Podcasts about Amazonian

Jeff Bezos is getting married in Venice… but did ya know Venice was the Amazon of the Old World?Nike is pinning its turnaround on a snoafer (a sneaker/loafer)… it's not a throwback, it's a flowforward.NYC democrats just nominated a socialist mayoral candidate… because Wall Street has changed.Plus, the hottest new $1 unicorn startup… is a tech company for cows.$AMZNWant more business storytelling from us? Check out the latest episode of our new weekly deepdive show: The untold origin story of… Dr Pepper

Host Brian Walsh takes up ImpactAlpha's top stories with editor Jessica Pothering. Up this week: Teeing up November's Global Climate Summit COP 30 in Brazil with inclusive nature-based, Indigenous-led and catalytic climate capital. A new tool that helps direct scarce concessional capital for adaptation finance to where it's most needed (09:45). And why more investors are taking an aging-lens to their impact investments (13:38).Story links:"Teeing up COP30 in Brazil with inclusive, nature-based and catalytic climate capital," by Gilberto Lima.“⁠Fund managers center Indigenous communities to drive capital to the Amazon⁠,” by Erik Stein."New tool for adaptation finance directs concessional capital where it's needed most,” by Erik Stein.“A market hiding in plain sight: The case for aging-lens investing,” by SCAN Foundation's Brendan Ahern and Xenia Viragh.

Host Brian Walsh takes up ImpactAlpha's top stories with editor Jessica Pothering. Up this week: Teeing up November's Global Climate Summit COP 30 in Brazil with inclusive nature-based, Indigenous-led and catalytic climate capital. A new tool that helps direct scarce concessional capital for adaptation finance to where it's most needed (09:45). And why more investors are taking an aging-lens to their impact investments (13:38).Story links:"⁠Teeing up COP30 in Brazil with inclusive, nature-based and catalytic climate capital⁠," by Gilberto Lima.“⁠⁠Fund managers center Indigenous communities to drive capital to the Amazon⁠⁠,” by Erik Stein."⁠New tool for adaptation finance directs concessional capital where it's needed most⁠,” by Erik Stein.“⁠A market hiding in plain sight: The case for aging-lens investing⁠,” by SCAN Foundation's Brendan Ahern and Xenia Viragh.

Timed to the 25th anniversary of everyone's favorite Latina heroine, Nickelodeon introduces a new live-action full-length movie, Dora and the Search for Sol Dorado. The new family film introduces 16-year-old Samantha Lorraine as Dora who – along with her adventurous cousin Diego and sidekick monkey Boots – must trek through the perilous Amazonian jungle to find the ancient treasure of Sol Dorado and prevent it from falling into the wrong hands. (See the trailer). The film comes from executive producer Adam Bonnett and director Alberto Belli. Adam helped bring some of the most famous children's properties to the screen including He-Man, Barbie and Monster High. He also oversaw original programming at Disney Channel where he helped launch some of the most iconic children's programs and the careers of its biggest stars including Hannah Montana (Miley Cyrus); Wizards of Waverly Place (Selena Gomez) and Shake it Up (Zendaya). Alberto Belli was a computer science engineer from Guadalajara, Mexico, who transformed his passion for storytelling into a filmmaking career. He last directed Disney's The Naughty Nine, a Christmas action/adventure film that received three Emmy nominations.Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-unplugged-totally-uncut--994165/support.

Timed to the 25th anniversary of everyone's favorite Latina heroine, Nickelodeon introduces a new live-action full-length movie, Dora and the Search for Sol Dorado. The new family film introduces 16-year-old Samantha Lorraine as Dora who – along with her adventurous cousin Diego and sidekick monkey Boots – must trek through the perilous Amazonian jungle to find the ancient treasure of Sol Dorado and prevent it from falling into the wrong hands. (See the trailer). The film comes from executive producer Adam Bonnett and director Alberto Belli. Adam helped bring some of the most famous children's properties to the screen including He-Man, Barbie and Monster High. He also oversaw original programming at Disney Channel where he helped launch some of the most iconic children's programs and the careers of its biggest stars including Hannah Montana (Miley Cyrus); Wizards of Waverly Place (Selena Gomez) and Shake it Up (Zendaya). Alberto Belli was a computer science engineer from Guadalajara, Mexico, who transformed his passion for storytelling into a filmmaking career. He last directed Disney's The Naughty Nine, a Christmas action/adventure film that received three Emmy nominations.Become a supporter of this podcast: https://www.spreaker.com/podcast/arroe-collins-like-it-s-live--4113802/support.

Many nonprofits invest valuable time and money into messaging that never quite connects. In today's episode, Josh Gryniewicz interviews Kurt Shaw about innovative strategies for finding and amplifying the voices that inspire action and change. You'll learn practical techniques for building trust, co-creating stories with community members, and using both fictional and non-fictional narratives to reveal deeper truths that challenge the status quo and create more genuine, transformative communication. Free 30-minute fundraising consultation for NPFX listeners: http://www.ipmadvancement.com/free Want to suggest a topic, guest, or nonprofit organization for an upcoming episode? Send an email with the subject "NPFX suggestion" to contact@ipmadvancement.com. Additional Resources IPM's free Nonprofit Resource Library: https://www.ipmadvancement.com/resources [NPFX] Flipping the Script: Using Narrative Strategy to Improve Messaging and Prevent Donor Attrition https://www.ipmadvancement.com/blog/flipping-the-script-using-narrative-strategy-to-improve-messaging-and-prevent-donor-attrition [NPFX] Breaking Down Barriers to Social Change https://www.ipmadvancement.com/blog/breaking-down-barriers-to-change [NPFX] How Nonprofits Can Stop the Spread of Fake News & Misinformation with Storytelling https://www.ipmadvancement.com/blog/how-nonprofits-can-stop-the-spread-of-fake-news-misinformation-with-storytelling [NPFX] When Your Nonprofit's Case for Support Just Isn't Working https://www.ipmadvancement.com/blog/when-your-nonprofit-s-case-for-support-just-isn-t-working [NPFX] Engaging Audiences with Effective Messaging & Storytelling — What Works on Tough Issues https://www.ipmadvancement.com/blog/engaging-audiences-with-effective-messaging-storytelling-what-works-on-tough-issues Josh Gryniewicz, founder of Odd Duck, a storytelling for social change consultancy, has spent his career in nonprofit. He served as the communication director for Cure Violence, an internationally renowned violence prevention program featured in the award-winning film The Interrupters. Josh helmed the rebrand of Integrate Health, a global health initiative in West Africa, helping increase their budget by nearly $1 million. Most recently, Josh led communication efforts for Data Across Sectors for Health (DASH), a program focused on national multi-sector data sharing to address social determinants of health. He is the co-author of the national bestseller, Interrupting Violence, a moving story of redemption and social change. https://www.linkedin.com/in/jgryniewicz/ https://oddduck.io/ Kurt Shaw studied philosophy at Williams and classics at Harvard, but his most formative education came from two years in Central American refugee camps and Colombian slums, where he found the thinking of poor and marginalized people more compelling than that of many philosophers. Kurt built the world's largest network of grassroots organizations serving street children, helping reduce the number of kids living on Latin American streets. With co-director Rita da Silva at Usina da Imaginação, he pioneered collaborative filmmaking with youth — directing the first feature made entirely by ex-child soldiers, producing an indigenous telenovela in Bolivia, and creating the first fictional film in the Amazonian Tukano language. Their film The Princess in the Alleyway was named Best Film of 2017 by the Subversive Cinema Society, and their 2019 documentary The Other Side of the Other aired for two years on Brazilian public TV. In addition to publishing academic articles, novels, and books on topics from political philosophy to Amazonian epidemiology, he's also produced hip-hop and pop albums, and earned a Fulbright, Harvard's First Decade Award, the Freedom to Create Prize, and the UN Intercultural Innovation Award. In 2022, he was named an Academic Visitor at Oxford University. https://usinadaimaginacao.org/ https://br.linkedin.com/company/usina-da-imagina%C3%A7%C3%A3o/ https://www.youtube.com/watch?v=W7QgkCOElSc https://shinealight.org Russ Phaneuf, a co-founder of IPM Advancement, has a background in higher education development, with positions at the University of Hartford, Northern Arizona University, and Thunderbird School of Global Management. As IPM's managing director & chief strategist, Russ serves as lead fundraising strategist, award-winning content creator, and program analyst specializing in applied system dynamics. https://www.linkedin.com/in/russphaneuf/ Rich Frazier has worked in the nonprofit sector for over 35 years. In his roles as senior consultant with IPM Advancement and founder of VisionConnect LLC, Rich offers extensive understanding and knowledge in capital campaigns, fund development, strategic planning, and board of directors development. https://www.linkedin.com/in/richfrazier/ https://www.visionconnectllc.com/

A pre-dawn soundscape dominated by the loud, relentless chorus of frogs, immersing you deeply in the heart of an indigenous community. The sounds get alive as soon as darkness falls, enveloping you in an unbroken, ever-present atmosphere. Deep within the Colombian Amazon, where it meets the Amazonian region of Peru, the vibrant frog calls resonate just before the first light of dawn. Recorded by Rafael Diogo.

It's time for another edition of Think Theory Radio's "Awesome Archaeology!!!" Oldest known human structure every found discovered to be 23,000 years old! Are sunken islands discovered off the coast of Spain the mythical Atlantis? Massive Menominee agricultural site found in Michigan shows advanced farming technique. First depiction of the Milky Way galaxy discovered on Egyptian sarcophagus! Plus, ancient Amazonian cities, Greek marble pyramid island, and much more!!!

We exist in a world of whispers, where we're constantly monitoring our volume, constantly worried about disturbing others. You're in your apartment, your house, your office - and the idea of just letting out a primal scream? It feels absolutely mortifying. While the world teaches us to suppress our voice, to stay quiet, to 'be appropriate'... ancient masters understood that your authentic sound carries the frequency of your soul's liberation. They knew that trapped in your throat chakra lies not just your voice - but your power to reshape reality itself. Think about it - when was the last time you actually let your voice go to its full power? When did you last express exactly what you were feeling without filtering it through 'what will people think?' We've been so conditioned to keep quiet, to be polite, to never be 'too much' that we've literally forgotten what our authentic voice even sounds like. For decades, this knowledge was hidden in expensive therapy sessions and exclusive spiritual circles. But what I'm about to share with you comes from the deepest levels of consciousness research, backed by measurable brain science, and validated by thousands of years of spiritual practice. Because here's what they don't want you to know: your voice isn't just how you communicate - it's how you create. And when you unleash its full power through the primal scream, you don't just release trauma... you literally activate dormant DNA, awaken kundalini energy, and step into a higher version of yourself. In ancient Greece, the Anastenaria rituals combined fire-walking with music and cathartic vocalization - they understood that sound could literally purify the soul and heal trauma. Tibetan monks have used singing bowls in their monasteries for over a thousand years, believing that pure karma produces clear, powerful tones while impure karma creates weak, distorted sounds. The Sufi mystics knew this secret too - their dhikr practices use rhythmic vocalization to achieve direct divine connection. Indigenous shamans across every continent - from the Australian Aboriginal didgeridoo healers to the Amazonian curanderos with their sacred icaros - they all discovered the same truth: sound is the bridge between the physical and spiritual realms.  

In this fascinating episode, Frank sits down with Nikki O'Malley, owner and Master Cambo practitioner from Empowered Wellness Solutions. They delve deep into the wonders of Kambo, a natural remedy derived from the Amazonian frog's secretion, known for its potent antibacterial, antimicrobial, and anti-inflammatory properties. Nikki shares her personal journey of overcoming Lyme disease through Kambo and how this unique therapy has changed her life and many others. They discuss the science behind Kambo, its applications, benefits, and the profound physical and mental transformations it can trigger. Whether you're dealing with chronic pain, fatigue, depression, or simply looking to enhance your overall health, this episode provides valuable insights into the world of Kambo.If you or someone you know wants to be featured in our next podcast, message us on Facebook!

In this fascinating episode of Research Renaissance, host Deborah Westphall welcomes Dr. Alysson Muotri,  a professor in the Departments of Pediatrics and Cellular & Molecular Medicine at the University of California, San Diego., for a deep dive into what makes the human brain unique—and how understanding that uniqueness might unlock new treatments for neurological disorders. From stem cell brain models grown in the lab to sending "mini-brains" into space, Dr. Muotri shares his bold, unconventional path to advancing neuroscience and personalized medicine.Dr. Muotri discusses his work creating 3D brain organoids to model human neurological development, including conditions like autism and epilepsy. He explains how modern humans evolved slower brain development than our ancestors, and how that developmental window leaves us vulnerable to mutation and disease—but also offers the complexity that makes human cognition and collaboration possible.The conversation also touches on ethical frontiers, including the potential for lab-grown brains to develop consciousness, the future of neuroscience in space, and how traditional Amazonian medicine may offer clues to protecting the brain.In This Episode:Why collaboration and sociality are key traits of the human brainHow brain organoids help us study disorders like autism without invasive methodsUsing Neanderthal DNA to uncover what's uniquely humanWhy space accelerates brain aging—and how that might fast-track drug discoveryThe ethical questions we must face as lab-grown brain tissues become more advancedHow Dr. Muotri's personal journey as a father shaped his scientific missionThe need for alternative funding models to support bold, high-risk scienceQuotes to Remember:

To most, otters are those small fluffy creatures that lie back, hold hands and drift off into the sunset. In this episode, PhD student Claire Marr shakes up that expectation in conversation with 4th-year Biology student, Emily Jones, and introduces us to the giant otter: the 2-metre-long Amazonian relative of the otters we already know and love. How different are these giant otters to their smaller relatives and what is so special about their social behaviour? Host: Emily JonesEditor: Emily JonesLooking to make the most of Oxford's world-leading professors, we decided to set up a platform to interview these academics on the niche, weird and wonderful from their subjects. We aim to create thought-provoking and easily digestible podcast episodes, made for anyone with an interest in the world around them, and to facilitate university access and outreach for students aspiring to Oxford or Cambridge.  To learn more about OxPods, visit our website ⁠www.oxpods.co.uk⁠⁠, ⁠or follow us on socials ⁠@ox.pods. ⁠ ⁠ If you would like an audio transcription of this episode, please do not hesitate to get in touch with us.OxPods is made possible through the support of our generous benefactors. Special thanks to: Brasenose College JCR for supporting us in 2025.OxPods © 2023 by OxPods is licensed under CC BY-NC-ND 4.0

Sea Wolves • Syed tries to win a stress test • Drugged up Elon Musk vs Trump • Psychedelics: portal to enlightenment or a trap? • The Indian David Attenborough can't be taken seriously

Rosa Vasquez Espinoza is a Peruvian and Amazonian scientist and National Geographic Explorer who writes about how indigenous wisdom and scientific curiosity work together to provide a connection to the natural world. 

