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Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Foro Revista de Derecho is the property of Universidad Andina Simon Bolivar, Sede Ecuador and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Este artigo, escrito na forma de ensaio, pretende argumentar a favor da salvaguarda de saberes ancestrais para educação planetária. Ao longo deste escrito, voltamos à Pachamama com a intenção de tentar reconhecer mais sua onipresença em nosso cotidiano, embora o que temos é sua essência menosprezada pelo nosso projeto de humanidade contemporâneo. O retorno à cosmovisão parece necessário para (re)pensarmos não apenas o futuro da vida planetária, mas também a existência da vida no tempo presente, vivido no aqui e agora. Quem sabe a compreensão de que não somos separados da natureza, mas somos uno com a Mãe-Terra não seja um caminho possível para uma outra existência?

Ubuntu has launched the Global Agenda for Social Work and Social Development, 2020–2030. This commentary stipulates how ubuntu can reinforce the Pachamama rights and its significance to social work practice. The African philosophy of ubuntu has potential to enhance the framework of understanding environmental rights from an eco-spiritual social work perspective and integrating the concepts of Pachamama rights. Clearly showing the link between Pachamama and ubuntu, this paper reminds social workers to advance the Rights of Nature. [ABSTRACT FROM AUTHOR]

Copyright of Revista Espanola de Antropologia Americana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article considers the methodological limits and possibilities of a cultural turn in comparative religious ethics by "translating" the Latin American Indigenous meanings of buen vivir (living well), a subsistent mode of interdependent flourishing resistant to Western models of extractive development amid the Anthropocene. It problematizes the methodological challenge of translating Indigenous cultures from within a Western colonial political economy that has historically relegated Indigenous Americans to the primitive level of savage inferiority according to a stadial theory of socioeconomic development. However, constructive methodological options for translating Indigenous cultures emerge from the Journal of Religious Ethics's existing conversations about comparative religious ethics. On the one hand, recent critical anthropology and ethnography, abetted by intellectual history, provide tools for ethicists in the recovery of Indigenous critiques and meanings against longstanding Western cultural patterns. On the other hand, nativizing the concept of the religious classic thematizes the normative dimensions of Indigenous cultures, demonstrating how the translation of buen vivir points to intercultural dialogue rather than cooptation and manipulation. [ABSTRACT FROM AUTHOR]

La filosofía siempre está cuestionando lo establecido, siempre le encuentra la pregunta a la respuesta, es por ello por lo que Gadamer manifiesta que el discurso es una interpretación de una interpretación infinita y siempre existirá el ¿Por qué?. El objetivo del ensayo fue establecer nuestra postura frente al Biocentrismo igualitario. Realizamos algunas revisiones documentales y establecimos un diálogo y crítica de los planteamientos. Concluimos que el Biocentrismo es una teoría eurocéntrica que se practica en nuestra filosofía indígena desde antes de la colonia, nuestra postura es que el defender la biodiversidad es una obligación y una necesidad del hombre como un gesto de gratitud para con la naturaleza, que la filosofía del Sumak Kawsay es aquella que establece el cuidado que debe realizar el hombre con nuestra Pachamama.

En 2010, Bolivia le otorgó derechos colectivos a la naturaleza como Madre Tierra, incluyendo el derecho a la preservación de su integridad y restauración. Con ello, el país se situó a la vanguardia de un creciente movimiento global para transformar los sistemas jurídicos de acuerdo con una nueva visión ecocéntrica. Sin embargo, estas innovaciones tuvieron una trayectoria accidentada y conflictiva. En una disputa sobre el significado y alcance de estos nuevos derechos, el Gobierno de Evo Morales, durante su primer mandato (2006-2009), impuso una interpretación limitada e instrumental del nuevo ideario. Las dos leyes aprobadas, Ley 71 de 2010 y Ley 300 de 2012, se quedaron cortas respecto a la propuesta original de una alianza entre actores indígenas y tuvieron un impacto limitado frente a una serie de paquetes legislativos que promocionaron megaproyectos y la extracción de recursos naturales. Una vez más, las demandas basadas en planteamientos jurídicos dejaron resultados prácticos muy limitados para los pueblos indígenas. Ante la ausencia de instrumentos legales efectivos que protejan sus territorios, muchas organizaciones sociales e indígenas recurren crecientemente a acciones de protesta y resistencia basadas en enfoques ecocéntricos. Las luchas por la vigencia de los derechos de la Madre Tierra remiten a tensiones irresueltas en la construcción de modelos interculturales de desarrollo y aportan valiosas reflexiones sobre el potencial de esta nueva institución para repensar la relación entre Estado, sociedad y naturaleza.

