Rights of nature and the indigenous peoples in Bolivia and Ecuador: A Straitjacket for Progressive Development Politics?

Lalander, Rickard

doi:10.26754/ojs_ried/ijds.137

Cited by 32 publications

(32 citation statements)

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“…Estos derechos, además, generan obligaciones. Las personas y el Estado deben abstenerse de violentar los procesos y estructuras que componen a este ser vivo y deben adelantar acciones para protegerlos y conservarlos 28 .…”

Section: Los Principios De La Plurinacionalidad E Interculturalidadunclassified

El constitucionalismo radical ambiental y la diversidad cultural en América Latina. Los derechos de la naturaleza y el buen vivir en Ecuador y Bolivia

Maldonado¹

2018

derest

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Las constituciones multiculturales y ambientales de Ecuador y Bolivia se estructuran alrededor de los siguientes tres elementos: los principios de plurinacionalidad e interculturalidad; los derechos de la naturaleza; y el principio del buen vivir. Estos tres elementos se articulan de manera innovadora y se vinculan de forma creativa en estas dos cartas políticas. Ninguna otra constitución moderna ha incluido y conectado este conjunto de principios y derechos; ninguna ha dado tanta importancia a las epistemologías de los comunidades indígenas. Estos derechos y principios constituyen una contribución imaginativa al debate global sobre la diversidad cultural, los derechos humanos y el medio ambiente. Este conjunto de normas, además, cuestionan la economía política dominante del conocimiento legal que a priori considera al Sur Global como un contexto pobre para la creación de productos jurídicos de calidad. Las contribuciones de las constituciones ecuatoriana y boliviana, sin embargo, no son completamente originales, como algunos de sus creadores y promotores han declarado. Estas innovaciones son variaciones que se construyen dentro de la gramática del constitucionalismo moderno; son, por ejemplo, reinterpretaciones de los conceptos de nación, pueblo y cultura. Sin embargo, algunas otras de sus contribuciones, aunque parten de la gramática del constitucionalismo moderno, van más allá de ella, por ejemplo, el principio del buen vivir. Este artículo describe y analiza los tres componentes que hacen de las constituciones de Bolivia y Ecuador constituciones multiculturales y ambientales. En primer lugar, analiza la idea de que las comunidades indígenas deben ser reconocidas como naciones y la idea de que la comunidad política debe construirse mediante la interacción entre sus diversos grupos culturales. Luego, el artículo explora las formas tradicionales de pensar sobre la naturaleza y sus conexiones con el concepto moderno de derechos con las que están comprometidas las comunidades indígenas andinas; más precisamente, explora la idea de que la naturaleza es un sujeto de derechos. Finalmente, el artículo examina la forma en que el principio del buen vivir concibe la relación entre los seres humanos y la naturaleza.

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Section: Los Principios De La Plurinacionalidad E Interculturalidadunclassified

El constitucionalismo radical ambiental y la diversidad cultural en América Latina. Los derechos de la naturaleza y el buen vivir en Ecuador y Bolivia

Maldonado¹

2018

derest

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“…The government further argues that the lowland leaders are corrupt and tied up in clientelist relationships with foreign organisations, constituting a 'neo-colonialist' and ' ecoimperialist' lowland regime (Linera, 2012). This justified the establishment and support of parallel governmentfriendly organisations (Christoffersen 2014;Beunder and Kleijn 2014;Lalander 2014) after the irreversible break between the Morales government and the indigenous organisations previously supporting his candidacy. The break was prompted by a violent police intervention in a peaceful protest march in 2011 against a planned highway through the TIPNIS (McNeish 2013).…”

Section: Contemporary Mythsmentioning

confidence: 99%

Amazonian Erasures: Landscape and Myth-making in Lowland Bolivia

Christoffersen¹

2018

Rural Landscapes: Society, Environment, History

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Radical land-use changes are under way in Bolivia's Beni Department. As a prelude to changes, tales of idle land and premodern peoples have emerged, resembling the Pristine Myth that accompanied the 'discovery' of the Americas. In this article, I revisit the history of this area to show that its landscape and people have been re-narrated over time in ways that resonate with political economic concerns. I describe three dominant historical landscapes of Moxos, and the transformations that took place in between them, and show how material and conceptual landscape changes fed each other and obscured previous systems. In reinforcing loops they thus allowed for the birth or rebirth of myths of empty landscapes and traditional peoples, myths then used to naturalise transformations. I argue that new variants of the myths once again will erase indigenous peoples and their management practices from the landscape, and I stress the importance of investigating history with all its complexity when negotiating development. We must pay particular attention to the dangers of myth; essentialised characterisations of indigenous peoples and their interests risk reducing the available space for them to manoeuvre politically-but also for us to understand the nuanced relationships between history, landscapes, its peoples and the wider world.

