The notions of the territory as a corollary of an identity, as well as of the indigenous world view as a foundational mythology, have been conceived in of a glorious past and not as current realities. Their exaltation as cohesive forces of a national project that unthinkingly embraces them has directly contributed to the disappearance of native languages, to the deafness to the calls of communities to stop the exploitation of their territories, and to the impunity of the security forces and political groups in the territories plagued by violence. If in its origins the landscape served as a representation of an environment alien to human influence, it is no longer possible to stop understanding it as a territory engulfed not only in geological but also historical evolution, subject to political and economic decisions, being a repository of symbolic and cultural meanings. Representing a landscape and the elements that make it up implies representing a territory, putting into action a process of documenting signs that deposit social and cultural transformations in it, while exploring its natural riches. Likewise, as geological and archaeological evidence, the territory allows for the discovery of materials whose symbolic and use values date back millennia, confronting the different ways in which circumstances give them meaning.
