Buen vivir : la irrupción de América Latina en el campo gravitacional del desarrollo sostenible

This paper aims at reviewing the content of Buen vivir as an emergent discourse within the “gravitational field” of sustainable development: its genesis, its foundations and its singularity. First, we consider the criticisms to the development discourse and to its direct descendant: sustainable development. Next, we review the position of Latin America in the global discursive field of sustainable development and the situation of Buen vivir facing the debates therein. Drawing on the traditional repository of the aboriginal cultures of the continent, this new discourse has been theorized in the academic sphere and translated into normative principles that have permeated the political sphere, which is especially visible in the cases of Ecuador and Bolivia. In this article we refer to “Buen vivir” as the contemporary reelaboration of the quechua concept Sumak Kawsay, and other similar concepts from other indigenous nations. It includes both the idea of interdependence between society and its natural environment, as well as a conception of the universal as plural. Lastly, beyond its implications for environmental debate, Buen vivir also involves an imperative for the redefinition of relations between the citizenry, the state and the market.En el presente artículo, proponemos una revisión del contenido del Buen vivir como discurso emergente dentro del “campo gravitacional” del desarrollo sostenible: su génesis, sus fundamentos y su singularidad. En primer lugar, consideraremos las críticas al discurso del desarrollo y a su heredero directo: el desarrollo sostenible. Luego revisaremos brevemente la posición de América Latina en el campo discursivo global del desarrollo sostenible y el lugar del Buen vivir dentro de las controversias en torno a este campo. Abrevando en el imaginario tradicional de los pueblos originarios del continente, este nuevo discurso fue teorizado en la esfera académica y traducido en principios normativos que han permeado la esfera política, lo que es visible especialmente en Ecuador y Bolivia. En este artículo nos referimos al “Buen vivir” como la reelaboración contemporánea del concepto quechua Sumak Kawsay y conceptos afines de otros pueblos autóctonos. Incluye tanto la idea de una interdependencia entre la sociedad y su medio ambiente natural como también una concepción de lo universal como realidad plural. Por último, más allá de sus implicancias para el debate medio ambiental, la propuesta del Buen vivir implica también una redefinición de las relaciones entre ciudadanía, Estado y mercado

Buen vivir : la irrupción de América Latina en el campo gravitacional del desarrollo sostenible

Este artículo esta asociado al proyecto FONDECYT nº 1110428 (CONICYT - Chile). Una version francesa (adaptada) del presente artículo esta publicada en el número 46 de la revista Ecologie & Politique dedicado a las Ecologías políticas actuales en América Latina (Vanhulst y Beling 2013). Agradecemos cordialmente Alejandro Pelfini, Edwin Zaccaï y Joan Martinez-Alier por sus lecturas atentas y sus valiosos comentarios.En el presente artículo, proponemos una revisión del contenido del Buen vivir como discurso emergente dentro del "campo gravitacional" del desarrollo sostenible: su génesis, sus fundamentos y su singularidad. En primer lugar, consideraremos las críticas al discurso del desarrollo y a su heredero directo: el desarrollo sostenible. Luego revisaremos brevemente la posición de América Latina en el campo discursivo global del desarrollo sostenible y el lugar del Buen vivir dentro de las controversias en torno a este campo. Abrevando en el imaginario tradicional de los pueblos originarios del continente, este nuevo discurso fue teorizado en la esfera académica y traducido en principios normativos que han permeado la esfera política, lo que es visible especialmente en Ecuador y Bolivia. En este artículo nos referimos al "Buen vivir" como la reelaboración contemporánea del concepto quechua Sumak Kawsay y conceptos afines de otros pueblos autóctonos. Incluye tanto la idea de una interdependencia entre la sociedad y su medio ambiente natural como también una concepción de lo universal como realidad plural. Por último, más allá de sus implicancias para el debate medio ambiental, la propuesta del Buen vivir implica también una redefinición de las relaciones entre ciudadanía, Estado y mercado.This paper aims at reviewing the content of Buen vivir as an emergent discourse within the "gravitational field" of sustainable development: its genesis, its foundations and its singularity. First, we consider the criticisms to the development discourse and to its direct descendant: sustainable development. Next, we review the position of Latin America in the global discursive field of sustainable development and the situation of Buen vivir facing the debates therein. Drawing on the traditional repository of the aboriginal cultures of the continent, this new discourse has been theorized in the academic sphere and translated into normative principles that have permeated the political sphere, which is especially visible in the cases of Ecuador and Bolivia. In this article we refer to "Buen vivir" as the contemporary reelaboration of the quechua concept Sumak Kawsay, and other similar concepts from other indigenous nations. It includes both the idea of interdependence between society and its natural environment, as well as a conception of the universal as plural. Lastly, beyond its implications for environmental debate, Buen vivir also involves an imperative for the redefinition of relations between the citizenry, the state and the market

