The traditional trend in heritage management focuses on a conservationist strategy, i.e., keeping heritage in a good condition while avoiding its interaction with other elements. This condition results in the link between heritage and tourism to be established as juxtaposed process, which gives rise to the need to broaden the concept of heritage and how it can be used through tourism to contribute to the local development of communities. The objective of this study is to show the different mechanisms of social use that the intangible cultural heritage of the different peoples and nationalities of Ecuador can have. For this purpose, the San Antonio de Killu Yaku community, parish of Puerto Napo, canton Tena, Napo province, is taken as a case study, based on an analysis of the current situation of tourism in the community. The cultural resources of the territory are taken as a starting point to transform them into tourist attractions for the construction of a thematic heritage space, in order to minimize the concern about the erosion and lack of appreciation of the ancestral manifestations and knowledge that the nationality possesses, due to the accelerated globalization of society. The analysis corresponds to a descriptive process of all the information collected with the proposed exploitation mechanisms through tourism activities. During the process, an increase in the exchange of knowledge was shown, as well as a constant cultural insurgency in which people maintain themselves to safeguard their cultures.

The COVID 19 pandemic had an unusual multidimensional impact on humanity as a whole, creating or recreating new or renewed forms of relationship between people, communities and the state, as an articulating entity of social relations and spaces of human development. In this context, the general use of ICTs in teaching-learning processes at all levels of the educational system is common, to the detriment of the person-to-person encounter affected by social distancing. The objective of the article is to describe a useful conceptual framework to redefine educational policies in accordance with the new realities that characterize post-pandemic scenarios in Ecuador. Methodologically it is a documentary, analytical and prospective research. The authors conclude that investment in education is considered urgent since its material and symbolic spaces mean for the majority of young people the most legitimate opportunity to train, achieve better opportunities and ascend socially, a situation that reduces the dynamics of social conflict.

Phytoremediation is based on the use of plants to decontaminate water and soil. In this work, the capacity of high Andean vegetation in the absorption and translocation of heavy metals was analyzed. Species were identified to analyze the presence of metals in roots, stems, and leaves by spectrometry. The translocation factor was determined and analyzed by means of pattern clusters. Based on the floristic inventory, the dominance of the Poaceae and Asteraceae families was determined, and 12 plant species with a high importance value were selected. According to the ICP-AES, mercury (951.07 mg/kg) was determined in the roots of Lachemilla orbiculata, and chromium (21.88 mg/kg) in Carex bonplandii. Arsenic (2.79 mg/kg) was detected as being significantly higher than the values recorded in lowland plants. Cadmium mobility was high in all species, reaching higher values in Baccharis salicifolia (86.28%) and Calamagrostis intermedia (37.16%). Rumex acetocella accumulated lead in leaves (9.27%), while Taraxacum officinale (1.20%) and Calamagrostis intermedia (1.20%) accumulated silicon. Stabilization of chromium, mercury, and sodium was determined in the roots without translocation to higher organs. Finally, cluster analysis showed physiological interactions between metals as a toxicity mitigation mechanism affecting mobility. These findings suggest that they are hyperaccumulator species.

Montecristi´s cultural heritage potential is analyzed to determine the contribution to tourism develop-ment. Tangible and intangible cultural heritage is present in the parish and is part of the cultural identity of its population. The use of cultural heritage as an attraction to generate tourism activities, has allowed a better diversification of the offer and the creation of new tourist products aimed at a demand interested in knowing about history, culture, traditions and having more experiential experiences linking with the community, in turn, it requires an adequate management that regulates the tourist activity and promotes the development in the locality. Montecristi is characterized by having a cultural heritage that is still pre-sent in current generations, its potential is evidenced in historical, architectural, traditions and customs, all these, allow a cultural exchange. From a qualitative, quantitative study and bibliographic review, the information is collected to propose a proposal that promotes tourism development, where the recipient community is involved as the main beneficiary, since tourism development seeks to improve the quality of life of the population taking advantage of its resources and adapting the locality to provide tourist facili-ties [1].

El artículo muestra una lectura sistemática del paisaje prehispánico tardío de la microcuenca del río Guano en el siglo XVI (Andes Centrales del Ecuador), como un producto socio-cultural constituido por una red de interrelaciones dinámicas e interdependientes que las sociedades de la etnia Puruhá mantuvieron con la dimensión física (geográfica y ambiental), dimensión social (social, económica, política y cultural) y dimensión simbólica (ceremonial, funeraria e identitaria). Para ello, desde fuentes etnohistóricas se realiza una descomposición analítica-sintética del sistema socio-cultural que funcionaba en el paisaje de la microcuenca del río Guano, extrayendo contenidos históricos desde cada uno de los subsistemas analizados. Las sociedades puruháes encauzadas en sus propias necesidades y contingencias, se apropiaron, transformaron y dotaron a su paisaje de diversos significados socio-culturales. Los cuales, se mantuvieron funcionales hasta el momento del contacto con la conquista española en el siglo XVI, al mantener sus propiedades estructurales antes de que se imponga la matriz colonizadora del poder-saber-ser del viejo mundo. Esto demuestra que la etnohistoria puede adaptarse a nuevos marcos conceptuales como lo es el paisaje socio-cultural, en donde cada unidad espacio-temporal presenta interrelaciones propias de cada singularidad histórica.