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A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

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3 Afro-descendants Women<br />

<strong>THE</strong> WOMEN <strong>OF</strong> AFRICAN DESCENT<br />

GABRIELA VIVEROS PADILLA and MARISOL CÁRDENAS<br />

Following the text on “Common Goods to the Common Good of Humanity”<br />

by François Houtart, proposing reflection on and the construction of<br />

a new alternative paradigm, which has been disseminated through the<br />

support of the Rosa Luxemburg Foundation, we would like to present our<br />

considerations based on the experience, history and emerging politics<br />

of the people of African descent, especially those from Ecuador. Taking<br />

into account the four major themes singled out, we start by explaining<br />

the problematic and then consider possible solutions, based on the realities<br />

as we have experienced them.<br />

The text emphasizes that by ‘Common Good’ is meant a state of well<br />

being (bien estar) or living well (buen vivir), which is the universal basis<br />

of the lives of human beings. We shall however be expressing some<br />

concern about this and about the application of examples on which to<br />

reflect. Then we shall expound some of the most significant dimensions<br />

of the crisis that our people are experiencing and, finally, we describe,<br />

based on the notion of agency, various suggestions that we feel should<br />

be included in the proposal for the integral common well-being of the<br />

diverse peoples of our country and of the world.<br />

Conceptualization of the ‘Common Good’ starts off the work and while<br />

there is mention of moving on from the res publica, we should consider<br />

some of the notions from which such moving on is desirable. The current<br />

paradigm has become a scientistic category, but the new paradigm<br />

risks overlooking the fact that so many of our original and descendant<br />

cultures are thousands of years old, memories that have been forgotten<br />

or sanitized. Another example concerns the theme of the public and of<br />

the community: these are ideological constructions that have a different<br />

historicity. In parts of the text this is implicit, but we feel it is crucial to<br />

raise the issue so that it is clear when it is expository and what kind of<br />

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