Sumak kawsay

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Sumak kawsay is a central principle in the worldview of the indigenous peoples of the Andean region .

Regionally and in old spelling, the principle is also referred to as Kichwa sumac causai or sumaj causai or Sumaq kawsay ( southern Quechua ), Alli kawsay (Kichwa, also alli causai , ali causai or ali causaigu ) or Allin kawsay (southern Quechua), suma qamaña ( Aymara ), buen vivir or vivir bien ( Spanish ) or bem viver ( Portuguese ) (" good life " or "living well", for example in the meaning of "adequate coexistence".)

Definition of terms

Put simply, Sumak kawsay aims at material, social and spiritual satisfaction for all members of the community, but not at the expense of other members and not at the expense of the natural foundations of life, and can be understood as "living together in diversity and harmony with nature", as it is in the preamble of the Ecuadorian constitution. Another meaning for Alli kawsay is "health".

Under Kawsay Schumacks and Alli Kawsay (ku) is understood at the individual level, a person "good life". The adjectives sumaq (“beautiful”) and alli (n) (“good”) as well as the verb kawsay (“to live”) occur in the entire Quechua language area, whereby sumaq kawsay and allin kawsay are mostly used synonymously. In the current usage of Quechua , they represent a central term and are used very often in the course of the writing of Quechua, for example in intercultural bilingual education . Sumaq kawsay is also a title in a series of Quechua textbooks in Peru that frequently uses both sumaq kawsay and allin kawsay . In addition to mentioning aspects of the good life, this is also described here in the sense of a harmonious family life as opposed to a "bad life" (mana allin kawsay) . Likewise, the term Allin kawsay (Spanish: Buen vivir ) finds a central place in a declaration of an international congress of indigenous people with official government representatives from Latin America on the quality of education and the indigenous worldview.

Occasionally, the poetic or rhetorical reinforcement of sumaq allin kawsay (Southern Quechua) or sumak alli kawsay (Kichwa) is used, for example by the poet Ch'aska Anka Ninawaman in Ch'askaschay or an author in the partly Quechua -language magazine Qawaq (“ the one looking "): Sumaq allin kawsayta kutichimusun. "Let us (also: we will) return to our beautiful good life." Sumak, alli kawsay is an official document of the government of Ecuador from 2013 on a government program called Sumak Kawsay (Spanish: Buen Vivir ) and dignity in one Text passage from The damned of this earth by Frantz Fanon (1961, German 2001) translated: Allpamamaka mana tantatalla karankachu, ñawpa allpamamaka sumak, alli kawsayta karanka , "The land that will give them bread and, above all, dignity." Kichwa text literally: “The land will give [them] not only bread, but the beautiful good life”).

Sumak kawsay has points of contact with the western model of sustainable development , but has no linear concept of development, as expressed in the term developing country . As a result, as well as in his understanding of nature , sumak kawsay also differs fundamentally from socialist or communist ideals. Some indigenous representatives believe that sumak kawsay cannot be practiced by people in modern societies.

Buen vivir as a national goal

Together with the pachamama idea, sumak kawsay was anchored in a central place ( preamble and Art. 3) as a national goal in the constitution of Ecuador in 2008 and thus internationally known. The President of the Constituent Assembly Alberto Acosta is considered to be the initiator . In 2009 the concept found its way into the Bolivian constitution as suma qamaña (Part 1, Title I, Chapter Two , Article 8). Only Bhutan is following a similar path internationally, with its orientation towards gross national happiness . While this is state policy there, the buen vivir competes, especially in the Bolivian constitution (and in the Bolivian and Ecuadorian daily politics anyway) with opposing principles that aim, for example, at increased exploitation of the national raw material base.

International reception

In addition to other declarations, the World Social Forum in Belém (Brazil) in 2009 adopted an appeal for the “good life” with the motto “We don't want to live better, we want to live well”. At the 2010 World Social Forum in Porto Alegre , buen vivir was discussed more widely internationally for the first time as an alternative goal instead of economic growth and was set in opposition to capitalism and real socialism . Critics of globalization in Europe are discussing the question of whether elements of buen vivir can also be relevant for industrialized countries without provoking the accusation of “ romanticizing indigenous ways of life”.

practice

One possibility to "live well" collectively beyond the state or market is the "symmetrical reciprocity" of the Ayni :

"Observance of the rules of the game of symmetrical reciprocity [of] Ayni and their interweaving with the new 'constitution of the commons ' could enable synergetic effects."