Wikipedia: la moderna Atenea o el Canto de la Sirena

Nadie puede dudar hoy legítimamente que Wikipedia –la mayor enciclopedia jamás creada, y alojada en un Web Host- es un ejemplo formidable del potencial que existe en la sociedad civil, y en particular en las redes virtuales generadas a partir del advenimiento de la Internet, para el trabajo colaborativo, aún aquél de alta complejidad. Sin embargo, como suele ocurrir en los casos en que un nuevo elemento viene a perturbar el equilibrio de un sistema de forma demasiado vertiginosa, Wikipedia suscita dudas, preguntas y resistencias: ¿Representa realmente Wikipedia un avance para la democratización del conocimiento?, ¿o es más bien todo lo contrario

El Buen vivir: una utopía latinoamericana en el campo discursivo global de la sustentabilidad

En el presente artículo, proponemos una lectura de la construcción discursiva contemporánea del Buen vivir como un modelo cultural emergiendo desde América Latina en respuesta a los problemas vitales de la vida colectiva. Partimos de la teoría del cambio social de Guy Bajoit y del enfoque interpretativo de Peter Wagner para caracterizar la modernidad y sus implicancias en la construcción de modelos culturales; entre otros, el pluralismo cultural. En esta pluralidad, coexisten modelos culturales dominantes y dominados con ideologías y utopías específicas. El discurso del Buen vivir se construyó como un modelo cultural moderno (autónomo y racional) alternativo con una utopía propia. A partir de sus orígenes autóctonos, fue teorizado en la esfera académica y traducido en principios normativos que han permeado progresivamente la esfera política, particularmente en Ecuador y Bolivia. Se inscribe abiertamente en una corriente crítica frente al modelo cultural dominante y formula unas respuestas específicas para los problemas centrales de la vida colectiva, en particular el problema de la sustentabilidad. En nuestro análisis, inscribimos el discurso del Buen vivir en las dinámicas dialógicas globales (interculturales) que buscan resolver los grandes problemas de la vida colectiva y consideramos sus aportes, alcances y limites, pero también sus relaciones con otros modelos culturales modernos.In this paper, we present a reading of the contemporary discourse building on the concept of Buen vivir as a cultural model emerging from Latin America in response to the key problems of collective life. We draw on Guy Bajoits theory of social change and on Peter Wagners interpretive approach to characterize modernity and its implications for the construction of cultural models; among others, that of cultural pluralism. In this plurality, dominant and dominated cultural models coexist, with their specific ideologies and utopias. The Buen vivir discourse was built as a modern (autonomous and rational) cultural model with its own utopia. From its indigenous origins, this new discourse was theorized in the academic sphere and traduced into normative principles that have permeated also the political sphere, which is especially visible in the cases of Ecuador and Bolivia. It is part of a wider critical stream opposing the dominant cultural model, and formulates specific answers to the central problems of collective life, in particular the problem of sustainability. In our analysis, we insert the Buen vivir discourse into the global (inter-cultural) dialogical dynamics aimed at solving the great problems of collective life; and we consider its contributions and limits to such debates, as well as its relations with other modern cultural models.Neste trabalho, propomos uma leitura da construção discursiva contemporánea do «bem viver» como um «modelo cultural» emergente da América Latina, em resposta aos problemas vitais da vida coletiva. Partimos da teoria da mudança social de Guy Bajoit e da abordagem interpretativa de Peter Wagner para caracterizar a modernidade e suas implicações para a construção de modelos culturais, entre outros, o pluralismo cultural. Em essa pluralidade coexistem modelos culturais dominados e dominantes com ideologias e utopias específicas. O discurso do «bem viver» foi construído como um moderno modelo cultural alternativo (autônomo e racional) com a sua própria utopia. Desde suas origens nativas, foi teorizado na esfera acadêmica e resultou em princípios de regulação têm gradualmente permeou a esfera política, especialmente no Equador e na Bolívia. Faz parte abertamente de uma corrente crítica ao modelo cultural dominante e formula respostas específicas para os problemas centrais da vida coletiva, em particular, o problema da sustentabilidade. Em nossa análise, inscrever o discurso do «bem viver» no dinâmica dialógica global (intercultural ) buscando solucionar os grandes problemas da vida coletiva e considerar a sua entrada , alcance e limites , mas também as suas relações com outros modelos culturais modernos

Discursive synergies for a 'Great Transformation' towards sustainability : pragmatic contributions to a necessary dialogue between human development, degrowth, and buen vivir

