In this chapter, I address the alternative vision of nature conservation proposed
by the Parque de la Papa (Potato Park) in Pisac, Peru (Map 3.1). This model
has been baptized Sumaq kawsay in Quechua, or “good living” (buen vivir in
Spanish), in the same vein as propositions elaborated in Bolivia and Ecuador. At
the same time, it has been adapted according to the conservation objectives of
potato biodiversity, which are the Park’s raison d’être. Although the model is presented as “indigenous” (indígena in Spanish) and is generally recognized as such
both nationally and internationally, the way it is formulated is actually due to an
intermediary, the non-governmental organization ANDES
2 . I will focus on the
role of this mediator, especially in framing the principles embedded in Sumaq
kawsay to make them understandable for a national and international audience.
I propose analyzing the role played by the NGO ANDES in terms of
ontological diplomacy, building on the “cosmopolitical proposal” of Stengers
(2005) and Latour (2004a, 2004b) who show how taking account of non-humans
can (and must) lead to rethinking political ecology in a philosophical sense.
3
For Latour (2004a, pp. 209–215), “diplomats” work for the recognition of
hybrid communities, made up of both humans and n on-humans, thus disrupting modern collectives and allowing the development of a new “common
world” (which is evolving and constantly negotiated). From an ethnographic
perspective, we must place this philosophical reflection in the specific context
at hand, and set ourselves within a perspective of political ecology in the more
classical sense (Benjaminsen & Svarstad, 2009), taking account of the specific
configurations of actors, their practices, and their visions. It seems essential
to consider how environmental conservation, particularly in Latin America,
is closely linked to the recognition of indigenous rights (Dumoulin, 2007;
Tsing, 2007). Some ethnographers have studied the actors who have worked
3
SUMAQ KAWSAY (GOOD LIVING) AND
INDIGENOUS POTATOES
On the Delicate Exercise of Ontological
Diplomacy
Ingrid Hall
1
DOI: 10.4324/9781003172642-4
by the Parque de la Papa (Potato Park) in Pisac, Peru (Map 3.1). This model
has been baptized Sumaq kawsay in Quechua, or “good living” (buen vivir in
Spanish), in the same vein as propositions elaborated in Bolivia and Ecuador. At
the same time, it has been adapted according to the conservation objectives of
potato biodiversity, which are the Park’s raison d’être. Although the model is presented as “indigenous” (indígena in Spanish) and is generally recognized as such
both nationally and internationally, the way it is formulated is actually due to an
intermediary, the non-governmental organization ANDES
2 . I will focus on the
role of this mediator, especially in framing the principles embedded in Sumaq
kawsay to make them understandable for a national and international audience.
I propose analyzing the role played by the NGO ANDES in terms of
ontological diplomacy, building on the “cosmopolitical proposal” of Stengers
(2005) and Latour (2004a, 2004b) who show how taking account of non-humans
can (and must) lead to rethinking political ecology in a philosophical sense.
3
For Latour (2004a, pp. 209–215), “diplomats” work for the recognition of
hybrid communities, made up of both humans and n on-humans, thus disrupting modern collectives and allowing the development of a new “common
world” (which is evolving and constantly negotiated). From an ethnographic
perspective, we must place this philosophical reflection in the specific context
at hand, and set ourselves within a perspective of political ecology in the more
classical sense (Benjaminsen & Svarstad, 2009), taking account of the specific
configurations of actors, their practices, and their visions. It seems essential
to consider how environmental conservation, particularly in Latin America,
is closely linked to the recognition of indigenous rights (Dumoulin, 2007;
Tsing, 2007). Some ethnographers have studied the actors who have worked
3
SUMAQ KAWSAY (GOOD LIVING) AND
INDIGENOUS POTATOES
On the Delicate Exercise of Ontological
Diplomacy
Ingrid Hall
1
DOI: 10.4324/9781003172642-4