HUMAN DEVELOPMENT AND LIVING WELL IN BOLIVIA IN THE CONTEXT

OF BOLIVIAN DEMOCRACY 1982 - 2017

Marco Antonio Tórrez Valverde Ph. D.

Santa Cruz - Bolivia

torrezmarcoa@gmail.com

ABSTRACT

The paper describes the relationship between the postulate of Living Well
present in the new Political Constitution of the Bolivian State with the approach
of Human Development proposed by the United Nations in the context of the
current democratic process in Bolivia since 1985 with emphasis on migration
processes rural-urban.

The objective is to determine if these models or development approaches

contributed to improving the living conditions of the Bolivian urban and rural
population, achieving a participatory, inclusive democracy based on the
ancestral principles and cosmovisions of the indigenous peoples of our country.

The study is of a documentary theoretical nature; having as basic sources of

information the official documents of the plurinational state of Bolivia and the
human development reports of the United Nations Development Program
(UNDP). For the analysis of the problematic they used the categories: bases of
Living Well, conceptions of development and public policies, democracy,
interculturality.

The analysis of the information obtained shows that there are points of
agreement between the postulate of Living Well and the Human Development
approach in relation to the welfare objectives of people and society; In this
sense, the opportunities and active participation of the actors are fundamental
for these coincidences. However, there are also differences especially at the
epistemological level since Living Well has a holistic conception that integrates
the individual, family, community and nature into a vital and indivisible whole,
while Human Development starts from human needs and raises the
improvement of their living conditions.

The thirty-five years of uninterrupted democracy in Bolivia favored the

achievement of results of poverty reduction and reduction of economic
inequality in our country in a process of permanent urbanization. However,
there are still many deficiencies in basic services, employment, respect for the
rights of vulnerable sectors such as women, indigenous people, young people,
etc.

Bolivia is today a predominantly urban country. The majority of its population is

concentrated in a territorial axis located in the center of the country, which
crosses different geographical areas: the highlands, the inter-Andean valleys
and the plains. The headwaters of these regions are made up of three
important metropolitan areas: La Paz-El Alto, Cochabamba and Santa Cruz de
la Sierra. According to the last Census (2012), these three metropolises
concentrate almost half of the total population of Bolivia (5 million). Moreover,
an additional 13% resides in some of the 33 intermediate cities with more than
20,000 inhabitants.

Finally it is clear that the postulate of Living Well lacks concrete indicators for
the objective measurement of results, which makes it difficult to determine the
contribution of this theoretical, anthropological, philosophical and political
conception to Bolivian democracy.

Keywords:

Bolivian democracy. Human development. Living Well. Public politics. Poverty

reduction. Urbanization process.
 INTRODUCTION

Bolivia lives through a process of structural change in all fields of society. This
change in democracy is complex because of the ongoing social, economic,
political, cultural and philosophical processes and in many cases it does not
have a theoretical basis, since it is being built in practice.

Thirty-five years after the recovery of democracy in Bolivia, it is important to

carry out an evaluation of the living conditions of the population to determine if
there were advances in social, cultural, economic and other aspects in this
uninterrupted period of democracy. Although democracy has many facets of
analysis, in this paper we present a conceptual description and an analysis of
the results of both Human Development and the postulate of Living Well.

At a global level, the "Human Development" approach is used as a framework

for analyzing the living conditions of a society in a specific context. Quality of life
based on basic needs met, basic services, education and life expectancy are
some of the parameters to establish human development. This approach is
used by the United Nations and constitutes a methodology and fundamental
tool for socioeconomic diagnosis in a country and provides valuable information
to establish appropriate public policies for each reality.

In the last twelve years of government, the postulate of "Living Well" is

promoted, which is derived from various sources, fundamentally from the
worldviews and knowledge of the original peoples of Bolivia - and the continent
- and from experiences related to the development of peoples based on the
principles of solidarity, complementarity, respect for nature, with social justice
promoting a participatory democracy.

The new Bolivian constitution recognizes the ancestral way of life expressed in
different dimensions such as community justice, plural community economy,
decolonizing and socio-productive education as pillars of a new conception of
state in Democracy. The indigenous peoples appropriated the new constitution
and are rebuilding, together with the state structures, their own model of social
and political management to achieve an egalitarian and solidary society that has
as its main postulate the "Living Well".

During the years of democratic stability, circumstantial facts of political and

social crisis were found, as well as structural, institutional and governance
problems that Bolivia experienced at the end of the 20th century and the
beginning of the 21st century; this crisis prompted a profound debate in relation
to decolonization, the crisis of capitalism, modernity and the emergence of post-
capitalist society.
 THEME APPROACH - PROBLEM

Poverty is a consequence of historical, economic, political and cultural

conditions that must be systematically attacked. In Bolivia there are many
problems in the social and political fields, being one of the poorest countries in
the region. Education, health and basic services at all levels are deficient and
do not meet the conditions of globalization, modernity, the knowledge society
and many other factors that are considered as "progress".

In this same context the postulate of "Living Well" present in the New Political
Constitution of the State (CPE) of 2009 is established, which incorporates new
elements such as spirituality and harmonious coexistence with nature, as well
as community life. The preamble of the CPE raises the sustenance of this new
paradigm indicating that Bolivia is "a state based on respect and equality among
all with principles of sovereignty, dignity, complementarity, solidarity, harmony
and equity in the distribution and redistribution of social product, where the
search for Living Well predominates ".