This article analyzes the process of patrimonialization of the Pachamama in Jujuy, between the mid-1990s and the present. Through the analysis of laws, journalistic documents and ethnographic observations, it is shown how the Pachamama was characterized as an object and a religious and cultural practice typical of the Andean world, while progressively signifying as "nature" in a modern sense. Based on an analysis that reconstructs the practices, procedures, acts and regulations promoted by the provincial state of Jujuy through which Pachamama was patrimonialized, it is shown how this process was articulated with the deepening of a regional economic model sustained in extractivism in indigenous territories, and with a neo-developmentalist imaginary in which Pachamama was placed as a "guarantor" of the model carried out by the government from greenwashing speeches.

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The 2015 Paris Agreement, complementing the United Nations Framework Convention on Climate Change, showcases an impressive consensus on climatological rhetoric. Thereby, it will contribute certainly neither to achieving its overall objectives on temperature nor to redressing any of the resulting “loss [or] damage” yet possibly tocontinuing the worldwide dialogue on the environment or on ecological entitlements. This paper will dissect and categorize these. It will conclude that the framers essentially kept the conversation going, nationally and internationally, encouraging the establishment, the adjudicatory branch, and the public to resume the conceptual or practical advancement on the topic.

Trata-se de um diálogo entre a ecologia profunda e a Pachamama, procurando ver os riscos civilizatórios de uma sociedade insensível ao meio ambiente, focada exclusivamente nos recursos da natureza como mercadoria. Refletir sobre a agonia de um mundo desencantado, predatório e ignorante diante da complexidade das relações planetárias. Pensa-se em uma sociedade sadia, possível, e complexa, a partir de uma cosmovisão não ocidentalizada e indígena, entendo a vida como delicada teia construída pelo tempo.

Copyright of Corpus: Archivos Virtuales de la Alteridad Americana is the property of CORPUS. ARCHIVOS VIRTUALES DE LA ALTERIDAD AMERICANA and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Saber, Ciencia y Libertas is the property of Saber, Ciencia y Libertad and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El objetivo del trabajo es analizar las representaciones sociales de conservación de la naturaleza por la población rural de la zona de amortiguamiento en la Reserva Nacional del Titicaca; bajo el supuesto de que las reflexiones y acciones de cuidado ambiental se sustentan en los beneficios de conservar la naturaleza canalizadas desde la cosmovisión andina. El enfoque es mixto, por lo que se recurrió a las técnicas de encuesta y entrevista. Se concluye que las concepciones, prácticas culturales y organización social tienen como fin la interacción armónica entre el hombre y la naturaleza.

Copyright of Mundo Agrario is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El Cultivo y Crianza de Sabidurías y Conocimientos-CCRISAC, estudia las prácticas de comunicación originaria con la Pachamama/Madre Tierra, en los procesos de siembra ancestral de la papa en la Comunidad San Vicente de Tipín, Pueblo Kichwa Purwa, Parroquia Palmira, Cantón Guamote, Provincia de Chimborazo de la República del Ecuador. Este cultivo se ejecutó bajo el paradigma cualitativo, con enfoque interactivo comunitario a través del camino o método “Vivencial Simbólico Relacional”, cuya información obtenida son el resultado del proceso de experiencias de las chakareras y chakareros (hombre o mujer que labra y cultiva la tierra) como actores determinantes dentro de su territorio. Estos saberes, conocimientos y prácticas convidados visibilizan la existencia de una comunicación propia en la producción de la papa en sus distintas fases, a través de expresiones simbólicas, rituales, sonidos y señales. Manifestaciones que transmiten mensajes de vida y convoca a cuidar y defender la Pachamama. En esta investigación se encontró veinte y cuatro experiencias comunicativas, entre ellas podemos visualizar como nuestros abuelos guardan un enorme respeto a la Pachamama, por ello acostumbran a pedir permiso para toda labor agraria.

At the beginning of XXI century, there was a tendency towards the active implementation of the neoextractive paradigm in the economy of Latin American states, which was due to the existing“consensus of the commodities”. This term is interpreted by researchers as an economic, political and ideological order, which is based on the high demand for commodities in international markets. Despite impressive successes in filling up national reserves with funds received from the extractive industries, new forms of inequality and potential conflicts began to arise in Latin American society. The costs of the current model predetermined not only appeal to environmental discourse, but also to increasing of its supporters that allows them to outline their demands on the political landscape.