Fluent Fiction - French: Into the Wild: A Riveting Amazonian Quest Find the full episode transcript, vocabulary words, and more:fluentfiction.com/fr/episode/2025-06-09-22-34-02-fr Story Transcript:Fr: Dans l'immensité de la forêt amazonienne, les feuilles bruissent doucement sous une brise fraîche d'hiver.En: In the immensity of the Amazonian forest, the leaves rustle softly under a fresh winter breeze.Fr: Thibault, un jeune scientifique énergique, se fraye un chemin à travers la végétation dense.En: Thibault, an energetic young scientist, makes his way through the dense vegetation.Fr: À ses côtés, Camille, une guide expérimentée, marche d'un pas assuré.En: By his side, Camille, an experienced guide, walks with a confident step.Fr: Ensemble, ils avancent dans cette mission périlleuse de recherche et de sauvetage.En: Together, they advance on this perilous research and rescue mission.Fr: Le soleil perce à peine à travers le canopy épais, créant un jeu d'ombres et de lumières.En: The sun barely pierces through the thick canopy, creating a play of shadows and light.Fr: Thibault pense aux chercheurs disparus, partis étudier une espèce rare d'orchidées.En: Thibault thinks about the missing researchers who went to study a rare species of orchids.Fr: Il sait que chaque minute compte.En: He knows that every minute counts.Fr: La pluie menace, et les nuages obscurcissent le ciel.En: The rain threatens, and the clouds obscure the sky.Fr: "Nous devons nous dépêcher," dit Camille, le visage concentré.En: "We must hurry," says Camille, her face focused.Fr: Elle connaît chaque sentier, chaque murmure de la forêt.En: She knows every path, every whisper of the forest.Fr: Elle a conduit de nombreux groupes dans ces terres sauvages.En: She has led many groups through these wild lands.Fr: Soudain, un cri d'un toucan rompt le silence.En: Suddenly, a toucan's call breaks the silence.Fr: Camille s'arrête net.En: Camille stops abruptly.Fr: "Écoute," dit-elle.En: "Listen," she says.Fr: Thibault tend l'oreille mais ne perçoit rien d'anormal.En: Thibault strains to hear but perceives nothing unusual.Fr: Elle cependant, lit la forêt comme un livre ouvert.En: She, however, reads the forest like an open book.Fr: "Le fleuve est proche," annonce-t-elle, pointant vers une direction cachée aux yeux novices.En: "The river is close," she announces, pointing toward a direction hidden to novice eyes.Fr: Ils avancent, mais rapidement la pluie commence à tomber, légère d'abord, puis plus dense, comme un rideau.En: They move forward, but quickly the rain starts to fall, light at first, then denser, like a curtain.Fr: L'urgence croit avec chaque goutte.En: The urgency grows with each drop.Fr: Les feuilles se trempent, les chemins deviennent glissants.En: The leaves become soaked, the paths slippery.Fr: Thibault lutte pour maintenir sa vitesse, mais Camille reste imperturbable, ses décisions précises guidées par l'expérience.En: Thibault struggles to maintain his speed, but Camille remains unfazed, her precise decisions guided by experience.Fr: Enfin, ils arrivent devant un fleuve gonflé par les récentes pluies.En: Finally, they arrive before a river swollen by the recent rains.Fr: Pas de pont en vue, seulement des eaux tumultueuses.En: No bridge in sight, only tumultuous waters.Fr: Une hésitation gagne Thibault.En: Hesitation overcomes Thibault.Fr: Traverser semble insensé, dangereux.En: Crossing seems senseless, dangerous.Fr: Mais Camille, observant l'environnement, trouve une solution.En: But Camille, observing the environment, finds a solution.Fr: "Nous allons construire un radeau," propose-t-elle, avec une confiance inébranlable.En: "We'll build a raft," she proposes, with unwavering confidence.Fr: Ensemble, ils rassemblent branches et lianes, travaillant à l'unisson sous la pluie battante.En: Together, they gather branches and vines, working in unison under the driving rain.Fr: Le radeau complété, ils montent avec précaution.En: With the raft completed, they carefully climb aboard.Fr: Camille dirige leur trajet à travers le courant tandis que Thibault maintient l'équilibre.En: Camille directs their journey through the current while Thibault maintains the balance.Fr: Leur collaboration est parfaite.En: Their collaboration is perfect.Fr: Sous ses yeux, Thibault réalise la puissance de la nature, mais aussi la ressource qu'est un bon guide.En: Before his eyes, Thibault realizes the power of nature, but also the resource a good guide is.Fr: De l'autre côté, la sécurité.En: On the other side, safety.Fr: Ils découvrent les chercheurs, trempés et frigorifiés, mais en bonne santé, réfugiés sur une petite île.En: They discover the researchers, soaked and chilled, but in good health, sheltered on a small island.Fr: Camille et Thibault sont accueillis par des sourires reconnaissants.En: Camille and Thibault are greeted by grateful smiles.Fr: Le retour à la civilisation se fera en groupe uni, avec l'assurance qu'un savoir humble et une bonne préparation peuvent triompher des défis les plus redoutables.En: The return to civilization will be in a united group, with the assurance that humble knowledge and good preparation can triumph over the most formidable challenges.Fr: Dans le crépuscule de la forêt, Thibault jette un dernier regard vers ces terres majestueuses.En: In the twilight of the forest, Thibault casts one last look toward these majestic lands.Fr: Il se tourne vers Camille avec un nouveau respect.En: He turns to Camille with newfound respect.Fr: La forêt, puissante et imprévisible, a à nouveau prouvé qu'elle ne cède qu'aux plus audacieux et persévérants.En: The forest, powerful and unpredictable, has proven once again that it yields only to the boldest and most persevering.Fr: Une aventure terminée, mais gravée à jamais dans les mémoires.En: An adventure ended, but etched forever in their memories. Vocabulary Words:the immensity: l'immensitéthe leaves: les feuillesthe breeze: la brisethe vegetation: la végétationthe shadows: les ombresthe canopy: le canopythe researchers: les chercheursthe species: l'espècethe path: le sentierthe whisper: le murmurethe toucan: le toucanthe silence: le silencethe river: le fleuvethe novices: les novicesthe urgency: l'urgencethe bridge: le pontthe solution: la solutionthe raft: le radeauthe branches: les branchesthe vines: les lianesthe balance: l'équilibrethe collaboration: la collaborationthe gratitude: la reconnaissancethe civilization: la civilisationthe knowledge: le savoirthe preparation: la préparationthe challenges: les défisthe twilight: le crépusculethe memories: les mémoiresthe lands: les terres

Prince William and Aunt Sophie's rare joint outing at the Royal Cornwall Show had everyone buzzing as they celebrated rural life with gin, farming initiatives, and plenty of laughs. Their appearance highlighted their shared commitment to the Duchy of Cornwall and their growing public bond. Meanwhile, Kate Middleton's return to royal duties after her half-term break brings fresh insight into her balanced approach to family and monarchy. Despite overwhelmingly positive press, Kate's “ruthless” discipline and stoic resilience sparked new royal commentary.Prince William also earned accolades from conservationists, including Robert Irwin, for his environmental advocacy. Yet, not all press was so glowing: Meghan Markle's infamous twerking video continues to dominate headlines, while the Sussexes are under fire for their inconsistent messaging. Is it a PR disaster? Or just another stunt?Finally, Buckingham Palace's release of royal gifts adds a quirky touch to this week's royal coverage, featuring everything from a £329,000 Rolls-Royce to an Amazonian feather crown. Join us as we break down the week's royal highs and lows—from farm visits to twerking, and everything in between.(For uninterrupted, ad-free access to this program, visit Caloroga.com/plus! Premium subscribers also get early access to Crown & Controversy, our deep dive into the Royals post-The Crown.)

In this episode, Tony Tellado looks back at a key moment in Wonder Woman's legacy: her first standalone animated film. With insights from key creators and talent behind the project, this episode shines a light on how the Amazonian icon finally took center stage in animation, the creative decisions that shaped her portrayal, and the mythology that grounds her character. Featured Guests Bruce Timm (Producer, Animation Legend) Lauren Montgomery (Director) Michael Jelenic (Screenwriter) Topics Covered Why Wonder Woman Took So Long: Bruce Timm discusses the wait before Wonder Woman received her own animated feature, and the importance of finally giving her the spotlight. Creating Wonder Woman's Story: The challenge of weaving together various comic book versions to create a fresh, definitive take on the character. Portraying an Icon: Insights into the complexities of bringing Wonder Woman to life as a lead, and how her character differs from the animated Justice League version. Controversy and Fan Expectations: From the invisible jet to whether she should fly, the episode explores passionate fan debates and production decisions. Voice Casting Magic: Highlights of Keri Russell's and Nathan Fillion's performances as Wonder Woman and Steve Trevor, plus Alfred Molina as Ares. Mother and Daughter Dynamics: Thematic exploration of Wonder Woman's relationship with Hippolyta and the generational tension within Amazonian society. Villains & Mythology: Deep dive into the film's Greek mythological roots and how Ares was developed as a formidable antagonist. Directing Animated Features: Lauren Montgomery on the unique challenges of directing animation versus live action, and her experience shaping Wonder Woman's look and story. Scriptwriting Challenges: Michael Jelenic on translating Wonder Woman's complex legacy into an engaging origin story and balancing mythos with originality. Female Superheroes in Animation: Reflections on the importance of featuring more female leads and untapped potential in the DC universe, from Wonder Woman to future hopes like Aquaman. Key Quotes “Sometimes you don't want to give the audience what they want. You give them what they need.” – Bruce Timm “Wonder Woman was the start, and it was so much fun to work on the project, and I'd love to be able to do more female lead characters.” – Lauren Montgomery Where to Watch Wonder Woman's animated feature is available on Max, Blu-Ray, and a special two-disc DVD edition. Start Your Free One Year Trial On Sci-Fi Talk Plus Today  

RobChrisRob grouped up virtually to discuss trivialities such as the revelation that the CIA ran a Star Wars fan site for years to give agents a back channel to hide communication, Tom Cruise kinda wants to make a les grossman movie (but not really). Motherboard manufacturers are at long last addressing the real problem of getting slightly poked by the metal bits on the back of motherboards, AI resorting to blackmail as an act of self preservation, the Amazonian tribe suing the Times for smearing its members as porn addicts, Japan cracking down on weird baby names, a chinese paraglider surviving an 8,000 meter accident, Some random babbling about video games, films The Day of the Fight, and Psycho Therapy. Join our discord to talk along or the Subreddit where you will find all the links https://discord.gg/YZMTgpyhB https://www.reddit.com/r/TacoZone/

Roger Ver, early adopter of Bitcoin, update on case :: Did Roger Ver's speech cause him to be targeted by the gov? :: Judge bans facial expressions in court :: Polish onion moments, a lesson in history :: Waking up to the systemic issue of police violence :: FreeIanNow.org :: Taxation is extortion :: If you don't like the US you cannot just leave :: Are kings ordained by God? :: How cults get started :: A fungus that could become the next covid :: Global warming is a scare tactic :: Reptilians on God TV :: Sarah answers prayers and is psychic :: Amazonian tribe smeared as porn addicts :: 2025-05-25 Hosts: Bonnie, Rich E Rich, Riley

In this jam-packed Tuesday edition of The Daily Herold, Jon Herold dives into a whirlwind of hot-button stories, headlined by bombshell revelations about President Biden's cognitive decline and the unelected inner circle, dubbed the “Politburo”, allegedly running the White House. Herold breaks down the implications for constitutional authority, elder abuse allegations, and the legitimacy of Biden-era policies signed with an auto-pen. Trump's latest moves also dominate the show, from his pardon of Sheriff Scott Jenkins to threats of defunding California over trans athletes, nuking Harvard's federal contracts, and tightening student visa protocols via social media vetting. Jon adds his own firebrand critique of foreign student priorities and bloated education spending. Other stories include Trump Media's $2.5B Bitcoin treasury plan, the FBI reopening high-profile cases (like the Supreme Court leak and the J6 pipe bomber), and RFK Jr. axing COVID vaccine guidance for healthy children and pregnant women. Herold also warns of AI's existential risk, revisits the Amazonian tribe suing over porn allegations, and roasts a viral Starbucks meltdown. As always, it's equal parts humor, outrage, and sharp analysis, wrapped in Herold's signature no-nonsense delivery.

Roger Ver, early adopter of Bitcoin, update on case :: Did Roger Ver's speech cause him to be targeted by the gov? :: Judge bans facial expressions in court :: Polish onion moments, a lesson in history :: Waking up to the systemic issue of police violence :: FreeIanNow.org :: Taxation is extortion :: If you don't like the US you cannot just leave :: Are kings ordained by God? :: How cults get started :: A fungus that could become the next covid :: Global warming is a scare tactic :: Reptilians on God TV :: Sarah answers prayers and is psychic :: Amazonian tribe smeared as porn addicts :: 2025-05-25 Hosts: Bonnie, Rich E Rich, Riley

French director Gilles Lellouche on Beating Hearts, a genre-spanning romantic epic starring Adèle Exarchopoulos (Blue is the Warmest Colour) that follows a written-in-the-stars infatuation tested by social boundaries.Canadian filmmaker Matthew Rankin discusses his multi-award winning Universal Language...in a surreal interzone between Tehran and Winnipeg, the lives of several characters intertwine in unexpected ways.2025 Berlinale Grand Jury Prize winner The Blue Trail sees a remarkable woman try to evade a dystopian fate via a grand Amazonian quest. Ahead of Sydney Film Festival screenings, Jason sits down with Brazilian director Gabriel Mascaro.Presenter, Jason Di RossoProducer, Sarah CorbettSound engineer, Ross RichardsonExecutive producer, Rhiannon Brown

Carlos Duran is a spiritual guide to 1000's of people around the world.  With over 13 years of Amazonian plant medicine experience and a lifetime on the streets, he has navigated the path from gangster to healer. Leading from experience, Carlos places you on an ancestral flight towards living in your highest purpose. He is the catalyst to destroying your limiting beliefs and secret shames. Learn more about Carlos' work @ Savage EncounterRyan Carey's journey has moved from the football field to the battlefield, and now into the quiet, ongoing work of healing. A former professional athlete and Canadian Forces veteran, Ryan now walks alongside others—especially fellow veterans—advocating for brain injury awareness and mental health support. His work is rooted in care, connection, and the belief that even the deepest wounds can begin to heal when we're met with understanding. Learn more Ryan's work @ Operation Purify

Graham Hancock n allSupport the pod:www.patreon.com/monsterfuzz Check out our merch:https://monster-fuzz.creator-spring.com Everything else!www.linktr.ee/monsterfuzzBecome a supporter of this podcast: https://www.spreaker.com/podcast/monster-fuzz--4349429/support.