For a better understanding of this postulate, the definition is presented in the

National Development Plan 2010 - 2015 which states that "Living well is the
access and enjoyment of material goods; affective, subjective and spiritual
realization; in harmony with nature and in community with human beings. "

Human development not only aims to reduce levels of poverty, but also seeks to
promote the protagonism of the poor themselves in the processes that lead
them to develop capacities and possibilities to carry out their life projects.
"Overcoming poverty is not just a question of economic or productive resources;
it is also a matter of cultural respect and authentic exercise of citizenship. Being
poor, for the poor in Bolivia, does not only mean not having economic
resources, but not having a community. You could say that poor, in democratic
Bolivia, is the one who does not have citizenship. For this reason, it is
necessary to consider the daily subjectivity of the poor people, to know their
perceptions and orientations, to see how they see themselves, the rest of
society and political power, and how they value the institutional and social
factors that affect their situation "(UNDP BOLIVIA: 2010)

Both the approach of Human Development, as the postulate of Living Well; not
only concentrate on the capacities for economic growth or labor efficiency
aimed at productivity. On the contrary, both conceptions are more concerned
with the personal, social, community and self-realization dimensions, so it is
essential to build a solid theoretical base in relation to democracy and the state
that are reflected in a set of concrete public policies.

Regarding the possibility of an overlap between Living Well and Human

Development, it should be established: with what principles of the Human
Development approach can the goals of Living Well be compared or related?
What is the theoretical and empirical relationship of the postulate of "Living
Well" established in the New Political Constitution of the State of Bolivia and the
corresponding principles with the approach of Human Development promoted
by the United Nations?
The previous questions allow the definitive approach of the problem of the
present work:

What is the relationship between the postulate of Living Well present in the new
Political Constitution of the State of Bolivia and the Human Development
Approach promoted by the United Nations in the context of the democratic
period 1985 - 2017?

THEORETICAL FRAMEWORK

Introduction to the concept of Human Development

Human development as a theoretical concept has principles that were emerging

as an alternative to the foundations of progress and modernity after the Second
World War. The reconstruction plans of the European countries required an
ambitious plan and strategies to re-establish themselves in strong and
productive economies. The United States led a series of economic and social
measures that led to the "welfare state" in the countries of the capitalist system.

Industrialization, the strengthening of consumer capacity, the predominance of

the market with supply and demand were the sustenance of these concepts of
development, growth, modernity and progress.

It is in the 70s of the last century when a series of questions to the dominant
model in the whole world begins with some fundamental ideas such as the care
of the environment, the fundamental human rights, the democratization of
resources and later expositions of respect for cultures, different ways of life, and
even the spirituality of peoples.

Approach to capabilities and well-being

One of the main differences is the passage of the accumulation of goods to the
development and empowerment of people in order to achieve a full life
according to personal and group expectations and possibilities.

"The most primitive notion of the capabilities approach refers to operations. The
performances represent parts of a person's state: in particular, the things that
he manages to do or be by living. The capacity of an individual reflects the
alternative combinations of the performances that he can achieve, among which
he can choose a collection. The approach is based on a vision of life as a
combination of various tasks and beings, in which the quality of life must be
evaluated in terms of the capacity to achieve valuable operations ". (Sen, 2002:
56).

First of all it is necessary to emphasize that the approach of justice based on

the capacities is not a complete and finished theory; on the contrary, it was
constantly evolving and feeding on new conceptions and above all experiences
in the world. It is also essential to establish that the capacity-based approach to
justice is an option of greater scope, complexity and flexibility than other
theories of justice. The main contribution of this approach is that justice focuses
on the equalization of different types of resources, the same ones that being
well used and distributed can give a society or community the harmony and
equity that is needed for a life in peace.

Human Development in the global context

At the end of the Second World War, there was great concern about issues
related to the recovery of the countries involved, economic development and
respect for human rights. In this sense, different theoretical approaches were
originated in relation to development, modernism and progress.

Most of these theories were based on liberal economic development generated

through private initiative and market forces; however, the perspective of integral
social welfare was left aside, from a humanistic point of view that is based on
the aspirations of individuals and peoples.

"Human development is a process through which the opportunities of individuals

are extended, the most important of which are a long and healthy life, access to
education and the enjoyment of a decent standard of living." (UNDP, 1990).

This first global document on Human Development, explains the concepts and
its form of measurement and indicates that in principle these opportunities can
be infinite and change over time, however, if you do not have the essential
opportunities, many other alternatives will continue to be inaccessible. Other
opportunities highly valued by many people range from political, economic and
social freedom, to the possibility of being creative and productive, respecting
oneself and enjoying the guarantee of human rights. Human development has
two aspects. The formation of human capacities - such as a better state of
health, knowledge and skills - and the use that people make of the acquired
capacities for rest, production or cultural, social and political activities. If human
development fails to balance these two aspects, considerable human frustration
can be generated.

With this initial concept of Human Development shows the importance that is
assigned to all dimensions of human activity, including those related to health,
education, public services and the satisfaction of subjective needs, cultural,
identity, etc.

"Human development has its origin in the criticism of the approaches that
associate wellbeing exclusively with economic or material advances. Therefore,
the importance of social progress, political freedoms and social ties as
constitutive elements of people's well-being is re-evaluated and
emphasized". (UNDP, 1990).

As a fundamental contribution of the Human Development approach is the

freedom of choice and action; that means that there should not be a complete
dependence on other actors that decide for entire communities that only attend
elections sporadically.
The inspirers and theorists of the human development perspective -Mabub ul
Haq, Desai, Amartya Sen emphasized the cause of the poor and the need to
focus on human concerns. The theoretical work of Amartya Sen was the key in
this sense, especially his concept of "promotion of human capacity". In his
opinion, the standard of living of a society should be appraised not by the
average level of income, but by the ability of people to live the kind of life that
has value for them.