The purpose of this article is to understand, from the perspective of the Bolivian Aymara identity of Bolivia, the intrinsic relation these persons have with Nature. This task is developed through the study of what they call Pachamama (sacred Mother Earth), which is part of their identity as an ‘all interrelated whole, the Suma Qamaña or Good Living’, and which can be considered a non-Western epistemology. Their worldview breaks with the Western (anthropocentric) conception of environment that informs European and Anglo-Saxon continental law, and that is currently predominant in international standards of reference. Proponents of this perspective achieved a transformation in the international treatment of Nature, recognised by the United Nations (Resolution 63/278 of 2009, promoted by the Bolivian State), gaining inspiration from the inclusion by Ecuador of Pacha Mama (Nature) as a subject of rights in its constitution (2008).

Copyright of Revus: Journal for Constitutional Theory & Philosophy of Law is the property of Revus - European Constitutionality Review and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on a broad fieldwork in the Bolivian Andes, the aim of this article is to analyse the concept of the body as a hydraulic system, and more especially the drunken body. The latter is considered a vessel where bodily humours as well as ingested beverages circulate. To allow these liquids to enter and drain away, the body must open itself, a dangerous act since it provides demons with the chance to penetrate it. Nevertheless, it may be assumed that, at the same time, this opening furthers a chain of reciprocity with the dead as well as non‐human entities. In this context, the drinker places himself in an interaction with the social world but also creates a sacrificial relationship with the sacred world. [ABSTRACT FROM AUTHOR]

Copyright of Cadernos de Arte e Antropologia is the property of Cadernos de Arte e Antropologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cultura Latinoamericana is the property of Universidad Catolica de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Este artículo se aproxima a la obra Los ríos profundos de José María Arguedas como una obra que evoca la memoria, recuerda la orfandad y conduce también al reconocimiento y a la certeza de que no hay abandono. Gracias a la presencia de La Pachamama es posible rescatar de la violencia del tiempo, una historia que fue y que sigue siendo ahora. Arguedas fusiona el pasado en el presente, navega con el tiempo y obliga también a realizar el viaje hacia el interior de nuestra propia memoria. Nuestros pasos dados marcarán la historia de los que siguen. El hecho sublime de su obra radica en el despertar que logra en la conciencia de quien todavía posee intuición.

Este artigo busca contribuir para as reflexões acerca da crise das ideias de sociedade e cidadania derivadas do pensamento dicotômico ocidental, a partir da noção de “direitos da natureza” e da inclusão da Pachamama nos debates constitucionais e legislativos em distintos países, bem como da condiçãotecnológico-comunicativa contemporânea, marcada pela constituição de redes digitais interagentes que conectam além de humanos, biodiversidade, objetos, superfícies, dados, inteligência artificial. Para isso, buscou-se pensaras potencialidades “xamânicas” do processo de digitalização ou da internet of things, como a comunicação não-humana e as relações metamórficas entre info-matérias conectadas, como um exercício cosmopolítico.

The purpose of this article is to understand, from the perspective of the Bolivian Aymara identity of Bolivia, the intrinsic relation these persons have with Nature. This task is developed through the study of what they call Pachamama (sacred Mother Earth), which is part of their identity as an 'all interrelated whole, the Suma Qamaña or Good Living', and which can be considered a non-Western epistemology. Their worldview breaks with the Western (anthropocentric) conception of environment that informs European and Anglo-Saxon continental law, and that is currently predominant in international standards of reference. Proponents of this perspective achieved a transformation in the international treatment of Nature, recognised by the United Nations (Resolution 63/278 of 2009, promoted by the Bolivian State), gaining inspiration from the inclusion by Ecuador of Pacha Mama (Nature) as a subject of rights in its constitution (2008). [ABSTRACT FROM AUTHOR]

Copyright of Polisemia is the property of Corporacion Universitaria Minuto de Dios and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Boletin de Antropologia is the property of Universidad de Antioquia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El objetivo del presente artículo es evidenciar la visión que los pueblos indígenas tienen del cosmos, de la tierra y del ser humano como una unión entre lo femenino y lo masculino, atribuyendo a la mujer un papel tan importante como el del hombre. Por consiguiente, se analizarán aspectos de la cultura runa, de la ritualística, de la representación espiritual andina, de la etnoastronomía, de la cosmogonía andina y de la visión geocósmica ancestral, entre otros, para poner de relieve la importancia de estos conocimientos ancestrales como formas esenciales para comprendernos tanto a nosotros mismos como a aquello que nos rodea.

