Podcast appearances and mentions of huni kuin

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

L'Amazonie est le poumon vert de la planète. Un poumon qui s'essouffle, grignoté par l'industrie agroalimentaire et les incendies attisés par le réchauffement climatique. L'Amazonie souffre, et ses habitants avec. L'un d'entre eux est venu jusqu'à nous. Il s'est battu toute sa vie pour sa forêt et le droits des peuples qui y vivent. L'Amazonie, le poumon vert en péril ? Parlons-en avec le cacique Ninawa, chef du peuple Huni Kuin, et Gert-Peter Bruch, réalisateur de "Amazonia, Cœur de la Terre Mère".

O Ministério Público do Estado do Acre (MPAC) segue acompanhando os serviços prestados às famílias abrigadas no Parque de Exposições Wildy Viana e, nesta quinta-feira, 20, realizou uma vistoria no espaço destinado à população indígena. Atualmente, 17 famílias da etnia Huni Kuin, desalojadas pela cheia do Rio Acre, estão abrigadas no local.

Bjorn's journey began in the fast-paced world of high-performing sales, where outward success masked a profound sense of unfulfillment. Battling chronic prehypertension, arthritis, and lingering pain from a past injury, he felt increasingly disconnected from his true self. This internal struggle ignited a quest for authenticity and healing. A pivotal moment came in 2010 when Bjorn explored the teachings of Bob Proctor, leading to an emotional release that marked the beginning of his awakening. This experience inspired him to seek deeper fulfillment and genuine expression. His journey took a significant turn in 2021 during the Light Portal in Tulum, where he began a series of encounters ancient wisdom and discovered the power of sound through transformative experiences with plant medicine and biofield tuning. Through his explorations, including work with shamans from the Huni Kuin, Yawanawa, and Shipibo tribes, Bjorn deepened his understanding of healing and authenticity. These encounters highlighted the importance of connection in the healing process, ultimately guiding him to create Blue Dragon Healing. His flagship program, Primal PATH, offers individuals a structured journey through Pain, Awakening, Transformation, and Heritage. By sharing his personal story and the insights gained from his experiences, Bjorn provides audiences with practical tools for emotional and spiritual growth. He emphasizes that true transformation comes from embracing one's authentic self and connecting with others.  https://www.bluedragonhealing.net Get 45% off the Magic Mind bundle with my link: https://www.magicmind.com/thevoicewithinJAN #magicmind #mentalwealth #mentalperformance

Hey everybody! Episode 145 of the show is out. In this episode, I spoke with Michal Scheffler. Michal was introduced to me by our mutual friend Marta (who I interviewed in episode 16). Michal has led a very fascinating and full life. He was a DJ for many years and holds two degrees in psychology. His interest in consciousness led him to Latin America and ayahuasca where he spent time with different indigenous groups such as the Huni Kuin, Yawanawa, Shuar, as well as the Santo Daime church. We spoke about this journey and then what led him to other teachers such as the Colombian taitas, Andean traditions, and the Tubu nation of the Colombian Amazon. We spoke about the power of the word, storytelling, his journey into fatherhood, his involvement in the Imago community, and a lot more. I think Michal's wisdom is very apparent and it comes through his word and presence. I was really happy to sit down and speak with Michal and hear his wisdom and I trust you all will gain much from him as well. Also if you wait until the end, Michal sings one of his songs that came to him when calling in his son, on the Andean-Amazonian story of Origin. As always, to support this podcast, get early access to shows, bonus material, and Q&As, check out my Patreon page below. Enjoy!“Michal Scheffler (Sanken Koshi) is the founder and leader of IMAGO Community, a spiritual organization formally established in Brazil and USA, yet present across the Americas.IMAGO stewards an altar that bridges the ancestral tools and wisdom of the Amazon and Andes into the new time.While spending the last 11 years immersed in studying indigenous wisdom traditions, passing through a wide variety of diets and initiations led by the teachers of the jungle and the mountains, he predominantly trained in Brazil and Colombia. The core of his offering is expressed through the weaving of the traditional chants of the Yawanawa nation with the ritual based on the geometry of word, song, story and dance.While being guided by the teachings of the Law of Origin, Sanken Koshi has also walked a more formal path of university study. He carries two degrees in psychology and specializes in community building. He has observed that cultivating supportive community provides the integrity to create lasting shifts and benefit the individual process.Fascinated by the reprogramming of consciousness, he adds a subtle academic approach to support the evolution and long-term benefits of the individuals and the collective.”To learn more about or contact Michal, visit his website at: https://www.imagocommunity.org/To view the recent documentary, Sacred Tobacco, about my work, visit: https://youtu.be/KB0JEQALI_wIf you enjoy the show, it's a big help if you can share it 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. This is super helpful with the algorithms and getting this show out to more people. Thank you in advance!For more information about me and my upcoming plant medicine retreats with my colleague Merav Artzi, visit my site at: https://NicotianaRustica.orgIntegration/Consultation call: https://jasongrechanik.setmore.comPatreon: https://patreon.com/UniverseWithinYouTube join & perks: https://bit.ly/YTPerksPayPal, donate: https://paypal.me/jasongrechanikWebsite: https://UniverseWithinPodcast.comInstagram: https://instagram.com/UniverseWithinPodcastFacebook: https://facebook.com/UniverseWithinPodcastMusic: Nuno Moreno: https://m.soundcloud.com/groove_a_zen_sound & https://nahira-ziwa.bandcamp.com & Stefan Kasapovski's Santero Project: https://spoti.fi/3y5Rd4H

Welcome to another episode of The Psychedelic Couch. Today, we dive deep into the world of ayahuasca with our special guest, Rafael Costa. Rafael begins by unravelling the mysteries of ayahuasca, describing it as a potent teacher plant revered by indigenous cultures. He shares his personal journey of discovery and how his background as a psychoanalyst has informed his work with plant medicine seekers. Drawing from the wisdom of the Yawanawa and Huni Kuin peoples of the Brazilian Amazon, Rafael sheds light on their simple yet profound message for humanity: living in harmony with nature and embracing equality. In a world often consumed by individualism, ayahuasca serves as a bridge between disparate worlds, inviting outsiders to form an alliance with the forest and its indigenous guardians. Rafael explains its role of hape ayahuasca ceremonies and how it complements the power of the brew. He also delves into the nuances of ayahuasca dosage, contraindications, and its potential for addressing common psychological ailments such as depression, chronic pain, and addiction. Beyond mere healing, Rafael explores ayahuasca's capacity for deep self-love and multidimensional healing, offering clarity and meaning where traditional Western medicine falls short. He emphasises the importance of preparation, intention setting, and integration, highlighting the significance of diet and lifestyle for ceremony participants. Ultimately, Rafael paints a picture of a world where the wisdom gained from spiritual realms permeates everyday life, offering hope for addressing humanitarian and climate crises. Join us as we embark on a journey of transformation, guided by the profound teachings of ayahuasca. --- Rafael Costa is a psychoanalyst, with a master's degree in clinical psychology.  He conducts field research among the Amazonian indigenous people with a focus on the renaissance of indigenous healing practices. He is particularly interested in the intersection of indigenous cultural practices of Amazonian people and the decolonial approaches to mental health and human development. He is the founder of the Guardians of the Forest Institute, which act to preserve culture and biodiversity in the Amazon Forest. He is also founder of Reate which works directly with patients with mental health issues. He currently works in several plant medicine retreats in Brazil and abroad, screening, preparing clients and integrating the work following plant medicine ceremonies.  Overall, Costa's initiatives reflect a holistic approach to addressing interconnected issues of culture, biodiversity, and mental health, rooted in a deep respect for indigenous knowledge and a commitment to fostering sustainable and equitable solutions. Follow Rafael: +55 21 999163889 (Whatsapp), rafaibam@gmail.com www.uniretreats.org --- The Psychedelic Couch is hosted by Clare Faulkner, a Psychosexual & Relationship Therapist and Certified Psycho-Sexologist.  Follow The Psychedelic Couch on Instagram at @thepsychedelicouch  Follow Clare on Instagram at @clarefaulknertherapy   

Em 2024, o público da prestigiosa Bienal de Artes de Veneza se deparou pela primeira vez em sua fachada principal com obras representativas de diversas etnias indígenas brasileiras. O feito é obra da força de um dos coletivos mais expressivos da arte indígena brasileira, o Mahku, sigla que resume o Movimento Artístico Huni Kuin. A exposição "Encontro de Almas" desembarca agora no Espaço Frans Karjcberg, em Paris.  O coletivo Mahku de artistas indígenas da etnia Huni Kuin "começou como uma pesquisa de seu fundador, o Ibã [Salles Huni Kuin], com os mais velhos [da tribo], com os cantos sagrados da ayahuasca", conta a artista, pesquisadora e curadora indígena Kassia Borges Mytara."Ele fez uma pesquisa, um livro, mas ficou pensando como as pessoas não indígenas e os indígenas iriam entender o que era dito. E ele resolve isso chamando seu filho e solicitando que ele pintasse o que estivesse sendo dito ou cantado... Assim surgiu o Mahku [Movimento Artístico Huni Kuin]. São artistas da etnia que são aldeados, ou seja, moram no alto Rio Jordão, no Acre", localiza Mytara."A partir dos pontos dessa pesquisa que o Ibã fez, a gente traduz um som para imagem, e assim surgiram as pinturas do Mahku", contextualiza.Curadora da exposição cujas obras e artistas ilustraram a fachada principal da Bienal de Veneza em 2024, Kássia Borges Mytara também faz parte do coletivo, que traz instalações, pinturas, cerâmicas e cantos a Paris.Representando as etnias do Brasil"A minha cerâmica é uma mistura de várias etnias, mas principalmente da karajás, que é a que eu faço parte junto com o Huni Kuin. Eu trago essa junção entre as etnias e é por isso que [a mostra] se chama "Encontro de Almas", diz."Estamos representando as etnias do Brasil. Somos 300 etnias e 300 línguas indígenas. Então eu acho que esse encontro quer falar sobre a união faz a força" sublinha a artista e pesquisadora.Estar na Bienal de Veneza é poder estar junto com quem nos colonizou, sem deixar de sermos quem somosNatural de Goiânia, Mytara levou "para dentro da universidade o olhar indígena" ainda na década de 1980, um olhar que "não existia antes. "Minha dissertação de mestrado se chamava 'Origem: um princípio a fundar'. Encontrei no [filósofo alemão] Walter Benjamin essa questão da origem como um turbilhão, uma mistura. Eu acho que trago para a cultura indígena esse olhar da academia, mas levo também o olhar indígena para dentro dessa mesma academia", aponta. Mytara contou como foi participar da Bienal de Veneza pela primeira vez: "posso dizer que foi o topo de um desejo. Acho que estar na Bienal de Veneza é poder conversar... Eu acho que a gente está conversando com o público, num lugar em que fomos negados por muitos anos. E aí quando a gente aparece na frente da bienal, no prédio da bienal, no prédio central, estamos nos apresentando, falando sobre isso, e dizendo 'bom dia, seja bem-vindo a esse mundo'. Estar na bienal é poder estar junto com quem nos colonizou, sem deixar de sermos quem somos", sublinha."Então essa bienal é muito importante para a arte indígena, para os brasileiros. Foi um ganho e foi, a meu ver, uma coragem muito forte, muito grande do Adriano Pedrosa, que foi o curador dessa bienal", considera a artista. "Foi um gesto de coragem de trazer para o mundo quem somos. Não só a gente, mas todos que estamos representando, todo esse universo", diz Kássia Borges Mytara."Ampliar o universo"A artista e curadora explica como essa abordagem veio mudar o panorama da arte contemporãnea nos quatro cantos do planeta. "Eu acho que a arte indígena vem para ampliar o universo, porque não existe somente um ponto de vista. Não existe uma só verdade. Existem várias verdades e a gente precisava mostrar isso para esse universo que é bem europeu", defende."E [era importante] mostrar uma outra estética, no sentido mais literal da palavra estética, que vem da estesia de sentir, de não ficar adormecido. Na verdade, a palavra estética, é sobre isso. É não deixar adormecer os sentidos, despertar os sentidos", indica."A arte indígena contemporânea vem para preencher esses outros vazios, que às vezes nem sabem que são vazios. Ela vem mostrar outras possibilidades, outra estética que não é só essa que (a gente) está acostumado, porque é muito fácil você sempre ver as coisas sempre iguais. Aí quando você vê algo diferente, isso te toca. A estética é isso, e aí você percebe que existe outras possibilidades no mundo, outras possibilidades de ver o mundo, outras possibilidades de luta, né? Porque sim, é uma luta", sublinha Mytara.E as temáticas que permeiam a exposição "Encontro de Almas" não poderiam ser mais atuais, como conta a curadora da mostra. "Estamos falando sobre o antirracismo, de todas essas coisas que estavam meio adormecidas, o feminicídio. A gente toca nisso. A arte indígena toca nisso. A arte indígena toca no sentido de mostrar para o mundo que existem outras possibilidades, outras estéticas, outras maneiras de ver e de sentir o mundo", acredita. Mytara ressalta os desafios ambientais que sublinham a necessidade de cura presente nas obras do coletivo indígena. "A cura para nós é muito importante, porque estamos num momento de muita necessidade disso para o mundo, para o meio ambiente. Aqui no Brasil a gente está sentindo uma massa de fumaça já tem um mês, que não dá para respirar direito, e isso tem a ver com o agrobusiness, com o agronegócio", avalia."Eu acho que quando a gente traz esses cantos de cura é como se a gente tivesse falando que temos que fazer alguma coisa, nem que seja gritar por essa cura. Porque quando você olha uma pintura do Mahku ou uma cerâmica, você vai ver esse grito de socorro. Mas ao mesmo tempo a gente tem uma esperança, porque [as obras] são cheias de luz. A hora que você vê as pinturas, você percebe a luz. É muita luz que a gente traz, é o que a gente está precisando mesmo", afirma.O "susto" do colonizadorKássia Borges Mytara fala sobre a reação do público europeu aos trabalhos em múltiplos suportes do coletivo Mahku. "Às vezes eu percebo que há um susto, eu percebo esse susto e percebo algo assim: 'poxa, o que eu pensava que era arte, não é'. Existe essa ampliação [do olhar estrangeiro]. Eu percebo isso", comenta a artista."Bom, eu acho que eles tentam fazer esses questionamentos lá dentro. Eu vi muita gente que gostou demais e ficou feliz de ver o painel [na fachada] da Bienal de Veneza, mas outros já se assustaram e quiseram rotular a arte indígena como primitiva, naïf. Essas pessoas olham o painel com olho de colonizador. Ele se assusta, mas existe a possibilidade também de chegar lá 'nu' e começar a pensar de outro jeito", pondera Mytara.A exposição "Encontro de Almas" fica em cartaz no Espaço Frans Krajcberg, em Paris, até o dia 20 de dezembro.

