Sublime

Transition imaginaries, Escobar points out, are different depending on the history and circumstances of where you live. In the Global South, one of the ways they are framed is Buen Vivir—or “Good Living” and collective well-being (sumak kawsay in Quechua). Emerging from the struggles of Indigenous communities, people of African descent, peasants, a

Pour l’anthropologue Arturo Escobar, les piliers de l’ontologie moderne sont : « l’individualisme, la croyance en la science, en l’économie et en la réalité, incarnés dans une volonté expansionniste de développement à l’échelle planétaire259 ».

My argument is that to reimagine what’s possible is one of the most complex cultural and political acts one can engage in at present, whether we are in the academy, activism, or policy making. This is because one of the most pernicious effects of today’s dominant political, economic, and belief systems has been to narrow down, if not colonize, the

Arturo Escobar’s framework of “designs for the pluriverse,” which insists that no single design can serve all people and cultures