Use of the term by Christian churches

In the sense of a godly life and inner peace, Sumak kawsay or Alli kawsay is also used by Christian churches. For example, Hebrew שלום (shalom) - German peace - in the Old Testament is translated consistently in a Kichwa Bible translation for Chimborazo with sumaj causai and in another for Imbabura with (casilla) ali causaigu , while the risen Jesus in John's Gospel translates his disciples as ¡Sumaj causai cancunahuan cachun! or Quiquingunapaca, casilla ali causaigu tiachun , "Peace be with you", Εἰρήνη ὑμῖν ( Jn 20,19  EU welcomed), also in a translation of the New Testament for Cuzco from 1947: kachun Allinkausay qankunawan . Also in the Quechua-language Catholic mass in Cuzco , the Agnus Dei stands for Dona nobis pacem (give us peace): Allin kausayta qowayku . In this sense, Sumaq kawsay is also part of the motto of the Christian radio station Mosoj Chaski in Cochabamba : Tukuy Qheshwakunapaj Sumaj Kawsayta mask'aspa (" Seeking the good life for all Quechuas ").

See also

literature

  • Alberto Acosta: The "Buen Vivir". The creation of a utopia, in: juridikum 4 (2009) pp. 219–223.
  • Michelle Becka: "Living well" and the "good life". A concept from the Andean region as an impetus for an intercultural ethical reflection, in: Demele, Markus / Hartlieb, Michael / Noweck, Anna (eds.): Ethics of Development. Social ethical perspectives in theory and practice. Münster: Aschendorff (Forum Sozialethik, 9) 2011, pp. 101–118.
  • María Susana Cipolletti and Hanna Heinrich: "El buen vivir". Una perspectiva diacrónica de la noción de bienestar de los Tucanos occidentales del noroeste amazónico a la luz de la doctrina de Epicuro. "In: Anthropos, Volume 110, Issue 1 (2015), pp. 87-97.
  • Josef Estermann: "Living well" as a political utopia. The Andean conception of the “good life” and its implementation in the democratic socialism of Bolivia, in: Raúl Fornet-Betancourt (Ed.): Gutes Leben als humanized Leben. Concepts of the good life in cultures and their significance for politics and society today, Aachen: Verlagsgruppe Mainz 2010, pp. 261–286.
  • Eduardo Gudynas: Political Ecology: Nature in the Constitutions of Bolivia and Ecuador, in: juridikum 4 (2009) 214-218
  • Stefan Silber: Live well in the kingdom of God. “Sumaj Kausay” as a non-Christian contextualization of the message of Jesus, in: Mariano Delgado / Michael Sievernich / Klaus Vellguth (eds.): Transformations der Missionswissenschaft. Festschrift for the 100th year of the journal for missiology and religious studies, St. Ottilien: Eos 2016, special volume of the ZMR 100 (2016), pp. 68–75.