Hey everybody! Episode 158 of the show is out. In this episode, I spoke with Roman Hanis. This is my second time interviewing Roman. I really enjoyed our first interview with Roman and was impressed with his wisdom and what he had to share. He is releasing a book soon so I was happy to heave him back on to speak about it. Its called Beyond Ayahuasca: Evolutionary Science of Indigenous Amazonian Wisdom. I had the pleasure to read it a while back and really enjoyed it. Its full of wisdom about these traditional technologies and I think you all will gain much from this episode as from the first. As always, to support this podcast, get early access to shows, bonus material, and Q&As, check out my Patreon page below. Enjoy!To learn more about or contact Roman, including his book, visit his website at: paititi-institute.orgTo learn more about our work, visit our website: https://NicotianaRustica.org To view the recent documentary, Sacred Tobacco, about my work, visit: https://youtu.be/KB0JEQALI_wIf you enjoy the show, it would be a big help if you could share it with your own audiences via social media or word of mouth. And please Subscribe or Follow and if you can go on Apple Podcasts and leave a starred-rating and a short review. That would be super helpful with the algorithms and getting this show out to more people. Thank you in advance!I will be guiding our next plant medicine dietas with my colleague Merav Artzi (who I interviewed in episode 28) in July in Westport, Ireland. If you would like more information about joining us and the work I do, visit my site at: https://NicotianaRustica.org Integration/Consultation call: https://jasongrechanik.setmore.comPatreon: https://patreon.com/UniverseWithin YouTube join & perks: https://bit.ly/YTPerksPayPal, donate: https://paypal.me/jasongrechanik Website: https://UniverseWithinPodcast.comInstagram: https://instagram.com/UniverseWithinPodcastFacebook: https://facebook.com/UniverseWithinPodcast Music: Nuno Moreno: https://m.soundcloud.com/groove_a_zen_sound & https://nahira-ziwa.bandcamp.com & Stefan Kasapovski's Santero Project: https://spoti.fi/3y5Rd4H

Summary: Are Screamers in need of conservation? Join Kiersten to find out!   For my hearing impaired followers, a complete transcript of this podcast follows the show notes on Podbean   Show Notes: Screamers: https://animaldiversity.org Data Zone by Bird Life: https://datazone.birdlife.org IUCN Red List: https://www.iucnredlist.org American Bird Conservancy: https://abcbirds.org/bird/southern-screamer/ Asociacion Armonia: https://armoniabolivia.org Music written and performed by Katherine Camp   Transcript (Piano music plays) Kiersten - This is Ten Things I Like About…a ten minute, ten episode podcast about unknown or misunderstood wildlife. (Piano music stops) Welcome to Ten Things I Like About… I'm Kiersten, your host, and this is a podcast about misunderstood or unknown creatures in nature. Some we'll find right out side our doors and some are continents away but all are fascinating.  This podcast will focus ten, ten minute episodes on different animals and their amazing characteristics. Please join me on this extraordinary journey, you won't regret it. This is the final episode of Screamers and we'll be talking about conservation. Like everything else with Screamers this episode will have a few twists. The tenth thing I like about Screamers is conservation. Each species has a story of it's own, so we'll take them one by one. Let's start off with the Southern Screamer. Southern Screamer, Chauna torquata, also known as the Crested Screamer is found from the eastern half of Bolivia south into Argentina as far as Buenos Ares Province and east through Paraguay into south western Brazil and Uruguay. The conservation status of the Southern Screamer is listed by the International Union for Conservation of Nature and Natural Resources as Least Concern. This means that Southern Screamer population numbers are steady or increasing. Their population trend is listed as stable with adult individuals estimated between 66,700 to 667,000 individuals. The last time this species was assessed was in 2024. This species of Screamer is impacted by habitat loss. As wild lands are drained and deforested to create more land for cattle ranching and farming, Southern Screamers lose vital habitat, but a 27,000 acre reserve created in 2008 by Asociacion Armonia to protect the Blue-throated Macaw had the added bonus of offering protected habitat to the Southern Screamer. Barba Azul Nature Reserve protects 250 species of birds and is an important stop over for migratory shorebirds.  If you are interested in seeing the Southern Screamer at the reserve you can book a conservation birding trip through American Bird Conservancy. All fees support the reserve and American Bird Conservancy's mission for protecting wild spaces for birds. Now there are other things keeping the Southern Screamer protected, this is the twist for this species, ranchers and farmers actually like having Southern Screamer nearby as they are excellent guard birds and raise the alarm when any predators come near. Sometimes people sneak a young Screamer away from the parents and keep them on their property for exactly that reason.  Southern Screamers have also been seen eating invasive plants species, such as white clover, which means they are helping their own conservation efforts.  The Northern Screamer, Chauna chavaria, also known as the Black-necked Screamer is in a similar situation as the Southern Screamer. This Screamer is found across northern Columbia from the Atrato River and Magdalena River valleys east into the Lake Maracaibo area of Venezuela. They are also under pressure from habitat destruction for ranching and agricultural use. As of the latest surveys in 2023, the Northern Screamer is listed as Least Concern by the IUCN. Their population is stable with 60,000 to 130,000 mature adults. Locally, in Columbia and Venezuela, they are listed as Vulnerable. Conservation efforts in these countries include educational campaigns bringing awareness to Northern Screamers and their importance in the local environment. Several preserves have also been established to help protect the wetland areas that these birds rely upon. Other threats to the Northern Screamer include egg collection by humans for use as food and collection of young for the local pet trade.  The last species of Screamer, the Horned Screamer, Anhima cornuta, is found in the Amazonian regions of Venezuela, to the eastern llanos of Columbia, to eastern Bolivia and south-central Brazil. Their latest assessment by the IUCN was in July of 2024 and they are currently listed as Least Concern with a stable mature adult population estimated between 16,700 to 66,700. There are not many conservation efforts in the region specifically aimed at the Horned Screamer, but there are established conservation sites throughout their range to prevent more wetlands from being drained for ranching needs.  The subcutaneous air sacs found in all three species of Screamer keep these birds from being on the menu internationally, but locally some people do hunt them for food. It is probably an acquired taste and you need to know how to prepare the meat just right to make it palatable.  It is nice to report on species that are still thriving in our ever changing world and I am glad to know that local conservation effort exists for all three species on Screamers. Thank you so much for joining me for another series of Ten Things I Like About… I learned a lot about the Screamer as I wrote this series and I hope you learned a lot by listening. My tenth favorite thing about Screamers is conservation. If you're enjoying this podcast please recommend me to friends and family and take a moment to give me a rating on whatever platform your listening. It will help me reach more listeners and give the animals I talk about an even better chance at change.  I will be taking a bit of a break at the beginning of summer, so join me again in July for a brand new series on an unknown or misunderstood creature.       (Piano Music plays)  This has been an episode of Ten Things I like About with Kiersten and Company. Original music written and performed by Katherine Camp, piano extraordinaire.

Topics discussed on this episode include upcoming changes to the show, President Trump and Zelensky's meeting in the White House, UAB being accused of organ harvesting in court, a doctor who successfully treated herself for cancer, the worst colonoscopy of all-time, Frankie Muniz' new career, Nick Saban as college football Czar, the NBA Playoffs, a whale in the Amazonian rainforest, a winged humanoid sighting in Illinois, a Harvard professor who claims God is real, and the Legend of Huggin Molly.

The Amazonian leaf fish is expertly camouflaged to look and behave like a drifting leaf, complete with markings that mimic veins and a leaf stem. It uses this disguise to ambush prey, deceiving other fish until it's too late. To support this ministry financially, visit: https://www.oneplace.com/donate/1232/29

Salve! This is a bonus episode for Brazuca Sounds ⁠paid subscribers⁠!Every episode is a different song. This is the song today:"Emoriô" and "Naturalemente" by Fafá de BelémToday we're celebrating the first compacto (single) released in 1975 by singer Fafá de Belém. "Emoriô" was written by João Donato with lyrics by Gilberto Gil, and its Afro-Brazilian arrangements, heavy percussion, and repetitive chorus elevated 19-year-old Fafá into a Brazilian star. The B-side, "Naturalmente", written by Donato with lyrics by Caetano Veloso, is no less impressive, with its carimbó rhythm, and putting a spotlight for the first time on the North sounds of Brazil, especially the state of Pará, where the singer was from. Caetano's lyrics are "a veritable linguistic playground", almost a catalog of Amazonian terminology, and I recommend checking out the full translation with our friends at Translationsmith.

