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A. Fabri and D. Floriani
about the correct use of the surroundings through their farming systems, interventions
of low impact on the landscape, conservation of the native forest to ensure the supply
of basic services, the equitable distribution of its territory and the coexistence.
In relation to the experiences with traditional knowledge hybridized with modern
science and technology we cite the example of the bilingual Radio Aukinko, which
through the internet has been promoting for 9 years the dissemination and appreciation of the Mapuche language, the traditional music, the history of the people, as a
100% Mapuche cultural project.
9 Conclusions
The contemporary socio-environmental crisis in “underdeveloped” countries requires
new theories and strategies of action. The crisis is considered as a conjunctural
moment in the reconstruction of the connection between truth and reality, between
words and things, which demands new practices of seeing, knowing and being. The
need to undo and unlearn the development propagated by the status quo is identified
in order to open the path to new ways of seeing and living the world (Escobar 2007).
It was sought in this brief reflection on the complexity of the socio-environmental
issue, about the development and about the GL as a sustainable alternative to the
development of areas in the “underdeveloped” countries that still have an exuberant socio-biodiversity wealth, to think and give visibility to the experiences of the
indigenous communities that live in harmony with the local ecological community,
using in their daily lives both their traditional ecological knowledge and modern
science and technology in the production of their subsistence, in the monitoring and
preservation of their ecosystems and territories, among others.
Thus, the brief description of the three experiences of Amerindian GL lived by two
Amazonian and one Andean community served to illustrate in practice the dialogue of
knowledge between traditional knowledge and modern science and technology. They
represent sustainable alternatives to the predatory development of Latin American
socio-biodiversity as these indigenous peoples meet their material and cultural needs
while respecting the standing forest with all its socio-biodiversity wealth. The GL
thought and lived in Abya Ayla (Latin America) is the main critical platform to
the predatory development of socio-environmental wealth. It is also a proponent of
concrete actions based on the ontologies and cosmovisions of peoples originating
in Latin America. Presently, the idea of development based on economic growth,
modernization, industrialization, progress, linear history, among other assumptions
of modernity continues to be chanted as a mantra all over the world, even though in
many cases it does not meet several of the expectations generated in the populations of
developing countries. Remaining for its critics the complicated task of the liberation
of the discursive field so that other ways of seeing and living life and other imaginaries
that can be identified, developed and articulated among them on the construction of
new paths to freedom and to the construction of local and planetary sustainability.
A. Fabri and D. Floriani
about the correct use of the surroundings through their farming systems, interventions
of low impact on the landscape, conservation of the native forest to ensure the supply
of basic services, the equitable distribution of its territory and the coexistence.
In relation to the experiences with traditional knowledge hybridized with modern
science and technology we cite the example of the bilingual Radio Aukinko, which
through the internet has been promoting for 9 years the dissemination and appreciation of the Mapuche language, the traditional music, the history of the people, as a
100% Mapuche cultural project.
9 Conclusions
The contemporary socio-environmental crisis in “underdeveloped” countries requires
new theories and strategies of action. The crisis is considered as a conjunctural
moment in the reconstruction of the connection between truth and reality, between
words and things, which demands new practices of seeing, knowing and being. The
need to undo and unlearn the development propagated by the status quo is identified
in order to open the path to new ways of seeing and living the world (Escobar 2007).
It was sought in this brief reflection on the complexity of the socio-environmental
issue, about the development and about the GL as a sustainable alternative to the
development of areas in the “underdeveloped” countries that still have an exuberant socio-biodiversity wealth, to think and give visibility to the experiences of the
indigenous communities that live in harmony with the local ecological community,
using in their daily lives both their traditional ecological knowledge and modern
science and technology in the production of their subsistence, in the monitoring and
preservation of their ecosystems and territories, among others.
Thus, the brief description of the three experiences of Amerindian GL lived by two
Amazonian and one Andean community served to illustrate in practice the dialogue of
knowledge between traditional knowledge and modern science and technology. They
represent sustainable alternatives to the predatory development of Latin American
socio-biodiversity as these indigenous peoples meet their material and cultural needs
while respecting the standing forest with all its socio-biodiversity wealth. The GL
thought and lived in Abya Ayla (Latin America) is the main critical platform to
the predatory development of socio-environmental wealth. It is also a proponent of
concrete actions based on the ontologies and cosmovisions of peoples originating
in Latin America. Presently, the idea of development based on economic growth,
modernization, industrialization, progress, linear history, among other assumptions
of modernity continues to be chanted as a mantra all over the world, even though in
many cases it does not meet several of the expectations generated in the populations of
developing countries. Remaining for its critics the complicated task of the liberation
of the discursive field so that other ways of seeing and living life and other imaginaries
that can be identified, developed and articulated among them on the construction of
new paths to freedom and to the construction of local and planetary sustainability.