In this episode I sat down with Scott Murden aka Scotxi Huya, a human experience facilitator, who shares his incredible journey of learning over a decade with the Huni Kuin people in the Amazon rainforest. Discover how indigenous wisdom, sacred ceremonies, and the deep connection with nature transformed his life and work. Scott reveals profound insights on authentic living, the power of joy and gratitude, and practical ways to integrate ancient practices into modern life for true fulfillment and success. Join us for an inspiring conversation that bridges the gap between indigenous traditions and contemporary challenges in (self-) leadership. ____________ Have fun and great insights while listening/watching and I would of course be happy if you leave a positive review and share the episode with your friends. To never miss an episode and to receive exciting natural biohacking insights directly to your email inbox, please sign up for my newsletter ⁠ ⁠https://naturalbiohackerpodcast.de⁠⁠ ____________ Scott on Instagram: @thehumanexperiencecoach Scotxi's Music: ⁠https://www.youtube.com/watch?v=cOT8rLbnp9E

Patrick Belem is a journalist, filmmaker, musician and spiritual seeker. He has recently spent the last 6 years co-filming and editing a feature doc on the cultural renaissance of the Huni Kuin, an Amazonian culture and community, called Eskawata Kayawai Film. Follow and Support the film here: https://www.instagram.com/eskawatafilm/ Follow Patric on Instagram: https://www.instagram.com/ptrckbelem/ Support Patrick's Crowdfunding for His Music: https://gofund.me/10a8f4ba TIMESTAMPS: 00:00 Intro 01:07 Meaning of Haux Haux 03:23 How Patrick describes himself to the world 08:23 The Film Patrick is Co-Releasing: Eskawata Kayawai 19:08 The Dangers of Self-Proclaimed Shamanism in Ayahuasca Circles 26:58 The Importance of Ceremony and Respecting Plant Medicine 33:42 Integration After an Ayahuasca (or plant medicine) Ceremony 36:06 Why Patrick Showed the Pajé's Hunting Deer 41:46 How Ayahuasca Has Served Patrick 46:08 Patrick's Musical Journey 53:00 "Give this Moment the Right To Die" #ayahuascaceremony #ayahuascahealing #hunikuin #eskawatakayawai This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit joshsnyman.substack.com

I attended Sophia's psychedelic psundsay psermon recently, on an actual Sunday in an actual church, in Asheville, NC. She may be an anthropologist, but she is no anthro-apologist, for this talk regarded “inter-species dialogues & plant consciousness.” & so we met up later that week to talk tardigrades, Jericho roses & the death & resurrection of words. To ponder prayer, spin recursive meme-o-spheres, encounter scary English angels in the polyglot-o-sphere & stand in “Uhhh” before the “awefullsome” in the realm of the sphere-its. We exchanged notes about what she calls “stacked spirit science” & we honored the ANTcestors with fancy-antsy words like “stigmergy” & “formication”. Even though all things that look/sound similar are connected, we managed to tell Huni Kuin from Loony Toons & Shipibo-Conibo from Evil-Knievel. We traced the riverine roots of the milk-mustached Drunk Monkey People's circuitous designs back to the anaconda choirs of their creation myth (scales for days). We sat, as if in ceremony, w the riddle of sickness & the serpent's place in amazonian&Asclepius' lore. Snake oil or serpent medicine? We weighed the value of dream-tending vs. analysis & as we wondered how to concoct a cure for loneliness I remembered the psycho-magical Dream Theatre I used to facilitate, where we would often transcend Joseph Conrad's maxim “we live as we dream—alone.” &just as Sophia & I considered questions that refuse to be answered & answers that refuse to be questioned, our pod-cast spell was interrupted by a phone-call from our friend comedian Shane Mauss. Sophia co-wrote the book When Plants Dream w Daniel Pinchbeck & has a bouncing baby blog on substack called NUMA. Find/follow Sophia: www.sophiarokhlin.com IG: @sophiarokhlin The Ungoogleable Michaelangelo www.theungoogleable.com IG: void_denizen patreon.com/voiddenizen -donate: Venmo (@voiddenizen) / paypal (snailconvention@gmail.com)

"La Nature fait partie de l'Homme, et l'Homme fait partie de la Nature..." Aujourd'hui, c'est un épisode tout particulier, hors-série, que je vous propose, pour découvrir le rôle des peuples autochtones à travers les actions de l'association JIBOIANA.  C'est Laetitia, une des co-fondatrices de cette association qui vient nous parler de la cuture du peuple Huni Kuin qui se trouve en Amazonie et auprès duquel elle a pu recueillir de précieuses informations sur leurs rites, leurs coutumes, leur évolution en harmonie avec la Nature pour mieux comprendre leurs manières de penser et de vivre. Un voyage essentiel qui nous fait prendre conscience que notre destin est intimement lié au leur. Un regard nouveau sur ce qu'il se passe au-delà de nos frontières, sur l'importance de préserver leur environnement, leurs savoirs, leurs médecines, leurs traditions... Je vous souhaite un beau voyage et une belle écoute ! Pour découvrir l'association JIBOIANA : association-jiboiana.com / sur instagram : @association_jiboiana Pour soutenir l'association JIBOIANA : Reforestation en amazonie avec le peuple autochtone huni kuin, par jiboiana (helloasso.com)  Pour retrouver MAM'ELLES sur Instragram : @mamelles_lepodcast Pour me suivre sur instagram : @marion_tertereau Sur YOUTUBE et Facebook :  MAM'ELLES Mon site internet : Accueil - MaMaS le podcast (mamelles.fr)  Pour m'écrire : mamas.lepodcast@gmail.com Chant d'intro et de fin - La signification de ce chant lakota (amérindien) est la suivante : " Gratitude d'exister ici et maintenant, gratitude pour chaque moment obtenu où je suis né, grandi enseigné et retourne sur terre pour naître". Il est chanté par Claire-Lyse von Dach. MAM'ELLES est un podcast réalisé par Marion TERTEREAU.   

Join us in an inspiring journey with Fransje Voncken from Haarlem, Netherlands, as she bridges cultures and reconnects with nature. Fran's transformative experiences with indigenous communities in the Amazon are a powerful call to rekindle our bond with the Earth. She shares her personal growth and invites you to unite for change in Brazil's Cerrado territory. Explore her passion on 'We Walk The Earth' in Episode 38, 'Our Indigenous Memory with Fransje Voncken.'Join We Walk The Earth community on Instagram or visit our webFransje is currently fundraising for her next Water Project for the Huni Kuin people in the Amazon (in Dec '22): https://www.gofundme.com/f/clean-water-huni-kuinExplore Fran's Leadership program Learning Expedition Cerrado in Brazil (in March '24): https://cobracanoa.com/cerradoCheck out the “Kiva - The call of the Wisdom Keepers” documentary  https://kiva-wisdomkeepers.com/ Follow Fran on Instagram:  @Onsinheemsegeheugen and @FrannievonckieConnect with Fran on LinkedIn  https://www.linkedin.com/in/fransjevoncken/WWTE is powered by Ubuntu Studio Hosted by Sergio IsauroThe music in this episode was produced by Tejedor Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

On September 21st, there was a historic victory for indigenous people in Brazil, when the supreme court voted against a proposal for a time frame argument to limit indigenous land claims. Thereby, the court blocked agribusiness supported efforts to prevent indigenous communities claiming land they did not physically occupy in 1988. For this new episode of 'Brazil, Reimagined?' I talked to the people involved in the protests against the time frame argument; to the people who have been fighting for their lands for years; and to the people who are working every day to reconstruct what was destroyed or erased. Forests, cultures, and knowledge. I went further than I imagined I would go, deep into the forests of Acre, about 10 hours travelling by boat from Mancio Lima, the last town that can be reached over land. There, I met the leaders of the Nawa, one of the last people in Acre whose claim for land is not yet recognised by the federal government. And I talked to the leader of the Nukini, who is working to recover ancestral knowledge and cultures to reunite his people, and work together to protect their land. Presentation and editing: Nadine Vermeulen Interviews with: • Lucila Nawa, leader of the Nawa • Railson Nawa, general leader of the Nawa (cacique) • Rukã Paulo Almeida Nukini, general leader of the Nukini (cacique). Short interviews protests against time frame argument Rio Branco: - Ruwi Manchineri, protest organiser and director MATPHA - Angela Mendes, coordinator of the Comitê Chico Mendes - Mukani Huni Kuin, coordinator Huni Kuin youth movement - Yube Huni Kuin, vice-coordinator Huni Kuin youth movement Dubbing: Sophie Bergisch, Ani Deal, Parker Deal Music included in this episode: • Um sonho by Nação Zumbi • Índio encantado by Rukã Paulo Almeida Nukini and Railson Nawa Media extracts: • Brazil Court Rules in Favor of Indigenous Rights (Reuters), 22-09-2023 • Txai Surui's Full Speech at COP26. ~Interviews recorded between 07-06 and 28-06 in Acre, Brazil.

Stefania Arzamendia is an integrative humanistic psychotherapist and holistic health coach.  She grounds her work in Transactional Analysis, Gestalt therapy, and Compassionate Inquiry. She also prepares clients for ayahuasca experiences and guides them through the integration of psychedelic journeys. She also happens to be my therapist. Stefi encourages you to dive into the work of Dr. Gabor Mate and to explore the wildlife and the wildflowers For a Living is taking an indefinite hiatus. I might post episodes sporadically. I might even roll out Season 11 in 2024. I'm grappling with all this as I type these very words. We'll see. For now, I just want to thank all of you who have been listening and supporting this project. This podcast and your support has made my world a better place. Do you enjoy these explorations of working lives? Please support this project on Patreon. Check out my free weekly newsletter, The Sabbateur.  All my other projects are over here.  Get in touch on Insta, Twitter, Facebook, or at podcastforaliving [at] gmail.  Please hit that follow/subscribe button, leave a review, and share the pod with your people.  Our theme song is Nile's Blues by Kevin MacLeod, licensed under Creative Commons by an Attribution 4.0 License.Thanks to Liv Hunt for the logo design. Please take good care of yourself. Thank you for listening! ★ Support this podcast on Patreon ★

Chief Mapu is a page (shaman) and leader of his people.  He is currently working to protect a large swath of virgin Amazon forest to support visit: https://www.huwakaru.org/en/ and https://www.theboafoundation.org.  To connect with Chief Mapu on Instagram: @mapuhunikuin or @alessandrocarvalho for English & Vivian/Rudy at Boa FoundationFor additional questions you can also reach out michael@peakmind.org or @michaeltrainerFrom the Boa Foundation:This is a fundraiser to support Mapu's Huwa Karu Yuxibu Center.They are currently actively working to protect a large swath of the Amazon forest.  If you have donations or would like to invest please reach out!About The Huwã Karu Yuxibu Center:The Huwã Karu Yuxibu Center is a non-profit social project founded in August 2015 with the mission of strengthening the culture and spirituality of the Huni Kuin people. Coordinated by the spiritual leader and chief Mapu Huni Kuin, along with a technical team and the support of partners and volunteers, the center is located in a private area a few kilometers from the city of Rio Branco, capital of the state of Acre, in the Brazilian Amazon.With the help of donations and the spiritual work carried out by the Mapu leader, we carry out activities aimed at environmental preservation, promotion of food security and the cultivation of traditional foods. In addition, we promote the empowerment and autonomy of indigenous families and young students who have moved from their villages and now face marginalization and social vulnerability in the urban area. 