Unidad de excelencia María de Maeztu MdM-2015-0552There is a growing awareness that a whole-societal " Great Transformation " of Polanyian scale is needed to bring global developmental trajectories in line with ecological imperatives. The mainstream Sustainable Development discourse, however, insists in upholding the myth of compatibility of current growth-based trajectories with biophysical planetary boundaries. This article explores potentially fertile complementarities among trendy discourses challenging conventional notions of (un)sustainable development - Human Development, Degrowth, and Buen Vivir - and outlines pathways for their realization. Human Development presents relative transfor-mative strengths in political terms, while Degrowth holds keys to unlocking unsustainable material-structural entrenchments of contemporary socioeconomic arrangements, and Buen Vivir offers a space of cultural alterity and critique of the Euro-Atlantic cultural constellation. The weaknesses or blind spots ('Achilles heels') of each discourse can be compensated through the strengths of the other ones, creating a dialogical virtuous circle that would open pathways towards a global new " Great Transformation ". As one of the main existing platforms for pluralist and strong-sustainability discussions, Ecological Economics is in a privileged position to deliberately foster such strategic discursive dialogue. A pathway towards such dialogue is illuminated through a model identifying and articulating key discursive docking points

Noninvasive monitoring of myocardial function after surgical and cytostatic therapy in a peritoneal metastasis rat model: assessment with tissue Doppler and non-Doppler 2D strain echocardiography

<p>Abstract</p> <p>Objective</p> <p>We sought to evaluate the impact of different antineoplastic treatment methods on systolic and diastolic myocardial function, and the feasibility estimation of regional deformation parameters with non-Doppler 2D echocardiography in rats.</p> <p>Background</p> <p>The optimal method for quantitative assessment of global and regional ventricular function in rats and the impact of complex oncological multimodal therapy on left- and right-ventricular function in rats remains unclear.</p> <p>Methods</p> <p>90 rats after subperitoneal implantation of syngenetic colonic carcinoma cells underwent different onclogical treatment methods and were diveded into one control group and five treatment groups (with 15 rats in each group): group 1 = control group (without operation and without medication), group 2 = operation group without additional therapy, group 3 = combination of operation and photodynamic therapy, group 4 = operation in combination with hyperthermic intraoperative peritoneal chemotherapy with mitomycine, and group 5 = operation in combination with hyperthermic intraoperative peritoneal chemotherapy with gemcitabine, group 6 = operation in combination with taurolidin i.p. instillation. Echocardiographic examination with estimation of wall thickness, diameters, left ventricular fractional shortening, ejection fraction, early and late diastolic transmitral and myocardial velocities, radial and circumferential strain were performed 3–4 days after therapy.</p> <p>Results</p> <p>There was an increase of LVEDD and LVESD in all groups after the follow-up period (P = 0.0037). Other LV dimensions, FS and EF as well as diastolic mitral filling parameters measured by echocardiography were not significantly affected by the different treatments. Values for right ventricular dimensions and function remained unchanged, whereas circumferential 2D strain of the inferior wall was slightly, but significantly reduced under the treatment (-18.1 ± 2.5 before and -16.2 ± 2.9 % after treatment; P = 0.001) without differences between the single treatment groups.</p> <p>Conclusion</p> <p>It is feasible to assess dimensions, global function, and regional contractility with echocardiography in rats under different oncological therapy. The deformation was decreased under overall treatment without influence by one specific therapy. Therefore, deformation assessment with non-Doppler 2D strain echocardiography is more sensitive than conventional echocardiography for assessing myocardial dysfunction in rats under oncological treatment.</p

One transition, many transitions? A corpus-based study of societal sustainability transition discourses in four civil society’s proposals

When the civil society makes ‘transition’ its label, it cannot be assumed that different civil society actors share compatible varieties of localist or radical transformationists discourses. This study has comparatively analyzed the discourses in four civil society sustainability transition proposals using a corpus-based methodology. We found that the proposals are similar as they identify the economy as an object and an entry point for transition, frame the economy as embedded in the socio–ecological system, ascribe agency to grassroots movements for transitions from the bottom–up. We also found crucial differences among the discourses regarding the role of the State, the degree of reform or radical innovation, the degree of imaginative character of the sustainability vision, the degree of opposition to capitalism. We suggest that insights on how the civil society employs notions of transition with respect to the themes of politics, emotions and place can help advance theorizations and practices of societal sustainability transitions led by the civil society

The early bee catches the flower - circadian rhythmicity influences learning performance in honey bees, Apis mellifera

Circadian rhythmicity plays an important role for many aspects of honey bees’ lives. However, the question whether it also affects learning and memory remained unanswered. To address this question, we studied the effect of circadian timing on olfactory learning and memory in honey bees Apis mellifera using the olfactory conditioning of the proboscis extension reflex paradigm. Bees were differentially conditioned to odours and tested for their odour learning at four different “Zeitgeber” time points. We show that learning behaviour is influenced by circadian timing. Honey bees perform best in the morning compared to the other times of day. Additionally, we found influences of the light condition bees were trained at on the olfactory learning. This circadian-mediated learning is independent from feeding times bees were entrained to, indicating an inherited and not acquired mechanism. We hypothesise that a co-evolutionary mechanism between the honey bee as a pollinator and plants might be the driving force for the evolution of the time-dependent learning abilities of bees