{"id":10583,"date":"2025-10-11T12:15:00","date_gmt":"2025-10-11T03:15:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2025\/10\/11\/en-philo-aprigf-2025-kathmandu-buen-vivir\/"},"modified":"2025-10-11T12:15:00","modified_gmt":"2025-10-11T03:15:00","slug":"en-philo-aprigf-2025-kathmandu-buen-vivir","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2025\/10\/11\/en-philo-aprigf-2025-kathmandu-buen-vivir\/","title":{"rendered":"Buen Vivir on AprIGF 2025 Kathmandu \u2014 Sumak Kawsay \/ Suma Qama\u00f1a"},"content":{"rendered":"

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This essay applies the conceptual framework of the Latin American Indigenous Philosophy<\/strong> \u2014 most prominently associated with Alberto Acosta \/ Bolivian-Ecuadorian Constitutions<\/strong> \u2014 to re-read the AprIGF 2025 Kathmandu conference. Target audience: researchers, doctoral students, policy analysts, and executives.<\/p>\n<\/blockquote>\n

Introduction: The Problem<\/h2>\n

Buen Vivir, rooted in Latin American indigenous thought and inscribed in Bolivian-Ecuadorian constitutions, names a concept of "good living." Debates on \u30bb\u30ad\u30e5\u30ea\u30c6\u30a3 at AprIGF can be reinterrogated from this lens.<\/p>\n

This essay argues that the multistakeholder process of AprIGF becomes intelligible in its specificity only through the concept of Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, and that the concept itself undergoes transformation under the new material of digital space. Describing this mutual transformation is the task of this essay.<\/p>\n

\"Analytical<\/p>\n

Alternative to developmentalism<\/h2>\n

Against Nepal's development model, Buen Vivir centers harmony with community and nature rather than "more and faster" development. Digital infrastructure investment can be reviewed from this lens.<\/p>\n

The conference theme "The Future of Multistakeholder Digital Governance in Asia Pacific" carries implications beyond a mere policy slogan. It can be positioned as a contemporary reformulation, in digital-era vocabulary, of the kinds of questions Alberto Acosta \/ Bolivian-Ecuadorian Constitutions problematized.<\/p>\n

The regional IGF (AprIGF) holds a philosophically distinct position as the intermediate category mediating global universality and national particularity.<\/p>\n

Digital good living<\/h2>\n

Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's concepts are not confined to abstract philosophical discussion; they apply to the concrete agenda items debated at the 2025 conference. We examine that application below.<\/p>\n

1. Application to "\u30bb\u30ad\u30e5\u30ea\u30c6\u30a3"<\/h3>\n

Discussion of "\u30bb\u30ad\u30e5\u30ea\u30c6\u30a3" can be positioned, from the perspective of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, as a central problematic. In Nepal's context, the three layers of regulatory design, social implementation, and citizen participation around \u30bb\u30ad\u30e5\u30ea\u30c6\u30a3 are particularly at stake.<\/p>\n

2. Application to "\u56de\u5fa9\u529b"<\/h3>\n

Discussion of "\u56de\u5fa9\u529b" can be positioned, from the perspective of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, as a derivative problematic. In Nepal's context, the three layers of regulatory design, social implementation, and citizen participation around \u56de\u5fa9\u529b are particularly at stake.<\/p>\n

3. Application to "\u30a4\u30ce\u30d9\u30fc\u30b7\u30e7\u30f3"<\/h3>\n

Discussion of "\u30a4\u30ce\u30d9\u30fc\u30b7\u30e7\u30f3" can be positioned, from the perspective of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, as a peripheral yet important problematic. In Nepal's context, the three layers of regulatory design, social implementation, and citizen participation around \u30a4\u30ce\u30d9\u30fc\u30b7\u30e7\u30f3 are particularly at stake.<\/p>\n

4. Application to "\u6301\u7d9a\u53ef\u80fd\u6027"<\/h3>\n

Discussion of "\u6301\u7d9a\u53ef\u80fd\u6027" can be positioned, from the perspective of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, as a peripheral yet important problematic. In Nepal's context, the three layers of regulatory design, social implementation, and citizen participation around \u6301\u7d9a\u53ef\u80fd\u6027 are particularly at stake.<\/p>\n

5. Application to "\u30a2\u30af\u30bb\u30b9\u3068\u5305\u6442"<\/h3>\n

Discussion of "\u30a2\u30af\u30bb\u30b9\u3068\u5305\u6442" can be positioned, from the perspective of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, as a peripheral yet important problematic. In Nepal's context, the three layers of regulatory design, social implementation, and citizen participation around \u30a2\u30af\u30bb\u30b9\u3068\u5305\u6442 are particularly at stake.<\/p>\n

\"Philosophical<\/p>\n

Implications for Executives and Practitioners<\/h2>\n

The philosophical reflection of this essay is not merely academic. The Alberto Acosta \/ Bolivian-Ecuadorian Constitutions perspective carries three practical implications for executives operating in Nepal.<\/p>\n

First, it raises the reflexive question of how the firm's business model connects to the logic of Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>. Second, in dialogue with regulators and civil society, it suggests dimensions of consensus formation that purely technical arguments cannot reach. Third, it indicates that the long-term ground of business legitimacy lies not so much in technical advantage or market share as in participation in such philosophical-normative debates.<\/p>\n

Academic Positioning and Future Research<\/h2>\n

The argument of this essay attempts to graft a philosophical perspective onto the mainstream political-science and legal approaches to internet governance research. Three future research questions follow.<\/p>\n

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  1. Verification of the applicability of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's framework to other IGF conferences<\/li>\n
  2. Comparative contrast between Latin American Indigenous Philosophy<\/strong> and other theoretical traditions<\/li>\n
  3. Exploration of dialogue possibilities with the indigenous intellectual traditions of Nepal<\/li>\n<\/ol>\n

    In particular, the third point has the potential to liberate IGF research from West-centric debate and open a more multi-layered discursive space.<\/p>\n

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    Primary Sources<\/strong><\/p>\n