What do you think of when someone talks about the ‘Good Life’? There are many ideas about what the ‘Good Life’ should look like, most of them involving wealth accumulation.
What if I suggested that a Good Life should no longer revolve around wealth and economic growth, but should be something that enhances and protects the wellbeing of humans as part of a broader community, and that it should also protect the wellbeing of our environment? After all, one cannot really exist without the other. That is the aim of the Latin American conception of the Good Life: Buen Vivir.
Buen Vivir is a complex concept for social and environmental sustainability based on Indigenous worldviews – one that has evolved over time to include ideas from politics, academia and non-Indigenous communities.
It’s about abandoning old ideas of individual happiness backed by an accumulation of wealth and economic growth, towards a life with more intention, a reciprocity with nature and embracing the idea of community.
As an alternative to sustainable development, it addresses the gaps in policy that have led to the type of social and environmental injustices we see today. Policies that are driven by top-down visions of what communities need. These injustices are part of the structural failures that are driving climate change.
You may of heard of other culturally-originated concepts like the Danish Hygge or Lakom, the South African Ubuntu, or the Japanese Ikigai. But what stands Buen Vivir apart from these other cultural concepts is that it is both an aspirational goal that can be used by the likes of governments and policymakers to ensure a more socially and environmentally just order; but on the flip side, it is also a lifestyle driven by the same key principles.
Just what those key principles are I will discuss in later posts, but this means that Buen Vivir has both the potential to change policy for more responsive and participatory democracies, but it is also rooted in the attitudes, behaviours and practices of individuals and their communities. Both feed into each other, but ultimately it starts with the people. And that’s the beauty of it.
Buen Vivir’s ability to marry both people’s behaviour with policy is one of the most important parts of the concept, and it is why I have chosen to focus on developing a framework tool that not only helps guide communities for the changes they want to see to meet their own needs, and implement Buen Vivir within their own homes and communities; but also helps guide government institutions when working with communities and their needs to make sure that the developmental goals match the community realities.
The most crucial aspect of Buen Vivir though lies in the way both policymakers and communities change the way we view our relationship with each other and with our earth.
That is where Buen Vivir has the innovative ability to ensure both social and environmental wellbeing – of our communities and our planet. Sustainable communities for a sustainable earth for generations to come. In these challenging times, that is exactly what we should be aiming for.