A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

On the other hand, indigenous peoples are, at the same time, bearers
of the alternative proposal of Good Living and vulnerable peoples as well,
having practices marked by contradictions specifically derived from secular
coexistence with the capitalist way of life. At the same time, they
have the possible challenge of resuming their way of life in a free, acknowledged
and constitutionally defended way, and of confronting it
with the capitalist one, with a view to surpassing it, leading persons and
peoples to live coherently with the new foundations of the State.
On recognizing and understanding Good Living as a practice of peoples
and as a proposal for a new way of organization and democratic coexistence,
one may reach the conclusion that this is not only the future result
of a process, a utopia, but rather that indigenous peoples are the fundamental
actors in the construction of the Common Good of Humanity as
the aim of all peoples.
The peasant movements and the Common Good of Humanity
An initial observation is necessary, although it may seem something obvious:
not only are there peasant movements, indeed in plural, but different
types of peasants as well. That diversity is based on the different
forms of relations with the land: there are small family owners, lessees,
those that use a small part of the land individually and the larger part as a
community, those that have a collective territory legally demarcated, those
that have right of possession without a title deed... Even indigenous peoples
can be included as peasants. It is since the recognition of this diversity
and of the search for common interests that Via Campesina (the
Peasant Way) exists, as a wide global network of peasant movements.
Bearing this diversity in mind, where and how do peasants participate
in the struggle in favor of the Common Good of Humanity?
One of the important contributions is their struggle to democratize the
access to agricultural land by confronting the large landowners, either
traditional or modern ones, that is to say, all economic groups and political
powers that defend and promote the transformation of the land into
merchandise and a source of oligarchic power. What is perceived is that
the transnational and neo-liberal phase of capitalism rests, among other
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