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O CO CHODZI W BUEN VIVIR?

100%
Szkwarek M.
Ameryka Łacińska. Kwartalnik analityczno-informacyjny
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2012
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vol. 20
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issue 2(76)
89-98
PL
Wraz z objęciem urzędu prezydenta w 2007 roku przez Rafaela Correę, w Ekwadorze rozpoczęła się „zmiana epoki”, o której chętnie mówią przedstawiciele władzy. Procesy zachodzące w tym andyjskim kraju opierają się na zaproponowanej w Konstytucji z 2008 roku koncepcji Buen vivir, toteż w artykule próbuję wyjaśnić polskiemu czytelnikowi, czym jest Buen vivir i jakie są jego prawne i tradycyjne podwaliny. Druga część artykułu poświęcona jest organizowanej przez MSZ Ekwadoru, Szkole Letniej pod hasłem „Model rozwoju ekwadorskiego Dobrego Życia i perspektywa integracji latynoamerykańskiej”.
EN
In Ecuador, with Rafael Correa’s successful election for a president in 2007, commenced a “change of epoch” process, willingly spoken of by the representatives of the government. Processes occurring in this Andean country are based on a concept of Buen vivir proposed in the Constitution of 2008. Therefore, the main purpose of the article is to explain to a Polish reader the concept of Buen vivir and what are its legal and traditional foundations. The second part of the article concerns the Summer School “Ecuadorian Buen vivir (Good Living) development model and Latin- American integration perspective” organized by Ministry of Foreign Affairs of Ecuador.
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Konstytucyjna aksjologia postkolonialna XXI w. w Ameryce Łacińskiej na przykładzie Republiki Ekwadoru i Wielonarodowego Państwa Boliwii

83%
Skowron R. T.
Przegląd Sejmowy
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2023
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issue 1(174)
55-71
EN
The purpose of the article is to analyse the concepts of sumak kawsay / suma qamaña and Pacha Mama introduced into the constitutions of the Republic of Ecuador and the Plurinational State of Bolivia at the end of the first decade of the 21st century, which have a juridical impact across other countries of Latin America. The new ideas form a different axiology for constitutional systems in this region of the world from the previous one and represent an attempt to move away from an anthropocentric vision of society. Using historical, formal-dogmatic and comparative-legal methods, the author presents the development of Latin American constitutionalism, analyses the global and local determinants of the popularity of the aforementioned concepts at the beginning of the present century, deconstructs the notions of sumak kawsay / suma qamaña and Pacha Mama and shows their positions in the constitutions of both the Republic of Ecuador and the Plurinational State of Bolivia. The result of the study proves that the post-colonial concepts used as foundations for the newly formulated constitutional systems of the Republic of Ecuador and the Plurinational State of Bolivia are an essential step towards the creation of an original constitutional tradition in Latin America that takes into account the history and values of the indigenous peoples of the Andes and the Amazon.
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