In October 2020, the people of Chile voted overwhelmingly to create a new constitution. If we are to capitalise on this historic opportunity, we Chileans must dare to dream of bold new ways to address our problems and guide our institutions. Focusing on the environment, happiness, and economies of care and meaning would be a ... Continue

Carrasco, María

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LSE Research Online

Three	dreams	for	Chile’s	new	constitutionIn	October	2020,	the	people	of	Chile	voted	overwhelmingly	to	create	a	new	constitution.	If	we	are	tocapitalise	on	this	historic	opportunity,	we	Chileans	must	dare	to	dream	of	bold	new	ways	to	addressour	problems	and	guide	our	institutions.	Focusing	on	the	environment,	happiness,	and	economies	ofcare	and	meaning	would	be	a	huge	step	in	the	right	direction	writes	María	Carrasco	(Entramada	andAtlantic	Fellows	for	Social	and	Economic	Equity).•	Disponible	también	en	españolWe	are	living	through	a	historic	moment:	soon,	Chile	will	have	a	new	constitution	that	replaces	the	one	written	in	theera	of	dictator	Augusto	Pinochet.	But	what	does	this	momentous	event	mean?	Are	we	deciding	what	“constitutes”us	as	a	society?	While	the	constituent	process	naturally	requires	us	to	define	the	rules	that	govern	rights	and	duties,it	could	also	be	a	space	in	which	societies	debate	the	beliefs	and	frameworks	that	define	their	daily	behaviours,their	relationships	with	others,	and	ways	of	life	compatible	with	the	values	we	might	wish	our	national	constitution	tounderscore.If	we	are	unable	to	put	forward	concepts	that	address	the	key	challenges	that	we	face,	such	as	ecologicalexploitation	and	social	fragmentation,	it	will	be	no	easy	task	to	create	the	conditions	for	a	more	equitable	andprosperous	society.“I	vote	yes	to	a	new	constitution!”	(Santiago,	abriendomundo/Shutterstock.com)This	is	why	it	is	vital	for	our	future	that	we	dare	to	advance	concepts	that	can	tackle	the	fundamental	problems	ofour	society	and	guide	our	institutions	towards	standards	that	we	have	long	yearned	to	see	upheld.	Some	conceptswe	should	consider	include	ecocentrism,	happiness,	and	the	promotion	of	economies	of	care	and	of	meaning.Ecocentrism	requires	us	to	look	at	nature	as	a	living	being	with	its	own	rights.	This	will	mean	making	nature	aconstituent	part	of	our	collective	lives,	protecting	it	and	punishing	attacks	against	it,	just	as	we	do	with	human	life.In	2008,	Ecuador	became	one	of	the	first	countries	in	the	world	to	make	Nature	a	legal	subject.	Article	71	of	thecountry’s	constitution	states	that:LSE Latin America and Caribbean Blog: Three dreams for Chile’s new constitution Page 1 of 4		Date originally posted: 2021-02-11Permalink: https://blogs.lse.ac.uk/latamcaribbean/2021/02/11/three-dreams-for-chiles-new-constitution/Blog homepage: https://blogs.lse.ac.uk/latamcaribbean/[Nature]	has	the	right	to	complete	respect	for	its	existence	and	for	the	maintenance	and	regeneration	ofits	cycles	of	life,	structure,	functions,	and	evolutionary	processes.	Any	person,	community,	people,	ornationality	can	demand	that	public	authorities	fulfil	the	rights	of	Nature…This	would	mean	that	setting	the	recent	and	apparently	intentional	Quilpué	forest	fire	in	Chile’s	Valparaíso	region,for	example,	would	be	punished	just	as	harshly	as	a	murder.	Today,	our	laws	rest	on	the	idea	that	human	beingsare	superior	to	nature,	and	so	human	losses	are	considered	more	serious	than	the	destruction	of	4,000	hectares	offorest,	despite	the	huge	impact	on	the	lives	of	those	living	nearby.	Forests	are	a	fountain	of	life:	aside	from	thewildlife	within	them,	they	also	hold	the	water	reserves	of	the	communities	living	in	surrounding	areas.	Therefore,	anattack	on	a	forest	is	also	an	attack	on	all	those	who	live	around	it,	and	on	future	generations.Furthermore,	the	concept	of	ecocentrism	integrates	the	vision	of	our	indigenous	peoples,	where	nature	is	thesource	not	only	of	life	but	also	a	profound	sense	of	connection.	