Tornar als orígens de la gent de la Terra. Crítica teatral de l'obra «Guardianes del corazón de la tierra». Creació i interpretació: Txana Bane Huni Kuin, Carles Fernández Giua, Gabriela Olivera i Eugenio Szwarcer. Espai i audiovisuals: Eugenio Szwarcer. Maquinària i desenvolupament tècnic: Luis Martí. Espai sonor: Damien Bazin. Música: Txana Bane Huni Kuin. Il·luminació: Natalia Ramos. Moviment: Roser López Espinosa. Producció executiva: Irene Vicente. Assistència a la producció: Rut Girona. Tècnic de so: Roger Giménez. Alumna en pràctiques MUET: Sara Navio. Cap tècnic del teatre: Iker Gabaldón. Contractació internacional i relacions públiques: Lidia Giménez. Fotografies d’escena: Berta Vicente. Vídeo Making Of: Omen. Màrqueting i comunicació: La Villarroel. Disseny gràfic: Santi&Kco. Traducció i subtitulació realitzada amb el suport de l'Institut Ramon Llull. Agraïments: Al poble Huni Kuin, Kathy Makuani, Living Bridge, Gonzalo Mora, Josep Maria Fericgla, Jeremy Narby, María Victoria Reyes i els activistes del bosc de Hambach. Coproducció de La Conquesta del Pol Sud, La Villarroel, Teatro Español, Grec 2023 Festival de Barcelona i KVS Brussels. Amb el suport de l’ICEC - Institut Català de les Empreses Culturals, i la col·laboració de l’Ajuntament de Terrassa i la Nau lvanow. Direcció: Carles Fernández Giua. Cia. La Conquesta del Pol Sud. Grec'23. La Villarroel, Barcelona, 7 juliol 2023. Veu: Andreu Sotorra. Música: Nuku Mana Ibubu. Interpretació: Nawa Sia i Kupi Huni Kuni. Composició: Nawa Sia. Àlbum: Jibóia Encantada, 2023.

Chief Mapu is the founder of the Huwa Karu Yuxibu Center. He comes from the Huni Kuin people, of the state of Acre in the Brazilian Amazon. He is an activist representing his people."We work for the preservation of the forest, of nature, as well as lives and wellbeing for humans. Our project is to strengthen the cultural identity of the Huni Kuin people, bringing our true origin to our identity, our people, customs, and practices.We are a people that cannot really forget our traditional customs. We work with paintings, crafts, songs, therapeutic work with sacred medicines, which is the healing of spirit, thought, and matter and reconnecting with Mother Nature, a reconnection that happens with the heart awakening to universal love, loving all living beings on this planet Earth. Every day, we continue to study. We are studying in this school of the Earth, so sacred in this universe, so big, so wonderful and so colorful. I consider myself a messenger of peace, a messenger of love. I believe that the healing of humanity is in love, and we have to practice that true and pure love that comes from the heart, with its ability to really strengthen the heart.All of us human beings really need to let go of the hurt and remember the love. Love is the key, and I'm happy to share this message with a lot of gratitude,"  Mapu Huni Kuin.To contribute to his center: http://www.boafoundation.org (please put Chief Mapu in donation notes)For more:https://www.aniwa.co/courses/mapu-huni-kuin-fundraiserChief Mapu of the Huni Kuin people will be sharing his grandfather's teachings on the use of medicinal plants and healing prayers. Mapu talks about what he learned from his grandfather who was a powerful pajé (master shaman) on how to harvest, prepare, use and connect with sacred teacher plants. He explains the power of the songs that lead sacred plant ceremonies and will teach participants a sacred healing chant.#chiefmapu #huniquin #sacredchant

CITR's 24 Hours of Radio Art in a snack sized format. Dark Ambient. Drone. Field Recordings. Noise. Sound Art. Or something. This Friday night's broadcast features new Iba Huni Kuin / Marco Scarassatti, Mount Shrine, Lisa Stenberg, Dragon, live Svetlana Maras, and Maud the moth + trajedesaliva‘s ‘Bordando el manto terrestre‘.

CITR's 24 Hours of Radio Art in a snack sized format. Dark Ambient. Drone. Field Recordings. Noise. Sound Art. Or something. This Friday night's broadcast features Richard Begin (University of Montreal), Holy Similaun, Roel Meelkop, Svetlana Maras, Symposium Musicum, Council of Nine, Standard Grey, and Iba Huni Kuin / Marco Scarassatti.

Neste episódio, conversamos com Vitor Queiroz (mais informações em http://buscatextual.cnpq.br/buscatextual/visualizacv.do?id=K4479226A6), sobre o conceito de mito para Lévi Strauss e suas implicações práticas nas nossas concepções acerca do religioso e do sagrado. Para isso, Vitor aborda o candomblé seus mitos, ritos, práticas e cosmologia, utilizando, além de Lévi Strauss, conceitos de Mauro Almeida, por fim, mergulha nos mitos e cosmologia dos Huni Kuin e fala sobre o movimento dos artistas Huni Kuin, o MAHKU. Bibliografia indicada: Quando passar na encruzilhada - Vitor Queiroz (http://revistas.est.edu.br/index.php/Identidade/article/view/1195) Ouve, meu filho, o silêncio : a experiência racial de Dorival Caymmi e a epistemologia silenciosa dos candomblés - Vitor Queiroz (https://lume.ufrgs.br/handle/10183/247656) Ver a transformação, transformar-se para ver - Daniel Dinato Os caminhos do MAHKU (movimento dos artistas Huni Kuin) - Daniel Dinato (https://core.ac.uk/download/pdf/296898653.pdf) MAHKU - https://www.sp-arte.com/artistas/mahku-movimento-dos-artistas-huni-kuin/ Documentário sobre os Huni Kuin, feito pelos próprios Huni Kuin: Já me Transformei em Imagem (disponível em: https://www.youtube.com/watch?v=hwwiJwep3lw&ab_channel=FranciscoL) Vídeo Nas Aldeias: um projeto precursor na área de produção audiovisual indígena no Brasil. Pode ser acessado aqui: http://www.videonasaldeias.org.br/2009/index.php Outro episódio que Vitor já participou: Ep. 045: Exu, Antropologia e Mercados Públicos O “O Que é Tudo Isso?” agora é parte da Rede Colmeia Podcast's, mais informações em: https://colmeia.sul21.com.br/ Dúvidas críticas ou sugestões nos contate pelo oqueetudoisso@gmail.com, Você também pode nos seguir no Twitter (@OQTIPOD), instagram (oqtipod) e Facebook (o que é tudo isso podcast) Trilha: filmmusic.io "Great Times" de Sascha Ende (sascha-ende.de) CC BY 4.0 O presente trabalho foi realizado com apoio da Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - Brasil (CAPES) - Código de Financiamento 001.

Canto

Dani is a Brazilian native residing in Dublin, Ireland for 12+ years with strong bonds reaching to the 'Big Forest' The Amazon and the Huni Kuin tribe. She is a sacred plants student, cultivator and at the time of recording 33 weeks pregnant with her Irish baby. Check her out on instagram @danicustodio81The Mark Toner Podcast tackles mental health, motivation, addiction and more. By becoming a Patreon you will support the continued growth of this podcast. Thank You And Keep Going :-)https://www.patreon.com/themarktonerpodcast

Ces chants, enregistrés en 2015 pour la collection Petites Planètes, sont ceux qu'on peut entendre en ouverture des cérémonies chamaniques du peuple Huni Kuin, une communauté autochtone qui vit au Brésil, dans l'État de l'Acre au nord-ouest du pays. Tout comme le peuple Yanomami ou le peuple Makuxi, les Huni Kuin vivent dans la forêt et considèrent que tout ce qui la compose est vivant. Animaux - humains ou non-humains - végétaux, minéraux, rivières, soleil, vent ou pluie… Tous cohabitent, en interdépendance, en respect et sans aucune hiérarchie. Ne plus penser “la nature” mais “le vivant”, considérer la philosophie et la culture chamanique comme de grandes alliées pour transformer notre manière d'être au monde et répondre aux enjeux écologiques du temps présent… C'est ce qui a guidé l'anthropologue Bruce Albert, la commissaire d'exposition Juliette Lecorne et la Fondation Cartier pour concevoir l'exposition “Les Vivants”, à découvrir au Tripostal à Lille jusqu'au 2 octobre. L'exposition réunit plus de 250 œuvres signées par de grands noms de l'art contemporain, de la brésilienne Solange Pessoa au bioacousticien américain Bernie Krause en passant par les travaux du botaniste français Francis Hallé. Mais surtout, et c'est tout l'intérêt des Vivants, les deux tiers des œuvres ont été réalisées par des artistes amérindiens contemporains. Jaider Esbell, Joseca ou encore Bane : tous ont à cœur de témoigner de la cosmologie de leur peuple, d'interpeller le monde des modernes et de valoriser leur culture sur le marché de l'art - et tout court - grâce à des œuvres, politiques, porteuses d'espoir et franchement, éblouissantes de beauté. “Les Vivants” vous transforment et nous y allons ensemble, en compagnie de Juliette Lecorne et avec les éclairages de l'anthropologue Bruce Albert depuis Montevideo en Uruguay. Notre politique de confidentialité GDPR a été mise à jour le 8 août 2022. Visitez acast.com/privacy pour plus d'informations.

In this weeks episode Mathilda Interviews the incredibly inspiring Bambi who is a multi-disciplinary spiritual practitioner whose healing modalities include Reiki, Sound Healing and leading women's retreats. She discusses how she utilises music and singing in ceremony  as well as supporting her on her own healing journey and the profound impact it has had. They talk about how sound and reiki have deeply influenced them both on their spiritual path and Bambi shares her own awakening story and how it literally transformed her identity. She also discusses her close work with the Huni Kuin Tribe within the Amazon Rainforest and how they continue to inspire and educate her on her own path. Bambi shares more about the Rise & Shine Sober events in London and the beautiful sober community it has created.If you would like to work with Bambi or keep up to date with her offerings and the next Rise & Shine Parties then you can find her on Instagram via @bambi_rose_harmony. Please reach out if you want more information on my programmes and offerings via @mathildaheenehan on Instagram or @wakingupinwonderlandpodcast. As always every review and share goes a long way in spreading awareness around these topics of conversation.

O Ministério Público do Estado do Acre (MPAC), por meio da Promotoria de Justiça Criminal de Feijó, obteve na Justiça a decretação da prisão preventiva de um indígena da etnia Huni Kuin. O pedido foi realizado em complementação a pedido de busca e apreensão domiciliar, também deferido, realizado pelo delegado de Polícia Civil de Feijó, diante da suspeita do cometimento dos crimes de cárcere privado qualificado por maus tratos e de ameaça no contexto doméstico e familiar.

This episode is an interview with Nilson Tuwe Huni Kuin, translated by Gabi Dias. Tuwe is a spiritual leader and Chief of his tribe, the Huni Kuin people of the Brazilian Amazon. Tuwe is from a long tradition of medicine people. He shares with the support of all his ancestors and community. Tuwe has a clear connection with the spiritual world and strives to build harmony for all people. Tuwe lives in the Huni Kuin (Kaxinawá) Indigenous Territory of Rio Humaitá, São Vicente village, in the city of Tarauacá in Acre, Brazil. This is a 5 day boat ride from the nearest town. He is a filmmaker and has already produced a documentary about the indigenous peoples who still live voluntarily isolated in the Western Amazon, located on the border strip between Brazil and Peru. As an Agroforestry agent, he also works in the Environmental Territorial Management of his homeland and surroundings. He is also a leader, thinker and messenger for his people, both domestically and internationally. He has been researching his culture, cultivating his native spirituality and following the path of sacred medicines from a very young age with his father. Tuwe is the youngest son of the Tribal leader, Vicente Saboia Nawa Iba Nai Bai Huni Kuin, who worked for the protection of the Rio Humaitá Indigenous Land and for the rights and empowerment of his people. Although his father is no longer on this physical plane, he lives on as a warrior and a patriarch of the Huni Kuin Land of the Humaitá River.