The increase of human capacity implies a greater freedom of choice, so that

people can try more options that they consider worthwhile.
Mabub ul Haq, promoter and creator of the Human Development Reports of the
United Nations Development Program (UNDP), argues that the basic purpose
of economic development should be to expand people's choices. People tend to
value achievements that do not immediately translate into increases in income:
greater access to knowledge, better food and health services, greater security,
access to recreational activities and cultural and political freedom. Therefore,
the objective of development must be to create an environment so that people
and societies can live a healthy, long and creative life.

"Human welfare or investments in education and health should not be equated

with the human development paradigm, which includes these aspects but only
as a part of the whole. The paradigm of Human Development covers all aspects
of development, be it economic growth or international trade, budgets, deficits
or fiscal policies, savings or investment in technology, social services or security
policies against poverty. No aspect of development is beyond their reach: but
the point of advantage is the extensive possibilities of choice of the human
being. All aspects of life - economic, political or cultural - are taken into account
by this perspective. Economic growth is only one component of the human
development paradigm "(Ul Haq, 2003: 20).

According to Ul Haq (2003), some of the aspects with a broad agreement on the
paradigm of human development are:

• Development must place the human being at the center of their

interests and concerns.

• The purpose of development is to expand the possibilities of choice of

the human being, not only the economic income.

• The human development paradigm is concerned both with the

construction of human capacities -through investment in the population-
and with the satisfactory and complete use of these human capacities -
through the establishment of a structure for growth and development and
job-.

• Human development has four essential pillars: equity, sustainability,

productivity and empowerment. It considers economic growth as
essential but emphasizes the need to pay attention to its quality and
distribution, analyzes the scope that relates it to the lives of human
beings and questions its long-term sustainability.
 • The human development paradigm defines the goals of human
development and analyzes the options to achieve them.

The main difference between the schools of economic growth and human
development is that the former are exclusively concerned with the expansion of
income -measured in terms of growth of the Gross Domestic Product (GDP) -,
while human development focuses on the expansion of all options for
individuals and communities, be they economic, social, cultural or political.

While higher revenues can generate greater options, the relationship is not
automatic. In particular, income may be unequally distributed in a society, so
that low-income people will severely restrict their opportunities. But the
fundamental reason why income growth may not translate into greater options
is found in the priorities determined by society (or by its rulers). The human
development approach focuses on the development of people, their values and
their aspirations

The role of agent of the people

The agency assumes reflective actions "that affect one or several elements of
development and, in doing so, modifies social relations" (IDH Mercosur). The
agency is not produced in isolation, it is not exercised by the agent alone, but is
built with others. It implies the capacity for transformation based on the
individual's reflexivity.

The idea of agent is key to determine the degree of involvement of the person in
the problems that concern him and that he considers important. And also to
analyze what factors, individual and socio-cultural context, prevent a person
from becoming an agent when, for example, their rights are violated or live
situations of injustice.

Sen's approach to development is concerned with the role of agent of people as

members of a society and as active participants in economic, political and social
activities; in this case, personal improvement through higher education.

Equal opportunities

The paradigm of human development and capacities needs to focus more

effectively on capacities as normative units of evaluation, with theories that
explain the causes and functioning of the social structures of oppression
groups, such as gender, castes or the classes.

Although the majority of the students of the capacities accept the theories of
social explanation, in principle it is possible to use the approach of the
capacities in conjunction with individualistic, or libertarian, theories that explain
the inequalities of these groups. Therefore, an important part of the debate on
gender equality, caste, class or other types of equity for disadvantaged groups
inevitably focuses on these explanatory theories, instead of focusing on
inequalities of advantages in terms of their levels of operations and capabilities.
The origins of the Human Development approach are opposed to the processes
of economic liberalization, macroeconomic stabilization and growth over the
distribution of wealth. Many, NGOs, churches, social movements such as
women, trade unions, youth and an endless number of actors raised the need
for a direct, effective and immediate fight against poverty. In this sense, the
Human Development approach constitutes a valuable alternative to counteract
the economic policies of the world powers and international organizations.

In this context, the concept of "promotion of human capacity" states that well-
being is expressed in the possibility of human beings to choose and develop the
type of life that has value individually and culturally; in this sense, welfare does
not depend on income or its comparison within a certain pre-established range.

Another fundamental aspect is the "freedom of decision" where each individual

must be able to assume their own choices without pressure or conditioning or
deficiencies that put it at a disadvantage in relation to others. This freedom of
choice must have both quantitative and qualitative elements, being the
economic development one of the determining factors but not unique or
definitive within the range of choice possibilities. Compared with other
economist tendencies of development and the fight against poverty, the focus of
Human Development has as its ultimate goal people in all their dimensions:
social, economic, political, cultural, religious, emotional, etc. Additionally, the
aforementioned conditions or factors do not change by decision or impulse of a
group of a political or academic nature; people are real actors in the processes
of change.

Graph No. 1 Components of Human Development

Source: UNDP 2016

Human Development in Bolivia during the democratic period

The political and economic structure of the state was taken from the foundation
of the republic by elites who maintained the privileges of the Spaniards even
after independence. The judicial system is supported so that the indigenous
peoples remain outside the processes. On the other hand, the native peoples
maintained their uses and customs with the so-called "community justice in
which ancestral moral standards are applied, dispensing with Western justice
and maintaining their customs.

