By Claudia Camacho-Benavides M.Sc. (auth.), Luciana Porter-Bolland, Isabel Ruiz-Mallén, Claudia Camacho-Benavides, Susannah R. McCandless (eds.)

This publication offers an in-depth research on neighborhood conservation in Mexico. the quantity explores vibrant examples and case reviews that illustrate many of the serious concerns at stake, together with the participation of neighborhood groups in nationwide and international conservation, indigenous and native perceptions of conservation tasks in Southern Mexico, and demanding situations in ICCA governance and ecotourism. The publication additionally experiences methodological techniques for realizing and strengthening group conservation, touching upon such issues as community-based biodiversity tracking and instruments for realizing kid's perceptions of neighborhood conservation.

Written via overseas specialists within the box, Community motion for Conservation: Mexican Experiences is a full of life and deep-running source that gives precious tales and analyses of the Mexican adventure with conservation.

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Additional resources for Community Action for Conservation: Mexican Experiences

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Moreover, the semantic richness and epistemology of the Lu´um domain is an expression of syncretism, because Yucatec Maya experience a synthesis of pre-Hispanic, colonial, and modern times [33]. Finally, the Yucatec Maya consider the Earth to be a living being, whose health is related to the food chain and the well-being of plants, animals, the ground, and all interconnected living beings [36, 37]. Supernatural beings or aluxes (the owners or administrators of natural phenomena) take part in rituals or practices that commemorate conservationist actions, which have as their objectives a material and symbolic balance, when weighing abundance and scarcity and weakness and strength.

Toledo Manzur Fig. 2 Scheme of the multiple-use strategy adopted by Yucatec Maya families [33] venerated. Moreover, the semantic richness and epistemology of the Lu´um domain is an expression of syncretism, because Yucatec Maya experience a synthesis of pre-Hispanic, colonial, and modern times [33]. Finally, the Yucatec Maya consider the Earth to be a living being, whose health is related to the food chain and the well-being of plants, animals, the ground, and all interconnected living beings [36, 37].

At the farm level, it is broadly recognized that crop populations are more diverse in indigenous farming systems than in agricultural areas dominated by agro-industry. Therefore, indigenous peoples are recognized as key agents of on-farm preservation of plant genetic resources threatened by agricultural modernization (genetic erosion). The production of fossil-fuelled monocrops instead of indigenous-cropped polycultural parcels also promotes the loss of biodiversity in farming systems. Indigenous agricultural systems and landscapes are acknowledged as designs that preserve not only landraces of crop species but semidomesticated and wild crop relatives, and even non-domesticated species.

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