Mi huesped en este episodio es Claude Guislain, un antropólogo peruano que pasa la mayor parte de su tiempo con pueblos indígenas en Perú, Colombia y Brasil. Con su primera investigación sobre el uso de la ayahuasca y el chamanismo por parte de los occidentales en Iquitos (2005-2007), inició el viaje que lo llevó a dedicar su vida a tender un puente entre la sabiduría indígena y el mundo moderno. A lo largo de más de quince años dedicados casi exclusivamente a apoyar tanto a curanderos indígenas como a pacientes y exploradores occidentales, ha estado al servicio de los procesos de curación de cientos de personas. Ha estado trabajando y formándose con los Shipibo desde 2013, ayudando a la familia López a construir su propio centro. Fue facilitador y asesor en relaciones indígenas en el Templo del Camino de la Luz (2015-2023). Trabaja y aprende con un mamo Arhuaco desde 2012, con un Jaguar del yurupari del Tubú desde 2016 y con el pueblo Yawanawa de Brasil desde 2018.Hoy es asesor y miembro del Comité Técnico del Fondo de Conservación de Medicinas Indígenas y colabora también con ICEERS, y otras organizaciones, inspirándolas y ayudándolas a tejer sus esfuerzos y dones con los procesos indígenas de base.Notas del Episodio* La historia y esperanza de Claude* La idealizacion de los pueblos indigenas* El renacimiento psicodelico* Curacion y cantos* Contradicciones en el turismo psicodelico* La deforestacion, la demanda y la continuidad del conocimiento* Conservacion biocultural* ICEERS & MSCTareaClaude Guislain - Facebook - InstagramIndigenous Medicine Conservation FundInternational Center for Ethnobotanical Education, Research and ServiceTranscripcion en Espanol (English Below)Chris: Bienvenido Claude, al podcast El Fin del Turismo.Claude: Chris. Muchas gracias.Chris: Me gustaría saber si podrías explicar un poco de dónde te encuentras hoy y cómo el mundo aparece para ti?Claude: Buena pregunta. Estoy, ahora mismo estoy en Rio de Janeiro, donde vivo. Soy peruano y también estudié antropología y dedico mucho mi tiempo a los pueblos indígenas, sobre todo en Brasil, en Colombia y en Perú y he estado trabajando en las Amazonas durante muchos años. Y como veo el mundo hoy, desde aquí, pues con mucha preocupación, evidentemente, pero también por lo que hago con alguna esperanza, Chris: Yeah y pues en esa cuestión de lo que haces y de lo que hemos hablado antes, parece que es un gran camino, un camino de ya [00:01:00] décadas y décadas. Y me gustaría, si podemos viendo un un poco más de ese camino. Podrías comentar un poco de cómo llegaste en este gran momento sea por tus viajes, a otros países, a otros mundos, a otros maestros y maestras. Claude: Sí, claro, a ver cómo te explico. Llevo unos 20 años trabajando con lo indigena en general, pero sobre todo con el tema de espiritualidad, plantas maestras como la ayahuasca y esas cosas, y llegue ahí como, creo que, como la mayoría de personas que hoy en día llegan ahí a la selva, o a buscar estas medicinas como se les llaman, que es una, una cierta o una profunda insatisfacción por nuestra propia cultura, por la respuesta que nuestra propia sociedad [00:02:00] nos puede dar existenciales, diría yo. Es como siempre hay una pregunta que uno se dice, "No tiene que haber algo más. No puede ser eso solamente." Esa propuesta, digamos de occidente, no puede ser solamente eso, debe haber algo más, verdad? Entonces eso me embarcó a mí en una búsqueda desde, no sé cuando tenía por ahí unos veinti, veinti y pocos años.Que me llevó a experimentar estas medicinas como la ayahuasca, el San Pedro, los hongos, no por una cosa lúdica, ni ni evasiva, sino por el contrario, con una curiosidad por otras formas de saber y conocer, . Entonces yo me acerqué a estas medicinas, con curiosidad de entender cómo los pueblos indígenas saben lo que saben. Cuál es el origen de su [00:03:00] conocimimomento verdad?Entonces, estudié antropología. Me alejé de la academia rápidamente porque, me pareció mucho más interesante lo que me enseñaban los abuelos que para la antropología eran mis informantes, verdad? Era como, tenía que a mi informante tal, el informante tal. Y me di cuenta que no, que no eran mis informantes, sino que eran maestros y aprendía mucho más con ellos que lo que me enseñaba los libros, o las clases, o los seminarios, verdad?Entonces decidí mas dedicarme a seguirlos a ellos y a seguir aprendiendo con ellos, y ver de qué manera los podía ayudar a ellos. Estos abuelos, estos sabios indígenas. Y eso me llevó a un camino maravilloso de que hoy en día le llamo "la gente puente," no? O sea, gente que estamos en ese lugar de interface, entre el conocimimomento, la sabiduría que nos queda de los pueblos [00:04:00] indígenas y el mundo occidental, el mundo moderno. Y en ese nuevo tipo de encuentro que está surgiendo hace una década o tal vez dos décadas. Es este nuevo tipo de encuentro de nuestros mundos, verdad? Que hasta hoy era, siempre había sido extremadamente problemático, sino asesino, verdad? La manera con nuestro mundo occidental se encontraba con los mundos indígenas era pues y destructor. Hoy en día nos encontramos en una manera diferente, en el que muchos jóvenes y adultos y gente del norte global llegan en busca de conocimiento, de sabiduría, de cura, de sanación, de alternativas, buscando respuestas que nuestra propia civilización no nos puede dar. Habiendo un hambre, una sed de sentido por algo mayor, pues mucha gente empieza a ir allá con otros ojos, con un [00:05:00] respeto que no creo que había existido antes. Y eso trae cosas positivas y cosas negativas, evidentemente.Parece ser que estamos mal. Hay una gran maldición, que, como todo lo que toca, occidente eventualmente se vuelve en un gran desastre. parece como un súper bonito, súper maravilloso, ilusorio, nos enamora, nos seduce, pero después al poco tiempo nos vamos dando cuenta de las de las terribles consecuencias que traemos, verdad?Pero algo, no sé, algo también está cambiando, algo está mudando. Hay como una cierta madurez de ambos lados, tanto de los del lado indígena como del lado no indígena para encontrarnos desde un lugar en donde podemos celebrar nuestras diferencias y entender que esas diferencias son material para la construcción de un tiempo nuevo, verdad?Entonces esa es la parte que traigo un poco de esperanza. Chris: Ya, qué bonito. Gracias, Claude . o sea, yo siento [00:06:00] mucho de la esperanza, pero también de la desesperación por alguien que ha visitado a varios pueblos indígenas en las Amazonas hace como 15 años de más ya, en ese tiempo esas medicinas fueron llegando poco a poco a la mentalidad colectiva del occidente. Y pues me ha ayudado un montón, no solo por cuestiones espirituales, pero también por reparar el daño que hice a mi cuerpo, por ejemplo, pero también metiendome en esos círculos, en las Amazonas, por ejemplo, pero también mi tierra nativa Toronto, Canadá y otras partes Oaxaca, México. hemos visto poco a poco la descuidado de la sabiduría indígena, las culturas indígenas, las medicinas, y más que nada, las contradicciones que [00:07:00] aparece dentro de el renacimiento" psicodélico. Entonces, ya tienes mucho tiempo en esos no solo respecto a la medicina, pero también en las culturas indígenas en las Amazonas. Me gustaría preguntarte que has visto allá en el sentido de contradicciones, sobre el turismo sobre la medicina, puede ser el lado del extranjero viniendo para sanarse, o igual los locales o indígenas aprovechando al momento.Claude: Contradicciones tienen todas las culturas, tienen contradicciones. Y la contradicción principal es entre lo que se dice, no? Lo que se profesa y lo que uno ve en la práctica no? Es como si tú vas a la iglesia y escuchas al pastor hablando de cómo debe ser un buen cristiano.Y después te paseas por yo que sé por Chicago o por ciudad de México, y ves lo que [00:08:00] son los cristianos y dices wow hay una enorme contradicción, verdad? Es terrible la contradicción Cuando hablamos de los pueblos indígenas y de los conocimientos, de los pueblos indígenas, la sabiduría indígena, parece ser que hablamos desde un lugar de idealización no?Y a mí no me gustaría, caer en eso de idealizar sino tratar de ser muy concreto. Una cosa es la realidad, que es realmente terrible. Vivimos en un momento que es la cúspide, es la continuación de un proceso de colonialismo, de exterminación que no fue algo que sucedió con la llegada de los españoles, y los portugueses y el tiempo de la conquista. Y no fue algo que pasó.Es algo que sigue pasando,. Es algo que [00:09:00] sigue pasando. Como decía el gran Aílton Krenak, un gran líder indígena de aquí de Brasil, y un intelectual, miembro de la academia brasilera de las letras, recientemente. Decía lo que ustedes no entienden es que su mundo sigue en guerra con nuestro mundo. El decía eso. Él lo dice, o sea, ustedes no entienden que el mundo occidental, el mundo moderno continúa en guerra y de, y haciendo todos los esfuerzos para que las culturas indígenas desaparezcan.O sea, en la práctica, eso es lo que estamos haciendo. Entonces, cuando yo hablo de esperanza, hablo porque hay algo que está surgiendo, que es nuevo, pero realmente es muy pequeño. Y como dices tú, cuando, o sea, la expansión de la ayahuasca, del San Pedro, de lo del peyote y de una cierto [00:10:00] respeto y un cierto entendimiento sobre la importancia de los conocimientos indígenas, todavia realmente e no entendemos eso, no entendemos. Y cuando hablamos desde el norte global, y lo que se llama esta el renacimiento psicodélico, cuando hablan de los pueblos indígenas, hay una idealización, sobre todo, es solamente parte de un discurso que es un poco "woke." Es un poco para hacer bonito tu discurso, pero en la práctica no se ve, no, no, no ocupa un lugar importante. Ya está diseñado el camino por donde va esta revolución psicodélica, es extraer los principios activos de las plantas, hacer medicamentos, de hacer una pastilla que va a ayudar a la gente a mantenerse en mejor forma dentro de la locura que propone occidente.Cómo le damos a la gente [00:11:00] herramientas para que se adapten y para que resistan, es el absurdo al que los estamos sometiendo, eso es realmente. O sea necesitamos ya drogas como "Brave New World", no como "soma". Te sientes deprimido? Tómate tus pastillas. Estás cuestionando mucho las cosas, tomate esto para que puedas seguir funcionando y operando y produciendo, verdad?Pero hay una cosa muy, muy clara para mí, es que aún no hemos logrado entender la magnitud de los conocimientos indígenas. Y digo conocimientos, y no creencias porque en general, cuando hablamos de los pueblos indígenas, lo que sabe un chamán, como le dicen, un curandero, o lo que hablan ellos alrededor de su espiritualidad, la gente piensa, "ah, son sus creencias." Y en el mejor de los casos, dice "ay qué bonito, hay [00:12:00] que respetarlo, hay que cuidar sus derechos, y tienen derechos culturales y tienen todo el derecho a creer en lo que creen." Pero cuando decimos creencias, también es una incomprensión porque de creencia tiene muy poco en realidad.Cuando uno estudia más, y cuando uno profundiza sobre lo que sabe hacer un curandero, un ayahuasquero, Shipibo, Ashaninka, Huni Kuin, Karipuna, Noke Koi Kofan, lo que ellos saben, no tiene nada que ver con las creencias. No tiene nada que ver con la adoración religiosa de ciertas deidades. Nada que ver. Estamos hablando de conocimiento profundamente práctico, verdad?Es una acumulación de conocimientos durante generaciones y generaciones por estudiosos de la selva, que se organiza este [00:13:00] conocimiento. Socialmente y además que se transmite con un método. Hay un método muy estricto, muy específico de transmisión de estos conocimientos y de estas maneras de conocer, entonces te acabo de dar una definición no de una religión. Te acabo de dar una definición de ciencia.Entonces, lo que no hemos llegado a entender hasta ahora es que lo poquito que ha sobrevivido hasta hoy de esos conocimientos se asemeja mucho más a una ciencia que a una religión. Es mucho más un conocimiento práctico que una creencia religiosa, verdad? Y en ese sentido, es de suma importancia. Y entonces, cuando tenemos más y más personas tienen esta experiencia, qué es lo que pasa?Mucha gente viene a la selva en Iquitos, he trabajado muchos años, durante años he sido como el centro principal donde he recibido mucha gente para [00:14:00] tomar ayahuasca y esas cosas, y viene gente a sanarse de cosas que en sus países, pues no, nadie los puede sanar de depresiones, de traumas, cosas físicas también, pero sobre todo cosas psicológicas, verdad? Y después vuelven y dice "oh, yo tomé ayahuasca y me curé." "Cómo te curaste?" "Ah, fui, tomé ayahuasca," pero nadie dice estuve tomando con un viejo que todas las noches me cantaba durante media hora. Y después venía en la mañana y me preguntaba cómo era mis sueños. Y después venía con otros remedios y me daba y me hacía unos baños. Y cuando me hacía esos baños me cantaba de nuevo. Y después me daba esto, y me daba esta medicina y me cantaba, y cuando él me cantaba, me hacía ver este tipo de... Nadie habla de eso. La gente dice "yo tomé ayahuasca y el ayahuasca me curó", pero el viejito que estaba cantando solamente parece un accesorio de un viejito cantando.Pero no es así.La mayoría de la gente dice, "Wow, cómo te curaste de eso? Qué pasó? Qué hiciste?"Ah ya tomé ayahuasca. El ayahuasca me curó." Verdad? Realmente yo he escuchado muy poca gente decir "el abuelito, la abuelita, me dio ayahuasca, pero me cantó durante horas, me dio baños, me preguntó mis sueños, adaptó todas las plantas y el tratamiento que iba haciendo según mis sueños, según lo que iba viendo. Cuando me cantaba, me guiaba para ver cosas, o no ver cosas." Parece ser que el abuelito que cantaba fuese un accesorio, decoración. Y no realmente, no le damos crédito al trabajo profundo que ellos hacen, y el conocimiento que ponen en practica. Y no es extraño porque es muy difícil de entender, cómo una persona cantando, me va, me va a curar con un canto, verdad? No, como para nosotros, es muy difícil, no tiene sentido. [00:01:00] Tiene que ser la substancia que tomaste y que se metió en tu cerebro y hizo alguna cosas de conexiones neurológicas. Yo que sé. No puede ser esa cosa, porque para nosotros, ya sería el pensamiento mágico, verdad?Pero como te digo, eso que nosotros llamamos pensamiento mágico para ellos no es un pensamiento mágico. Es un conocimiento muy concreto que se aprende que tiene métodos de aprendizaje. Son conocimientos y habilidades, y capacidades que se adquieren con métodos de transmisión, verdad? Y hasta ahora no hemos logrado darle realmente el lugar que le corresponde a eso.Por el contrario, estamos impactando en eso de maneras muy profundas, y hay una contradicción fundamental que yo veo en lo, en para volver un poco a la pregunta que me haces. En todo este turismo que ha llegado, y [00:02:00] esta fascinación, este interés. Cuáles son los impactos que esto ha tenido en las comunidades indígenas en el mundo indígena, verdad?Entonces yo creo que hay dos cosas que parecen ser un poco contradictorias. Por un lado, hay una gran bendición. Hace 20 años, tú no veías gente de nuestra edad, jóvenes interesados en sentarse con los abuelos y aprender realmente, y ser continuadores de esas tradiciones y cultivadores de ese tipo de conocimientos.La mayoría de gente de nuestra edad, un poco más viejos, hasta la edad de nuestro, gente que tiene hoy día 50, 55 años, 60 años, no querían hacer, no. Querían ser profesores interculturales bilingües, querían ser [00:03:00] profesionales, pertenecer al mundo de los blancos, verdad? Entonces, los viejos, eran de un tiempo pasado que estaba destinado a extinguirse.Entonces, con la llegada de los occidentales y con este interés por esas cosas, ha habido cierto renacimiento y sobre todo, un verdadero interés de la juventud por aprender estas cosas como una alternativa profesional, digamos. Digamos, oye, para qué voy a ser abogado? Si yo, si mira todos los gringos que están viniendo, yo puedo ser esto y me va a ir mejor, verdad?Entonces, por un lado, hay esa parte que, hoy en día vemos, por ejemplo, en los Shipibo, muchísima gente que está aprendiendo, verdad? Muchos jóvenes están interesados, no solamente en los Shipibo, pero sino, pero en muchos lugares en Brasil, en Colombia, en Ecuador, yo veo, veo eso, una juventud que está poco a poco interesándose más y [00:04:00] volviendo a sus propias raíces.Es como, como decir, todo desde que eres niño, siempre te dicen, "los antiguos ser una porquería ya ese mundo acabó, lo único que cuenta es la modernidad y integrarse a la vida urbana, a la vida oficial de esta civilización, ir a la iglesia, tener una carrera, y ser alguien en la vida," verdad?Y entonces era como, y los estados con políticas de esa naturaleza, los gobiernos, los estados de nuestros países, era, pues la cuestión indígena era cómo civilizamos a los indios. Civilizar al indio no es otra cosa que hacerlo olvidar de sus sistemas, de sus culturas, pero como una parte así de como digo, "woke," no como, "ay, que lindo los indios que mantengan sus danzas, que mantengan su folclore, que mantengan [00:05:00] sus ropitas y que mantengan su ciertas cosas que es como bonito, que ellos mantengan como algo pintoresco y algo folclórico," pero sin entender realmente la profundidad. Pero hoy en día, yo creo que en gran medida, gracias a esto, no solamente, es una cosa más compleja evidentemente, pero, la juventud, viendo que hay esta llegada de blancos, de extranjeros, de gringos, no? Interesadisimos por los conocimientos de los abuelos, por la medicina. Y que van y están ahí, dicen "uy acá tiene que haber algo interesante, yo también quiero aprender." Si a los gringos les gusta esto, es porque algo bueno debe haber entiendes? Llegamos a ese punto en que estaba destinado a desaparecer, pero de una a otra manera, hay un renacimiento, verdad? Al mismo tiempo, [00:06:00] en la transmisión de estos conocimientos, como te decía sumamente complejos, sumamente estricta, estrictos métodos de transmisión, pues se ha tenido que simplificar porque los jóvenes no están aptos ya, habiendo ido a la escuela, teniendo un pie en la ciudad. No, no es tan aptos ni tienen el interés, ni las condiciones, ni las aptitudes para realmente entrar en esos procesos como lo podían haber hecho los abuelos, que hoy en día tienen 70, 80 años, verdad, que fueron realmente los últimos. A menos que uno se vaya muy lejos en la selva donde lugares que no tienen mucho contacto, que ellos todavía deben de mantener algunas cosas, pero ellos están alejados también de estos circuitos, Pero entonces, sí, hay una gran simplificación de estos sistemas. Entonces se pierden muchas cosas. Para bien o para mal, no? Mucha gente dice, bueno, por lo menos se está perdiendo toda esta parte de la brujería y [00:07:00] los ataques chamánicos y toda esa cosa, pero a lo cual se le da mucha, mucha importancia que tampoco logramos entender, porque nosotros lo vemos con esa visión judeo cristiana, esa distinción maniquea del bien y del mal, que en los mundos indígenas no es que no exista, sino que es totalmente diferente, no?. Y eso forma parte de esas diferencias que son importantes de entender y de respetar, verdad? Entonces, toda esta parte que nosotros vemos como brujería, como diabólico y tal, tienen su función dentro de un sistema, y que no, tratar de hacerlo desaparecer es hacer desaparecer el sistema mismo, verdad?Porque no lo entendemos. Es lo mismo que pasa, es lo que ha pasado siempre, algo que nos escandaliza, entonces lo queremos cambiar, pero nos escandaliza desde nuestra propia visión del mundo y no estamos entendiéndolo desde la visión de [00:08:00] ellos. No quiere decir que todo se puede relativizar, verdad? Hay cosas que son, pues muy difíciles, no, y muy delicadas, pero en en reglas general, cuando hay algo que nos escandaliza, lo queremos cambiar, sin realmente profundizar en un entendimiento de la función de esas cosas, pues estamos siguiendo los mismos patrones que los curas que llegaban hace 400 años, 500 años. Que decían ah, esto es diabólico. Tenemos que extirpar estas cosas, no? Entonces seguimos haciendo eso. Entonces, por un lado, vemos que hay un renacimiento del interés de la juventud y una reconexión con su propia identidad al mismo tiempo que hay una simplificación algo peligrosa de estos sistemas, quiere decir que los jóvenes que de aquí a poco van a ser los abuelos no saben la [00:09:00] mitad de lo que sabían sus abuelos. Saben lo mínimo indispensable que sirve para darle al gringo lo que requiere, lo que necesita, lo que está buscando, lo suficiente para hacer negocio en realidad y eso no es para culparlos a ellos, sino que es parte del sistema en el que estamos navegando, porque todo funciona así. Para qué te vas a profundizar tanto si con este mínimo ya te alcanza? Sobre todo cuando vemos que muchos gringos, muchos extranjeros van toman ayahuasca unas cuantas veces o hacen alguna dieta, y después se llevan ayahuasca a sus países, se ponen las plumas, agarran su guitarrita, y empiezan a cantar estas cosas como decoración alrededor de esta experiencia y hacen mucho dinero. Y así se ha ido expandiendo la ayahuasca por el mundo, verdad? Y eso cumple su función también. No es para juzgarlo, pero [00:10:00] también hay, es de una superficialidad, muchas veces, hiriente, cuando tú ves lo que sabe un abuelo y lo que ha tenido que pasar las dificultades, las pruebas y las responsabilidades que tiene un curandero amazónico para su comunidad, y los sistemas de rendición de cuentas que son los que más o menos lo mantienen a raya, que uno no puede hacer lo que le da la gana con ese poder, sino que hay un sistema de control, cuando esto sale y se va afuera en estos círculos, medios new age, medios hippie, medio neochamánico, pues toda esa cuestión se pierde y se empiezan a inventar un montón de cosas, y sobre todo, un discurso que es bastante problemático. Entonces surge esta idea que la ayahuasca es la panacea universal, y "la madrecita ayahuasca" me [00:11:00] dijo, y, "esto es lo que va a salvar el mundo." Entonces más personas tenemos que buscar la forma que más y más personas tengan esta experiencia para salvar el mundo verdad? Y la verdad que yo creo que eso no es así. Si fuera así, si fuera por la cantidad de ayahuasca que se toma en el mundo, pues el mundo ya habría cambiado, porque realmente se toma mucha ayahuasca. Cuando yo, el principio de los años 2000 en Europa, era muy raro escuchar de eso no? Hoy en día, en cualquier país europeo, todos los fines de semana tú puedes encontrar una ceremonia de ayahuasca, en todas partes. Eso se ha expandido. Se ha normalizado. Ya es mainstream, ya se volvió mainstream. Pero qué se ha vuelto mainstream? Nuestra propia interpretación, que es bastante problemática sobre esto y no se le ha dado el lugar que le [00:12:00] corresponde a los guardianes de esos conocimientos. Entonces eso es lo que yo tengo para criticar en todo este tema de la revolución psicodélica, que hablamos de psicodélico psicodélico, psicodélico, como la panacea, lo que puede salvar el mundo, pero cuánta experiencia tiene nuestra sociedad con los psicodélicos?Dos generaciones? Máximo? Desde Hoffman, y esa, ya de la generación Beat, de los 50. Vale?, un poco eso. Y entonces, hoy día, tú tienes psychodelic studies en las universidades y formación de terapias con psicodélicos que los enseñan en institutos, de estudios bastante importantes. Y uno se pregunta, pero qué estudia?Qué les enseñan? Qué podemos haber acumulado como conocimiento en esas dos generaciones, siendo que durante más o menos 40 años, esto ha sido o 50 o 60 años. Esto ha sido prohibido. Era [00:13:00] ilegal. Hoy en día se está más o menos legalizando, entonces se puede estudiar más abiertamente, se puede investigar, se puede aprender, se puede experimentar mucho más, pero durante muchos años, era ilegal, era underground, subterráneo, verdad? Entonces, qué es lo que hemos podido acumular como el conocimiento? Es mínimo, es muy superficial, sobre todo si lo comparas con lo que saben allá en la selva, los indígenas en México, los Wixarika allá donde, por donde tu estás, los mazatecos y toda esa gente que tiene conocimiento de los hongos.Eso es una acumulación, de conocimiento extraordinaria. Lo que pasa es que, como son indios, no les damos el lugar. Qué me va, si tú tienes un doctorado en cualquier universidad del mundo y te sienta junto con indios, adentro de uno tiene esa terrible arrogancia que tenemos [00:14:00] los occidentales de decir, si yo soy un doctor, qué me va a enseñar un indio?Entiendes? Y eso, eso demuestra que aún por más que tratamos de idealizar y por más que hay un gran respeto, y algo que esté cambiando, todavía seguimos regidos por un profundo racismo. Un profundo complejo de superioridad, que creo yo, que está la base de los grandes problemas que tenemos hoy en día como humanidad es realmente la arrogancia y el complejo de superioridad que tenemos como miembros de esta civilización, que es extraordinaria, pero también es la que nos está llevando el hecatombe verdad? Es la que está destruyendo el mundo.Entonces, hay verdades muy incómodas que no queremos ver pero es la verdad, a pesar de toda la grandeza que hemos logrado con este, con los conocimientos de nuestra ciencia, es también nuestra misma ciencia la que está destruyendo [00:15:00] el mundo, nuestra manera de entender y de conocer el mundo. Entonces ahora, poco a poco, nos estamos dando cuenta que necesitamos de la participación de estos otros pueblos que tienen otras maneras de ver, de entender, de estar en el mundo, y de conocer, de aprender otras maneras, no? Entonces sucede una cosa muy bonita y extraordinaria cuando juntamos personas que piensan diferente y realmente ya no es una discusión sobre cuál es mejor, cuál sistema es mejor, si mi ciencia o tu ciencia o no, sino que es como complementamos nuestros tipos de conocimiento, verdad? Lo que decíamos también, o sea, a partir de nuestras diferencias, con nuestras diferencias como material, que es lo que podemos tejer juntos, que no se ha hecho nunca, verdad? Entonces, eso es lo que está surgiendo también, pero en un contexto muy [00:16:00] problemático en lo que surgen los intereses económicos, financieros, grandes farmacéutica, grandes capitales que quieren invertir en estas cosas y no se les da el lugar a los grandes detentores de estos conocimientos. Y sobretodo no se les da lugar en el diálogo, ni en la creación de acuerdos, sino que no se le da una participación financiera de lo que se puede recaudar como beneficios a partir de sus conocimientos, verdad? Entonces seguimos reproduciendo ese sistema colonial, ese sistema de explotación del otro y de la tierra, de la naturaleza en beneficio del capital, en beneficio para generar, ingresos económicos, no? Entonces estamos en eso es, es altamente complejo. [00:17:00] Hay cosas buenas y hay cosas negativas. Hay un impacto muy grande también en la Amazonía con toda la llegada de toda esta gente, pero impactos positivos. Yo, yo he encontrado muchos líderes, en Amazonía que me dicen "gracias a ustedes que vienen acá. Nosotros estamos volviendo a nuestras raíces", "Si no fuera por ustedes, ya estaríamos perdidos." Entonces hay algo que está sucediendo, que es algo muy positivo, pero también, como venimos con esos programas, no logramos darle la profundidad que podríamos estar alcanzando. Y que nuevamente, creo yo, que lo que está la base es nuestro terrible complejo de superioridad, que creemos que todos lo sabemos y que, pues somos mejores y que, qué nos va a enseñar, me entiendes? Aunque algo esté cambiando, aunque haya un poco de esperanza, todavía hay mucho camino por delante, [00:18:00] no?Chris: Mm. gracias Claude poder sacar algunos de esos hilos del nudo enorme en que vivimos. Pues sí, yo siento que, una de las cosas menos escuchados en nuestros tiempos de gente que tiene comentarios, opiniones, lo que sea, es, pues "no sé la verdad, no sé" . O sea, hay una una falta enorme de humildad.Creo que de la gente que critica la revolución o renacimiento psicodélico, o la gente que celebra no? O sea, hay una gran falta de humildad igual de tiempo profundo o de conocimiento histórico podemos decir, y como mencionaste, la cuestión de los abuelos y las relaciones que la gente tiene, o sea, las Amazonas y los pueblos indígenas ya por miles y miles de [00:19:00] años con sus lugares.Y como poco a poco se profundizaron su propio lugar dentro de los otros seres en su ecología, en su ecosistema, sus ecosistemas, y que, ese idea de que alguien puede irse a un lugar así. tomar la medicina como es una pastilla nada más volverse o simplemente quedarse y decir que "ah me curó" o algo Pues eso, eso me suena como bastante fascinante, no? Y porque, para mí al final también tiene que ver con la relacion con los ancianos o sabios de un lugar o sea, el maestro mío me dijo una vez que son los jóvenes que hacen ancianos, que hacen sabios que hacen como elders no? No son los viejos.O sea, los viejos son el vehículo para la función de esa sabiduría. Pero son los jóvenes que tienen que preguntar y [00:20:00] eso. Parece que está muy, muy perdido en el mundo occidental. O sea más bien la gente urbana, la gente del norte, la gran mayoría son migrantes o familias de inmigrantes.Entonces, yo siento que la relación que tenemos con la medicina, que es solo medicina, es una pastilla o aunque sí, es un ser que no, como dijiste, como no tenemos a veces la capacidad de entender, el lugar del abuelo, abuela humana en esa relación, pues hay muchas, muchas direcciones que podemos ir en ese sentido, pero también lo que he visto, lo que he escuchado, he leído un poco es sobre la deforestación de las medicinas, las plantas sagradas, y que la gente va [00:21:00] domesticando poco a poco las plantas y que las plantas domesticadas no tienen la misma fuerza, en parte porque están cosechadas o cosechados más y más joven, más y más antes de su maduración, y que eso también quizás tiene algo que ver con nuestra contexto del occidente como la necesidad o rapidez o velocidad en que necesitamos conseguir y consumir la medicina y ser curado, etcétera. Entonces entiendo que también has estado trabajando por algunas organizaciones que trabajan específicamente en la conservación de las medicinas, y también, otras que trabajan en la educación e investigaciones sobre lo etnobotánico. Entonces, me gustaría preguntarte sobre y ICEERS y MSCF tiene [00:22:00] un, una perspectiva fija o quizás como desde tu perspectiva, cómo vamos en ese camino?Claude: Mira, esa es una problemática, que corresponde a ese mismo sistema, no? O sea, en otras palabras, por ejemplo, cuando surgió este fondo, esta fundación, que es el fondo para la conservación de las medicinas indígenas o INC por sus en inglés. La primera inquietud que surgió, o sea el primer impulso y el primer, el primer capital semilla para para lanzar esto era exactamente esa idea no? Estas medicinas se están expandiendo, más y más personas lo van a necesitar, lo van a usar. Entonces va a haber un impacto en la sostenibilidad de estas plantas.Se va a poner en riesgo su continuidad, verdad? Cuando a mí me propusieron a [00:23:00] trabajar en esto y ayudar a la creación de este fondo, y me lo pusieron en esos términos, mi respuesta fue negativa. Yo dije no tengo el menor interés en trabajar en eso. Porque, o sea, en otras palabras, es ¿Cómo hacemos para garantizar la demanda?Cómo hacemos para para que tengamos suficiente, vamos a hacer plantaciones de peyote y plantaciones de ayahuasca para que no se acabe, para que alcance para todas las personas en el mundo que lo van a necesitar. Y yo dije no tengo el menor interés en hacer eso. Además, no creo que ese sea el real problema.Dije ahora si se tratase de la conservación de los conocimientos, estamos hablando de otra cosa. Eso es lo realmente precioso que debemos poner todo nuestros esfuerzos [00:24:00] para que exista una continuidad, para que no desaparezca como está desapareciendo, desaparece. Cada vez que se muere un abuelo y se han muerto muchos últimamente, sobre todo con el COVID, se han muerto muchos abuelos, pues se pierde, se pierde, o sea, es una tragedia para la humanidad entera, que se muera un abuelo que no tuvo