In the framework of the implementationof the new Political Constitution of the

State, the transition from a mono-cultural State to a plurinational and
intercultural State and from a centralized State to a State with autonomies does
not reverse the tendencies of an unequal development if it is not accompanied
by state capacities and management objectives oriented toward this.

"Between 1975 and 2007, Bolivia went from being ranked 57 out of 82
countries, to 113th place among 177 countries in the world ranking of the
Human Development Index (HDI). In this period, the HDI went from a low level
of human development (0.512) to a medium high level of human development
(0.729). At the same time, life expectancy increased from 45 to 65 years, and
the indicators of access and educational attainment of the population
substantially improved, which translate, for example, in the increase of the
literacy rate from 63 to 91%. " (UNDP Bolivia 2010)

Graph No. 2 Evolution of Human Development and its components 1975 -

2007

Source: Human Development Report Bolivia 2010

Based on the needs and struggles of historically unknown and invisible
indigenous peoples, it is impossible to carry out an analysis on Human
Development in Bolivia, considering this important sector of the population. "The
indigenous demands and the greater political participation of this group make it
possible to visualize the importance of intercultural democracy in the sense of
greater political participation based on diversity and pluralism. In this sense,
democracy is not seen as a problem or as a demand, but as an opportunity or a
way for change to benefit everyone equally. This perception is fundamental to
advance the challenge of consolidating democracy in a diverse society with
equality ". (UNDP, IDH Report Bolivia, 2010: 103)

It is evident that the sociopolitical component is fundamental to understand

human development in Bolivia; currently, political actors are aware of the
emergence of a new participatory democracy in inclusive. "Intercultural
democracy in Bolivia is not just a constitutional mandate or a normative ideal: it
is a social fabric under construction. It has important steps and experiences of
complementarity that, without a doubt, can cement the horizon of the
intercultural with equality. It also houses pending subjects and challenges, as
well as instrumental temptations and, it is seen, impulses of new hegemony.
That is, then, the major challenge: to go beyond the refoundation of the new
"model" of the State and to establish the plurinational-popular-autonomic in
Bolivia in the intercultural democratic practices of the plural and diverse Bolivian
society ". (UNDP, IDH Report Bolivia, 2010: 83)

In this scenario, the need arises for an intercultural democracy that promotes
equal opportunities, discarding all types of discrimination. "It is a normative
horizon in which democracy, interculturality and equality converge. How to
advance towards an intercultural democratic society with equality? The
complexity of the challenge has to do with the need to manage democracy
based on plurality of institutions, on the one hand, and build equality from the
path of interculturality, on the other. This implies assuming the expanded
participation of citizens as a necessary condition of social change. The
expansion of political participation comes hand in hand with a new social
structure, and poses the challenges of accelerating changes that already occur
and of motivating new changes ". UNDP IDH Report Bolivia, 2010: 292).

Twelve years after the rise to power of Evo Morales through free and universal
elections, we believe that the results of the new social and political policies can
be evaluated in all their magnitude in a lapse of five or ten years; However,
measures such as the fight against illiteracy, the nationalization of natural
resources, the integration of all indigenous peoples and nations into national
political life and other actions taken by this government project an improvement
in the quality of life of the population and therefore of Human Development.

All this would not have been possible without the exercise of the agency
capacity of the social movements that took decisions into their hands and acted
accordingly. The process of structural change continues in Bolivia with a
restructuring of the economic-productive system, the judicial system and above
all respect for the different cultures that currently have a participation in the
different sectors of the Bolivian state.
The measurement of individual and / or family income does not help to clearly
distinguish the reality of injustice and inequity in which the different social
groups live in Bolivia. In the first place, our country lacks reliable statistics and
studies that show family income, by activities, by regions, ethnic groups and
other criteria. Bolivia has thirty-six indigenous peoples each with completely
different characteristics ranging from the Andean regions of more than four
thousand meters in height to the Amazon at sea level. Many of these people
live with a subsistence economy in which it is very difficult to measure income,
since they even lack a formal trade and are not incorporated into official state
registers.

Plurinational state and political transition as antecedents to Living Well

In February 2009, a new Political Constitution of the Bolivian State was

approved, which proposes a series of changes, among them the creation of a
plurinational state with autonomy that allows the inclusion of all peoples and
cultures in the social and cultural political life of the country.

The new fundamental norm of the Bolivian state is the reflection of a series of
structural changes at a juridical, political, economic, social and cultural level that
break a republican scheme that maintained a series of internal colonial
processes. "The approval of a new constitution clears with that decolonizing
seal, the change towards Living Well, Earth without evil and other
denominations of other native peoples to refer to the return, on new conditions,
to a non-capitalist society." (Moldiz, 2012: 212).

The foundations of the new plurinational state for the first time take into account
the visions of indigenous peoples, their knowledge, forms of producti on,
community justice, intercultural education and other elements that concentrate
on the postulate of Living Well. "Living Well or Earth without Evil is the response
constructed from the very roots of the original peoples and nations to the crisis
of capital whose development threatens the very existence of the planet. But it
remains to be debated whether Living Well is a rhetoric to legitimize changes
within the system or a political project with clear emancipatory content. And we
can not speak of emancipation if there is no overcoming of capital in its political,
economic, cultural, religious and natural dimensions "(Moldiz, 2012: 213). The
projections in terms of political and public management in the application of the
new constitutional principles are still uncertain as it is the first attempt in Bolivia
to incorporate ancestral knowledge and practices in a society dominated by
Western culture, modern science and technology, in addition to the laws of the
market.

