This is a property of type Text.
A
They acknowledge the individual as a modern construction from which they disassociate themselves, in favour of a conception of persons as knots in nets of relationships, which constitute the many real we’s defining a new society. +
B
El Buen Vivir, en esencia, ha sido conocido y practicado en diversos periodos y lugares de la Madre Tierra bajo distintos nombres +
D
Democratic confederalism is a model for organizing society based on its smallest social units, or communes—whether neighborhoods, villages, or groups united by shared ideas. These communes are autonomous, deciding for themselves what actions to take and how to govern their affairs. They are linked together in a confederated structure, enabling them to collaborate on larger issues that cannot be resolved by an individual commune alone. +
E
Eco-territorial internationalism is a concept we have articulated to describe a praxis that emerges from the convergence of social, ecological, and territorial struggles across borders. +
Las energías comunitarias en latinoamérica han surgido como una práctica de construcción de vida digna en territorios rurales y urbanos. Transforman prácticas asociadas al uso de la energía y contribuyen significativamente a la transformación del paradigma de sociedad. +
La eutopía se inscribe en un compromiso radical con la vida: no puede aparecer en un mundo regido por abstracciones, planeación y crecimiento, sino que sólo aparece en prácticas a pequeña escala, en entramados comunitarios y en reciprocidad, la toma de decisiones consensuada, la impartición de justicia comunal, el ordenamiento de género en clave no jerárquica o la inclusión activa de las diferencias. +
J
Redefining the meaning of woman’s existence – which can be described as the identity that has been “most injured by power” – is an act of resistance, towards collective and individual self-determination. +
K
Kaitiakitanga is a gift, but in today’s world it is also contested ground. When a concept this profound enters public policy, corporate strategy, or tourism marketing, it risks being lifted out of its whakapapa and used in ways that strip it of its depth. Too often, it is reduced to a slogan for “green” branding, or redefined through Western environmentalism’s narrower focus on conservation, overlooking the relational and spiritual responsibilities it carries. +
Kotahitanga is grounded in a Māori worldview built on whakapapa (genealogical connection), pūrākau (ancestral narratives), and the interconnection of all life. It arises from a cosmology in which land, waters, people, ancestors, and atua (spiritual beings) exist in constant relationship. +
L
For the Land Back movement, this recognition-based framework is part of the broader system of settler colonialism. Demanding the material restitution of land and the resurgence of Indigenous governance grounded in place-based relations, reciprocity, and self-determination is essential to the Land Back movement. +
M
When we speak of embeddedness and connectedness, we mean that Indigenous peoples live within interspecies habitats, bound to all beings around us. +
P
Pakikibaka offers a radical alternative to individualistic understandings of freedom and the relationships these engender. It insists that freedom is not the right to act alone, but the power to act together. It challenges the colonial and capitalist view of people as isolated, self-interested individuals, and instead reaffirms a deeply relational sense of being. +
R
Eco-swaraj or RED is an evolving world view, not a blueprint set in stone. In its very process of democratic grassroots evolution, it forms an alternative to top-down ideologies and formulations, even as it takes on board the relevant elements of such ideologies +
Relationality holds that beings are co-constituted by their relations: a river, a mountain, a person, or a seed does not “have” relations—it is relation all the way through. +
S
“Let us not allow the fire of our unity to die, even if we are the ones who will be wounded, even if our shoulders bleed. Stoked by our courage, this fire must keep burning. Especially in times when our lives and our land are being stolen.” +
Social ecology holds particular promise as potentially one of the most enduring and influential philosophies of the 21st century. All over the globe and through many different channels, people are coming to realize that real, long-term ecological sustainability is deeply entwined with deep, participatory democracy. +
Sociocracy employs a range of structured processes—such as rounds for discussion, consent decision-making, role selection, proposal co-creation, and feedback loops—to foster focus, transparency, and collective ownership +
Whether it's called Susu, Stokvel, or Mukando is the African philosophy of Ubuntu. The rules of these savings groups, both written and unwritten, reflect this worldview perfectly. Membership is built on trust, reciprocity, and mutual accountability. In practice, these groups become sites of co-creation and shared knowledge, where managing money is completely intertwined with cultural values like fairness, care, and resilience. +
T
The concept of Ta Madok Maka extends beyond reciprocal relationship between human to human. It is centered in our Indigenous Karen’s ontology of co-existence with nature through having a balanced and harmonious relationship with sacred lands, waters, forests, mountains, and wildlife. +
Timuay is grounded in seven guiding principles that articulate the community’s relationship with nature, governance, justice, and external relations. Refa lowoh (extension of the body) affirms that nature is an extension of the human body and life, embodying a spiritual connection to the Creator +