In this bonus episode of Who Cares Wins, Lily Cole presents a blended, thought provoking audio journey on the topic of indigenous wisdom and what we can learn from these remaining cultures about climate change and how to protect the natural world. So in this episode, Lily speaks to 11 indigenous leaders and youth activists from across the globe by weaving together extracts from the pre recorded Listening Sessions hosted with Flourishing Diversity, during the COP 26 summit in late 2021. We also hear the responses of some of the listeners: John Burton, Prince Charles and Zac Goldsmith. Chief Ninawa Huni Kuin - spokesperson for the Huni Kuin people in Acre, Brazil. Agnes Leina - Samburu community, a subset of the Maasai peoples of Kenya. Mindahi Bastida - member of the Otomi-Toltec Nation, Mexico. Cristiane Julião - member of the Pankararu people, northeast Brazil.  Tom B.K. Goldtooth - member of the Navajo Nation, America. Eriel Tchekwie Deranger - member of the Athabasca Chipewyan First Nation, Canada. Sonia Guajajara - environmental and indigenous activist, born in Araribóia Indigenous Land, Brazil.  Gregorio Diaz Mirabal -  indigenous leader from Wakuenai Kurripako in the Venezuelan Amazon. Victoria Tauli-Corpuz - indigenous leader from the Kankana-ey Igorot people of the Cordillera Region in the Philippines.  Elizabeth Wahtuti - Kenyan environment and climate activist and founder of the Green Generation Initiative. Recommended reading: Robin Wall Kimmerer, Braiding Sweetgrass Davi Yanomami Kopenawa, The Falling Sky Ailton Krenak, Ideas to Postpone the End of the World Dina Gilio-Whitaker, As Long as Grass Grows: The Indigenous Fight for Environmental Justice, from Colonization to Standing Rock  M. Kat Anderson, Tending the Wild  Lewis Hyde, The Gift Marcel Mauss, The Gift James Suzman, Affluence without Abundance Julia Watson, Lo—TEK. Design by Radical Indigenism See acast.com/privacy for privacy and opt-out information. Music featured in the episode by Cosmo Sheldrake: Wriggle and Wake Up Calls, featuring recordings of endangered birds in Britain.  Learn more about your ad choices. Visit megaphone.fm/adchoices

#689 - O QUE APRENDI COM OS HUNI KUIN?

Maaz has worked extensively with indigenous plant medicines and knowledge systems. Combining Islamic Sufi Mysticism with the medicine (Nixi-Pae/Ayahuasca) of the native Huni Kuin people from Brazil. As you'll hear, Maaz is a man with a life-long calling to work with Ayahuasca, but also to reignite and integrate ancient knowledge systems back into society to reinstate harmony with ourselves and nature. I first met Maaz at a Nixi-Pae (Ayahuasca) ceremony. I was astounded by his extensive knowledge and wisdom about plants and fungi as well has his ability to articulate the spiritual dimension of the experiences that they bring about. His ability to remain so centered and composed after drinking copious amounts of Ayahuasca and hold space in the strong, elegant way that he does made me feel like I was Frodo fighting alongside Legolas. I have since learned that this energy shines through Maaz in all that he does, and I am so grateful that he agreed to share some of it with us in this episode. In this episode, we talk about: - The Intersection of Sufism and Plant Medicine - Maaz' life changing first experience with Ayahuasca, and the journey he's been on ever since - How Maaz Combines the teachings of the Sufi's and the Huni Kuin - The risk of charlatans in the medicine world - How to know if you're being called to serve medicine - Ayahuasca vs Mushrooms - Why some people don't have visions in Ayahuasca ceremonies - What is surrender and is it the only thing we need to do in ceremony? - Maaz recommends some tools for preparation and integration to support journeys

A semana foi recheada de notícias ambientais em todo canto do planeta. Nas Ilhas Canárias, o vulcão Cumbre Vieja segue em erupção na ilha de La Palma por mais um dia, as lavas já chegaram ao mar e a preocupação agora é a contaminação do ar devido à mudança da direção dos ventos. No Brasil, teve tempestade de areia no interior de São Paulo e Minas Gerais, estudos mostrando o Pantanal cada vez mais seco. No plano internacional, o Global Citizen Live reuniu dezenas de artistas, entre eles o DJ Alok fez um show emocionante com indígenas Huni Kuin, Yawanawá e Guarani: da Amazônia para o ‘Global Citizen Live'.

This is the twenty-fourth episode of the personal development series. Buckle up & come for a ride, as I take you on a healing journey with me through my experience with various different plant medicines, through my lessons of self-love & growth, PLUS everything entrepreneurship, mindset, and manifestation!     New Episodes drop EVERY Friday!   Connect with me on IG: iamkarinadharma   Visit my Website: https://karinadharma.com/     If you're READY to go ALL IN on yourself & establish yourself as a badass BOSSBABE CEO by starting or scaling your online coaching, service or products based business, you can connect with me on Instagram to find out more about my spiritual & business program: “Your Higher Self.” This is available as both a Group Mastermind & through 1:1 high touch coaching.   This program is unlike any other business program on the market. I infuse spirituality and mindset to help you show up as a SPIRITUAL ASF CEO. Whether you are a 9-5er or a current/ex-yachtie with a biz idea, or an early CEO starting out their online coaching, service, or products based biz, then look no further. Your Higher Self is Calling You!    1:1 slots are officially NOW open & the official group program kicks off in October 2021. Apply HERE! to see if we are an energetic match and let's chat to see how we can create your reality together! 

The Universe gave me a pretty amazing housemate. Phillipa Attwood, aka Pippa, and I crossed paths by living Templo Lila, our lovely home in Santa Teresa, Costa Rica. One thing that I've learned about this community is you never know who's right in front of you.   Getting to know Pippa has been a great joy of mine. I've learned so much from her in the short time that we have lived together. What has been most apparent to me is her deep love for nature.   As someone who grew up with the value-system of western society deeply embedded in him, I used to arrogantly relate to people, that in my condescending view seemed crazy about nature, as “tree-huggers”. And by that we meant hippy, airy-fairy people that seemed not to have a solid grasp on reality.   Well not only have I now hugged trees myself, but Pippa couldn't be any further away from that stereo-type. She's one of the most down-to-Earth women I know, with her feet entirely planted on the ground.   In this episode Pippa talks about how she went from working for one of the UK's biggest infrastructure firms as a business strategist, to then pursuing a deep desire she felt to connect further with nature after climbing Mt. Kilimanjaro. She also shares about what she learned from five long periods of time living in the Amazon Rain Forest, Ayahuasca, living with the indigenous tribes of the Huni-Kuin and the Yawanawa.  She now supports indigenous led projects in land regeneration, agro-forestry, and music production through her non-profit organization Futuro Nativo.  Follow Pippa on IG: @vidaforestal You can learn more about her projects and support them on her website: FuturoNativo.org Subscribe to the Love Is Our Nature Blog: LoveIsOurNature.com Listen to this Podcast on: Spotify: http://bit.ly/LIONpodcast Apple Podcasts: http://bit.ly/LION-podcast​ Google Podcasts: http://bit.ly/LIONgcast Watch the Video Version on YouTube: http://bit.ly/LION-YT

Een nuchtere hollander over 40 dagen ayahuasca, op zoek naar antwoorden en puur mens zijn. Als je persoonlijke ontwikkeling hoog in het vaandel hebt staan is Wiggert Meerman geen onbekende naam. Via Eindbazen heb ik onwijs veel van hem mogen leren. Ik had de eer hem eindelijk zelf te mogen spreken over o.a.: - Geld - Jeugd - Liefde - Stress - Trauma - Bewegen - Inspiratie - Gedachten - Zijn levensverhaal - Gezondheid en zelfheling - Waardevolle lessen uit zijn podcast - Zijn ervaring in de jungle van Brazilië - De lessen uit zijn 40 dagen ayahuasca dieet - Zijn nieuwe boek, Op Zoek Naar Antwoorden Ik denk dat Wiggert een dijk aan gouden informatie de wereld in heeft geholpen door zijn pad. Zijn boek en missie die tot noch toe de kroon spannen voor die weg. Ik kan zijn boek aanraden voor iedereen die interesse heeft in zelfheling. Of je nou ervaring hebt met plantmedicijn of niet. Wiggert illustreert zijn reizen met het medicijn op een onwijs nuchtere manier. Het zit bomvol lessen en inspiratie voor het leven als mens. Het bespreken van zijn boek en zijn ervaringen van het dieet (waar hij over schrijft) is een groot onderdeel tijdens dit interview. Dit is het kijken waard!

Les Unes se suivent et se ressemblent. Ce vendredi matin 14 mai encore, en première page de Libération, on voit le ciel de Gaza, coloré et défiguré par les bombardements de l’armée israélienne. « Israël-Palestine : le grand vertige », titre Libération. « L’escalade meurtrière se poursuit » et la crainte désormais c’est que cela « parte en guerre civile », alerte le journal. Si la presse nous parlait ce jeudi de la ville de Lod qui s’est enflammée avec des émeutes intercommunautaires entre juifs et Arabes, Libération comme Le Figaro observent ce vendredi que cette violence « se propage ». « Jérusalem, Haïfa, Akko… La liste des villes mixtes secouées par des affrontements s’allongent », déplore Le Figaro. Avec des scènes d’une grande violence. L’extrême droite israélienne se déchaîne, explique L’Humanité. Le quotidien en veut pour preuve « le lynchage d’un Palestinien » à Bat Yam, dans la banlieue de Tel Aviv. Lynchage d’une « brutalité inouïe », estime Le Figaro, et « diffusé en direct à la télévision mercredi soir à l’heure du dîner ». Par « effet de miroir, à Akko, épicentre des explosions de colère arabe dans le Nord, des émeutiers […] ont bastonné et battu à coups de pierre un enseignant juif, grièvement blessé ». « Ironie du sort », souligne Le Figaro - absurdité de la situation pourrions-nous carrément dire -, ce jeune professeur tentait justement de dissuader ses élèves de participer à une manifestation anti-arabe. Une situation qui interpelle à nouveau le monde entier Et qui « s’invite en France », relate Le Parisien. En effet, cette « crise israélo-palestinienne enflamme la classe politique française ». « Comme à chaque embrasement au Proche-Orient », le sujet est « explosif » entre la droite et la gauche. Et « la tension est montée », pointe Le Parisien, lorsque le ministre de l’Intérieur Gérald Darmanin a décidé d’interdire une manifestation pro-palestinienne prévue à Paris. La réponse américaine est également très observée. Cette crise est « le défi diplomatique que Joe Biden aurait préféré éviter ». Le président américain est « sous pression », pense Le Parisien. Or, « malgré la flambée du Proche-Orient, Washington ne se fait pas violence », analyse pour sa part Libération. Libé pour qui « l’administration Biden, démontre son impréparation et, en filigrane, son désintérêt pour le conflit », notamment « en bloquant toute prise de décisions à l’ONU ». « Un service minimum », voilà comment Le Figaro jauge la réponse des Américains et des Européens également. « Un dangereux service minimum », lit-on. Des deux côtés de l’Atlantique, les réactions « se sont pour l’instant limitées à des appels au calme et à la désescalade ». Dans la presse française également, une crise qui aurait pu être évitée L'autre grande crise du moment, elle dure toujours elle aussi : la crise du Covid-19 évidemment. Pourtant, cette « épidémie dramatique dans laquelle l'humanité se débat depuis des mois aurait pu être évitée », affiche La Croix : « C’est en substance la conclusion des experts mandatés par l’organisation mondiale de la santé pour plancher sur la gestion de la crise par la communauté internationale ». Treize experts qui ont rendu leur rapport mercredi et Les Échos y reviennent également ce matin. Le journal économique souligne « l’impréparation des États pour faire face à la pandémie ». C’est ce qui ressort du rapport tout comme une série de « mesures chocs pour corriger les erreurs qui ont conduit à un Tchernobyl de la santé ». Ce sont les mots des experts précisent Les Échos. Et parmi ces mesures, le rapport préconise entre autres des dons de vaccins et l’octroi de licences volontaires pour aider les pays les plus pauvres. Cependant, parmi les mesures recommandées par les experts de l’OMS, il y a bien sûr « un renforcement du financement et de l’autonomie de l’OMS ». Un plaidoyer pour la forêt amazonienne À lire en Une de La Croix, l’appel à « agir pour préserver l’un des poumons de la planète ». Ce n’est pas la première fois, mais c’est visiblement toujours utile car d’actualité. Trois hommes lancent, ou relancent donc plutôt ce vendredi, cet appel dans les colonnes du quotidien catholique. Nicolas Hulot, l’ancien ministre français réclame notamment « l’abandon du projet de traité commercial entre l’Union européenne et le Mercosur ». À ses côtés, Sir Robert Watson, président de la plateforme intergouvernementale sur la biodiversité, demande enfin un sursaut de la communauté internationale. Enfin, le Cacique Ninawa, président de la fédération du peuple Huni Kuin qui vit en Amazonie brésilienne, dénonce le sort réservé par le gouvernement Bolsonaro aux peuples indigènes, pourtant les premiers habitants et protecteurs de la fôret. Trois voix qui lancent un appel d’importance, particulièrement aujourd’hui selon La Croix, à l’heure où une étude scientifique vient de montrer une « inversion historique ». On constate que l’Amazonie brésilienne « rejette désormais plus de carbone qu’elle n’en absorbe », regrette le journal. Le compte à rebours est donc bien lancé.