Living Well: Suma Q`amaña - Sumay Kawsay

As indicated above, the postulate of Living Well is included in the new Political
Constitution of the State of Bolivia, as a result of a process of contradictions,
struggles and political, social and cultural processes; however, it is important to
point out that the postulate of Living Well is not only present in the Political
Constitution of the Bolivian State; Ecuador already included in its constitution of
2008 the concept of "good living".
Although different official documents give a definition of Living Well; it is not
completely agreed upon. There are different sociologists, anthropologists,
philosophers and indigenous leaders who have different conceptions: "Living
Well goes beyond the mere satisfaction of needs or access to services and
goods, beyond the same welfare based on the accumulation of goods. Living
Well can not be equated with development; it is inappropriate and highly
dangerous to apply in indigenous societies as it is known in the western world.
"(Huanacuni, 2010: 23)

Living Well not only reacts against models, theories and paradigms that
promote development and progress; it rescues ancestral ways of life that can be
adopted by societies: "Living well, is living in community, in brotherhood and
especially in complementarity, is a community life, harmonious and self-
sufficient. To live well means to complement and share without competing, to
live in harmony between people and with nature. It is the basis for the defense
of nature, of life itself and of all humanity "(Huanacuni, 2010).

There are criticisms about the feasibility and practicality of this postulate to be
converted into public policies; however, the Ecuadorian experience shows clear
examples of the application of this paradigm to strategies and concrete actions.

It is not possible to give a single definition of Living Well, let alone reduce it to
an equivalence with technical concepts related to development or formal and
traditional philosophical categories, so it is necessary to compile the questions
and possible answers such as those made by Prada (2010): "What is good
living? We say that it is a civilizational and cultural project alternative to
capitalism and modernity, which is based on indigenous civilizing matrices,
which includes the worldview of the suma qamaña, the sumaj kausay, the
tekokavi, the ñandereko, the ivimarei, the qhapajñan1, which this base
incorporates the alternative conceptions of resistance to capitalism and
modernity, which integrates utopias and social projects in harmony with nature
and the community, articulating forms of consumption, behavior and non-
degrading behaviors, assuming forms of spirituality that respond to ethical
relationship with life and displacing solidarity and complementary social fabrics,
cultural armor and symbolic, imaginary and cohesive meanings of the collective,
of knowledge and the general intellect ". (Huanacuni, 2010).

The postulate of Living Well is nourished by philosophical principles, of native

peoples of South America who seek a different relationship between man and
his fellow men, with society, with its natural environment and with the totality of
the cosmos. It is an ontological position that leads to an ontological reflection of
being as a whole, an indivisible, inseparable whole.

"Living Well vindicates an existential position of indigenous-native peoples. It

represents those multiple and diverse world visions anchored in front of the
turbulence of modernity. The Qamaña for the Aymara peoples vindicates the
place of human beings living in community with nature and with other peoples.

1
Terms referring to the world view and relationship with nature in different native languages (Quechua,
Aymara, Guaraní, Bésiro).
Based on this harmonious communion, Living Well is structured where the
Qamaña is a stretch of life where mutual interconnectivity generates well-being
"(Mamani, 2012: 115)

How to generate well-being for human beings without to endanger their habitat,
promoting equal conditions among the members of society, achieving a
harmony between economic / productive and nature ?. "The position from which
President Evo Morales departs when criticizing savage capitalism for
representing a threat to Pachamama 2, but at the same time launching an
ambitious industrial leap, is perhaps the basis for a break with the essentialist
paradigms of the developmentalists and the pachamamistas and the starting
point to achieve, not without great contradictions and dangers, an articulation
between the rational use of natural resources and the preservation of Mother
Earth "(Moldiz, 2012: 216)

Dimensions of Living Well

Due to the recent appearance of the concepts and categories that are taken to
describe, structure and analyze the Living Well postulate, there is no absolute
coincidence when identifying the dimensions and indicators of Living Well. We
follow Fabiana Chirinos who raises the individual, family and community
dimensions to understand the levels in which Living Well is manifested: "From
the perspective of human ecology, Living Well can be considered as a broad
and dynamic development concept that needs to be thought of in three
fundamental dimensions: individual, family and community. Three dimensions
that, articulated among themselves, are constituted by networks with different
levels of complexity, characteristic of living beings ". (Chirinos 2012: 428)

Using these three dimensions, a description can be made of the scope of the
principles of living well, beginning with the personal, continuing with the family
unit and ending with the community. The lowland peoples of Bolivia have a
strong community social structure with the "ayllu" as a collective life unit with
characteristics of an extended family.

"In short, Living Well is a state and a dynamic process that involves three
dimensions: the individual, the family and the community. In fact, the subject is
part of multiple ecosystems each with different levels of complexity that,
however, are related or intertwined. In other words, the complexity of building
conditions for living well is closely related to the interaction of the elements and
the intensity of the networks of which they are part "(Chirinos 2012: 428).

Nevertheless; to this scheme proposed by Chirinos it is necessary to include

one more dimension that becomes the relationship with nature, the cosmos that
for indigenous peoples are inseparable from personal, family and community
life.

2
The Pachamama is, for the original nations, the land in which all types of life live, in harmony, not only
the human one.
Public policies and concretion, measurement of the variables and
indicators of Living Well

Understanding the Living Well as a philosophical-practical postulate from

indigenous-native peoples of South America, it is essential to specify their
abstract principles in categories, variables and possible indicators to be
measured to propose concrete public policies in the field of the different levels
of national, departmental and municipal government.