Web links

Individual evidence

  1. ↑ Wolf Gauer: Sumak Kawsay. In: Ossietzky 20/2008. October 4, 2008, accessed February 1, 2010 . .
  2. ↑ Muruchi Poma: The Economic Model of Bolivia. In: Quetzal. May 2009, accessed January 24, 2010 .
  3. ↑ David Cortez, Heike Wagner: On the genealogy of the indigenous “good life” (“Sumak Kawsay”) in Ecuador. (PDF; 174 kB) In: On the genealogy of the indigenous »good life« (»sumak kawsay«) in Ecuador; in: Leo Gabriel, Herbert Berger (eds.) Latin America's democracies in transition, Mandelbaum Verlag, 167-200. 2010, accessed February 13, 2010 .
  4. ↑ Santos Dea Macanilla: Diccionario Kichwa - Castellano. Ñawpa Yacha Shimikuna . UNICEF, Quito 2006. p. 5. ALLIKAWSAY.- Salud. Antisuyumanta kichwa ayllukunami allpa wiramanta mana allikawsayta tuparin. Las familias kichwas de la amazonía se encuentran mal de salud por la contaminación petrolera.
  5. ↑ Cancio Inga García, Ricardo Gonzales Estalla, Moisés Cárdenas Guzmán, Genaro Quintero Bendezú: Sumaq kawsay. Kuskanchik Yachasunchik, Llamkana Maytu 1 , 2 , 3 , 4 , 5 , 6 . Perú suyupi Yachay Kamayuq, Lima 2016.
  6. ↑ Juana Huacoto Béjar: ¿Imataq sumaq kawsay ayllunchikpi? Sumaq kawsay. Kuskanchik Yachasunchik, Llamk'ana Mayt'u 5 , p. 72. Perú suyupi Yachay Kamayuq, Lima 2013 (“What is the good life in our family?”).
  7. ↑ Serafín Calderón Mayta: Sumaq kawsay. Kuskanchik Yachasunchik, Llamk'ana Mayt'u 4 . Perú suyupi Yachay Kamayuq, Lima 2013 (frequent mentions of allin kawsay and mana allin kawsay ).
  8. ↑ Lima Llaqtamanta Rimarimusqa - Runa llaqtakunapa yupaychayninmantawan chanin yachaymantawan - Hatun Suyupi Tantanakuy (Bolivia, Ecuador, Perú, Guatemala, Honduras, Paraguay mama llaqtakuna), 2008 ( wataparech kill Quaqtakuna ), 17 ( watapi 16 manta ) Declaración de Lima - La Calidad Educativa y la Cosmovisión de los Pueblos Indígenas y Originarios - Congreso regional (Bolivia, Ecuador, Perú, Guatemala, Honduras y Paraguay), 16 and 17 de octubre de 2008 (Spanish).
  9. ↑ Ch'aska Anka Ninawaman : Ch'askaschay . Editorial Abya Yala, Quito 2004. p. 21.
  10. ↑ Juan Francisco Tincopa Calle: Huk similla runakuna . Qawaq 7, 2009. p. 3.
  11. ↑ Quoted by Fander Falconí in: Riksichiy (preface), in: Rafael Correa Delgado , Mamallaktapak Pushak: Sumak Kawsay. Mamallaktapak Ruranakuna 2013-2017. Tukuylla alli kaypak . Secretaría Nacional de Planificación y Desarrollo, Quito 2013. p. 19 (Spanish Buen Vivir. Plan Nacional 2013–2017. Todo el mundo mejor ). Original French quote from Les damnés de la terre . Maspero, Paris 1961. German: The damned of this earth . Translated by Traugott König. Suhrkamp, ​​Frankfurt am Main 2001.
  12. ↑ Alberto Acosta : The "Buen Vivir". (PDF) (No longer available online.) In: juridikum 4/2009. April 2009, pp. 219-223 , archived from the original on October 21, 2012 ; Retrieved February 3, 2010 . Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.dnr.de
  13. ↑ Bernd Löffler: Hypocritical Pachamamists. In: Quetzal. April 2012, Retrieved April 5, 2012 .
  14. ↑ Horst Köhler : A guide to rethinking habits. Speech for the event “Future of Modernity”, October 20, 2009, accessed on November 19, 2011 .
  15. ↑ Nueva Constitución Política Del Estado ( Memento of the original from December 14, 2014 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. , Primera parte, Título I, Capítulo segundo, Artículo 8 : I. El Estado asume y promueve como principios ético-morales de la sociedad plural: ama qhilla, ama llulla, ama suwa (no seas flojo, no seas mentiroso ni seas ladrón) , suma qamaña (vivir bien), ñandereko (vida armoniosa), teko kavi (vida buena), ivi maraei (tierra sin mal) y qhapaj ñan (camino o vida noble). @1@ 2Template: Webachiv / IABot / www.patrianueva.bo
  16. ↑ Zeljko Crncic: The eternal struggle for natural resources. In: Quetzal. May 2010, accessed May 26, 2010 .
  17. ↑ Eduardo Gudynas: Political Ecology: Nature in the Constitutions of Bolivia and Ecuador. (PDF; 435 kB) In: juridikum 4/2009. April 2009, pp. 214-218 , accessed January 24, 2010 .
  18. ↑ Christophe Aguiton: No queremos Vivir Mejor, queremos Vivir Bien! A call to the “good life”. In: SiG 72 , March 3, 2009, pp. 8–9 , accessed on February 1, 2010 .
  19. ^ Gerhard Dilger: Porto Alegres green agenda. klimaretter.info , January 31, 2010, accessed on February 1, 2010 .
  20. ↑ The Buen Vivir - An alternative for Europe too? December 5, 2010, accessed January 21, 2011 .
  21. ↑ Leonora Arriagada Peters: Andean knowledge system. Basic knowledge and connections of the Andean high culture. Berlin 2011, p. 219
  22. ↑ Elinor Ostrom : The constitution of the commons. Beyond the state and the market. Mohr, Tübingen 1999, pp. 115-134
  23. ↑ Dios Rimashca Shimicunami (2004): JUECES 6: 23-24 : Example ( Ri 6,23  EU )
  24. ↑ Diospaj Shimi (2010): JUECES 6: 23-24 : Example ( Ri 6.23  EU )
  25. ↑ Dios Rimashca Shimicunami (2004): JUAN 20: 19 + 21 ( Joh 20,19  EU )
  26. ↑ Diospaj Shimi (2010): JUAN 20: 19 + 21 ( Joh 20,19  EU )
  27. ↑ Apunchis Jesukristoq Mosoq Rimanakuynin. Sociedades Bíblicas Unidas, Lima 1947. Editor: Len Herniman. 620 pp., John 20: 19-21: p. 135.
  28. ↑ Imaymanata bendesinanchispaq: Misa incáica, on Runasimi.de : Jesucristo Taytayku, Dios Yayaq Corderon, Runakunaq huchankunata panpachaq, allin kausayta qowayku. (Our Father Jesus Christ, Lamb of God, the Father, to whom you forgive the sins of men, give us peace.)
  29. ↑ Radio Mosoj Chaski, Cochabamba 2011 ( Memento of 2 February 2011 at the Internet Archive )