Within	such	a	framework,	it	becomes	possible	toimagine	that	we	should	leave	certain	zones	protected	because	our	native	peoples	consider	them	sacred.	Thisrequires	us	to	start	promoting	a	vision	of	development	that	is	quite	different	from	the	current	extractive	model	thatcharacterises	primary-export	economies	such	as	Chile’s.Taking	happiness	as	another	major	guiding	concept	would	allow	us	to	look	at	our	day-to-day	lives	and	our	socialstructures	from	a	new	perspective.	Of	course,	the	concept	of	happiness	is	open	to	debate,	and	it	has	a	significantsubjective	element.	But	in	light	of	the	insights	of	positive	psychology	and	the	many	studies	on	happiness,	includingthe	annual	World	Happiness	Report	for	the	United	Nations,	we	have	been	able	to	identify	the	conditions	most	likelyto	generate	enduring	wellbeing:	good	mental	health,	spaces	for	recreation	(where	nature	plays	a	fundamental	role),a	just	and	dependable	society,	connectedness	to	a	community,	and	healthy	and	active	social	relationships.If	happiness	and	the	conditions	required	to	achieve	it	are	a	matter	of	public	interest,	we	can	begin	to	shape	aframework	of	priorities.	If,	for	example,	mental	health	is	necessary	for	happiness	and	subjective	wellbeing,	accessto	mental	health	services	should	be	guaranteed,	just	as	we	need	access	to	natural	settings	for	rest	and	recreation.In	fact,	in	2011	the	UN	unanimously	approved	a	motion	that	recognised	the	pursuit	of	happiness	as	a	fundamentalhuman	goal,	and	stated	that	member	states	should	therefore	bring	about	the	conditions	to	achieve	it.	In	a	similarvein	and	throughout	history,	various	countries	have	incorporated	happiness	into	their	constitutions:	amongst	others,the	United	States	(1776),	France	(in	the	Declaration	of	the	Rights	of	Man	in	1789,	and	underpinning	the	FrenchConstitution	of	1791),	Japan	(1947)	and	Bhutan	(2008).Bhutan	is	one	of	a	number	of	countries	to	have	incorporated	happiness	into	their	constitutions	(UnmaLSE Latin America and Caribbean Blog: Three dreams for Chile’s new constitution Page 2 of 4		Date originally posted: 2021-02-11Permalink: https://blogs.lse.ac.uk/latamcaribbean/2021/02/11/three-dreams-for-chiles-new-constitution/Blog homepage: https://blogs.lse.ac.uk/latamcaribbean/Desai,	Unsplash	licence)Taking	happiness	as	a	guiding	concept	leads	us	to	think	about	other	aspects	of	being	human,	to	take	inspirationfrom	sources	of	meaning	beyond	the	workplace,	to	develop	our	capacity	for	leisure,	to	take	time	to	become	part	of	acommunity,	to	care	for	the	environment,	and	to	engage	in	other	pursuits,	including	spiritual	ones.All	of	which	brings	us	to	the	third	guiding	concept	we	must	dare	to	dream	of:	the	promotion	of	economies	of	careand	meaning.	According	to	feminist	economist	Corina	Rodríguez	Enríquez,	these	terms	refer	to:[All	those]	activities	and	practices	necessary	for	people’s	daily	survival	in	the	societies	where	they	live.	Itincludes	self-care,	direct	care	for	others	…	provision	of	the	preconditions	in	which	care	takes	place	…and	management	of	care.This	means	emphasising	activities	that	have	not	been	monetised	even	though	they	generate	value,	such	as	raisingchildren.	Science	has	demonstrated	the	crucial	importance	of	child	rearing	in	personal	development,	where	it	playsa	greater	role	than	socio-economic	variables.	To	achieve	healthy	and	prosperous	societies,	it	is	more	important	thatour	carers	have	the	time,	mental	energy	and	tools	to	support	our	children’s	development	than	that	they	have	themoney	to	buy	objects	that	are	not	necessarily	essential.Caring	for	our	older	people,	furthermore,	is	another	focal	point	of	care	that	profoundly	affects	our	societies.	In	termsof	socio-economic	inequalities,	those	on	higher	incomes	can	pay	for	this	kind	of	care	in	private	or	domestic	settingswithout	it	affecting	their	quality	of	life.	But	those	with	low	or	no	income	can	only	offer	their	own	unpaid	and	insecurelabour,	which	has	major	impacts	on	their	quality	of	life.	Many	families,	in	fact,	have	to	decide	who	will	stop	workingin	order	to	take	care	of	a	family	member.	