Les enjeux politiques du « bien-vivre » en Amazonie autochtone

Barletti, Juan Pablo Sarmiento; Pablo, Juan

doi:10.7202/1024102ar

Cited by 5 publications

(3 citation statements)

References 34 publications

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“…the demands made by political organizations) and in others that are not (e.g. the everyday making of people; see Sarmiento Barletti 2012). Importantly, this rejection of extractivism is not a rejection of Peru or development per se, a common attempt by governments to delegitimize positions against extractivism.…”

Section: War By Other Meansmentioning

confidence: 99%

War by other means at the extractive frontier: the violence of reconstruction in ‘post‐war’ Peru

Barletti

2020

Royal Anthropological Inst

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This article examines the meeting of local and national reconstruction priorities in the wake of Peru's internal war (officially, 1980‐2000). I focus on the impact of the state's extractivism‐led agenda on indigenous Asháninka people's projects of remaking themselves into Asháninka sanori (‘real Asháninka people’). Taking an Asháninka sanori‐centred analysis of their experience of war and post‐war violence, I propose an approach to understanding the impact of mainstream reconstruction efforts on survivors that centres on the latter's articulations of personhood. This approach, possible through ethnographic engagement, sets anthropology at the forefront of the necessary rethinking of mainstream reconstruction interventions to foster approaches that are supportive of survivors’ priorities. The article explores a continuum of violence through war and extractivism that is undoing the networks of relations through which a group of survivors constitute themselves as people and communities and set their aspirations for the future.

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Section: War By Other Meansmentioning

confidence: 99%

War by other means at the extractive frontier: the violence of reconstruction in ‘post‐war’ Peru

Barletti

2020

Royal Anthropological Inst

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“…Living well is the opposite of capitalist development [for which] the most important thing is money and gain.... (David Choquehuanca quoted by Albo, 2011;2012) Living well is based on Aymara and Quechua cosmology, whose principal characteristics are widely shared by other Indigenous peoples. Its central idea consists in needing much less in order to be much more, the antithesis of capitalist development (Sarmiento Barletti, 2012;Bellier, 2009). Living well means well-being for everyone including the earth and its biodiversity and combining science and Indigenous knowledge to create sustainable communities that measure progress through a wider set of indicators, including respect for nature and equitable resources for all.…”

Section: Indigenous Peoples and Povertymentioning

confidence: 99%

Indigenous Conceptions of Well-Being: Rejecting Poverty, Pursuing Mino-Bimaadiziwin

Denis,

Dunhaime,

Newhouse

2017

JAED

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According to conventional metrics, such as the low-income cut-off and social assistance rates, Indigenous peoples in Canada have disproportionately high levels of poverty. But what does poverty mean from an Indigenous perspective? Drawing on data from the Poverty Action Research Project (PARP) - a five-year partnership between academic researchers, the Assembly of First Nations, and five First Nations communities in different regions of Canada seeking to reduce poverty and improve community health - this paper examines the relational and subjective aspects of poverty and well-being. Our analysis of PARP communities' discussions of poverty and actions to address it suggests that poverty is seen through the lens of what the Anishinaabek call Mino-Bimaadiziwin, which describes "living well" in a holistic, multidimensional, and community-centered sense. Interventions to address poverty therefore would be better framed as initiatives to enable the pursuit of a good life, as Indigenous people understand it, and must consider not only the economic impacts, but also the interrelated environmental, political, intellectual, social, emotional, spiritual, and cultural dimensions.

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“…The mino-pimatisiwin concept is thus more encompassing than the biomedical concept of health (absence of illness). Interestingly, similar conceptions of a “good life” exist in several other areas around the world, for example, buen vivir or sumak kawsay for the Quechuas in Ecuador [22], kametsa asaiki for the Ashaninkas in Amazonia [23], tjukurpa for the Anangu people in Australia [24], hauora for the Māoris in New Zealand [25], and ubuntu in South Africa [26].…”

Section: Introductionmentioning

confidence: 99%

Link to the Land and Mino-Pimatisiwin (Comprehensive Health) of Indigenous People Living in Urban Areas in Eastern Canada

Landry

Asselin

Lévesque

2019

IJERPH

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Mino-pimatisiwin is a comprehensive health philosophy shared by several Indigenous peoples in North America. As the link to the land is a key element of mino-pimatisiwin, our aim was to determine if Indigenous people living in urban areas can reach mino-pimatisiwin. We show that Indigenous people living in urban areas develop particular ways to maintain their link to the land, notably by embracing broader views of “land” (including urban areas) and “community” (including members of different Indigenous peoples). Access to the bush and relations with family and friends are necessary to fully experience mino-pimatisiwin. Culturally safe places are needed in urban areas, where knowledge and practices can be shared, contributing to identity safeguarding. There is a three-way equilibrium between bush, community, and city; and mobility between these places is key to maintaining the balance at the heart of mino-pimatisiwin.

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Les enjeux politiques du « bien-vivre » en Amazonie autochtone

Cited by 5 publications

References 34 publications

War by other means at the extractive frontier: the violence of reconstruction in ‘post‐war’ Peru

War by other means at the extractive frontier: the violence of reconstruction in ‘post‐war’ Peru

Indigenous Conceptions of Well-Being: Rejecting Poverty, Pursuing Mino-Bimaadiziwin

Link to the Land and Mino-Pimatisiwin (Comprehensive Health) of Indigenous People Living in Urban Areas in Eastern Canada

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