Alternative Futures – The Concept of Buen Vivir

Alternative futures – The Buen Vivir Concept

In South America, a new movement has emerged that brings hope to those who love nature, care about justice, and sometimes hesitate because of the state of the world and want to do something to change things for the better. It is called Buen Vivir, which literally means “good living”. It stems from the expression Sumak Kawsay, which in the indigenous Quechua and Kichwa languages of Peru and Ecuador means “full life”. One definition of this concept is “a way of life in harmony with the community, with ourselves, and, most importantly, with nature” (www.pachamama.org). Indigenous peoples have been living in accordance with these principles for thousands of years.

Faced with the collapse of the utopia of communism and the uncertain position of its longtime opponent – liberal capitalism – Buen Vivir proposes an alternative future for humanity. While in the capitalist system the focus is on individual well-being, Buen Vivir argues that individual rights should be subordinated to the people, the community, and nature. One characteristic of the Buen Vivir movement is its emphasis on a holistic understanding of well-being, which encompasses not just material wealth, but also social relationships, spiritual fulfillment, and environmental sustainability.

Buen Vivir promotes a shift from a growth-oriented paradigm to a more balanced and conscious approach to development. It recognizes that the current dominant economic model is not sustainable and that it leads to social and environmental crises. Instead, Buen Vivir values ​​the quality of life and the well-being of all beings, prioritizing social justice, cultural diversity, and ecological harmony.

The Buen Vivir movement advocates for a new way of thinking and organizing society, based on principles such as solidarity, reciprocity, and collective decision-making. It calls for a reconnection with nature and the revaluation of traditional knowledge and practices. It sees indigenous peoples as key actors and leaders in the transformation towards a Buen Vivir society.

Overall, Buen Vivir offers an inspiring vision for a different future, one that challenges the prevailing model of development and suggests alternative paths towards a more equitable, sustainable, and fulfilling way of life for all. The key element that defines it is harmony – among human beings and between humans and nature. Indeed, one of the key elements in the equation of human well-being is the concept of the rights of nature. Instead of viewing nature as a source of prosperity, either for individuals or for a state, Buen Vivir sees Nature (with a capital “N”) as an entity valuable in and of itself. This is what sets this movement apart and opposes it to the concept of “sustainable living”, which predominantly views sustainability from a human perspective. From the perspective of the Buen Vivir movement, humans do not possess nature, land, or resources, they only manage them. The concept of ownership – crucial in Western law – is replaced by the concept of responsible management. Additionally, Buen Vivir goes beyond the socio-economic approach advocated by the Occupy movement and similar movements, which aim to regain control of the economy from today’s political institutions.

In Ecuador and Bolivia, the rights of Nature are enshrined in the Constitution. Closer to us, in Switzerland, animals, plants, and other beings have had legal protection since 2000. Dignity is recognized to animals by the Constitution. In the US, there are legal movements to grant legal personhood to plants and “inanimate objects” such as rivers, which allows corporations to be sued if their integrity is threatened. Initiatives have been taken worldwide, from Nepal to Turkey, to embrace the concept of ecosystem rights. In India, we encounter the concept of “ecological Swaraj,” and in South Africa, “eco-Ubuntu.”

How does this work in practice? Critics of the application of the concept in Ecuador highlight how the Constitution allows the government to loosen Buen Vivir regulations if it is in the national interest and does not require informed consent from communities in case of controversial developments. The Ecuadorian government continues to approve projects by foreign exploitation companies, even though they violate the rights of Nature.

It is natural that a new idea does not always align with theory in practice, but that in no way invalidates the idea itself. What is encouraging about this concept is that it represents a revolutionary approach. return to the true natural way of thinking. Indeed, humanity can hope for a restoration of balance in its environment only if it starts from the premise that Nature is a living being and therefore worthy of respect, even reverence. A change in mentality from ownership of nature as property to management of nature as responsibility could be the beginning of a new era for humanity.

The question remains of how such a significant change could occur on a global level, considering the major geopolitical obstacles that stand in the way. As history teaches us, twists of fate are often unpredictabe.