la posibilidad de transmitirle a uno, a dos, a tres de sus hijos, a sus nietos, ese conocimiento, que no haya nadie que vaya a saber lo que sabe él, pues es una tragedia para todos nosotros.Entonces, cuando estamos pensando en cómo vamos a hacer? Se va a acabar la ayahuasca, o hay plantaciones, si no es lo mismo, es una inquietud válida, evidentemente, dentro nuestra lógica. Pero olvidamos que lo principal es la conservación de estos conocimientos. Entonces, tanto [00:25:00] MSC como ICEERS se está enfocando cada vez más en un trabajo profundo de desarrollar relaciones, cultivar relaciones con estos abuelos detentores de conocimientos, con estas comunidades que aún practican, mantiene sus sistemas, verdad? Y trabajando con ellos, digamos para ellos, para con programas, y con proyectos, y procesos que son diseñados por ellos, guiados por ellos, y nosotros solamente nos dedicamos a dar, un apoyo técnico y financiero, no? Para garantizar esto, entonces, al hacer esto, al dedicarlos más a la conservación de estos conocimientos, nos damos cuenta que la cultura no puede sobrevivir sin el [00:26:00] territorio.El conocimiento de los abuelos no tiene sentido sin un territorio, verdad? Y cuando hablamos de la conservación de la Amazonía, tampoco podemos entender la conservación de los ecosistemas sin la conservación de las culturas que han vivido ahí durante miles de años. O sea, todo va de la par, todo va de la mano, no?Entonces con una visión mucho más holistica, digamos más amplia. Pues entendemos eso, que cuidando de la cultura y poniendo todos los esfuerzos necesarios para la continuidad de esas culturas también estamos cuidando a la Amazonía, cuidando la biodiversidad, cuidando el agua, cuidando las medicinas, cuidando todo.Entiendes? Ya existen en Brasil enormes plantaciones de ayahuasca, de chacruna. Encuentras plantaciones en diferentes partes del mundo, [00:27:00] en Hawaii, y en Costa Rica, y en diferentes lugares. Ya la gente ha ido a sembrar hace años. Entonces, hay, no, eso no va a faltar. Lo que sí no vanos faltar, nos estamos quedando huérfanos de esos conocimientos.Y eso sí que es una gran pérdida porque yo tengo la certeza, la convicción que en esos, en esos conocimientos están las llaves, las respuestas que nos pueden ayudar a resolver los grandes desafíos que tiene la humanidad hoy en día. Desde nuestra ciencia no vamos a resolver, estamos, estamos en una crisis civilizatoria, estamos en una crisis global, y lo único que nos dicen los científicos es que tenemos que reducir las emisiones de gases de efecto invernadero.Y ahí van 20 años o más tratando de hacer eso, y no lo consiguen. No [00:28:00] solamente es insuficiente pensarlo de esa manera tan reduccionista, sino que, igualmente están acatandose a una sola cosa y no lo consiguen, no hemos logrado nada, no? Lo que realmente necesitamos es un cambio de sentido, un cambio entender una profundidad mucho mayor de cuál es nuestra relación como especie con este planeta.Y para eso necesitamos los entendimientos de lo más extraordinario que ha guardado la humanidad hasta hoy, no solamente de la civilización occidental, sino de todos, no? Entonces, cada vez que se pierde una lengua, cada vez que se muere un abuelo sabedor es una tragedia para toda la humanidad.Entonces, está muy bien que utilicemos estas medicinas, está muy bien que se esté expandiendo estas prácticas, pero esto sirve, [00:29:00] como un proceso inicial, como abrir una ventana hacia un mundo de posibilidades. Entonces, a mí me gusta que haya gente dando ayahuasca en Estados Unidos, en Europa.Me gusta porque mucha gente tiene la experiencia y dice "wow, en verdad si hay algo más. En verdad, aquí hay todo un mundo que yo no tenía idea que existía y que podría leer millones de cosas, y puedo creer o no creer, pero teniendo la experiencia, ya no necesito creer. Yo sé que hay algo. Sé que la naturaleza está viva. Sé que la naturaleza habla, sé que hay manera de comunicarse con la sutileza del funcionamiento de este planeta, de las aguas, de los ríos, de los vientos de las montañas. Todo es un sistema que está vivo, y hay manera de comunicarse con eso y mantenerse en una profunda relación, simbiótica, de profundo respeto y de amor con todo esto no? Entonces, es [00:30:00] importante que muchas personas tengan ese tipo de experiencia, pero después qué? Después de esa experiencia qué? Volvemos a nuestra vida normal, a nuestro trabajo de siempre, a la dificultad de nuestras relaciones cotidianas y el drama de la imposibilidad de mantener una conexión profunda con el tejido de la vida.Todo de nuestra civilización está hecho para mantenernos desconectados de la vida, del funcionamiento de la vida en este planeta, verdad? Entonces, hacia eso es lo que tenemos que apuntar, porque el problema no son las emisiones de gases de efecto invernadero, el problema es nuestra relación con el mundo.No es las historias que nos hacen creer que el mundo es una fuente de recursos para extraer, transformar y generar riqueza. Esa historia es profundamente [00:31:00] problemática. Y cuando conversamos con los sabios, con los abuelos, con los indígenas, escuchamos esas historias. Nos damos cuenta. Wow. Estas historias necesitan ser escuchadas.Estas historias necesitan, necesitan ser contadas en diferentes espacios. Y estos abuelos, estos sabios necesitan ocupar el lugar que les corresponde en la mesa de negociaciones de la humanidad. No se trata de conservar esto como algo folclórico, como un derecho de estos pobrecitos pueblos que tienen el derecho de vivir, como siempre vivieron, como quieran vivir. No, se trata de nuestra sobrevivencia.Entonces, hacia eso, creo yo, que debemos estar apuntando y sobre todo el tema de la revolución del renacimiento psicodélico yo creo que es una punta de lanza. Es una primera entrada en el que vamos poco a poco, demostrando que no se trata [00:32:00] solamente de convencer así retóricamente, sino que hay que demostrar, con hechos, la pertinencia, la utilidad de estos conocimientos para hoy para el mundo de hoy, verdad?Entonces, el tema de la salud y el tema de la salud mental es como es una problemática gigantesca, no? Enorme, hiper compleja. Es la primera cosa que, más y más científicos y gente que decide se está dando cuenta. "Uy, aquí esta gente sabe algo que nosotros no sabemos y tiene una manera de saber y entender el funcionamiento de la mente y el espíritu humano que nosotros no tenemos idea y que realmente funciona."Entonces eso es como una primera parte, como una punta de lanza. Estamos entrando en un lugar para poder demostrar al mundo. "Oye, lo que saben estos [00:33:00] pueblos es importante no solamente para ellos, no solamente para la continuidad de sus culturas, de sus tradiciones, no solamente para la salvaguarda de la selva Amazónica sino para toda la humanidad." Verdad? Y es muy triste ver en nuestros países, en Colombia. Bueno, Colombia hay otro nivel de entendimiento mucho más maduro, sobre lo indígena. Creo que están mucho más avanzados en ese sentido, pero en Brasil, en Perú, en Ecuador, en México, no le estamos dando la importancia que merece a esta problemática, o sea al rescate de lo poco que ha sobrevivido esos conocimientos extraordinarios que se mantienen en las selvas, en los desiertos, en las montañas, que se han ido guardando en secreto hasta hoy, o sea es heroico que haya [00:34:00] sobrevivido hasta hoy. Y hoy en día nos estamos dando cuenta de la pertinencia y la importancia de todo eso.Entonces, cuando hablamos de conservación, estamos hablando de conservación biocultural. Entender que no se puede preservar una cultura sin preservar la totalidad de su territorio, sin derechos de esos pueblos sobre sus territorios, y no se puede preservar los ecosistemas y los derechos si no se hace todos los esfuerzos para preservar esas culturas que han vivido en profundo respeto, en simbiosis con esos ecosistemas.Y tenemos muchísimo que aprender. Todo este tema de la cooperación internacional, de las ayudas de las ONGs, de los proyectos de los pueblos indígenas es de un paternalismo triste y absurdo que en el fondo dice "ay pobrecitos los indios vamos a ayudarlos", vamos a ayudarlos a qué? Vamos a ayudarlos a que sean más como nosotros.Eso es lo que estamos haciendo, creyendo que [00:35:00] somos lo mejor. Pero entonces más y más estamos entendiendo que es es mucho más lo que nosotros podemos aprender de ellos, que ellos transformarse en nosotros. Tenemos que re indigenizarnos, sabes?. Tenemos que volver a ciertas raíces que nos permitan una profunda conexión con la vida, con la naturaleza, con todos los seres que viven en nuestro territorio.Y eso es lo que en la misma naturaleza, la misma tierra nos está indicando, nos está llamando. O sea, si siguen así de desconectados, los vamos a exterminar. Tienen que re conectarse con eso, entonces ahí yo creo que hay una, algo nuevo que está surgiendo, que es maravilloso, verdad? Y espero yo que eso llegue a más y más personas.Estamos trabajando duro para eso la [00:36:00] verdad. Chris: Mm, pues muchísimas gracias por esos trabajos Claude. Y por tener la capacidad de afilar el cuchillo, en estos tiempos y en nuestra conversación, para sacar la grasa, digamos, como digamos. Yo siento que es, es un trabajo muy fuerte, no? O sea, para mí, eso es el fin de turismo, la capacidad de parar, de ver al mundo como algo que existe sólo por tus gustos. Algo que existe en un sentido temporal, es decir desechable. Pero eso va a durar como un montón de trabajo en el sentido de recordar, de recordar que en algún momento sus antepasados, los urbanos, los del norte, etcétera, fueron indígenas. Pero qué pasó? Qué ha pasado? Qué rompió [00:37:00] esa relación con la tierra? Y eso, eso es un trabajo muy, muy fuerte y obviamente generacional y intergeneracional, entonces. Pues hay mucho más que podemos hablar y ojalá que tenemos la oportunidad en algún momento, pero quería agradecerte por la parte de mí, por la parte del podcast y los escuchantes. Y al final quería preguntarte, y para nuestros oyentes, si hay una manera de seguir a tu trabajo o contactarte, si estás dispuesto a eso, cómo se pueden conocer lo de ICEERS y MSC? Claude: Bueno, tienes, el trabajo de MSC es muy importante. Y pues, si necesitamos a más gente que se sume, que done. Necesitamos canalizar muchos [00:38:00] recursos para poder hacer estas cosas bien, verdad? Con pocos recursos estamos haciendo cosas increíbles, pero ya estamos viendo que, ya llegamos a niveles en los que podemos administrar mucho mayores recursos. Entonces, si la gente se siente inspirada y pueden entrar a la página web de MSC o ICEERS, y MSC fund FND, ver lo que estamos haciendo, los diferentes proyectos que tenemos ahí y se sientan inspirados para donar o conseguir recursos, pues, genial. ICEERS también hace un trabajo extraordinario en la creación de conocimientos, artículos científicos y defensa legal también de estos detentores, de estas medicinas. Trabajo con incidencia política con gente que decide en el mundo. [00:39:00] Entonces estamos luchando ahí por los derechos de los pueblos indígenas, por el derecho del uso de estas medicinas que en muchos lugares son ilegales, y también sobre todo, decir a la gente que más que ir a la selva, o tomar ayahuasca cerca de sus lugares, muchas veces ahí cerca también tienen una reserva, algunos abuelos, pueblos indígenas que están cerca de ustedes, no? En sus países, cerca de sus ciudades. Y pues es tiempo de reconectar, y es muy difícil, pero la verdad que vale la pena, ir, ver lo que necesitan, cómo podemos ayudar, cómo podemos colaborar, simplemente con esa presencia, con otro tipo de encuentro, y cultivar esas relaciones de amistad, es algo, es algo muy importante que podemos hacer hoy en día, y que, [00:40:00] pues la tierra nos está pidiendo a gritos que nos re conectemos. Y ahí están los abuelos, todavía hay abuelos que, como dices tú, solamente esperan que vengan los jóvenes a preguntar no? Y muchas veces cuando no son los propios jóvenes de sus comunidades, pues están muy felices cuando viene gente de afuera de otros lugares, con esas preguntas, porque los ayaban a practicar, los ayudan a compartir, pero también inspiran a los jóvenes de su comunidad a sentarse con los abuelos.Creo que es un tiempo en el que es muy importante volver a sentarse con los abuelos, y los abuelos están ahí y están necesitando mucho de nosotros. Entonces, hagámoslo.Chris: Oye, gracias, hermano. Voy a asegurar que esos enlaces están en la página de El Fin del Turismo cuando lance el episodio. Y [00:41:00] pues, desde el norte hacia el sur te mando un gran abrazo. Y gracias por tu tiempo hoy, por tu trabajo y por tus compromisos Claude. Claude: Un placer, Chris, gracias a ti. Gracias por lo que estás haciendo. Saludos.English TranscriptionChris: [00:00:00] Welcome Claude, to the podcast The End of Tourism.Claude: Chris. Thank you very much.Chris: I was wondering if you could explain a little bit about where you are today and how the world appears to you?Claude: Good question. I am, right now I am in Rio de Janeiro, where I live. I am Peruvian and I also studied anthropology and I dedicate a lot of my time to indigenous peoples, especially in Brazil, Colombia and Peru and I have been working in the Amazon for many years. And as I see the world today, from here, well, with a lot of concern, obviously, but also because of what I do with some hope,Chris: Yeah, and in that matter of what you do and what we talked about before, it seems like it's a great path, a path of [00:01:00] decades and decades. And I would like, if we could see a little more of that path. Could you comment a little on how you got to this great moment, be it through your travels, to other countries, to other worlds, to other teachers.Claude: Yes, of course, let me explain. I've been working with indigenous people in general for about 20 years, but especially with the topic of spirituality, master plants like ayahuasca and those things, and I got there like, I think, like most people who go to the jungle today, or to look for these medicines, as they are called, which is a certain or deep dissatisfaction with our own culture, with the existential response that our own society [00:02:00] can give us, I would say.It's like there's always a question that one asks oneself, "Doesn't there have to be something more? It can't just be that." That proposal, let's say from the West, can't just be that, there has to be something more, right? So that led me on a search since, I don't know when I was around twenty, twenty-something years old.What led me to experiment with these medicines like ayahuasca, San Pedro, mushrooms, not for a playful or evasive reason, but on the contrary, with a curiosity for other ways of knowing and understanding. So I approached these medicines, with curiosity to understand how indigenous peoples know what they know. What is the origin of their [00:03:00] knowledge at the moment, right?So, I studied anthropology. I quickly moved away from academia because I found it much more interesting what my grandparents taught me, who for anthropology were my informants, right? It was like, I had to have my informant, this informant. And I realized that no, they were not my informants, but they were teachers and I learned much more from them than what I was taught in books, or in classes, or in seminars, right?So I decided to dedicate myself more to following them and to continue learning with them, and to see how I could help them. These grandparents, these wise indigenous people. And that led me to a wonderful path that today I call "the bridge people," right? In other words, people who are in that place of interface, between the knowledge, the wisdom that remains to us from the indigenous peoples [00:04:00] and the Western world, the modern world.And in this new type of encounter that has been emerging for a decade or maybe two decades. It is this new type of encounter of our worlds, right? That until today was, had always been extremely problematic, if not murderous, right? The way our Western world met the indigenous worlds was destructive. Today we find ourselves in a different way, in which many young people and adults and people from the global north come in search of knowledge, wisdom, cure, healing, alternatives, looking for answers that our own civilization cannot give us. There is a hunger, a thirst for meaning for something greater, so many people begin to go there with different eyes, with a [00:05:00] respect that I don't think had existed before. And that brings positive things and negative things, obviously.It seems that we are wrong. There is a great curse, that, like everything that the West touches, it eventually turns into a great disaster. It seems like something super nice, super wonderful, illusory, it makes us fall in love, it seduces us, but after a short time we begin to realize the terrible consequences that we bring, right?But something, I don't know, something is also changing, something is shifting. There is a certain maturity on both sides, both on the indigenous side and on the non-indigenous side, to meet from a place where we can celebrate our differences and understand that those differences are material for the construction of a new time , right?So that's the part that brings me a little bit of hope.Chris: Yeah, that's nice. Thank you, Claude. I mean, I feel [00:06:00] a lot of hope, but also despair for someone who has visited several indigenous peoples in the Amazon for about 15 years now, during which time these medicines were gradually reaching the collective mentality of the West.And it has helped me a lot, not only for spiritual reasons, but also for repairing the damage I did to my body, for example, but also getting into those circles, in the Amazon, for example, but also my native land Toronto, Canada and other parts Oaxaca, Mexico. We have seen little by little the neglect of indigenous wisdom, indigenous cultures, medicines, and more than anything, the contradictions that [00:07:00] appear within the "psychedelic renaissance." So, you have been in those for a long time, not only regarding medicine, but also in indigenous cultures in the Amazon. I would like to ask you what you have seen there in the sense of contradictions, about tourism regarding medicine, it can be the side of foreigners coming to heal themselves, or maybe the locals or indigenous people taking advantage of the moment.Claude: All cultures have contradictions. And the main contradiction is between what is said, right? What is professed and what one sees in practice, right? It's like going to church and listening to the pastor talking about what a good Christian should be like.And then you walk around, I don't know, Chicago or Mexico City, and you see what [00:08:00] Christians are like and you say, wow, there's a huge contradiction, right? The contradiction is terrible. When we talk about indigenous peoples and knowledge, indigenous peoples, indigenous wisdom, it seems like we're speaking from a place of idealization, right?And I would not like to fall into that idealization but rather try to be very concrete. One thing is reality, which is truly terrible. We live in a time that is the peak, it is the continuation of a process of colonialism, of extermination that was not something that happened with the arrival of the Spanish, and the Portuguese and the time of the conquest. And it was not something that happened.It's something that keeps happening, . It's something that [00:09:00] It keeps happening. As the great Aílton Krenak, a great indigenous leader from here in Brazil, and an intellectual , member of the Brazilian Academy of Letters, recently said, what you don't understand is that your world is still at war with our world.He said that . He says that, in other words, you don't understand that the Western world, the modern world, continues at war and making every effort to make indigenous cultures disappear.I mean, in practice, that's what we're doing. So, when I talk about hope, I'm talking about it because there's something that's emerging, that's new, but it's really very small. And as you say, when, I mean, the expansion of ayahuasca, of San Pedro, of peyote and of a certain [00:10:00] Respect and a certain understanding of the importance of indigenous knowledge , we still don't really understand that, we don't understand. And when we talk from the global north, and what is called the psychedelic renaissance, when they talk about indigenous peoples, there is an idealization, above all, it is only part of a discourse that is a bit " woke. "It's a bit of a way of making your speech pretty, but in practice it's not visible, no, no, it doesn't occupy an important place. The path that this psychedelic revolution is going to follow is already designed, it is to extract the active principles from plants, to make medicines, to make a pill that will help people stay in better shape within the madness that the West proposes.How we give to people [00:11:00] tools to adapt and to resist , that's the absurdity we're subjecting them to , that 's really it. I mean, we need drugs like Brave New World now , not Soma. Are you feeling depressed? Take your pills . You're questioning things too much , take this so you can keep functioning and operating and producing, right?But one thing is very, very clear to me, and that is that we have not yet managed to understand the magnitude of indigenous knowledge. And I say knowledge, not beliefs, because in general, when we talk about indigenous peoples, what a shaman, as they call him, a healer, knows, or what they talk about regarding their spirituality, people think, "ah, those are their beliefs." And in the best of cases, they say, "oh, how nice, we have to respect it, we have to take care of their rights, and they have cultural rights and they have every right to believe in what they believe." But when we say beliefs, it is also a misunderstanding because it has very little of belief in reality.When one studies more, and when one goes deeper into what a healer, an ayahuasca, Shipibo, Ashaninka, Huni Kuin, Karipuna, Noke Koi Kofan, knows how to do, what they know, it has nothing to do with beliefs. It has nothing to do with the religious worship of certain deities. Nothing to do with it. We are talking about deeply practical knowledge, right?It is an accumulation of knowledge over generations and generations by scholars of the jungle, who organize this [00:13:00] knowledge. Socially and also transmitted with a method. There is a very strict, very specific method of transmitting this knowledge and these ways of knowing, so I just gave you a definition not of a religion. I just gave you a definition of science.So what we haven't really understood until now is that the little bit of that knowledge that has survived to this day is much more like a science than a religion. It's much more practical knowledge than a religious belief, right? And in that sense, it's of the utmost importance. And so, when we have more and more people having this experience, what happens?Many people come to the jungle in Iquitos, I have worked for many years, for years I have been like the main center where I have received many people to [00:14:00] take ayahuasca and those things, and people come to heal themselves of things that in their countries, well, no, no one can heal them of depression, trauma, physical things too, but above all psychological things, right?And then they come back and say, "Oh, I took ayahuasca and I was cured." "How did you get cured?" "Oh, I went, I took ayahuasca," but nobody says, "I was drinking with an old man who sang to me every night for half an hour. And then he would come in the morning and ask me what my dreams were like. And then he would come with other medicines and he would give me baths. And when he would give me baths, he would sing to me again. And then he would give me this, and he would give me this medicine and sing to me, and when he would sing to me, he would make me see this kind of... Nobody talks about it. People say, "I took ayahuasca and the ayahuasca cured me," but the old man who was singing just seems like an accessory to an old man singing.But that is not the case.Claude: [00:00:00] Most people say, "Wow, how did you heal from that? What happened? What did you do?"Ah, I already took ayahuasca. Ayahuasca cured me."True? I've actually heard very few people say, "Grandpa, Grandma gave me ayahuasca, but he sang to me for hours, gave me baths, asked me about my dreams, adapted all the plants and the treatment he was doing to my dreams, to what he was seeing. When he sang to me, he guided me to see things, or not see things."It seems as if the old man who sang was an accessory, a decoration. And no, really, we don't give credit to the deep work they do, and the knowledge they put into practice. And it's not strange because it's very difficult to understand how a person singing is going to heal me with a song, right?No, for us, it's very difficult, it doesn't make sense. [00:01:00] It has to be the substance that you took that got into your brain and made some neurological connections. I don't know. It can't be that thing, because for us, it would be magical thinking, right?But as I say, what we call magical thinking is not magical thinking for them. It is a very concrete knowledge that is learned and has learning methods. It is knowledge and skills and abilities that are acquired through transmission methods, right? And up to now we have not really managed to give it the place it deserves.On the contrary, we are impacting this in very profound ways, and there is a fundamental contradiction that I see in this, in going back to the question you asked me. In all this tourism that has arrived, and [00:02:00] this fascination, this interest. What are the impacts that this has had on indigenous communities in the indigenous world, right?So I think there are two things that seem to be a bit contradictory. On the one hand, there is a great blessing. Twenty years ago, you didn't see people our age, young people interested in sitting with their grandparents and really learning, and continuing those traditions and cultivating that kind of knowledge.Most people our age, a little older, up to our age, people who are 50, 55, 60 years old today, didn't want to do anything, no. They wanted to be bilingual intercultural teachers, they wanted to be [00:03:00] professionals, to belong to the white world, right? So, the old people were from a bygone era that was destined to become extinct.So, with the arrival of the Westerners and with this interest in these things, there has been a certain renaissance and above all, a real interest among the youth to learn these things as a professional alternative, let's say. Let's say, hey, why should I be a lawyer? If I, if you look at all the gringos that are coming, I can be this and I'll do better, right?So, on the one hand, there is this part that, today we see, for example, in the Shipibo, a lot of people who are learning, right? Many young people are interested, not only in the Shipibo, but in many places in Brazil, in Colombia, in Ecuador, I see, I see that, a youth that is little by little becoming more interested and [00:04:00] returning to their own roots.It's like, how to say, since you're a kid, they always tell you, "The ancients were crap, that world is over, the only thing that matters is modernity and integrating into urban life, into the official life of this civilization, going to church, having a career, and being someone in life," right?And then it was like, and the states with policies of that nature, the governments, the states of our countries, it was, well, the indigenous question was how do we civilize the Indians. Civilizing the Indian is nothing other than making them forget their systems, their cultures, but as a part of how I say, " woke, " not like," Oh, how nice the Indians are that they keep their dances, that they keep their folklore, that they keep [00:05:00] their clothes and that they keep certain things that are kind of nice, that they keep as something picturesque and somewhat folkloric, " but without really understanding the depth.But today, I think that to a large extent, thanks to this, not only is it a more complex thing, obviously, but, the youth, seeing that there is this arrival of whites , of foreigners, of gringos, right? Very interested in the knowledge of their grandparents, in medicine. And they go and are there, they say " oh, there must be something interesting here, I also want to learn. " If gringos like this, it's because there must be something good, you know? We got to that point where it was meant to disappear, but one way or another, there's a rebirth, right? At the same time, [00:06:00] In the transmission of this knowledge, as I was saying, it is extremely complex, extremely strict, strict methods of transmission, so it has had to be simplified because young people are no longer capable, having gone to school, having one foot in the city. No, they are not as capable, nor do they have the interest, nor the conditions, nor the aptitudes to really enter into these processes as the grandparents could have done, who today are 70, 80 years old, right , who were really the last . Unless you go very far into the jungle where there are places where there is not much contact, they still have to maintain some things, but they are also far from these circuits,But then, yes, there is a great simplification of these systems. So many things are lost. For better or worse, right? Many people say, well, at least this whole part of witchcraft and [00:07:00] shamanic attacks and all that stuff is being lost, but to which a lot, a lot of importance is given that we also fail to understand, because we see it with that Judeo-Christian vision, that Manichean distinction of good and evil, which in the indigenous worlds does not just not exist, but is totally different, right? And that is part of those differences that are important to understand and respect, right? So, all this part that we see as witchcraft, as diabolical and such, has its function within a system, and that no, trying to make it disappear is to make the system itself disappear, right?Because we don't understand it. It's the same thing that happens, it's what has always happened, something that scandalizes us, so we want to change it, but it scandalizes us from our own worldview and we are not understanding it from the vision of [00:08:00] They do not. It does not mean that everything can be put into perspective, right? There are things that are very difficult, no, and very delicate, but in general, when there is something that scandalizes us, we want to change it, without really going into an understanding of the function of those things, because we are following the same patterns as the priests who arrived 400, 500 years ago. They said, "Oh, this is diabolical. We have to eradicate these things, right?" So we continue doing that. So, on the one hand, we see that there is a rebirth of interest among the youth and a reconnection with their own identity, while at the same time there is a somewhat dangerous simplification of these systems, meaning that the young people who will soon be grandparents do not know half of what their grandparents knew. They know the bare minimum that is needed to give the gringo what he requires, what he needs, what he is looking for, enough to actually do business, and that is not to blame them, but it is part of the system in which we are navigating, because everything works like that.Why are you going to go so deep if this minimum is enough? Especially when we see that many gringos, many foreigners, take ayahuasca a few times or go on a diet, and then they take ayahuasca back to their countries, put on the feathers, grab their little guitar, and start singing these things as decoration around this experience and make a lot of money.And so ayahuasca has been expanding throughout the world, right? And that serves its purpose too. Not to judge, but [00:10:00] there is also, it is a superficiality, many times, hurtful, when you see what a grandfather knows and what he has had to go through, the difficulties, the tests and the responsibilities that an

