La cuestión de la dignidad en los mundos indígenas
La cuestión de la dignidad en los mundos indígenas
Authors
Sánchez De Jaegher, Carolina
Authors
Date
Datos de publicación:
10.7770/2452-610X.2020.CUHSO.01.A03
Keywords
Jurisprudencia de la tierra - Descolonización - Derechos Humanos - Dignidad
Collections
Abstract
La creciente disociación que se percibe de la humanidad con su casa común (la Tierra), se ha convertido en un terreno filosófico poroso y diverso, que por primera vez y después de largos siglos, reflexiona sobre su posición y nos da la oportunidad de desplazar al antropo-conocedor que hizo de la conquista de la naturaleza el fundamento de su posición privilegiada. Es esta base coyuntural la que también ha permitido la emergencia del conocer y sentipensar la dignidad sin el antropos como 'un fin en sí mismo', o, mejor dicho, no sólo en su contra (De la Cadena, 2019, p. 478; Kant, 1996). Dado que dignitas hominis es predominantemente un concepto occidental antropocéntrico, repensarlo sin la humanidad, o sin las racionalidades hegemónicas que han constituido su sustancia antropocéntrica y universalista, requiere de un diálogo con las múltiples éticas de la Tierra, particularmente con las éticas de esos mundos que nunca han aceptado la división colonial entre la vida humana y la no-humana: los mundos indígenas. En un momento de urgencia cuando los derechos humanos son frágiles a escala mundial, la problematización de la dignidad en este artículo comienza con su reposicionamiento como una invitación ontológica. Hacer referencia a la dignidad como tal tiene algunas consecuencias metodológicas, una de ellas es la posibilidad de desacoplar este valor de su sentido puramente antropocéntrico para fomentar un diálogo intercultural de múltiples dignidades. En segundo lugar, al reforzar el locus enuntiationis y las prácticas desde las cuales se defiende la naturaleza y la dignidad, se abre un canon para la pluriversidad en "mundo donde quepan muchos mundos" (Ejército Zapatista de Liberación Nacional [EZLN], 1997). En la puerta de entrada de una comprensión del mundo que supera con creces la comprensión occidental de él y el reconocimiento de que la experiencia cognitiva de las éticas de la Tierra es extremadamente diversa, este artículo problematizará la idea de dignidad en el paradigma de la universalidad (Guilherme y Dietz, 2017; Merali, 2014; Mignolo, 2011; Quijano, 2000)
In the worldwide humanly caused environmental crisis, dignity and the perceived dissociation of humans with their common house (Earth) have become a porous and diverse philosophical ground for a contestation and the displacement of the knowing Anthropos that made from the conquest of nature its privilege position; it is this relevant ground that has enabled too the ‘knowing – feeling – thinking’ of dignity without the Anthropos as ´an end in itself´, or better, ‘not only against it’ (De la Cadena, 2019, p. 478; Kant, 1996). Given that dignitas hominis is predominantly an anthropocentric Western concept, rethinking it without humanity, or without the hegemonic rationalities that have constituted its anthropocentric universal substance, requires a dialogue with multiple Earth ethics, particularly with those world’s ethics that never have accepted the colonial division between the human and the non- human life, namely Indigenous worlds. At a time of urgency when human rights are rampantly fragile at a global scale, the making an issue of dignity in this paper starts with repositioning it as an ontological invitation. Referencing dignity as such has some methodological consequences. One of these consequences is the possibility to disengage this value from its anthropocentrism to foster an intercultural dialogue with multiple dignities. Second, by reinforcing the locus enuntiationis and the practices from which dignity and the environment is defended, a canon opens up for pluriversality that is a ´world where many worlds fit´(Ejército Zapatista de Liberación Nacional [EZLN], 1997). Standing in the front door of a comprehension of the world that far exceeds the western understanding of it and, the acknowledgment that the cognitive experience of the world is extremely diverse, this paper will problematize the idea of dignity in the universality paradigm (Guilherme y Dietz, 2017; Merali, 2014; Mignolo, 2011; Quijano, 2000).
In the worldwide humanly caused environmental crisis, dignity and the perceived dissociation of humans with their common house (Earth) have become a porous and diverse philosophical ground for a contestation and the displacement of the knowing Anthropos that made from the conquest of nature its privilege position; it is this relevant ground that has enabled too the ‘knowing – feeling – thinking’ of dignity without the Anthropos as ´an end in itself´, or better, ‘not only against it’ (De la Cadena, 2019, p. 478; Kant, 1996). Given that dignitas hominis is predominantly an anthropocentric Western concept, rethinking it without humanity, or without the hegemonic rationalities that have constituted its anthropocentric universal substance, requires a dialogue with multiple Earth ethics, particularly with those world’s ethics that never have accepted the colonial division between the human and the non- human life, namely Indigenous worlds. At a time of urgency when human rights are rampantly fragile at a global scale, the making an issue of dignity in this paper starts with repositioning it as an ontological invitation. Referencing dignity as such has some methodological consequences. One of these consequences is the possibility to disengage this value from its anthropocentrism to foster an intercultural dialogue with multiple dignities. Second, by reinforcing the locus enuntiationis and the practices from which dignity and the environment is defended, a canon opens up for pluriversality that is a ´world where many worlds fit´(Ejército Zapatista de Liberación Nacional [EZLN], 1997). Standing in the front door of a comprehension of the world that far exceeds the western understanding of it and, the acknowledgment that the cognitive experience of the world is extremely diverse, this paper will problematize the idea of dignity in the universality paradigm (Guilherme y Dietz, 2017; Merali, 2014; Mignolo, 2011; Quijano, 2000).