In this episode, I’m interviewing Gina Buenfeld-Murley, exhibitons curator of the Camden Art Centre and co-curator of the online exhibition The Botanical Mind. In this episode, we go deep into the relation between art and the natural world and talk about sacred geometry, indigenous art, symbolism, Jung, the mysterious Voynich manuscript and why this exhibition is so pertinent given the current relationship humans have to the rest of nature. Dr Ian Bedford’s Bug of the Week: Pollen beetles This episode is brought to you by the team at The Real Soil Company. Launched to the market in 2020 The Real Soil Company proudly offers new organic, peat-free SuperSoil. Packed full of organic nutrients for optimal plant health, SuperSoil’s natural ‘boosters’ will stimulate quicker plant establishment and better resilience against pests and disease, whilst also enabling edible crops to benefit from nutritional enhancement and a higher crop yield.  The enhanced soil also offers better water retention and release for optimum plant growth, whilst providing a more balanced and workable material for gardeners.  What we talk about: Sacred geometry and that patterns that are found in nature and in entheogenic experiences and which occur at the micro and macro level Georgio Griffa’s writing, which forms part of the exhibition, talks of art and science two being in extricably linked. How do seemingly pre-determined and logical patterns such as fractals influence art? Do the patterns stop being science when they are recreated by a human hand?  How can we be inspired by indigenous art and nature appreciation, both past and present, whilst avoiding cultural appropriation or slipping into romanticism?  The Voynich Manuscript The significance of Jung’s archetypes in relation to botany About The Botanical Mind and Gina Buenfeld-Murley Humanity’s place in the natural order is under scrutiny as never before, held in a precarious balance between visible and invisible forces: from the microscopic threat of a virus to the monumental power of climate change. Drawing on indigenous traditions from the Amazon rainforest; alternative perspectives on Western scientific rationalism; and new thinking around plant intelligence, philosophy and cultural theory, The Botanical Mind Online investigates the significance of the plant kingdom to human life, consciousness and spirituality across cultures and through time. It positions the plant as both a universal symbol found in almost every civilisation and religion across the globe, and the most fundamental but misunderstood form of life on our planet. Gina Buenfeld-Murley is Exhibitions Curator at Camden Art Centre, London where she has co-curated The Botanical Mind: Art, Mysticism and The Cosmic Tree (2020-21); A Tale of Mother’s Bones: Grace Pailthorpe, Reuben Mednikoff and the Birth of Psychorealism (2019); Athanasios Argianas, Hollowed Water (2020); Wong Ping, Heart Digger (2019); Yuko Mohri, Voluta, (2018); Joachim Koester, In the Face of Overwhelming Forces (2017); João Maria Gusmão & Pedro Paiva, Papagaio (2015); Bonnie Camplin (2016) and Rose English (2016). Recent independent curatorial projects include Gäa: Holistic Science and Wisdom Tradition, at Newlyn Art Gallery and The Exchange, Cornwall, and Origin Story, at The Wäinö Aaltonen Museum of Art, Turku, Finland (both 2019). In 2017 she was curatorial resident at Helsinki International Curatorial Programme, Finland and has been researching the place of plants within indigenous cultures in Europe and South America, including in Finnish Lapland (Samí shamanism) and in the Colombian, Peruvian and Brazilian areas of the Amazon Rainforest where she researched the sacred geometries and music of the Yawanawa, Huni Kuin and Shipibo-Conibo peoples. In 2014-15 she was curator-in-residence with Arts Initiative Tokyo (AIT) and established Tokyo Correspondence, a series of exhibitions, residencies and research visits, facilitating cultural dialogue between artists in the UK and Japan and curated At the Still Point of the Turning World at Shibaura House Tokyo, featuring work by Manon de Boer; Joachim Koester; Simon Martin; Ursula Mayer; Jeremy Millar; Sriwhana Spong; Jesse Wine; and Caroline Achaintre. She was previously Director at Alison Jacques Gallery, London. Links The Botanical Mind Online Camden Art Centre on Facebook 

Ayahuasca, pronounced iowaska is a South American traditional plant medicine used in spiritual ceremonies, historically by indigenous people of the Amazon. So why has it now become so popular around the world in many mainstream circles? Well, perhaps it's from hearing the countless stories pf people claiming that the psychoactive brew is not only an enlightening experience but that it even has positive benefits that are life changing. In this episode I had the amazing opportunity to go to the source and interview a Chilean medicine man who provides Ayahuasca ceremonies around the world. I had planned on the interview to be an 101 explanation of exactly what the spiritual tonic really is, how to use it, benefits and any potential side effects, but what I got instead was a wonderful story of self exploration and discovery of purpose. And, yes, we still cover ayahuasca, but not in the way I had thought.  So sit back and listen to Gerardo's story of following the path to discovering his life purpose, being visited by light beings at the age of 4, and searching for his tribe. *If you want more actual facts on Ayahuasca, please check out the link below to a great Healthline article.  It is important to know the facts before you make any decisions. Ideally, you want to plan in advance so you can detox your system from alcohol, meat, caffeine as well as meditate. And as always, please remember that this podcast is intended for entertainment value and not as medical advice. Always do your own research and consult a physician if you have any questions regarding your health.  Even though Ayahuasca is a natural plant medicine with a list of potential brain health benefits, it still has its own potential risks as well, including heart related issues. We Will Also Discuss: Past lives Light beings +Star Nation Finding your purpose, finding your tribe Feeling lost and alone Shadow Work Embracing your calling Ancestral angel music Jesus ...yes, Jesus Ancient Aliens + petroglyphs + Incas + Mayans How Ayahuasca was discovered What to expect from a ceremony...have no expectations! If you decide to partake in a ceremony, I would LOVE to hear your experience and possibly even have you on the show! DM me. More information on my guest,  Gerardo Arrieta: Gerardo is a Chilean citizen descended from the “Diaguita” tribal clan. His path in traditional medicine begins in 1991 with grandfather Wachuma for 5 years.  Then he entered the path of purification and discipline for 4 years guided by his first Mentor Loto Ojeda, Teacher of Walks on Fire from the Mapuche tradition and Teacher of Zen Meditation. Advanced studies in Angeology and in the Mayan Calendar.  He is a disciple of Master Vasant Paranjpe and specializes in Vedic Fires and their agricultural applications with Homa Therapy.  Daily Sadhana practices, Meditations, Kundalini Yoga and White Tantric Yoga. He traveled to India in 1997 where he was adopted by his Guru Shri Mahant Krishna Giri Maharaj of the order of Swamis, and was initiated as a disciple at the end of Khumb Mela 1998. He graduated as an Instructor in Kundalini Yoga in 2003. Studies  Healing and Body Therapies, Yogic Massage, Sacrocranial, Deep Muscle Therapy, Neuropuncture and develops the holistic healing therapy CELLULAR MEMORY RELEASE THERAPY. He returns to the path of medicine learning with spiritual leaders from Chile, Bolivian, Shipibo and Quechua shamans from Peru, with Shuar, Chachi and other teachers from Ecuador, with Taitas from the Cofán and Siona tradition and other medicine men from Colombia, with indigenous people. Piaroa and Wayuu from Venezuela, with leaders from Guaraní, Pajés Huni Kuin and Yawanawa from Brazil.  Thus he is dedicated to studying the path of Ayahuasca with different healers. He was recognized as a healer in Ayahuasca ceremonies in 2009 carrying the Amazonian-Andean altar of the Chakana, an ancient...

Na het lezen van Wiggert Meerman zijn boek "Op zoek naar Antwoorden" wilde Robert alles weten over Wiggerts tijd bij de Huni Kuin stam in de Brazilliaanse jungle. De Ayahuasca ceremonie van maar liefst 40 dagen die Wiggert onderging intrigeerde Robert. Wat zou het met Wiggert gedaan hebben? Welke inzichten en ervaringen had hij opgedaan? Robert zocht Wiggert op in zijn boerderij in Abcoude

In this episode, Ernesto Neto, a visual artist based in Rio de Janeiro, Brazil, talks to Shwetal A. Patel. Neto talks about his early years in Rio before discovering his passion for art, his spiritual journey after visiting the Huni Kuin tribe in the Amazonian state of Acre and his vision of arts role in society. Neto also talks passionately about Brazil’s musical and cultural traditions, its pre-colonial history and how to integrate indigenous knowledge systems into modern ways of living. The globally acclaimed sculptor also shares his experience with tribal expressions through music, dance, song, and oral history. Now with the pandemic devastating his country, Neto ruminates on mother earth and nature, and what the future holds for the next generation.

Katy Walton is a mother, wife, author, and professional storyteller. Bright, funny and warm, she is somebody you could sit and spend hours chatting away with and still have much more to discuss. During this episode we talk about motherhood, marriage and love; the importance of connection, community, and compassion; and how perhaps what society needs now more than ever is what Katy calls a ‘tribal revival’. We also explore magic, and the impact of spiritual communities. Katy shares the transformative experience she had when she met the Huni Kuin, a Brazilian Amazonian Tribe, during an evening around the fire and underneath the stars. In those moments, Katy witnessed teachings and wisdom, which she now incorporates into the way she chooses to live her life. Thought-provoking, clever, and fun, Katy speaks with compelling conviction about how there is much more to life than only what we see, whilst enveloping the listener in her charm and warmth. SOCIAL MEDIA Sharing Tales @sharingtalespodcast Rebekah Clark @bekah_wells78 LINKS Katy Walton LinkedIn Katy’s children’s book The Land of Belching Bog

Lara Jacoski is a filmmaker living in the Amazon with the Huni Kuin. Capturing their beautiful culture, she talks about going deep into the heart of the Amazon, and connecting with her own heart.Please check out the gorgeous photos and teaser footage on their FundRazr platform! fnd.us/hunikuinfilm

Rahul Panchal was called to Earth through a Puja ceremony to heal a family curse. His incarnation sent a wave of healing through his family and changed the destiny of his lineage. As an adult, he underwent a deep initiation at Babaji's ashram in the Himalayas and trained in Qi Gong at a healing center in Thailand. He then went through another deep spiritual initiation living with the Huni Kuin tribe in the Amazon Rainforest. He lives in service to humbly share his experiences with you so that you too may know, feel, see and understand that you/we/I are each an integral, physical incarnation of the One Eternal Infinity.Listen to this episode today to hear:[03:10] Rahul's background[09:00] How Rahul tapped into his spirituality[15:00] Vibration Meditation [18:13] What does living a limitless life mean[19:49] Working on family karma[21:10] Free will VS Divine will[25:54] Powerful Prayer[38:10] Our family karma[40:55] Ruhal's travels [50:20] Devil's Tower[01:16:30] What is the future of humanity[01:25:50] What is spirituality

Rahul Panchal was called to Earth through a Puja ceremony to heal a family curse. His incarnation sent a wave of healing through his family and changed the destiny of his lineage. As an adult, he underwent a deep initiation at Babaji's ashram in the Himalayas and trained in Qi Gong at a healing center in Thailand. He then went through another deep spiritual initiation living with the Huni Kuin tribe in the Amazon Rainforest. He lives in service to humbly share his experiences with you so that you too may know, feel, see and understand that you/we/I are each an integral, physical incarnation of the One Eternal Infinity.Listen to this episode today to hear:[03:10] Rahul's background[09:00] How Rahul tapped into his spirituality[15:00] Vibration Meditation [18:13] What does living a limitless life mean[19:49] Working on family karma[21:10] Free will VS Divine will[25:54] Powerful Prayer[38:10] Our family karma[40:55] Ruhal's travels [50:20] Devil's Tower[01:16:30] What is the future of humanity[01:25:50] What is spirituality

No episódio #9 vamos escutar o que as plantas nos contam. Vamos sonhar fruturos? Alexandre Quinet nos compartilha sobre sua pesquisa com os Huni Kuin. Neste episódio você ainda ouve a história dos Huni Kuin + Áudios: Flávia Muniz + Huni Kuin.