In this episode, Eoin brings you on an injury-delayed tour of Peru. There is the story of mountain climbing in Arequipa and how the political turmoil of 2022/23 affected the nation, while there is also an analysis of the societal divisions in Peru as represented by football.We traipse up towards the Amazon river, taking in a massive John the Baptist celebration en route to a rickety boat along the river. Cocooned away from the world, the trip concludes with a mad chase to find phone coverage to see if Kerry have beaten Tyrone in the All-Ireland championship.Before all that, there's part seven of the Patagonian hitchhiking journey, our most in-depth, most chaotic, most turbulent instalment yet.Follow Eoin…https://www.instagram.com/eoinsheahan/https://x.com/EoinSheahanhttps://www.tiktok.com/@eoinsheahanEmail: eoinsheahan1@gmail.com

IMAGE CREDIT Elza Fiúza/Abr, CC BY 3.0 BR, via Wikimedia Commons LINKS Vatican bio of Cardinal Leonardo Ulrich STEINER: https://press.vatican.va/content/salastampa/en/documentation/cardinali_biografie/cardinali_bio_steiner_l.html  Leonardo Ulrich STEINER on FIU's Cardinals Database (by Salvador Miranda): https://cardinals.fiu.edu/bios2022.htm#Steiner  Cardinal Leonardo Ulrich STEINER on Gcatholic.org: https://gcatholic.org/p/5762                    Cardinal Leonardo Ulrich STEINER on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/bishop/bulst.html   Archdiocese of Manaus on Gcatholic.org: https://gcatholic.org/dioceses/diocese/mana1.htm?tab=info       Archdiocese of Manaus on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/diocese/dmanb.html   2022 Aleteia.org profile of Cardinal-Elect Steiner: https://aleteia.org/2022/08/26/a-red-hat-for-the-amazon-basin/  2022 Vatican News profile of Cardinal-Elect Steiner (Portuguese): https://www.vaticannews.va/pt/igreja/news/2022-05/presidencia-da-cnbb-sauda-os-novos-cardeais-do-brasil.html  Special Assembly for the Pan-Amazon Region–list of participants: https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2019/09/21/0723/01479.html  2017 La Stampa coverage of the Amazon Synod (archived version): https://web.archive.org/web/20190618142401/https://www.lastampa.it/2017/10/15/vaticaninsider/eng/world-news/a-synod-for-the-indigenous-peoples-of-south-america-bu6BcrTX8a4HWl645ztM6O/pagina.html Post-Synodal Apostolic Exhortation Querida Amazonia: https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20200202_querida-amazonia.html  Ecclesiastical Conference of the Amazon on Gcatholic.org: https://gcatholic.org/dioceses/organizations/j02.htm  The Revealer.org profile of Sister Manso Pereira: https://therevealer.org/in-the-amazon-religious-women-lead-the-way/  2023 America Magazine report of indigenous women leaders from the Ecclesiastical Conference of the Amazon meeting with Pope Francis: https://www.americamagazine.org/faith/2023/06/06/women-deacons-indigenous-pope-francis-meeting-245437 2023 National Catholic Reporter piece on women ministering in the Amazon: https://www.ncronline.org/opinion/guest-voices/sisters-model-womens-diaconal-ministry-amazon  Cruxnow coverage of 2022 delegation of bishops (including Archbishop Steiner) meeting with Pope Francis to discuss violence in Amazonia: https://cruxnow.com/church-in-the-americas/2022/06/brazilian-bishops-discuss-violence-in-the-amazon-with-pope-francis    Thank you for listening, and thank my family and friends for putting up with the time investment and for helping me out as needed. As always, feel free to email the show at Popeularhistory@gmail.com  If you would like to financially support Popeular history, go to www.patreon.com/Popeular. If you don't have any money to spare but still want to give back, pray and tell others– prayers and listeners are worth more than gold!   TRANSCRIPT Welcome to Popeular History, a library of Catholic knowledge and insights.   Check out the show notes for sources, further reading, and a transcript.   Today we're discussing another current Cardinal of the Catholic Church, one of the 120 or so people who will choose the next Pope when the time comes.   The thirteenth of sixteen children, Leonardo Ulrich STEINER was born on November 6, 1950 in Forquilhinha, a community in Brazil's second southernmost state of Santa Catarina. He's our third Brazilian Cardinal, but he won't be our last, in fact one of his cousins is fellow Brazilian Cardinal Paulo Evaristo Arns.   Leonardo joined the Franciscans in 1972 at the age of 21, making his solemn profession in ‘76. In a pattern we've seen before, he studied philosophy and theology in Brazil, then went to Rome for more advanced studies, obtaining a licentiate and then a doctorate from the Antonianum. I don't know if I've emphasized the Franciscan affiliation of the Antonianum before, but it's certainly there–the Anthony it's named after is the Franciscan Anthony of Padua, after all.   When Leonardo was ordained in 1978, it was carried out by his Cardinal-cousin I mentioned earlier, fellow Franciscan and then-Archbishop of São Paulo Cardinal Arns. He did pastoral work for a while, then he served as a formator at, uh, a seminary. From 1986 till 1995 Father Steiner was Master of Novices at, *a* seminary, presumably the same one, though that's not especially clear. The third source I checked for this particular detail described the posts he took up at the Antonianum in Rome in 1995 as the result of a transfer between institutions, so it I guess can rule that out as our mystery institution. While at the Antonianum, he served as a secretary–I expect the high level kind–and as a professor of Philosophy. He was in Rome for several years before moving back to southern Brazil in 2003.   Back home, he served both as a pastor and lecturer, this time at the Bom Jesus Faculty of Philosophy, “bom” meaning "good” or I would perhaps suggest “sweet Jesus” as the more familiar English phrase with a close meaning.   In 2005, Father Steiner's white phone rang and he learned he was being made Bishop-Prelate of São Félix. His episcopal consecration was carried out by none other than his longserving cousin, Cardinal Arns, who had been fully retired for years by that point, but apparently didn't mind making it a family affair. By the way, the voice on the other end of that white phone must have been fairly shaky, because Pope John Paul II died in the few months between the appointment and Bishop Steiner's actual consecration.   Oh, also, did you catch that Prelate part of “Bishop-Prelate”? You see, São Félix was not and actually still is not a full-on diocese, rather it's at an intermediate sort of state called a “Territorial Prelature”. To give you an idea of why it's in an unusual state canonically, let me give you some stats. São Félix covers an area larger than England, with a total population of a bit under 200,000. At the time of his consecration, Bishop-Prelate Steiner had about ten priests to work with to address the spiritual needs of about 130,000 Catholics.   The relatively sparse population is due to São Félix being on the edge of the Amazon Rainforest. This was not Bishop-Prelate Steiner's last contact with Amazonia. In May 2011 he became secretary general of the Brazilian Episcopal Conference, a post he held for the next eight years, and later on in 2011 Bishop-Prelate Steiner was appointed as an auxiliary bishop of the capitol, Brasília, working alongside Cardinal da Rocha, who we discussed in fall 2023.   In 2017 Pope Francis announced the Synod on the Amazon, something which Bishop Steiner had apparently personally handed Pope Francis a document requesting on behalf of the Brazilian bishops. The Synod was duely held in 2019, and had a special focus on the indigenous peoples of the area, who, to quote Pope Francis, are “often forgotten and without the prospect of a serene future”. Another substantial issue is the ecology of the matter, with Pope Francis being known as an environmentalist before and certainly no less so after his 2015 encyclical Laudato Si, which called out the Amazon specifically as in need of special care.   Bishop Steiner notably did *not* participate in the synod. I was fully expecting to say he had, and maybe I missed something, but the list of hundreds of official participants is linked in the show notes, and he's not on it. In reality his delivery of the bishop's request for the Synod was probably due to his formal role in the overall Bishop's conference and not due to his own connection to the region, which at this point was minor.   However, despite that narratively inconvenient historical fact, later that year Bishop Steiner did become a full-on Amazonian bishop, being appointed the Archbishop of Manaus in the rather pointedly named Brazilian state of Amazonas. There he got to experience the staffing and geographic issues he had seen in his Bishop-Prelate days on a larger scale: there's a reason the Amazon Synod discussed things like allowing for married priests to help with the shortages, something which was much discussed in media coverage but was in truth only a minor topic in the Synod itself.   One real fruit of the Amazon Synod was the establishment of the Ecclesiastical Conference of the Amazon. Adding yet another organizational wrinkle to the megacluster of organizational wrinkles that is the Catholic Church, an *Ecclesiastical* Conference functions like a Bishop's Conference, but is not limited to Bishops. In 2022, Archbishop Steiner became its First Vice-President. In yet another example of the organizational wrinkling I just joked about, I don't mean he's the first person to hold that office, instead, “First Vice-President” is his actual title, as the Ecclesiastical Conference actually has multiple Vice-President roles.   I've been fairly brief and matter-of-fact in my descriptions here, so I want to end on a more human note, as there is real struggle in Amazonia. So let's hear from another Vice-President of the Ecclesiastical Conference, Sister Manso Pereira.   A descendent of the Kariri Brazilian tribal group, Sister Manso Pereira recently related a conversation she had with the Karipuna people about the danger  they face from armed groups of illegal logging and mining companies. Quote:    “We sleep well when you are here, because you're with us.' I said, ‘Why? If they come for you to kill you, they're going to kill me, too.' And they said, ‘We know if you went missing, the church would come looking for you. They would know you were gone.'”   In 2022, Pope Francis made Archbishop Steiner the first Cardinal from the Amazon region, also adding him to the Dicastery for the Institutes of Consecrated Life and the Societies of Apostolic Life.   Leonardo Ulrich STEINER  is eligible to participate in future conclaves until he turns 80 in 2030.   Today's episode is part of Cardinal Numbers. Stay tuned to see if today's Cardinal gets selected  for a deeper dive in the next round! Thank you for listening; God bless you all!

