{"id":13276,"date":"2024-09-18T23:00:00","date_gmt":"2024-09-18T14:00:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2024\/09\/18\/en-philo-youth-afigf-2024-buen-vivir\/"},"modified":"2024-09-18T23:00:00","modified_gmt":"2024-09-18T14:00:00","slug":"en-philo-youth-afigf-2024-buen-vivir","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2024\/09\/18\/en-philo-youth-afigf-2024-buen-vivir\/","title":{"rendered":"Buen Vivir on Youth AfIGF 2024 Lusaka \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 Youth AfIGF 2024 Lusaka 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 AI at Youth AfIGF can be reinterrogated from this lens.<\/p>\n

This essay argues that the multistakeholder process of Youth AfIGF 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 Zambia'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 Youth IGF practically raises the philosophical problematic of intergenerational justice.<\/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 2024 conference. We examine that application below.<\/p>\n

1. Application to "AI"<\/h3>\n

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

2. Application to "\u82e5\u8005"<\/h3>\n

Discussion of "\u82e5\u8005" can be positioned, from the perspective of Alberto Acosta \/ Bolivian-Ecuadorian Constitutions's Sumak Kawsay \/ Suma Qama\u00f1a<\/strong>, as a derivative problematic. In Zambia's context, the three layers of regulatory design, social implementation, and citizen participation around \u82e5\u8005 are particularly at stake.<\/p>\n

3. Application to "\u30d5\u30a3\u30f3\u30c6\u30c3\u30af"<\/h3>\n

Discussion of "\u30d5\u30a3\u30f3\u30c6\u30c3\u30af" 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 Zambia's context, the three layers of regulatory design, social implementation, and citizen participation around \u30d5\u30a3\u30f3\u30c6\u30c3\u30af are particularly at stake.<\/p>\n

4. Application to "\u82e5\u8005\u80b2\u6210"<\/h3>\n

Discussion of "\u82e5\u8005\u80b2\u6210" 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 Zambia's context, the three layers of regulatory design, social implementation, and citizen participation around \u82e5\u8005\u80b2\u6210 are particularly at stake.<\/p>\n

5. Application to "\u30e1\u30f3\u30bf\u30eb\u30d8\u30eb\u30b9"<\/h3>\n

Discussion of "\u30e1\u30f3\u30bf\u30eb\u30d8\u30eb\u30b9" 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 Zambia's context, the three layers of regulatory design, social implementation, and citizen participation around \u30e1\u30f3\u30bf\u30eb\u30d8\u30eb\u30b9 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 Zambia.<\/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 Zambia<\/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