A pauta Antirracista não pode excluir a realidade brasileira do genocídio dos povos indígenas. Nesta semana, Tati Learth traz os Indígenas como pauta em um diálogo com Cacique Ibã Sales Huni Kuin Nesta #Ocupação das redes sociais de Breno Jacó, @tatilearth convida todas e todos a ouvirem Ibã Sales Huni Kuin ( @ibahunikuin ), cacique da aldeia Xicu Curumim, localizada no Acre. Tatiana, dialogou com o professor Ibã, que logo será Doutor em Linguística. Pedi para ele falar sobre o racismo vivenciado pelos indígenas e ele fez mais, deu sua visão sobre a história dos indígenas no País. Ibã Hunikuin faz pinturas baseadas nas músicas tradicionais de sua comunidade. Que possamos aprender com ele e abrir nossos corações para nos transformar. Tati vai nos ensinar sobre a questão racial com muita propriedade e com uma didática maravilhosa. Se liga aí. ➜ QUER PARTICIPAR OU INDICAR ALGUÉM? ENTÃO MANDA UM E-MAIL: contato@talkshowbr.com.br ➜ CONVIDADOS: - Tatiana Learth: jornalista com 23 anos de carreira, com experiência em rádio, jornal e TV. (@tatilearth) ➜ QUEM É QUEM: - Alissa Ferreira é consultora de imagem e jornalista. (@alissaferreira) - Breno Jacó é apresentador, ator, palhaço e professor. (@brenojaco) - Ygor Gomes é economista e especialista em investimento e gestão financeira. (@ygor.cgomes) - Rafael Giordani é mentor executivo e C.O.O de uma empresa norte-americana. (@giordanirafa). Redes sociais: https://linktr.ee/talkshowbrasil --- Send in a voice message: https://podcasters.spotify.com/pod/show/talkshowbrasil/message