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“…Even if the government of President Rafael Correa (Ecuador) invoked the latter in the Ecuadorian National Development Plans on Buen Vivir (2009‐2013 and 2013‐2017; República del Ecuador, Consejo Nacional de Planificación , ), nothing has deterred his or other governments of the region from expanding the exploitation and export of natural resources by national and transnational corporations and investment in the construction of highways, hydroelectric plants, or oil pipelines as key pillars of their economic policies. As signaled previously, the pressures upon indigenous territories have increased accordingly, provoking mobilizations and protests as well as demands for stricter regulations on environmental and human rights standards (Bebbington ; Bebbington and Bebbington ; Lalander ; Li ; Martí I Puig et al. ; McNeish ).…”

mentioning

confidence: 98%

“…313; Aparicio Wilhelmi ). In October 2010, the Morales administration went a step further, passing a “Law of Mother Earth” which enshrined, among other things, the integrity of life and natural processes, the continuation of vital life cycles and water and air free from contamination (Lalander ).…”

mentioning

confidence: 99%

“…Simultaneously, however, analysts have emphasized the regulatory dimensions of legalized multiculturalism and suggested that this forms an essential part of the neoliberal project (Engle ; Hale , ; Kirsch ; Povinelli ; Rodríguez‐Garavito ; Sierra, Hernández and Sieder ; see also Marc Simon Thomas, this volume). Most of the reformed constitutions and new legislation in the region contained a series of provisions that undermined the material conditions for the reproduction of indigenous communities and peoples, in practice at least partly neutralizing advances in terms of recognition of collective rights and respect for indigenous cosmovisions (Gudynas ; Lalander ). Even if the government of President Rafael Correa (Ecuador) invoked the latter in the Ecuadorian National Development Plans on Buen Vivir (2009‐2013 and 2013‐2017; República del Ecuador, Consejo Nacional de Planificación , ), nothing has deterred his or other governments of the region from expanding the exploitation and export of natural resources by national and transnational corporations and investment in the construction of highways, hydroelectric plants, or oil pipelines as key pillars of their economic policies.…”

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confidence: 99%

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Legalizing Indigenous Self‐Determination: Autonomy andBuen Vivirin Latin America

Sieder

Vivero

2017

J Latin Amer Carib Anth

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Bucerius Law SchoolFocusing on recent experiences in Mexico and Ecuador, the articles presented in this dossier explore key aspects of the complexities involved in efforts to legalize indigenous rights and claims. For over four decades, indigenous people's social and political movements have mobilized for autonomy rights on the basis of cultural distinctiveness, while at the same time time demanding access to public goods and rights to which all citizens of their states are entitled. Yet since the mid-1980s the translation of these demands into law has to a large extent framed relations between indigenous peoples and the state. In her seminal article in 1995, Jean Jackson discussed the ways in which indigenous groups in the Amazon region of Colombia were "learning to change their notions of their own history and culture in order to achieve a better fit with received wisdom about Indianness" (1995:3), in this case received wisdom shaped by "change agents," including indigenous social movements, government agencies, NGOs, religious missionaries, and anthropologists. While such actors, of course, continue to shape perceptions and practices of "culture" in multiple specific contexts, today the dominant encoding of the "received wisdom about Indianness" occurs primarily through law. In this introductory essay, we map out the origins of this turn to legalization and argue that this multiple and de-centered-or legally plural-process has today entered a new phase associated with the exhaustion of the neoliberal multicultural model that dominated much of the region in the 1990s and 2000s. The current period,

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Rights of nature and the indigenous peoples in Bolivia and Ecuador: A Straitjacket for Progressive Development Politics?

Cited by 32 publications

References 1 publication

El constitucionalismo radical ambiental y la diversidad cultural en América Latina. Los derechos de la naturaleza y el buen vivir en Ecuador y Bolivia

El constitucionalismo radical ambiental y la diversidad cultural en América Latina. Los derechos de la naturaleza y el buen vivir en Ecuador y Bolivia

Amazonian Erasures: Landscape and Myth-making in Lowland Bolivia

Legalizing Indigenous Self‐Determination: Autonomy andBuen Vivirin Latin America

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