Together with Arkonada (2012: 184) we asked ourselves: "What public policies
contribute to living well in our communities (rural and urban) and how do we
evaluate if our institutionality is responding or not to what is demanded by the
civilizing political process of Living Well?

If the Good Living postulate can not be disaggregated into smaller units of
objective and measurable analysis, it will be very difficult to develop public
management models that rescue the values, principles and experiences of the
indigenous peoples and convert them into a set of mere statements of good
intentions and anthropological descriptions of the way of life of ancestral
peoples.

Live Well in Bolivia and Ecuador live a period of structural changes in political
terms and agree to live Well or Good Living as a pillar in their public policies;
However, "... this fact is eminently political, but it implies challenges beyond this
area: on the one hand, it raises the task of conceptualizing and operationalizing
this notion for social, economic, cultural public policy, etc., since it is not clear
whether Living Well is an approach (a way of looking at things and the world) -
and as such it transcends all political forms- or it is an operable part of the
action and, therefore, usable as a level of life, level of well-being, level of
happiness, etc. " (Yapu, 2012: 12). Public management planners, indigenous
intellectuals and development theorists have not yet found these indicators and,
to date, variables, indicators and indices from traditional models and / or
approaches such as the Human Development approach promoted by the United
Nations continue to be used.

"How can we translate this vision of Living well into a collective understanding
and social practice of the population, knowing that it is diverse and lives in
unequal conditions? How can we break it down into more specific components
(variables and indicators) at the same time? How long will a holistic vision of life
(indivisible) be sustained ?, and, finally, how can we construct and reconstruct
indicators based on the information provided by the common population, while
at the same time defending the specificity of the indigenous world (problems of
translation and interpretation)? "(Yapu, 2012: 17).

The establishment of measurable objectives and the verification of results

obtained with public policies based on living well is a pending task for both
Bolivia and Ecuador. "We must think about the public policy of Living Well as a
complex concept, non-linear and in constant mobility, that satisfy material
needs, yes, but also the attainment of a dignified quality of life (and death),
harmony with nature, enhance our cultures, free time, the reconstruction of the
public. In this case, the indicators are a form of statistical measurement that
allow us to study where we are and where we are going with respect to certain
objectives and goals as well as to evaluate specific policies and determine their
impact. What we seek is to evaluate, estimate or demonstrate progress (or not)
with respect to the established goals of Living Well, which by providing
statistical inputs should facilitate the orientation of our public policies
"(Arkonada, 2012: 194).

There are some statements that question the possibility of concretizing,

operationalizing and making measurable the indicators that allow carrying out
policies, plans, programs and public management projects from the perspective
of Living Well.

According to Spedding, the abstract and subjective categories that imply the
postulate of Living Well can not be the object of technical analysis: "The
Bolivian government proposes to establish criteria to measure the welfare or
level of development (or poverty) of the population based on the Sum Qamaña
instead of the usual criteria of the IMF and others. I agree that many of these
criteria are unsatisfied basic needs, poverty lines or others have ethnocentric
contents. However, they have the advantage of being concrete, capable of
being measured and compared and therefore applicable and effective, while I
do not see how reciprocity and other components of the supposed alternative
indigenous model could be converted into something measurable that would
lead to public policies. "(Spedding, 2012: 17).

The National Development Plan 2006-2011 Supreme Decree 29272 dated

September 12, 2007 and its subsequent revision of 2012-2016 establishes in its
third article: "The Sector Plans, Departmental Development Plans, Regional
Development Plans, and Plans of Municipal Development must be elaborated,
formulated and executed under the guidelines of the National Development
Plan Bolivia Worthy, Sovereign, Productive and Democratic to Live Well ".

However, it does not establish a methodology, procedures, criteria, variables

and concrete indicators and objectives for its formulation.

The following chart included in the National Development Plan 2006-2011 is

constantly used in the presentation in different documents of ministries,
governorates, municipalities and other public entities shows Living Well as a
cross-section in the planning process of the Bolivian state.

However, the systematization of these concepts in methodologies relevant to

each social, economic, productive sector, etc. is pending.
Graph Nº 3 Living Well and development

Source: D.S. 29272 of September 12, 2007

Criticisms and questions about Living Well

The difficulty of specifying the postulate of Living Well in variables and concrete
indicators for its implementation, monitoring and evaluation is not the only
criticism towards this innovative vision of development and welfare in society.

Beyond a technocratic conception, there are questions about the very

background of the Living Well postulate, stating that it is only a set of impossible
statements that have a political background when trying to incorporate
mythologies and abstractions, going back to pre-scientific times of knowledge in
all areas.

The future of the Living Well postulate is not clear, Uzeda (2010: 45) raises
several alternatives: "As for Suma Qamaña, we have found, briefly, three
positions: one that we could call light, according to which this notion can be
Integrating non-problematically into a development plan can be part of the
development. A second that, ostensibly, ensures that it is irreducible to the
perspective of development and its instrumental (not by indomitable but by
others, for being an entity foreign to it). The third position argues that it is only a
new age attempt of those who mix ancient and hieratic myths with postindustrial
lucubrations, coming from the Andean world's ideologues, and that has nothing
to do with the flesh and blood peasants who work in the fields without knowing
of the existence of the new era ".