The Nerds Amalgamated fishing trip is coming up, and we'll be going to Pluto for some ice fishing. Could Pluto have underground oceans with alien fish, and will they taste good with chips? Unfortunately it'll take a really long time to get there to find out. Maybe we'll have FTL by the next fishing trip.Metal Slug is back, again. SNK have plans to make some new Metal Slug games and not just work on porting the old ones to new consoles.The Huni Kuin tribe of Brazil have become some of the most primitive game developers in the world. Working with a team of anthropologists to preserve their tribal stories in the form of a video game.Cyberpunk 2077 is getting an Anime. The resident weebs are excited. Cross another one off on your Cyberpunk 2077 media bingo card.Billion year old plutonian ocean- https://astronomy.com/news/2020/06/pluto-has-likely-maintained-an-underground-liquid-ocean-for-billions-of-yearsMetal Slug announcements- https://www.eurogamer.net/articles/2020-06-27-brand-new-metal-slug-game-announcedReverse game archaeology: Huni Kuin- http://www.gamehunikuin.com.br/en/abouthk/- https://www.youtube.com/watch?v=f5m88A4oRHo- https://chacruna.net/huni-kuin-game-an-anthropological-adventure/Cyberpunk 2077 anime coming to Netflix- https://www.animenewsnetwork.com/news/2020-06-25/trigger-announces-cyberpunk-edgerunners-anime-for-netflix-debut-in-2022/.161084Games PlayedProfessor– Outer Wilds - https://store.steampowered.com/app/753640/Outer_Wilds/Rating: 3.75/5Deviboy– Half-Life: Alyx - https://store.steampowered.com/app/546560/HalfLife_Alyx/Rating: TBADJ– Valorant - https://playvalorant.com/en-us/Rating: 3/5Other topics discussedOculus Quest: All-in-One VR Headset- https://www.oculus.com/quest/?locale=en_USOculus Quest All-in-one VR Gaming Headset – 64GB at Amazon Australia cost $649- https://www.amazon.com.au/Oculus-Quest-All-Gaming-Headset/dp/B07QY3M3Q4/ref=asc_df_B07QY3M3Q4/?tag=googleshopdsk-22&linkCode=df0&hvadid=341774504578&hvpos=&hvnetw=g&hvrand=9879915795311276137&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=1000339&hvtargid=pla-765852518281&psc=1SteamVR (SteamVR is the ultimate tool for experiencing VR content on the hardware of your choice. SteamVR supports the Valve Index, HTC Vive, Oculus Rift, Windows Mixed Reality headsets, and others.)- https://store.steampowered.com/steamvrHalf-Life : Alyx (2020 virtual reality (VR) first-person shooter developed and published by Valve. Between the events of Half-Life (1998) and Half-Life 2 (2004), players control Alyx Vance on a mission to seize a superweapon belonging to the alien Combine.)- https://en.wikipedia.org/wiki/Half-Life:_Alyx- https://www.half-life.com/en/alyx/- https://store.steampowered.com/app/546560/HalfLife_Alyx/Why is Pluto no longer a planet?- https://www.loc.gov/everyday-mysteries/item/why-is-pluto-no-longer-a-planet/Solar maximum (Solar maximum or solar max is a regular period of greatest Sun activity during the 11-year solar cycle. During solar maximum, large numbers of sunspots appear, and the solar irradiance output grows by about 0.07%)- https://en.wikipedia.org/wiki/Solar_maximumSolar cycle (The solar cycle or solar magnetic activity cycle is a nearly periodic 11-year change in the Sun's activity measured in terms of variations in the number of observed sunspots on the solar surface. Levels of solar radiation and ejection of solar material, the number and size of sunspots, solar flares, and coronal loops all exhibit a synchronized fluctuation, from active to quiet to active again, with a period of 11 years.)- https://en.wikipedia.org/wiki/Solar_cycleGunter (Gunter is the penguin that most commonly accompanies the Ice King. In truth, Gunter is the primordial cosmic entity known as Orgalorg and feared as the Breaker of Worlds.)- https://adventuretime.fandom.com/wiki/GunterTom Scott - We Sent Garlic Bread to the Edge of Space, Then Ate It- https://www.youtube.com/watch?v=c8W-auqg024Tom Scott (British YouTuber, game show host and web developer. Scott is best known for producing online videos for his eponymous YouTube channel, which mainly comprises educational videos across a range of topics including history,science,technology, and linguistics.)- https://en.wikipedia.org/wiki/Tom_Scott_(entertainer)SNK (SNK Corporation is a Japanese video game hardware and software company. It is the successor to the company Shin Nihon Kikaku and presently owns the SNK video game brand and the Neo Geo video game platform. Classic SNK franchises include Metal Slug, Samurai Shodown, and The King of Fighters.)- https://en.wikipedia.org/wiki/SNKMetal Slug (Metal Slug is a series of run and gun video games originally created by Nazca Corporation before merging with SNK in 1996 after the completion of the first game in the series. Spin-off games include a third-person shooter to commemorate the 10th anniversary of the series and a tower defense game for the mobile platform.)- https://en.wikipedia.org/wiki/Metal_SlugThe King of Fighters (The King of Fighters (KOF) is a series of fighting games by SNK that began with the release of The King of Fighters '94 in 1994. The series was developed originally for SNK's Neo Geo MVS arcade hardware. This served as the main platform for the series until 2004 when SNK retired it in favor of the Atomiswave arcade board.)- https://en.wikipedia.org/wiki/The_King_of_FightersMetal Slug X (An upgraded version of Metal Slug 2, titled Metal Slug X, was released in March 1999 for the Neo Geo MVS. The game used a modified version of the engine from Metal Slug 3, which eliminated the slowdown problems of the original.)- https://en.wikipedia.org/wiki/Metal_Slug_2#Metal_Slug_XMetal Slug Touch (Metal Slug Touch is a Metal Slug game released in 2009 for iPhones. It is completely controlled only by using the touchscreen and shaking the device.)- https://metalslug.fandom.com/wiki/Metal_Slug_TouchMetal Slug Defense (Metal Slug Defense is a tower defense game created by SNK Playmore for iOS and Android mobile devices.)- https://metalslug.fandom.com/wiki/Metal_Slug_DefenseMetal Slug Attack (Metal Slug Attack, is a tower defense game created by SNK Playmore for iOS and Android mobile devices. The game itself is a sequel to Metal Slug Defense, featuring numerous improvements and brand new game modes.)- https://metalslug.fandom.com/wiki/Metal_Slug_AttackUniversal Entertainment (Universal Entertainment Corporation, formerly known as Aruze Corporation is a Japanese manufacturer of pachinko,slot machines,arcade games and other gaming products, and a publisher of video games. In 2000, Aruze bought out SNK Corporation, maker of the Neo-Geo. In exchange for the use of SNK's popular characters on their pachinko and slot machines, and a few games for the Neo-Geo, Aruze promised financial backing for the failing SNK.)- https://en.wikipedia.org/wiki/Universal_EntertainmentNeo Geo Pocket Colour (The Neo Geo Pocket Color, is a 16-bit color handheld video game console manufactured by SNK. It is a successor to SNK's monochrome Neo Geo Pocket handheld which debuted in 1998 in Japan, with the Color being fully backward compatible.)- https://en.wikipedia.org/wiki/Neo_Geo_Pocket_ColorVirtual Console (Virtual Console also abbreviated as VC, is a line of downloadable video games (mostly unaltered) for Nintendo's Wii and Wii U home video game consoles and the Nintendo 3DS handheld game console. Virtual Console's library of past games currently consists of titles originating from the Nintendo Entertainment System, Super NES, Game Boy,Game Boy Color, Nintendo 64, Game Boy Advance, and Nintendo DS, as well as Sega's Master System and Genesis/Mega Drive, NEC's TurboGrafx-16, and SNK's Neo Geo AES. )- https://en.wikipedia.org/wiki/Virtual_ConsoleThe King of Fighters XIII (The King of Fighters XIII is a fighting game in The King of Fighters series, developed and published by SNK Playmore originally in 2010.)- https://en.wikipedia.org/wiki/The_King_of_Fighters_XIIIThe King of Fighters XII (In an interview with Fighters Front Line, Producer Masaaki Kukino replies that each character took 16~17 months to complete with a team of 10 different designers.)- https://snk.fandom.com/wiki/The_King_of_Fighters_XII#DevelopmentVirtual Songlines (Bilbie Virtual Labs is continuously pushing the frontier on innovation in our Virtual Songlines development.)- https://www.virtualsonglines.org/Hellblade: Senua's Sacrifice (Hellblade: Senua's Sacrifice is a dark fantasy action-adventure game developed and published by the British video game development studio Ninja Theory. Inspired by Norse mythology and Celtic culture, the game follows Senua, a Pict warrior who must make her way to Helheim by defeating otherworldly entities and facing their challenges, in order to rescue the soul of her dead lover from the goddess Hela.)- https://en.wikipedia.org/wiki/Hellblade:_Senua%27s_SacrificeNeuromancer (Neuromancer is a 1984 science fiction novel by American-Canadian writer William Gibson. It is one of the best-known works in the cyberpunk genre and the first novel to win the Nebula Award, the Philip K. Dick Award, and the Hugo Award. Set in the future, the novel follows Henry Case, a washed-up computer hacker who is hired for one last job, which brings him up against a powerful artificial intelligence.)- https://en.wikipedia.org/wiki/NeuromancerBlade Runner (Blade Runner is a 1982 science fiction film directed by Ridley Scott, and written by Hampton Fancher and David Peoples. Starring Harrison Ford, Rutger Hauer, Sean Young and Edward James Olmos, it is loosely based on Philip K. Dick's novel Do Androids Dream of Electric Sheep?.)- https://en.wikipedia.org/wiki/Blade_RunnerRendezvous with Rama (Rendezvous with Rama is a science fiction novel by British writer Arthur C. Clarke first published in 1973. Set in the 2130s, the story involves a cylindrical alien starship that enters the Solar System. The story is told from the point of view of a group of human explorers who intercept the ship in an attempt to unlock its mysteries.)- https://en.wikipedia.org/wiki/Rendezvous_with_RamaNo Man’s Sky (No Man's Sky is an exploration survival game developed and published by the indie studio Hello Games. It was released worldwide for the PlayStation 4 and Microsoft Windows in August 2016, and for Xbox One in July 2018. The game is built around four pillars: exploration, survival, combat, and trading. Players are free to perform within the entirety of a procedurally generated deterministic open world universe, which includes over 18 quintillion planets.)- https://en.wikipedia.org/wiki/No_Man%27s_SkyAlien 3 (Alien 3 (stylized as ALIEN³) is a 1992 American science fiction horror film directed by David Fincher and written by David Giler, Walter Hill, and Larry Ferguson from a story by Vincent Ward. It stars Sigourney Weaver reprising her role as Ellen Ripley. It is the third installment of the Alien franchise.)- https://en.wikipedia.org/wiki/Alien_3Alien 3 wooden satellite (Ward envisioned a planet whose interior was both wooden and archaic in design, where Luddite-like monks would take refuge.)- https://en.wikipedia.org/wiki/Alien_3#Start-up_with_Vincent_WardMiasma theory (The miasma theory (also called the miasmatic theory) is an obsolete medical theory that held that diseases—such as cholera,chlamydia, or the Black Death—were caused by a miasma (μίασμα, ancient Greek: "pollution"), a noxious form of "bad air", also known as night air. The theory held that epidemics were caused by miasma, emanating from rotting organic matter. Though miasma theory is typically associated with the spread of disease.)- https://en.wikipedia.org/wiki/Miasma_theoryThe Simpsons : Apu Headbag of Ice- https://www.youtube.com/watch?v=pe8jOp349P8Futurama : Global Warming- https://www.youtube.com/watch?v=0SYpUSjSgFgThe Simpsons : Skinner and The Superintendent: Aurora Borealis (One of The funniest ever moments of The Simpsons)- https://www.youtube.com/watch?v=u1h8cHUnP9kAverage life expectancy in industrial and developing countries for those born in 2018, by gender (in years) (In 2018, the average life expectancy for those born in more developed countries was 76 years for males and 82 years for females. Globally, the life expectancy for males was 70 years, and 74 years for females.)- https://www.statista.com/statistics/274507/life-expectancy-in-industrial-and-developing-countries/Apple I computer now in the Powerhouse Museum is the major branch of the Museum of Applied Arts & Sciences (MAAS) in Sydney.- https://collection.maas.museum/object/397247- https://cdn.discordapp.com/attachments/499154595650600962/728216712675328020/1920px-Original_1976_Apple_1_Computer_In_A_Briefcase.pngWhile You Were Steeping (TNC podcast)- https://thatsnotcanon.com/whileyouweresteepingpodcast/Shout Outs26 June 2020 – Milton Glaser passes away at 91 - https://www.nytimes.com/2020/06/26/obituaries/milton-glaser-dead.htmlMilton Glaser, a graphic designer who changed the vocabulary of American visual culture in the 1960s and ’70s with his brightly colored, extroverted posters, magazines, book covers and record sleeves, notably his 1967 poster of Bob Dylan with psychedelic hair and his “I NY” logo passed away. Mr. Glaser brought wit, whimsy, narrative and skilled drawing to commercial art at a time when advertising was dominated by the severe strictures of modernism on one hand and the cozy realism of magazines like The Saturday Evening Post on the other. His designs include the I Love New York logo, the psychedelic Bob Dylan poster, and the logos for DC Comics, Stony Brook University, and Brooklyn Brewery. In 1954, he also co-founded Push Pin Studios, co-founded New York magazine with Clay Felker, and established Milton Glaser, Inc. in 1974. His artwork has been featured in exhibits, and placed in permanent collections in many museums worldwide. “I NY,” his logo for a 1977 campaign to promote tourism in New York State, achieved even wider currency. Sketched on the back of an envelope with red crayon during a taxi ride, it was printed in black letters in a chubby typeface, with a cherry-red heart standing in for the word “love.” Almost immediately, the logo became an instantly recognized symbol of New York City, as recognizable as the Empire State Building or the Statue of Liberty. He died from stroke and renal failure in Manhattan, New York City.27 June 2020 – Charles Webb, Author of 'The Graduate' Novel, Dies at 81 - https://www.hollywoodreporter.com/news/charles-webb-dead-graduate-author-was-81-1300794Charles Webb, a lifelong non-conformist whose debut novel The Graduate was a deadpan satire of his college education and wealthy background adapted into the classic film of the same name, has passed away. Webb was only 24 when his most famous book was published, in 1963. The sparely written narrative was based closely on his years growing up comfortably in Southern California, his studies in history and literature at Williams College in Massachusetts and his disorienting return home. Webb's fictional counterpart, Benjamin Braddock, challenges the materialism of his parents, scorns the value of his schooling and has an affair with Mrs. Robinson, wife of his father's business partner and mother of the young woman with whom he falls in love, Elaine Robinson. His novel initially sold around 20,000 copies and was labeled a "fictional failure" by New York Times critic Orville Prescott. But it did appeal to Hollywood producer Lawrence Turman and the film company Embassy Pictures. The 1967 movie became a touchstone for the decade's rebellion even though Webb's story was set in an earlier era. Nichols' film, starring a then-little-known Dustin Hoffman as Braddock and Anne Bancroft as Mrs. Robinson, was an immediate sensation. Nichols won an Academy Award, Hoffman became an overnight star and the film is often ranked among the greatest, most quoted and talked about of all time. Webb's book went on to sell more than a 1 million copies, but he hardly benefited from the film, for which he received just $20,000. The script, much of it by Buck Henry, was so widely praised that few realized how faithful it was to Webb, including Benjamin's famous line, "Mrs. Robinson, you're trying to seduce me. Aren't you?" He died from a blood condition inEastbourne,East Sussex.29 June 2020 – Carl Reiner passes away at 80 - https://variety.com/2020/film/news/carl-reiner-dead-died-dick-van-dyke-1234694208/Carl Reiner, the writer, producer, director and actor who was part of Sid Caesar’s legendary team and went on to create “The Dick Van Dyke Show” and direct several hit films. Reiner, the father of filmmaker and activist Rob Reiner, was the winner of nine Emmy awards, including five for “The Dick Van Dyke Show.” Reiner remained in the public eye well into his 80s and 90s with roles in the popular “Ocean’s Eleven” trio of films and on TV with recurring roles on sitcoms “Two and a Half Men” and “Hot in Cleveland.” He also did voice work for shows including “Family Guy,” “American Dad,” “King of the Hill,” and “Bob’s Burgers.” Before creating CBS hit “The Dick Van Dyke Show,” on which he sometimes appeared, Reiner and “Show of Shows” writer Mel Brooks worked up an elongated skit in which Reiner played straight man-interviewer to Brooks’ “2000 Year Old Man”; a 1961 recording of the skit was an immediate hit and spawned several sequels, the last of which, 1998’s “The 2000 Year Old Man in the Year 2000,” won the pair a Grammy. he portrayed Saul Bloom in Ocean's Eleven, Steven Soderbergh's remake of 1960's Ocean's 11, and later reprised the role in Ocean's Twelve and Ocean's Thirteen. He died at the age from natural causes in Beverly Hills, California.30 June 2020 – Queensland university teams up with NASA to discover new planet the size of Neptune- https://www.abc.net.au/news/2020-06-29/usq-nasa-discover-new-earth-sized-planet-a-mic-b/12398056- https://www.nature.com/articles/s41586-020-2400-z.epdf?sharing_token=3JTENEuQF-T3APeZX4KxB9RgN0jAjWel9jnR3ZoTv0OtWNw2qcogQBYD10PdZhvxquqAqRChzO1nFKcfFtPKYHAUuZEWATQRM6h9tEKLylR11rM5M00uEqg6rHXXliKmS5mXQef56GLCRaooyb8BXkhcAIrlIx7_Nr2K-gZjizUMUcLFUaO80eRmm9mly099uTj6Gync7Hk-5dw0DGtLhcXtSIQcYAQT4mWbAxkmL5yyaVggBeZwOqhfwy06a8j2CY1WJyMSiFGHGoRGRYSGjqQPoVLcnVYYHq91fqiYaRh2p6hlMJYTKQxNJ4rwx5ud&tracking_referrer=www.abc.net.au Queensland researchers have helped NASA discover a new planet the size of Neptune, "only" 32 light-years away. NASA first spotted the planet two years ago and have been working to confirm its existence with researchers around the world, including a team at the Mount Kent observatory, south of Toowoomba. "It's only 32 light-years away, which means the light we see tonight left it in 1988," said University of Southern Queensland (USQ) astrophysicist, Jonti Horner. The planet, AU Mic b, was found orbiting the young star AU Microscopii (AU Mic), which was trillions of kilometres from Earth in the southern constellation Microscopium. Professor Horner said AU Mic b would not be suitable for people to live on due to its intense heat of more than 1,000 degrees Celsius. The infant planet was discovered by NASA's Transiting Exoplanet Survey Satellite (TESS) and the recently retired Spitzer Space Telescope. These results were published in the journal Nature.Remembrances29 June 1855 – John Gorrie- https://en.wikipedia.org/wiki/John_Gorrie- https://patents.google.com/patent/US8080John B. Gorrie, American physician, scientist, inventor of mechanical cooling, and humanitarian. Dr. Gorrie's medical research involved the study of tropical diseases. At the time the theory that bad air — mal-aria — caused diseases was a prevalent hypothesis and based on this theory, he urged draining the swamps and the cooling of sickrooms. For this he cooled rooms with ice in a basin suspended from the ceiling. Cool air, being heavier, flowed down across the patient and through an opening near the floor. Since it was necessary to transport ice by boat from the northern lakes, Gorrie experimented with making artificial ice. After 1845, gave up his medical practice to pursue refrigeration products. On May 6, 1851, Gorrie was granted Patent No. 8080 for a machine to make ice. The original model of this machine and the scientific articles he wrote are at the Smithsonian Institution. In 1835, patents for "Apparatus and means for producing ice and in cooling fluids" had been granted in England and Scotland to American-born inventor Jacob Perkins, who became known as "the father of the refrigerator". Another version of Gorrie's "cooling system" was used when President James A. Garfield was dying in 1881. Naval engineers built a box filled with cloths that had been soaked in melted ice water. Then by allowing hot air to blow on the cloths it decreased the room temperature by 20 degrees Fahrenheit. It required an enormous amount of ice to keep the room cooled continuously. Yet it was an important event in the history of air conditioning. It proved that Dr. Gorrie had the right idea, but was unable to capitalize on it.The first practical refrigeration system in 1854, patented in 1855, was built by James Harrison in Geelong, Australia. He died at the age of 52 in Apalachicola, Florida.29 June 1997 – William Hickey - https://en.wikipedia.org/wiki/William_Hickey_(actor)William Edward Hickey, American actor. He is best known for his Academy Award-nominated role as Don Corrado Prizzi in the John Huston film Prizzi's Honor , as well as Uncle Lewis in National Lampoon's Christmas Vacation and the voice of Dr. Finklestein in Tim Burton's The Nightmare Before Christmas. His most important contribution to the arts, however, remains his teaching career at the HB Studio in Greenwich Village, founded by Hagen and Herbert Berghof. George Segal, Sandy Dennis, Barbra Streisand, and Sandra McClain all studied under him. He was a staple of Ben Bagley's New York musical revues, he can be heard on several of the recordings, notably Decline and fall of the entire world as seen through the eyes of Cole Porter. Hickey enjoyed a career in film, television and theater. In addition to his work as an actor, he was a respected teacher of the craft. Notable for his unique, gravelly voice and somewhat offbeat appearance, Hickey, in his later years, was often cast in "cantankerous-but-clever old man" roles. His characters, who sometimes exuded an underlying air of the macabre, usually had the last laugh over their more sprightly co-stars. He died fromemphysema andbronchitis at the age of 69 in New York City.29 June 2003 – Katherine Hepburn - https://en.wikipedia.org/wiki/Katharine_HepburnKatharine Houghton Hepburn, American actress who was a leading lady in Hollywood for more than 60 years. She appeared in a range of genres, from screwball comedy to literary drama, and she received a record four Academy Awards for Lead Acting Performances, plus eight further nominations. In 1999, Hepburn was named by the American Film Institute the greatest female star of Classic Hollywood Cinema. She was known for her fierce independence and spirited personality. In the 1940s, she began a screen and romantic partnership with Spencer Tracy, which spanned 26 years and nine movies, although the romance with the married Tracy was hidden from the public. Hepburn challenged herself in the latter half of her life, as she tackledShakespearean stage productions and a range of literary roles. Hepburn famously shunned the Hollywood publicity machine, and refused to conform to society's expectations of women. She was outspoken, assertive, and athletic, and wore trousers before they were fashionable for women. She was briefly married as a young woman, but thereafter lived independently. With her unconventional lifestyle and the independent characters she brought to the screen, Hepburn epitomized the "modern woman" in the 20th-century United States, and is remembered as an important cultural figure. She died from cardiac arrest at the age of 96 in Fenwick, Connecticut.Famous Birthdays29 June 1793 – Josef Ressel - https://en.wikipedia.org/wiki/Josef_ResselJoseph Ludwig Franz Ressel,Austrian forester and inventor of Czech-German descent, who designed one of the first working ship's propellers. He worked for the Austrian government as a forester in the more southern parts of the monarchy, including in Motovun,Istria (modern-day Croatia). His work was to secure a supply of quality wood for the Navy. He worked in Landstrass (Kostanjevica on the Krka river in Carniola in modern-day Slovenia), where he tested his ship propellers for the first time. In 1821 he was transferred to Trieste (modern-day Italy), the biggest port of the Austrian Empire, where his tests were successful. He was awarded a propeller patent in 1827. He modified a steam-powered boat Civetta by 1829 and test-drove it in the Trieste harbor at six knots before the steam conduits exploded. Because of this misfortune, the police banned further testing. The explosion was not caused by the tested propeller as many believed at the time. Besides having been called "the inventor of the propeller", he was also called the inventor of the steamship and a monument to him in a park in Vienna commemorates him as “the one and only inventor of the screw propeller and steam shipping”. He was also commemorated on Austria's 500 Schilling banknote in the mid 1960s (P139), which shows him on the front and the ship "Civetta" on the back. Among other Ressel's inventions are pneumatic post and ball and cylinder bearings. He was granted numerous patents during his life. He was born in Chrudim,Bohemia, Habsburg Monarchy.28 June 1818 – Angelo Secchi - https://en.wikipedia.org/wiki/Angelo_SecchiFr. Angelo Secchi, Italian astronomer by the italian region of Emilia. He was a pioneer in astronomical spectroscopy, and was one of the first scientists to state authoritatively that the Sun is a star. Secchi made contributions to many areas of astronomy. He discovered three comets, including Comet Secchi. He produced an exact map of the lunar crater Copernicus. He drew some of the first color illustrations of Mars and was the first to describe "channels" (canali in Italian) on the planetary surface.Secchi was especially interested in the Sun, which he observed continually throughout his career. He observed and made drawings of solar eruptions and sunspots, and compiled records of sunspot activity. In 1860 and 1870, he organized expeditions to observe solar eclipses. He proved that the solar corona and coronal prominences observed during a solar eclipse were part of the Sun, and not artifacts of the eclipse.However, his main area of interest was astronomical spectroscopy. He invented the heliospectrograph, star spectrograph, and telespectroscope. He showed that certain absorption lines in the spectrum of the Sun were caused by absorption in the Earth's atmosphere. Starting in 1863, he began collecting the spectra of stars, accumulating some 4,000 stellar spectrograms. Through analysis of this data, he discovered that the stars come in a limited number of distinct types and subtypes, which could be distinguished by their different spectral patterns. From this concept, he developed the first system of stellar classification: the five Secchi classes. While his system was superseded by the Harvard system, he still stands as discoverer of the principle of stellar classification, which is a fundamental element of astrophysics. His recognition of molecular bands of carbonradicals in the spectra of some stars made him the discoverer of carbon stars, which made one of his spectral classes. Secchi was active in oceanography, meteorology, and physics, as well as astronomy. He invented the Secchi disk, which is used to measure water transparency in oceans, lakes and fish farms. He studied the climate of Rome and invented a "Meteorograph" for the convenient recording of several categories of weather data. He also studied the aurora borealis, the effects of lightning, and the cause of hail. He organized the systematic monitoring of the Earth's magnetic field, and in 1858 established a Magnetic Observatory in Rome. Secchi also performed related technical works for the Papal government, such as overseeing placement of sundials and repair or installation of municipal water systems. In 1854–1855, he supervised an exact survey of the Appian Way in Rome. This survey was later used in the topographic mapping of Italy. He supervised construction of lighthouses for the ports of the Papal States. He was born in Reggio Emilia.29 June 1861 – William James Mayo - https://en.wikipedia.org/wiki/William_James_MayoPhysician and surgeon in the United States and one of the seven founders of the Mayo Clinic. He and his brother, Charles Horace Mayo, both joined their father's private medical practice in Rochester, Minnesota, US, after graduating from medical school in the 1880s. In 1919, that practice became the not-for-profit Mayo Clinic. On August 21, 1883, a tornado struck Rochester, killing 29 people and seriously injuring over 55 others. One-third of the town was destroyed, but young Will and his family escaped serious harm. The relief efforts began immediately with a temporary hospital being established at the town's dance hall. The Mayo brothers were extensively involved in treating the injured who were brought there for help. Mother Alfred Moes and the Sisters of Saint Francis were called in to act as nurses (despite the fact they had little if any medical experience). After the crisis had subsided, Mother Alfred Moes approached William Worrall Mayo about establishing a hospital in Rochester. In September 30, 1889, Saint Mary's Hospital opened. In September 1931, Mayo and other prominent individuals of the time were invited by The New York Times to make a prediction concerning the world in eighty years time in the future, in 2011. Mayo's prediction was that the life expectancy of developed countries would reach 70 years, compared to less than sixty years in 1931. “Contagious and infectious diseases have been largely overcome, and the average length of life of man has increased to fifty-eight years. The great causes of death in middle and later life are diseases of heart, blood vessels and kidneys, diseases of the nervous system, and cancer. The progress that is being made would suggest that within the measure of time for this forecast the average life time of civilized man would be raised to the biblical term of three-score and ten.” He was born in Le Sueur, Minnesota.29 June 1868 – George Ellery Hale - https://en.wikipedia.org/wiki/George_Ellery_HaleAmerican solarastronomer, best known for his discovery of magnetic fields in sunspots, and as the leader or key figure in the planning or construction of several world-leading telescopes; namely, the 40-inch refracting telescope at Yerkes Observatory, 60-inch Hale reflecting telescope at Mount Wilson Observatory, 100-inch Hooker reflecting telescope at Mount Wilson, and the 200-inch Hale reflecting telescope at Palomar Observatory. He also played a key role in the foundation of theInternational Union for Cooperation in Solar Research and the National Research Council, and in developing the California Institute of Technology into a leading research university. In 1908, he used the Zeeman effect with a modified spectroheliograph to establish thatsunspots were magnetic. Subsequent work demonstrated a strong tendency for east-west alignment of magnetic polarities in sunspots, with mirror symmetry across the solar equator; and that the polarity in each hemisphere switched orientation from one sunspot cycle to the next. This systematic property of sunspot magnetic fields is now commonly referred to as the "Hale–Nicholson law," or in many cases simply "Hale's law." Hale spent a large portion of his career trying to find a way to image the solar corona without the benefit of a total solar eclipse, but this was not achieved until the work of Bernard Lyot. He was a prolific organizer who helped create a number of astronomical institutions, societies and journals. He was born in Chicago, Illinois.Events of Interest29 June 1613 – The Globe Theatre in London, built by William Shakespeare's playing company, the Lord Chamberlain's Men, burns to the ground. - https://www.history.com/this-day-in-history/the-globe-theater-burns-downThe Globe was built by Shakespeare’s acting company, the Lord Chamberlain’s Men, in 1599 from the timbers of London’s very first permanent theater, Burbage’s Theater, built in 1576. Before James Burbage built his theater, plays and dramatic performances were ad hoc affairs, performed on street corners and in the yards of inns. However, the Common Council of London, in 1574, started licensing theatrical pieces performed in inn yards within the city limits. To escape the restriction, actor James Burbage built his own theater on land he leased outside the city limits. When Burbage’s lease ran out, the Lord Chamberlain’s men moved the timbers to a new location and created the Globe. On 29 June 1613, the Globe Theatre went up in flames during a performance of Henry VIII. A theatrical cannon, set off during the performance, misfired, igniting the wooden beams and thatching. According to one of the few surviving documents of the event, no one was hurt except a man whose burning breeches were put out with a bottle of ale.29 June 1975 – Steve Wozniak tested his first prototype of Apple I computer. - https://www.smithsonianmag.com/smithsonian-institution/steve-wozniaks-apple-i-booted-up-tech-revolution-180958112/Apple I was the first computer from Apple. It was fully made by Steve Wozniak with little or no input from Steve Jobs. Apple I came without a keyboard, monitor and even an enclosing cabinet. It was basically a motherboard with chips. At the Homebrew Computer club in Palo Alto, California (in Silicon Valley), Steve Wozniak, a 26 year old employee of Hewlett-Packard and a long-time digital electronics hacker, had been wanting to build a computer of his own for a long time. It didn’t look like much—just a circuit board with 32 chips attached, connected to a video monitor and a keyboard. But when he turned it on? Magic. A cursor appeared on the screen—and better yet, it reacted instantly to whatever keys Wozniak pressed. “I typed a few keys on the keyboard and I was shocked!” he recalled in his memoir, iWoz. It was, he observed, the first time in history anyone had typed on a personal computer and seen the results “show up on their own computer’s screen right in front of them.” The sensation of success—he was looking at random numbers he had programmed—was “like getting a putt from 40 feet away.” The Apple I sold for only $666.66. (Wozniak picked the price because he liked repeating numbers; he had no clue about the satanic resonance.)IntroArtist – Goblins from MarsSong Title – Super Mario - Overworld Theme (GFM Trap Remix)Song Link -https://www.youtube.com/watch?v=-GNMe6kF0j0&index=4&list=PLHmTsVREU3Ar1AJWkimkl6Pux3R5PB-QJFollow us onFacebook- Page - https://www.facebook.com/NerdsAmalgamated/- Group - https://www.facebook.com/groups/440485136816406/Twitter - https://twitter.com/NAmalgamatedSpotify - https://open.spotify.com/show/6Nux69rftdBeeEXwD8GXrSiTunes -https://itunes.apple.com/au/podcast/top-shelf-nerds/id1347661094RSS -http://www.thatsnotcanonproductions.com/topshelfnerdspodcast?format=rssInstagram - https://www.instagram.com/nerds_amalgamated/Email - Nerds.Amalgamated@gmail.comSupport via Podhero- https://podhero.com/podcast/449127/nerds-amalgamatedRate & Review us on Podchaser - https://www.podchaser.com/podcasts/nerds-amalgamated-623195