That	said,	in	most	cases	it	is	vulnerable,	unemployed	women	who	end	upcarrying	out	that	function,	which	further	aggravates	existing	gender	inequalities.Thinking	about	societies	of	care	leads	us	to	strengthen	the	“meaning	economy”,	where	our	wellbeing	springs	fromactivities	that	connect	us	with	our	own	essence,	where	we	are	no	longer	necessarily	talking	about	production	inmaterial	terms	but	instead	about	self-expression,	art,	health,	spirituality,	teaching	and	creativity.	Care	economieslead	us	to	express	the	innate	essence	of	our	humanity,	which	is	caring	for	others,	whether	it	be	humans,	pets	or	theenvironment.	Yet	these	intangible	services	tend	to	be	seen	as	less	valuable	than	extractive	activities	such	as	miningor	fishing.“Care	economies	lead	us	to	express	the	innate	essence	of	our	humanity,	yet	they	tend	to	be	seen	asless	valuable	than	extractive	activities	like	mining	or	fishing”LSE Latin America and Caribbean Blog: Three dreams for Chile’s new constitution Page 3 of 4		Date originally posted: 2021-02-11Permalink: https://blogs.lse.ac.uk/latamcaribbean/2021/02/11/three-dreams-for-chiles-new-constitution/Blog homepage: https://blogs.lse.ac.uk/latamcaribbean/Taking	responsibility	for	care	as	a	society	also	leads	us	to	fundamentally	reconsider	the	fiscal	consequences	ofinequality	in	terms	of	our	tax	structures	and	the	allocation	of	public	spending.Of	course,	simply	bearing	these	concepts	in	mind	will	not	necessarily	lead	to	greater	happiness,	gender	equality,	orrespect	for	our	ecosystem.	But	they	do	provide	a	framework	that	could	enable	better	prioritisation	of	public	policiesand	a	redefinition	of	social	policy.	In	Chile	as	elsewhere,	if	these	policies	were	underwritten	at	a	fundamental	legallevel,	the	state	would	be	forced	to	rethink	the	economy	and	its	own	fiscal	and	developmental	role	within	it.	How	elsewill	we	be	able	to	ensure	permanent	protection	for	natural	areas,	riverbeds,	and	forests;	to	prioritise	mental	health,making	nature	an	integral	part	of	urban	life	and	art	a	central	pillar	of	prosperous	communities;	and	to	properly	valuecare	for	sentient	beings,	human	or	otherwise?In	recent	years,	research	has	begun	to	explore	the	intersection	of	social	justice	and	environmental	sustainability,whereby	social	inequalities	are	seemingly	reproduced	in	the	environmental	arena,	as	Lucas	Chancel	has	argued	inhis	book	Unsustainable	Inequalities:	Social	Justice	and	the	Environment.	This	makes	sense:	while	the	rich	consumeand	pollute	more	than	poorer	people,	it	is	the	poor	who	are	most	affected.	Take,	for	example,	the	Chileanmunicipalities	of	Til-Til,	Petorca	and	Ventana:	these	high-poverty	areas	have	suffered	the	ecological	and	socialconsequences	of	productive	activities	that	generate	wealth,	but	only	for	economic	and	professional	elites	who	liveat	a	safe	distance,	mainly	in	the	capital,	Santiago.Simply	put,	if	we	included	these	guiding	concepts	in	the	new	Chilean	constitution,	we	would	be	taking	on	boardideas	that	are	essential	to	our	sustainable	coexistence	as	a	society.	They	would	allow	us	to	move	away	from	thematerial	concerns	of	so-called	economic	progress,	and	to	emphasise	real	prosperity	instead,	by	focusing	on	caringfor	our	ecosystem	and	for	all	sentient	beings,	from	their	very	beginnings	to	the	end	of	their	days.	Notes:•	The	views	expressed	here	are	of	the	authors	rather	than	the	Centre	or	the	LSE•	This	article	post	was	first	published	on	the	Oxfam	From	Poverty	to	Power	blog•	Translated	by	Asa	Cusack•	Please	read	our	comments	policy	before	commentingLSE Latin America and Caribbean Blog: Three dreams for Chile’s new constitution Page 4 of 4		Date originally posted: 2021-02-11Permalink: https://blogs.lse.ac.uk/latamcaribbean/2021/02/11/three-dreams-for-chiles-new-constitution/Blog homepage: https://blogs.lse.ac.uk/latamcaribbean/

Three dreams for Chile’s new constitution

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Three dreams for Chile’s new constitution

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