In the same way raises three alternatives in the application of Living Well, from
the most skeptical and negative to a projection of development paradigm,
cultural inclusion and public management strategy: "Thus, you can glimpse
three possibilities for the fate of Suma Qamaña . The first in which sooner rather
than later will end as an ephemeral stravaganza. The second in which will not
be but a domesticated version of integral and sustainable human development
framed in the very long collection of development. Finally, the third in which it
would become a true cultural revolution. This sequence is ordinal in the sense
of degree of difficulty - and it is known, more difficult: less likely - ". Uzeda
(2010: 49)

From the perspective of politics and economic systems, living well is often
considered as a variation of socialism raised from the twentieth century; it is
assumed that indigenous peoples seek their social and economic liberation
from the privileged sectors of society that hold power through oppression,
inequality, submission and exploitation of social groups that do not have the
resources nor the opportunities to improve their living conditions.

With all the exposed background there are more uncertainties than certainties in
relation to the theoretical sustenance on the postulate of Living Well and even
more in the level of its practical application in the different levels of public
management. However, the emergence of new epistemological and ontological
constructs as the paradigm of complexity provide a space for discussion in all
areas and dimensions that are presented in the new social, cultural, political
and economic dynamics present in Living Well.

ANALYSIS

With the theoretical description regarding the approach of Human Development

and Living Well, it is necessary to analyze the advances made in the social,
economic and cultural rights areas in Bolivia in the democratic period 1985 -
2017. Through information provided by the state entities responsible for the
economic planning and evaluation and the human development reports made
by the United Nations, we can establish the longitudinal sequence that shows
the advances both economically and socially.

Graph Nº 4 Extreme Poverty Reduction in Bolivia

Source: National Social Economic Development Plan 2016-2020

The reduction of extreme poverty in Bolivia in the last 10 years is observed from
38.2% to 17.3% of the population, a very important achievement that allowed
more than 1 million people to leave this condition. It is essential to establish that
this reduction of extreme poverty occurred in the context of an economic
bonanza in relation to the state's income due to the high prices of minerals,
which, together with the nationalization of hydrocarbons, provided the central
government with an extraordinary source of foreign currency.

Graph Nº 5 Relation Revenue 10% richest - 10% poorest

Source: National Plan for Social Economic Development 2016 -2020

The graph shows the reduction of income inequality in the richest sectors
compared to the poorest sectors; this as a result of measures such as the
reduction of exaggeratedly high salaries in the state apparatus, as well as other
socioeconomic measures such as the Juancito Pinto bonds in school education,
the Juana Azurduy bonus for women in pregnancy and the dignity bonus for
people in the third age.

Subsidies were also defined in basic services for certain groups of the
population, solidarity contributions for pensions and other measures.

Despite this reduction in income inequality, the improvement of the quality of

basic services, of public education and especially of health is still pending since
only 20% of the population has formal health insurance and access to
retirement income benefits.
Graph Nº 6 Bolivian Population according to Income strata (in percentage)

Source: UNDP BOLIVIA. National Report on Human Development in Bolivia

2016

The graph presents the evolution of the characteristics of the population in

relation to the socioeconomic stratum for twelve years.

A reduction of the lower strata and increase in the middle strata is clearly
observed; this indicator coincides directly with the aforementioned increase in
income.

Human Development Index

The composition of the Human Development Index (HDI) integrates three basic
dimensions of human development: the life expectancy to be born, which
reflects the ability to lead a long and healthy life; the average years of study,
which reflect the ability to acquire knowledge and finally, the income national
per capita, which reflects the possibility of accessing a decent standard of living.

This methodology allows to quantify and determine precise indicators that allow
to establish the progress of the living conditions of a society.
Graph Nº 7 Evolution of the Human Development Index in Bolivia 2001 -
2013

Source: UNDP BOLIVIA. National Report on Human Development in Bolivia

2016

The evolution of the Development Index in Bolivia 1992-2013 is shown again

demonstrating a marked improvement especially in the period after the
nationalization of hydrocarbons (2006).

Graph Nº 8 Bolivia Human Development Index 2016

Source: UNDP World Report on Human Development in Bolivia 2016

Bolivia rose one position in the international human development ranking

between 2014 and 2015, reports the United Nations Development Program
(UNDP). In the new ranking, published in the 2016 World Human Development
Report "Human Development for All" launched on Tuesday, March 21 in
Sweden, Bolivia ranks 118th on a list that includes 188 countries, and with this
position is included in the group of countries that have an average human
development, mainly due to the increase in national income per capita.

The HDI value for Bolivia is 0.674. The HDI takes values between zero and one.
The closer one is to this value, the more developed the country is.

Between 2005 and 2015 the HDI value for Bolivia has increased from 0.625 to
0.674, an increase of approximately 7.8%. Life expectancy at birth in Bolivia
during the last decade (2005-2015) increased from 63.5 to 68.7 years.

On the other hand, the average years of schooling, which in 2005 were 7.0,
increased to 8.2 in 2015. Finally, Bolivia's national per capita income increased
from 4,549 PPP (purchasing power parity) in 2005 to 6,155 PPP $ in 2015,
maintaining a growth trend.