La traducción terminológica de Pachamama por Mãe Terra en portugués, o Mother Earth en Inglés, en cierto modo ameniza una antigua tradición cultural-religiosa mística Latinoamericana bajo el concepto de Pachamama, permitiendo así cierta desfragmentación de estos valores ancestrales y nuevas asignaciones terminológicas contextualizadas dentro del actual proceso de globalización, que afecta directamente los derechos de las mujeres alrededor del mundo. Por lo tanto, este artículo tomando como base la teoría funcional de Christiane Nord, analiza la traducción de la palabra Pachamama en un contexto de género y derechos de las mujeres. Se investiga este nuevo proceso de (re) significación de una cultura orientada a la madre-tierra, y su impacto directo en los derechos de las mujeres. Indagando: ¿Cuál es su reciprocidad para los movimientos de mujeres? Hay divergencia entre su base teórica y la teoría de la autonomía de la mujer propagada por las Naciones Unidas ¿Su uso deconstruye el significado de género occidentalizado e institucionalizado por la ONU?

Focusing on contemporary Bolivia, this article examines promises and pitfalls of political and legal initiatives that have turned Pachamama into a subject of rights. The conferral of rights on the indigenous earth being had the potential to unsettle the Western ontological distinction between active human subjects who engage in politics and passive natural resources. This essay, however, highlights some paradoxical effects of the rights of nature in Bolivia, where Evo Morales’ model of development relies on the intensification of the export-oriented extractive economy. Through the analysis of a range of texts, including paintings, legal documents, political speeches and activist interventions, I consider the equivocation between the normatively gendered Mother Earth that the state recognises as the subject of rights, and the figure of Pachamama evoked by feminist and indigenous activists. Pachamama, I suggest, has been incorporated into the Bolivian state as a being whose generative capacities have been translated into a rigid gender binary. As a gendered subject of rights, Pachamama/Mother Earth is exposed to governmental strategies that ultimately increase its subordination to state power. The concluding remarks foreground the import of feminist perspectives in yielding insights concerning political ontological conflicts. [ABSTRACT FROM AUTHOR]

Copyright of Estúdio (1647-6158) is the property of Revista Estudio and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Earth jurisprudence represents an alternative approach to the law based on the belief that nature has rights. In this view, a river has the right to flow, species have the right to continue to exist in the wild, and ecosystems have the right to adapt and evolve over time. Proponents of Earth jurisprudence argue that, by treating nature as exploitable resources, contemporary legal systems actively promote environmental harms. Recognising rights of nature, they argue, will transform core values and inspire social changes that promote economic development which respects nature's limits. Since 2006, rights of nature have been recognised by some sub-federal public bodies in the United States and by the governments of Ecuador and Bolivia. This paper sets out to answer two questions. First, what explains the legal recognition of rights of nature in Ecuador and Bolivia? Second, what factors impede a wider adoption and implementation of Earth jurisprudence? Amongst the constraints, it will be argued, is that Ecuador and Bolivia continue to pursue an extractivist economic development model, with assertions of national sovereignty over natural resources tending to prevail over Earth jurisprudence and environmental conservation. [ABSTRACT FROM AUTHOR]

Copyright of Autrepart is the property of Presses de Sciences Po and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Bio-patents contribute to the privatization of the living and their exclusion from the commons, and thus reproduce and update colonial mechanisms in the governance of natural resources. Two current alternatives to the biopatentes systems are analized: the logic of open and free access to resources and the concept of environment as common heritage of mankind.

The Pachamama Plateau (Azuay, Ecuador) is an area of great archaeological interest, as it contains evidence regarding the specific activities of pre-Hispanic cultures in the region. This article is an initial approach to the characterization of textile-making activity in the area based on artifacts such as spindle whorls, camelid mandibles, and corrals, in order to provide new historical knowledge about southern Ecuador. The study area is a favorable environment for the development of flora and fauna, as it contains permanent water resources across the extent of plateau. This environmental scenario was similar during periods of past occupations of the Pachamama Plateau, where terraces and roads were built to connect different areas, constituting a road network. [ABSTRACT FROM AUTHOR]