In this article, I argue for a broadening of the conceptualisation of wellbeing in the scholarly and policy literature on the topic. I do so as, despite the calls for the inclusion of place in analyses of wellbeing, the literature on the topic still carries a dominant conception of wellbeing as a measurable index based on Euro-American practices and discourses, with their associated views of humanity and nature. I will advance the discussion on wellbeing’s intimate connection to place and place-based consciousness through an ethnographic engagement with kametsa asaiki (‘living well together’), an ethos of wellbeing pursued by indigenous Ashaninka people in the Peruvian Amazon. This is a revealing context as Peru exemplifies how extractive development initiatives tend to misrecognise or underestimate their socio-natural consequences on local pursuits of wellbeing. I argue that an understanding of the role of place and place-based consciousness in wellbeing is key to enhancing the concept’s utility in policy and practice, especially due to its centrality in the United Nations Sustainable Development Goals. In doing so, I call for further ethnographic explorations of the link between wellbeing models and understandings of humanity and nature.

中文翻译：

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愤怒的地球

在本文中，我主张在有关该主题的学术和政策文献中扩大幸福的概念化范围。我这样做的原因是，尽管呼吁在福祉分析中加入位置，但有关该主题的文献仍将福祉作为一种可衡量的指标，并将其作为一种基于欧美实践和论述的可衡量指标，并结合其与人道和人类观相关的观点。性质。我将通过与kametsa asaiki（“共同生活”）的人种志互动来推进关于福祉与地方和地方意识的紧密联系的讨论，kametsa asaiki是秘鲁亚马逊地区土著Ashaninka人民追求的福祉。这是一个具有启发性的背景，因为秘鲁举例说明了采掘发展倡议是如何错误地认识或低估了其对当地福利的社会自然后果。我认为，对场所和基于场所的意识在福祉中的作用的理解是增强该概念在政策和实践中的效用的关键，特别是由于其在联合国可持续发展目标中的中心地位。在此过程中，我呼吁对幸福模型与人类与自然的理解之间的联系进行进一步的人种学探索。