabi, 2005), buen vivir (Gudynas, 2011) and sumak kawsay (Cuestas Caza, 2019). Organised reviews published in Portuguese have greatly expanded the accessibility of ecological knowledge in Brazil over recent decades (Dias et al, 2015), and multi‐lingual searches are key to understand ecology globally (Chowdhury et al, 2022; Zenni et al, 2023).…”

Section: Language and Publishingmentioning

confidence: 99%

Decolonising ecological research: A generative discussion between Global North geographers and Global South field ecologists

Soares,

Franco,

Leal

et al. 2023

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In this article we draw on recent debates in ecology and human geography on the project of decolonising academic practice. Our objective is to address two key questions via a generative discussion across disciplines: what can ecologists learn from ongoing debates in human geography? And how might those learnings translate back into geographical praxis? We make the central argument that vibrant debates in human geography can push ecologists to take more radical steps towards a decolonial vision that, in turn, can guide geographers to a more material decolonising praxis. We build this argument by working through various dis/connections—between ecology/human geography, theory/praxis, South/North—in the wider project of decolonising academia to provoke critical reflection around the themes of (i) language and publishing; (ii) collaboration and ‘inclusion’; and (iii) the geographies of ecological research.

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“…Hace ya más de una década, han emergido en América Latina una gran cantidad de constructos teóricos que analizan, interpretan e intentan poner en palabras las ciencias y saberes de los pueblos andino-amazónicos. Según un estado del arte sobre la concepción filosófica, ética y fenomenológica del Sumak Kawsay realizado por Cuestas-Cazas, este término fue usado en más de 120 artículos académicos, libros, tesis de maestría y doctorados entre el año 2008 y el 2018 (Cuestas-Caza, 2018). Si a este número se añade la extensa cantidad de escritos que pueden encontrarse hoy en día sobre el Vivir Bien, obtendríamos una perspectiva "objetiva" respecto al creciente análisis sobre la Filosofía Andina en diferentes ámbitos.…”

Section: Vivir Bien: La Complementariedad Y Reciprocidad De Los Puebl...unclassified

Sentires y pensares epistemológicos sobre diversidad biocultural de montaña y desarrollo integral para Vivir Bien en Bolivia

Mariaca

2020

rcti

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La realidad global actual evidencia una fuerte crisis climática que después de varias décadas de debates está siendo priorizada en los diferentes niveles de organización societal. Al tratarse de una posible sexta extinción masiva en el planeta, la crisis climática genera cuestionamientos en múltiples dimensiones, y se están repensando los paradigmas que han direccionado las formas de desarrollo que la humanidad ha implementado en búsqueda de su bienestar. En este contexto, el cuidado y la conservación de la biodiversidad es de vital importancia, siendo ésta la fuente que genera las condiciones biofísicas necesarias para la vida, donde las montañas desempeñan un papel relevante en la recreación cotidiana de la vida como la conocemos en la Tierra. Ellas albergan al 12% de la población y 50% de los focos de mayor biodiversidad del mundo, pero, sobre todo, dentro de sus múltiples funciones ambientales, las montañas abastecen de agua dulce al menos al 50% de la población. En este artículo, y desde un abordaje epistemológico, se analizan los diversos paradigmas que han originado las crisis multidimensionales, así como también las propuestas civilizatorias que emergen en el Sur Global como alternativas al modelo de desarrollo hegemónico, específicamente la política pública del Estado Plurinacional de Bolivia, a fin de identificar posibles caminos relevantes hacia la resiliencia y el cuidado de la vida en toda su expresión.

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Sumak Kawsay

Cited by 7 publications

References 43 publications

Translating Buen Vivir: Latin American Indigenous Cultures, Stadial Development, and Comparative Religious Ethics

Translating Buen Vivir: Latin American Indigenous Cultures, Stadial Development, and Comparative Religious Ethics

Decolonising ecological research: A generative discussion between Global North geographers and Global South field ecologists

Sentires y pensares epistemológicos sobre diversidad biocultural de montaña y desarrollo integral para Vivir Bien en Bolivia

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