Naziha Mestaoui is an ecological artist and architect whose unique approach merges space, imagery, and technological innovations to create innovative, immersive, and sensory experiences. Notably, during the United Nations Climate Conference COP21, Naziha launched 1 Heart 1 Tree, which was an engaging digital citizen artwork that allowed individuals the opportunity to plant a virtual tree—for every virtual tree planted, a real tree was then planted in reforestation programs across five continents. In this podcast episode, Naziha sheds light on what quantum physics has to do with the Amazon Rainforest's Indigenous Peoples; what the Huni Kuin tribe wants the world to know about who they are through the ecological art that they co-created with Naziha, and more.   *NEW PODCAST* Subscribe to The Kamea Chayne Show, a more open-ended and informal offshoot from Green Dreamer: www.kameachayne.com/show Support the show: www.greendreamer.com/support  Episode notes: www.greendreamer.com/194 Weekly solutions-based news: www.greendreamer.com  Instagram: www.instagram.com/greendreamerpodcast

A Voz Ativa Estudantil é um projeto realizado na EMEF Professora Shirley Guio na Zona Norte de São Paulo, na qual os estudantes desenvolvem programas de rádio podcast.Nesta edição apresentamos a entrevista realizada com o povo indígena Huni Kuin do Acre que esteve na nossa escola durante o mês de Abril para falar sobre sua cultura e luta pela terra!

Welcome back for Episode 30!  This episode welcomes the wonderful Scott Murden talking about his experiences in the mental health industry, orgasmic meditation and what it was like spending time in the Amazon Rainforest! Scott is a meditation based life coach who, over the course of the last 12 years, has racked up 2000 hours over eight years of one-to-one client work with all types of challenges: from severe mental health issues, grief and trauma, desire and self-empowerment, or simply coaching people to get their life on track from the inside. Scott has also spent the last 12 years as a student with the Clairvision School of Meditation learning and integrating their third-eye based practices. He’s spent the last four years working all around the world with master shamans from the Huni Kuin tribe, and has visited them deep in the amazon rainforest in Acre, Brazil, on two occasions, as well as delving in to many tantra workshops and practices over the years, including the practice of Orgasmic Meditation. Check out Scott's website HERE!   And don't forget to connect with me @TheJamieKeeling and check out my blog at Little Grey Says Thanks for listening - and remember... stay OPTIMISED!   "Find your Passion, Live with Purpose, Make an Impact!"   Don't forget to subscribe and come and say hello to us on our social media pages!! You can find out more about Jamie on Facebook, at his blog and at Optimise Me!   www.optimisemenow.com