14.11.2012 Views

A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

SHOW MORE
SHOW LESS

You also want an ePaper? Increase the reach of your titles

YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.

cultural apparatus of their tradition. Not only do they have the right to<br />

do so, their positions must be respected. At least they have a moral superiority<br />

over the capitalist discourse. However it is less acceptable<br />

when the discourse comes from intellectuals – indigenous or not – who<br />

want to be critical, both about modernity and radical postmodernism,<br />

and who tend to think that, from a political viewpoint, only cultural pluralism<br />

can bring about positive results.<br />

The other deviation is the instrumentalization of the vocabulary by some<br />

of its adversaries or by the political power. Sumak kawsay is transformed<br />

into ‘the redistribution of development’, as René Ramírez says (2010,<br />

24). In other words, it is changed into the opposite of what it means.<br />

This leads to promoting extractive policies or monoculture (to provide<br />

the resources to be redistributed), using the language of buen vivir, without<br />

even talking about transition. However, as Eduardo Gudynas says,<br />

the concept is being banalized: it is used to refer to social assistance<br />

policies in favour of the poor, or that it is only a claim by the indigenous<br />

people, or repeated as a slogan that finally loses its meaning. In some<br />

cases, the Government takes on the leadership of campaigns to promote<br />

it that are not very participatory (Eduardo Gudynas, 2011, 15).<br />

Other terms, like inter-culturalism meet a similar fate (Gabriela Bernal,<br />

2011). Evidently this is the price of glory: if buen vivir were not so strong,<br />

it would not be so easy to appropriate.<br />

4. The political role of the concepts of sumak kawsay<br />

and suma qamaña<br />

Our remarks do not imply that the recognition of the notion buen vivir is<br />

not politically important. This has been proved by the changes in the<br />

Ecuadorian and Bolivian Constitutions and also by the drawing up of the<br />

Buen Vivir National Plan in Ecuador. In both cases they show a serious<br />

effort to understand the concepts and their possible applications. They<br />

also involve a considerable intellectual honesty and have given rise to<br />

intensive work.<br />

226

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!