{"id":10791,"date":"2013-10-29T17:00:00","date_gmt":"2013-10-29T08:00:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2013\/10\/29\/en-philo-arab-igf-2013-algiers-buen-vivir\/"},"modified":"2013-10-29T17:00:00","modified_gmt":"2013-10-29T08:00:00","slug":"en-philo-arab-igf-2013-algiers-buen-vivir","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2013\/10\/29\/en-philo-arab-igf-2013-algiers-buen-vivir\/","title":{"rendered":"Buen Vivir on Arab IGF 2013 Algiers \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 Arab IGF 2013 Algiers 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 \u30a2\u30e9\u30d3\u30a2\u8a9e\u30b3\u30f3\u30c6\u30f3\u30c4 at Arab IGF can be reinterrogated from this lens.<\/p>\n

This essay argues that the multistakeholder process of Arab IGF 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 Algeria'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

Each session's agenda-setting can be read as a contemporary restaging of the Alberto Acosta \/ Bolivian-Ecuadorian Constitutions-type problematic.<\/p>\n

The regional IGF (Arab IGF) 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 2013 conference. We examine that application below.<\/p>\n

1. Application to "\u30a2\u30e9\u30d3\u30a2\u8a9e\u30b3\u30f3\u30c6\u30f3\u30c4"<\/h3>\n

Discussion of "\u30a2\u30e9\u30d3\u30a2\u8a9e\u30b3\u30f3\u30c6\u30f3\u30c4" can be positioned, from the perspective of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, as a central problematic. In Algeria's context, the three layers of regulatory design, social implementation, and citizen participation around \u30a2\u30e9\u30d3\u30a2\u8a9e\u30b3\u30f3\u30c6\u30f3\u30c4 are particularly at stake.<\/p>\n

2. Application to "\u30a2\u30af\u30bb\u30b9"<\/h3>\n

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

3. Application to "\u5730\u57df\u5354\u8abf"<\/h3>\n

Discussion of "\u5730\u57df\u5354\u8abf" 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 Algeria's context, the three layers of regulatory design, social implementation, and citizen participation around \u5730\u57df\u5354\u8abf are particularly at stake.<\/p>\n

4. Application to "\u8d8a\u5883\u30c7\u30fc\u30bf"<\/h3>\n

Discussion of "\u8d8a\u5883\u30c7\u30fc\u30bf" 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 Algeria's context, the three layers of regulatory design, social implementation, and citizen participation around \u8d8a\u5883\u30c7\u30fc\u30bf are particularly at stake.<\/p>\n

5. Application to "\u30b8\u30a7\u30f3\u30c0\u30fc\u30ae\u30e3\u30c3\u30d7"<\/h3>\n

Discussion of "\u30b8\u30a7\u30f3\u30c0\u30fc\u30ae\u30e3\u30c3\u30d7" 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 Algeria's context, the three layers of regulatory design, social implementation, and citizen participation around \u30b8\u30a7\u30f3\u30c0\u30fc\u30ae\u30e3\u30c3\u30d7 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 Algeria.<\/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 Algeria<\/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