United Nations Complementarity Framework for Living Well in Bolivia

As a result of the work of international cooperation in relation to public policies

that promote human development, a document of the United Nations
Organization in Bolivia called the United Nations Development Assistance
Framework (UNDAF) was recently constructed. in English),

"The UNDAF is strategically oriented to the new national and international

development priorities: the Patriotic Agenda 2025, the Economic and Social
Development Plan 2016-2020 (PDES), the 2030 Agenda for Sustainable
Development (Agenda 2030) and the Objectives of Sustainable Development
(SDG), considering in an integral way the "Living Well" approach, a
transforming and democratizing development model, open and harmonizing,
that guides the actions and priorities of the development agenda in Bolivia, and
that gathers the teachings and codes ancestral of life ". (UN, 2017)

As can be seen, the postulate of Living Well present in the Political Constitution
of the State of Bolivia has transcended the national regulations and the planning
of public policies towards international spheres, in this case the United Nations
Organization that through its office in Bolivia is helping to put into practice the
philosophical principles and the empirical objectives of Living Well.

The thematic axes contemplated by this cooperation; inclusive social

development towards an integral being, integral development and plural
economy, public management and plural justice and finally interculturality,
decolonization and de-patriarchalization.
Graph No. 9 Scheme Process UNDAF 2018-2022

Source: UN Complementarity Framework for Living Well in Bolivia 2018-2022

CONCLUSIONS

Through the theoretical development on Human Development and Living Well,

it can be established that both approaches aim to analyze the living conditions
of a society in a specific context beyond the production, productivity and net
income of a state.

It is evident that in the 35 years of democracy, significant progress was made in

improving the living conditions of the vulnerable sectors, achieving a remarkable
reduction in extreme poverty.

Bolivia is experiencing a remarkable transformation in the social and

demographic dynamics with a more urbanized population, important flows of
internal and external migration, and a greater proportion of young people in all
social spaces. Today, 67.5% of the population lives in the urban area and
32.5% in the rural area. These changes pose concrete challenges and at the
same time offer opportunities and advantages of social transformation and
development.

The process of urbanization in Bolivia has implied a historical expansion of the

urban towards the historically semirural or semi-urban areas, as well as the
increase of the population in the cities.
This situation represents a central axis towards the development of the country,
which has been expressed in the report "Building Urban Communities to Live
Well in the 21st Century", presented by the Bolivian State within the framework
of the New Urban Agenda promulgated by Habitat III in 2016. As indicated in
the aforementioned report, the management of accelerated urbanization in
Bolivia, the result of internal migration flows, is one of the pending tasks at all
levels of government, taking into account some aspects that characterize the
process of urbanization in the country, such as the management of close links
between rural and urban areas.

Not all Bolivians participate in politics in equal measure, poverty and gender
relations negatively affect levels of political participation since women and the
poor carry out political activities to a lesser extent than other citizens. (UNDP
LAPOOP 2012,16)

Regarding the relationship between the approach of Human Development

adopted by the United Nations and the postulate of Living Well; It is concluded
that there is a level of relationship between the objectives and premises that
support both models, in terms of improving the living conditions of people and
communities, respect for ancestral ways of life, respect and conservation of the
environment. environment and the preservation of cultural manifestations,
practices and spiritual beliefs that lead to the integral well-being of the human
being.

On the other hand there are theoretical-conceptual differences since, according

to the United Nations Development Program, "the human Human Development
approach supposes the expression of the freedom of the people to live a long,
healthy and creative life; pursue objectives that they themselves consider
valuable; and participate actively in the sustainable and equitable development
of the planet they share. People are the beneficiaries and drivers of human
development, either as individuals or as a group. " (UNDP 2010: 1)

This conceptualization of Human Development differs from the approach of the

Living Well postulate that focuses its interest and purpose on life as a whole,
having the human being as one more subject in the infinity of nature and the
cosmos.

The postulate of Living Well requires a deeper change in the understanding of

reality itself, proposes a new epistemology and ontology that rescues the
values, principles, knowledge and ancestral practices of millennial peoples
without ruling out the scientific and technological advances of the so-called
Western society. In contrast, the postulate of Human Development maintains a
fragmented vision of reality according to the needs and conditions of material
life of people and peoples: "In general, people today are healthier, more
educated and richer than never before in history, and have more capacity to
choose their leaders and demand responsibility for their actions. "(UNDP 2010:
2)

In this way, the evolution of this approach towards ever deeper and more
complex dimensions in social life is shown; However, it does not find similarity
with the Living Well postulate that incorporates diverse categories related to a
holistic vision of reality incorporating difficult principles to observe, measure,
quantify and in the words of the current Bolivian state chancellor: "Living Well is
living in community, in brotherhood, and especially in complementarity, is a
community life, harmonious and self-sufficient. To live well means to
complement and share without competing, to live in harmony between people
and with nature. It is the basis for the defense of nature, of life itself and of all
humanity. Living Well is not the same as living better, living better is at the
expense of the other. Living better is selfish, disinterested in others,
individualism, only thinking about profit, because to live better, in front of others,
it is necessary to exploit, there is a deep competition, wealth is concentrated in
few hands (Choquehuanca, 2010: 38)

The intrinsic characteristics of Living Well are a set of principles that can not be
considered a model of development.

It is evident that living well is not only a proposal of management model for the
material development and living conditions of the people but a political and
cultural construction more than technical and economic; therefore, many
aspects remain to be defined so that Living Well is an applicable model or
approach in Bolivia, the continent and the world.

Living Well lacks objective indicators that can empirically demonstrate its
advantages and achievements. That is why it is not possible to clearly
dimension the contributions of the Living Well postulate in the last eleven years,
much less in the Bolivian democratic period from 1985 to 2017. The quantitative
data presented are the result of methodologies contributed by Human
Development to international level.

It is the task of Bolivian sociologists, political scientists and economists to build

a sufficient sustenance on living well that demonstrates with solid evidence the
theoretical / practical contribution of this postulate not only for our country, but
for America and the world.

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