If you were traveling by car or bus on the road Chacchoben to Merida you will see to the right a sign with the name "Pueblo Chiclero", a Thematic Park mysteriously closed. The site was strategy planning in a convergence of two points making a touristic circuit: one, Majahual cruise dock, and the other one, Chacchoben archeological site. Both were recently inaugurated, and at the same time, infrastructure was improved with roads expansion and highquality pavement. So, tourist could arrive to Majahual and have also these two cultural touristic options to visit at south state. We were informed during fieldwork that Chewing Gum Town burned and for that reason it was closed to tourist and to everybody in general even people from Chacchoben. Also, they told us front door had a padlock. During our interviews to local population, people told us Chewing Gum Town was burned. But a version of one family was difference from the version of the others. This family members, told us, it was not burned and invited us to visit it. They told us, only one palapa ii burned but the rest of the theme park did not. At the end, we concluded people to hide corruption prefer to say it is burned. Based on Dan Sperber, iii which talk about what socially evoke an event, our objective is to identify what does it means and evoke to local people Park Thematic burned and what are the purpose to maintain socially Thematic Park burned while physically the rest remained intact? In our information analysis process became two theories: some people said was nature, other said was intentionally. Some of them explained i Chacchoben is a Mayan word that means a place where purple corn grows. ii A place where people could be gathered to make different activities such meeting, shopping, eat, dance, etc. It has a roof made of dried palms and wooden supports. Tourist business like this kind of architecture but is very vulnerable because fire and hurricanes end easily with this construction.

The purpose of this article is to contribute perspectivism theory of Viveiros de Castro which is based on ethnographic information. A constructive criticism most based in conversations and interviews with indigenous people through an observation participation process of living in two communities in Colombian Amazon. I will refer to a jaguar who become man, United Nations programs in Colombia, under the sea's non-humans, substances purposes and religion, with these ethnographic information, two physical axes, time and space, could be added to perspectivism theory and for each ontology.

The purpose of this article is to demonstrate land-use changes from forest to agriculture in Ejido Salamanca in the southern state of Quintana Roo in Mexico. This transformation from forest to agriculture was caused by Mennonites -an ethnic group originally from Chortitza today southern Ukraine-, that arrived in Mexico in 1922 from Canada. This land-use demonstration is based on satellite images Sentinel 2 of the Copernicus Program and a plugin called Trends Earth.  As a result, we have shown a land-use change from forest to crops could have a stable result and organic carbon soil loss. Even though, these negative changes, have gained great productivity results (ha/ton production) in corn, soy, red bean, and sorghum and contribute to agriculture productivity in Quintana Roo and the zero-hunger goal.

This paper is about the way in which indigenous people changed their relationship with natural resources due to the creation of the National Natural Park Amacayacu in 1975, and the way in which indigenous peoples perceive the increase of tourists with the concession of ecotourism services in the same Park in 2005. The purpose of the paper is to show how indigenous people worked previously in the traffic of animal species and wood and, now, aim to promote conservation of these. Also, the paper shows how tourism has not benefited all and therefore has become demotivated to young people who are looking for other alternatives in education and work. For this, environmental interpreters and young people mainly from the community of Mocagua were interviewed. Although, different ways of viewing conservation and tourism in surrounding communities and in the same Park visitors' center were observed. As a result, It was observed that the interpreters have learned a conservationist speech but also are not passive subjects in relation to tourism since they maintain a different way of seeing tourist activities and the people who get involved on it.