A POSTCAPITALIST PARADIGM: THE COMMON GOOD OF ...

inclusion is being proposed in this notion. The community is a form of
organization that does not support institutionalization, which is not the
case for the public. In the text, buen vivir is used as a civilizing alternative
insofar as it re-establishes relationships between human beings and nature,
but it is necessary to locate, historically and ideologically, the category
of civilization. We consider that we need another notion that does
not refer to such a hegemonic and euro-centric concept.
By incorporating the concept of buen vivir, the Constitutions of Ecuador
and Bolivia make a break with the world economic system based on the
global, capitalist, neo-liberal model, but that is not enough.The Sumak
Kawsay agenda considers that priority should be given, inter alia, to the
following: the administration of community justice, critical interculturality
133 , plurinationalism, the rights of nature and new relationships between
nature and human beings, collective lands, systems that believe
in ‘other’ kinds of spirituality, linguistic rights, the rights to forgotten
memories. Only in this way is it possible to construct the right to dehegemonize
histories and political, ethical and aesthetic alternatives to
the homogenization of cultures and the neoclassical economicism of the
current system, as the conditions for social production will be different.
Modifications (?) of buen vivir for the ‘common good’
Sumak Kawsay, in the various meanings used by the indigenous communities
facilitates the dialogical continuum between human beings and
nature based on respect, equity and diversity in co-existence in order to
generate new social relations that involve unity in exercising the Common
Good. Buen vivir is not an objective, or an end in itself. It is a pro -
cess, exercised by social actors who have been de-legitimized by the
‘ethics of power’ and who demand to participate but with no desire to
be included in the modernizing projects of nation states.
133 That is, an interculturality which is not only based on inter-relationships of culture
according to function, such as co-existence, tolerance, representation, but the ethical
position of politics. It involves the right to criticism, allowing voices that denounce
and propose, which is not always on the agenda of the institutions because this can
be inconvenient. See Catherine Walsh, “Interculturalidad y colonialidad del poder” in
El giro decolonial, 2009
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