Layne, Clinton, and Jon meet a new Amazonian friend in Teenage Mutant Ninja Turtles Adventures 14 from Archie and see the Turtles' lives fall apart at the hands of the Shredder in Mirage's Teenage Mutant Ninja Turtles 10!

What if everything you thought was success… was just setup for the breakdown that finally woke you up?In this episode of xMonks Drive, Ryan Seaman dives into the unraveling of identity — through ego death, plant medicine, spiritual initiation, and a journey far beyond the Hollywood spotlight.From Mayan pyramids to jungle rituals, Saturn returns to silent meditation, this isn't just a story of healing — it's a mirror for anyone on the edge of transformation.

This episode is all about some of the most delicious, underrated, and shockingly powerful nuts out there.I talk about the surprising benefits of Brazil nuts, introducing a few you've probably never even heard of, like an Amazonian super nut… Plus, don't miss out on the buttery, decadent macadamia nut—loaded with a special Omega-7 fat that helps keep you full, regular, and glowing from the inside out.For full show notes and transcript: https://drgundry.com/healthiest-nutsThank you to our sponsors! Check them out: Visit Juvent.com/GUNDRY and use code GUNDRY at checkout to get an extra $300 off your Juvent Micro-Impact Platform.Get convenient, high-quality, and affordable groceries delivered with Thrive Market. Get $80 in free groceries at thrivemarket.com/gundrypodcast.Go to DrinkLMNT.com/GUNDRY and use promo code GUNDRY to get 8 single-serving packets with any LMNT order.For all your blue-light and EMF-blocking accessories, go to boncharge.com/GUNDRY and use the coupon code GUNDRY to save 15% off your entire order.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode of The Psychedelic Podcast, Paul F. Austin welcomes Dr. Simon Ruffell, a psychiatrist, ayahuasca researcher, and student of curanderismo. Find full show notes and links here: https://thethirdwave.co/podcast/episode-300/?ref=278 Simon shares his transformative journey from being a skeptical Western psychiatrist to embracing the spiritual dimensions of plant medicine after experiencing what he describes as an "ontological shock" during an ayahuasca ceremony. He discusses his ongoing apprenticeship with Shipibo curanderos in the Amazon, his research into ayahuasca's effects on mental health and epigenetics, and his work bridging indigenous wisdom with Western scientific understanding. Dr. Ruffell explores the differences between Western medical approaches and traditional healing practices, highlighting how the Shipibo focus on harmony and balance rather than fixing specific problems. Through his organization Onaya, he conducts reciprocal research with indigenous communities, studying how ayahuasca affects veterans with PTSD and examining the epigenetic changes that may explain its profound healing effects. Dr. Simon Ruffell is trained across three modalities: Western medicine (as a medical doctor specializing in psychiatry), research psychology (with a PhD in Amazonian ayahuasca and mental health), and traditional plant medicine (as a student of curanderismo). He is the Chief Medical Officer of MINDS, a nonprofit research organization exploring the potential of psychedelics and consciousness practices to address humanity's greatest challenges. Since 2015, his work has focused primarily on exploring ayahuasca while collaborating with indigenous communities in the Amazon basin. He is the CEO of Onaya and founded the nonprofit Onaya Science, which researches the effects of ayahuasca in naturalistic Amazonian settings. Dr. Ruffell's work seeks to understand plant medicines from both Indigenous and Western perspectives, and he is currently training in Shipibo Shamanism under Don Rono Lopez. Highlights: A spiritual attack during ceremony that shifted his perspective on reality Bridging indigenous wisdom with Western scientific research The difference between psychedelic guides and trained shamans Ayahuasca and epigenetics: clearing ancestral trauma How traditional medicine evolves and adapts over time Remarkable PTSD treatment outcomes with veterans Approaching healing as returning to harmony EEG research during ceremonial Icaros singing Shamans as navigational experts of the psychedelic realm When to choose Western medicine vs. traditional approaches Episode Links: Dr. Simon Ruffell's Website Onaya Onaya Science Episode Sponsor Psychedelic Coacing Isntitute's Intensive for Psychedelic Professionals in Costa Rica - a transformative retreat for personal and professional growth.

This is the first ever solo episode without me (Shereen) and I am so excited to share Sancya's wisdom around Lilith and this important shift into Scorpio. Sancya is a priestess from Aotearoa, New Zealand, She has spent over a decade immersed in Amazonian plant medicine traditions. Co-founding a retreat centre and working with hundreds of people internationally on deep healing journeys. Her current practice weaves astrology, ritual, myth and embodiment as ways to directly experience divine communion and conscious evolution in times of radical change. She is deeply rooted in the feminine mysteries and a devotee of The Great Mother. In 2023, she received the spiritual name Sancyanata, meaning “love that gives strength to bring peace on earth”—or Sancya for short - carrying this name is a reflection of the deeper vibration behind all she is and does.Join her masterclass April 28, 2025 (will also be available for replay): ⁠https://www.pathoftherose.com/deeper-waters⁠Her IG page: ⁠https://www.instagram.com/sancya_luz/⁠My Law of Positivism Healing Oracle Card Deck:⁠https://www.lawofpositivism.com/healingoracle.html⁠My Readings and Healing Sessions:https://www.lawofpositivism.com/offerings.htmlVisit Law of Positivism:https://www.instagram.com/lawofpositivism/Website: https://www.lawofpositivism.com/Facebook: https://www.facebook.com/lawofpositivism/ YouTube: ⁠https://www.youtube.com/lawofpositivism⁠TikTok: www.tiktok.com/@lawofpositivism

They say Brazil is not for amateurs. And that's certainly true in the crime-stricken city of Manaus, where Wallace Souza – a charismatic TV host and congressman with a flair for the dramatic – built up an army of fans with his hard-hitting news coverage in the early 2000s. But was his bonkers daytime TV show, Canal Livre, just a smokescreen for his own shady criminal empire? And how far would Wallace go to increase his show's already killer ratings?Grab your bug spray and join us for another exciting filmed full episode, as we strap in for wild ride into the Amazonian urban jungle – and a story packed with samba, gangsters and conspiracy theories galore...Video version will be available Thursday 17th April on our YouTube channel!Exclusive bonus content:Wondery - Ad-free & ShortHandPatreon - Ad-free & Bonus EpisodesFollow us on social media:YouTubeTikTokInstagramVisit our website:WebsiteSources available on redhandedpodcast.comSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode of Psychedelics Today, Joe Moore sits down with South African ethnobotanist and healer Jean-François Sobiecki to explore the rich and largely underrecognized world of African psychoactive plants. With over two decades of fieldwork and research, Jean-François sheds light on the traditional use of these plants in healing, divination, and spiritual practices across Southern Africa. Topics covered include: Jean-François's early inspirations and the ancestral roots of his herbal knowledge His discovery and documentation of 306 African psychoactive plant species The ritual use of Ubuwalu (dream-enhancing emetic infusions) and their role in personal transformation How vomiting, dietary restrictions, and sensory isolation are used as part of initiation processes Cross-cultural parallels between Southern African and Amazonian plant healing traditions The underexplored use of psychoactive plants to treat mental health conditions like schizophrenia and hysteria Ethical fieldwork, indigenous knowledge protection, and the dangers of overharvesting sacred plants Visions for healing and conservation gardens in Africa and the role these plants could play in global mental health Jean-François shares moving stories of his 15-year mentorship with a Northern Sotho diviner and healer, Letti Ponnya, and how she introduced him to African “plant teacher” medicines. His message is clear: Africa has a deep, sophisticated, and scientifically underappreciated tradition of psychoactive plant use that deserves recognition, respect, and further study.

Following a crushing political defeat in 1913 former president Theodore Roosevelt turned to what soothed him the most - the wild and pushing his limits within it. Roosevelt is a complicated historical figure - one who is remembered in teddy bears, for his legacy of public land protection, as the country's youngest and most influential politician as well as a man who held racist ideals - but not many remember him as a man who lived for adventure and pioneering exploration. When the opportunity presented itself to participate in an expedition into untouched Amazonian jungle to map an unexplored river - he was willing to die for it. Listen to Watch Her Cook on Apple and Spotify! For the latest NPAD updates, group travel details, merch and more, follow us on npadpodcast.com and our socials at: Instagram: @nationalparkafterdark TikTok: @nationalparkafterdark Support the show by becoming an Outsider and receive ad free listening, bonus content and more on Patreon or Apple Podcasts. Want to see our faces? Catch full episodes on our YouTube Page! Thank you to the week's partners! IQBAR: Text PARK to 64000 to get 20% off all IQBAR products and free shipping. AG1: AG1 is offering new subscribers a FREE $76 gift when you sign up. You'll get a Welcome Kit, a bottle of D3K2 AND 5 free travel packs in your first box. So make sure to check out DrinkAG1.com/npad. Quince: Use our link to get free shipping and 365-day returns. Ollie: Use NPAD to get 60% off your first box of meals when you subscribe today. For a full list of our sources, visit npadpodcast.com/episodes

After years of teasing it, Jeff and Marisa finally dive deep into their transformative week of Ayahuasca ceremonies in the mountains of Bolivia. From overcoming fears to purging emotional baggage (and the contents of their stomachs), they candidly share what happens when you drink this potent Amazonian plant medicine.

We must be wuthering because we're talking about heights! Mike and Kyle talk about height and penis size, height of gays vs. straights, the phrase “height-weight proportionate,” and more in this tall-boy sized episode. In this episode: News- 6:11 || Main Topic (Height)- 18:29 || Gayest & Straightest- 1:22:23 Buy our book, You're Probably Gayish, available right now at www.gayishpodcast.com/book! Each chapter dissects one gay stereotype ranging from drugs to gaydar to iced coffee. At that same link, you can see our full 2025 live show tour schedule! On the Patreon bonus segment, Mike shares with Kyle more about Amazonian women and macrophilia. If you want to support our show while getting ad-free episodes a day early, go to www.patreon.com/gayishpodcast.

March 16th, 2025 David Comstock "Is your peace tied to your paycheck? In a culture that tells us to buy more, earn more, and chase security through wealth, Jesus offers a deeper, lasting peace—one that money can't buy. Join us for 'Make Room: Spending' as we uncover how God invites us to live free from the grip of consumerism and into the peace only He can give."

It's All Been Done Radio Hour Commercial #281  The Ballad of Boxland "Part 1"     Wendy Darling tells of her early days working for a bad boss in the Amazonian warehouse.    Visit our website http://iabdpresents.com Script books, clothing, and more at https://amzn.to/3km2TLm Please support us at http://patreon.com/IABD   Find more from It's All Been Done Radio Hour here: Instagram: https://www.instagram.com/iabdpresents/ TikTok: https://www.tiktok.com/@iabdpresents   A comedy radio show originally performed Saturday, February 10, 2024, at Boxland in Columbus, Ohio.     STARRING Wendy Parks as Wendy Darling  Ashley Clements as Young Wendy  Beth Muir as Amiri  Darren Esler as Jeff    Narrated by Darren Esler  Foley Artist Megan Overholt  Podcast edited by Trulie Awesome Productions     It's All Been Done Radio Hour created and produced by Jerome Wetzel  Written by Jerome Wetzel Directed by Kristin Green  Music Director Kristin Green  Theme Songs composed by Nathan Haley, with lyrics by Jerome Wetzel  Technical Director Shane Stefanchik   When you post about us, hashtag #IABD   #youtuberadioplays #bestyoutubepodcastchannels  

Today, we go back many millennia in order to protect ourselves for the coming centuries: Emily Hart speaks to two Colombian scientists, Carlos Jaramillo and Camila Martínez, time-travellers of the smallest imaginable time machines: fossilised pollen and tree cells.    Climate change has been a constant feature of Planet Earth: at points in history, the planet has been both much cooler and much warmer than it is today - if we know which plants occupied an ecosystem the last time the Earth was a certain temperature or had a certain level of CO2 in the atmosphere, we can predict what our ecosystems will look like in the conditions that we will soon be living in.  Using tiny fossilised clues, Carlos and Camila are doing exactly this.  The climate change we are currently living through is unprecedented in speed – and water and rain cycles are a major concern for humanity's continued existence on the planet, so one focus of this work is the Amazon rainforest – both Colombia's slice of it and further afield.  Predictive models currently disagree about where the Amazon is headed as the earth warms – some models predict it will get wetter, others say it will become grasslands or scrub. One way to find out is to work out which plants lived in the area the last time conditions changed in the ways they are currently changing, and look at how that ecosystem and its inhabitants changed and adapted during that time.    Drilling deep into the earth to find fossil records from 12 million years ago, Carlos is now studying the fingerprints left by Amazonian life from that time – particularly pollen. Camila is studying fossilised trees, whose cells – frozen in time – can show us how much water was in the environment.     But pollen and other microscopic clues are in such abundance in places like Colombia that there simply isn't enough time in a human life to study and identify all of the species being found. Luckily, artificial intelligence is opening up huge possibilities – Carlos has been digitalising massive fossil collections and training AI to identify and catalogue samples.   So today, we travel from the microscopic fingerprints of a distant ecological past resting in rocks and trees deep underground through to the futuristic methods made possible by new machine learning and digital processing. Carlos and Camila span multiple disciplines and vast timeframes, all in the hopes of getting us the information we need to survive the climate crisis which will change the face of the planet within our lifetimes.   They'll be telling us how - and why it's so important. Support the podcast: www.patreon.com/colombiacalling 

Have you ever stopped to consider where the ingredients in your beauty products come from? Behind every bottle of oil or jar of cream lies a story – one that often goes untold. In this episode of Green Beauty Conversations, Lorraine Dallmeier – Chartered Environmentalist, Biologist, and CEO of Formula Botanica – is joined by Chloé Vallée, co-founder of Primegreen, a social enterprise transforming how the beauty industry sources its ingredients. Tune in now to learn about the social and environmental impact of sustainable farming for ingredients like moringa, the challenges and rewards of working with local growers, and how telling stories can inspire change across the beauty industry.   Free Resources Free formulation course | Green Beauty Conversations Podcast | Blog | YouTube Socials: Formula Botanica on Instagram | Lorraine Dallmeier on Instagram

“Anyone who even thinks of abandoning this mission will be cut up into a thousand pieces…I am the wrath of God!” At the height of the age of exploration, during the fifteenth and sixteenth centuries, one story in particular gripped the imagination of European colonialists: El Dorado, a legendary city of gold, hidden in the very heart of the South American Rainforests. But no kingdom sought this prize more furiously than the mighty Spanish Empire. Determined to restore their fortunes with El Dorado's treasures, they sent countless expeditions in search of the golden city, to no avail. Then, in 1559, the authorities in Lima assembled a new expedition, bigger and better than ever before, under the leadership of the knight Pedro de Ursula. The group he mustered to go with him would prove ill chosen indeed. Among them was his famously beautiful mistress, Dona Inez, and more ominously still, a fierce eyed, limp-footed man by the name of Lope de Aguirre. Little did his companions know that they had a devil in their midst. Aguirre would prove to be one of history's strangest and most unsettling characters, and one of the great villains of the Spanish conquests of the New World. Cruel and psychopathic, he would eventually violently usurp Ursula's command, and lead his companions not in search of El Dorado, but further and further into the Amazonian interior, enacting a regime of paranoid terror as they went. It would prove to be one of the strangest, most gruesome, and also the most horrific journeys of all time, replete with murder, betrayal, treason, and above all, madness….  Join Tom and Dominic, as they discuss the iniquitous Spanish conquistador Aguirre, and his journey both into the heart of the South American wilderness, but also into human madness. It is a story of mystery and adventure, gold and greed, horror and death. EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/restishistory Try it risk-free now with a 30-day money-back guarantee! _______ Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett + Aaliyah Akude  Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

Dementia rates are skyrocketing, and cognitive decline is a growing concern. But what if you could actually grow a new brain? In this episode of The Dr. Hyman Show, I sit down with Alberto Villoldo, PhD, a medical anthropologist and shamanic healer (and author of Grow a New Brain), to explore the powerful intersection of ancient wisdom and cutting-edge neuroscience. In this eye-opening conversation, you'll discover: The Amazonian secret to protecting the brain from dementia and cognitive decline. How certain plant compounds can activate your body's natural detox and repair systems. The surprising role of gut health in brain regeneration—and how to reset your microbiome. Why serotonin depletion is wreaking havoc on mental health and how to restore balance. How shamanic healing and modern science align to create lasting cognitive health. Tune in to learn how you can take control of your brain health and unlock the potential for true regeneration. View Show Notes From This Episode Get Free Weekly Health Tips from Dr. Hyman Sign Up for Dr. Hyman's Weekly Longevity Journal This episode is brought to you by Big Bold Health, Timeline Nutrition, Paleovalley, and BonCharge. Receive 30% off Big Bold Health's Himalayan Tartary Buckwheat sprouted powder. Head to bigboldhealth.com and use code DRMARK30 at checkout.  Support essential mitochondrial health and save 10% on Mitopure. Visit timeline.com/drhyman to get 10% off today. Get nutrient-dense, whole foods. Head to paleovalley.com/hyman for 15% off your first purchase. Order BON CHARGE's Max Red Light Therapy device today and get 15% off. Visit boncharge.com and use code DRMARK.

Wonder Woman's history is so legendary, we had to break it into multiple episodes! This week on Geek History Lesson, we're diving into the BRONZE AGE adventures of Wonder Woman -- a time when her stories bent the rules of this iconic timeline and introduced some of the most unique and imaginative tales in DC Comics history.We'll explore her fantastical battles, bizarre foes, and how it redefined her character while still staying true to her Amazonian roots. Plus, we'll praise the groundwork laid by creators like George Pérez, whose later work helped solidify Wonder Woman as one of the most important heroes in comics.Listen to Wonder Woman The Golden Age here: https://www.geekhistorylesson.com/episodes/ghl-164-wonder-woman-the-golden-ageListen to Wonder Woman the Silver Age here: https://www.geekhistorylesson.com/recommendedreading/ghl-350-wonder-woman-the-silver-ageFor exclusive bonus podcasts like our Justice League Review show, GHL Extra & Livestreams with the hosts, join the Geek History Lesson Patreon ► https://www.patreon.com/JawiinGHL RECOMMENDED READING from this episode► https://www.geekhistorylesson.com/recommendedreadingFOLLOW GHL►Instagram: https://www.instagram.com/geekhistorylessonThreads: https://www.threads.net/@geekhistorylessonTik Tok: https://www.tiktok.com/@geekhistorylessonFacebook: http://www.facebook.com/geekhistorylessonGet Your GHL Pin: https://geekhistorylesson.etsy.comYou can follow Ashley at https://www.threads.net/@ashleyvrobinson or https://www.ashleyvictoriarobinson.com/Follow Jason at https://www.threads.net/@jawiin or https://bsky.app/profile/jasoninman.bsky.socialThanks for showing up to class today. Class is dismissed!