Podcasts about Iquitos

Amazon ‘Fiction': Part 1 The adventure begins. Based on a post by Farmer Jill, in 3 parts. Listen to the Podcast at Steamy Stories. It all started with one woman's desire to prove that Amazons existed. Yes, that's right those legendary female warriors. Her name was Sylvia Riesling, the heiress to the Riesling billions. She was completely obsessed with the Amazons. Sylvia had commissioned a big international conference on the Amazons in Frankfurt Germany. I, Nelson James, was the keynote speaker. I am a professor of Anthropology at an Ivy League university. I was nothing special, just another academic in an obscure field toiling away to feed my wife and three sons. My area of interest was the Amazon River basin and the primitive people still living there. Sure, I had heard rumors of Amazon's, but never really was that interested until that blockbuster movie Amazon World came out. Sheer genius it was, a story of how the legendary women warriors got fed up with the patriarchal world and emerged from their self-seclusion to overthrow it. Plenty of women wanted to see it because it had a good plot, of course the defeat of all the male governments. (This was a movie so there were zero female world governments at the time to overthrow) and the lead actresses were all A-list. Men went with their wives and girlfriends because of all the Amazon warriors in their skimpy battledress were former Playboy bunnies or cheerleaders. Another attraction for many was the first-rate special effects. Let's face it action movies with babes sell. I heard about the movie when it started production and knew what I had to do. I was in the running for a full professorship, and this could be my way in. I knew my obscure area of study would have a brief time in the limelight and I had to take full advantage. Immediately I researched an academic paper on the Amazons. It would be published in the usual dull Anthropology Journal. That would provide me with the material to write an article in regular English for the New York Times and any other media outlet that wanted to pick it up. This would get me promoted. One theologian of the nineteenth century proffered a hypothetical from the biblical text of Genesis. He cited a Garden of Eden, but separated from the ‘civilized world' by a global flood. A flood caused by a traumatic shift of the polar rotation, causing seasons, a depletion of hydro shielding of the atmosphere, and a resulting penetration increase in ultraviolet radiation. The major plates of the earth radically broke apart, causing a large ocean between the South American and African plates. The theologian believes it plausible that the Garden of Eden is the Amazon and Ecuadorian South Pacific region. He cites the Galapagos irregularities and species of Tortoises that have perhaps 3 times the lifespan of humans. Could all life forms excel greater, and live longer; in the ‘garden region'? Then the theologian sites the Nephilim giants, offspring of when spirit beings mating with human women. The text of Genesis 6: 4; 4 The Nephilim giants were on the earth in those days, and also afterward; when the spirit beings went to the human women. They seduced the women and had children by them. The offspring became powerful. They were the heroes of old, men of renown human folklore. The biblical references are several, but European civilizations have not seen evidence in many centuries, thus the idea has been discredited as superstition.  The theologian speculates that these mythical Amazons are perhaps superior in body and mind, and irreverent to the creator's order. The original Spirit beings designed to set up a civilization where women perverted the creator's order, and made human males into slaves of women. Whereas in other civilizations the offspring men conquered and terrified the world, in the Amazon regions, their superior intellect and science was used to alter genetics in favor of the females. The offspring females were genetically capable of longer life, superior intellect, and godlike in physical attributes. Male offspring, however; were genetically cursed to the limitations of all other humankind. Academia condemned the theologian's speculations, and it was not allowed to be taught at any credible university. Only bible colleges even entertained it as plausible.  For my academic career's sake, I went with the consensus theories of the leading universities and published a secular research. I called it Amazons: Fact or Fiction. The Times was interested, and I retained the syndication rights after they had the first exclusive release. In order to write the paper though, I had to get access to the journal of Francois Canard. He was the famous 19th century explorer whose journal documented his discovery of the Amazons. Unfortunately, no one believed Francois at the time, and they declared him mad and institutionalized him. He was known to the Amazon crowd as Bizarre Canard. His family detested that name, and what happened to him. They were always trying to rehabilitate his name and this movie, Amazon World, would bring his name to the forefront. I contacted the family and flew to France to meet with the heir, Jean Paul Canard. I promised to set the record straight on Francois. They would have right to reject anything I wrote before publication, and I would give them a portion of any profits I made, to pay legal fees to have the official record changed. ln exchange, I would have full access to his journal and any other records the family held. For some reason, Jean Paul felt I was trustworthy and agreed to my offer. The movie came out and broke records on its first weekend. My article came out on the Saturday of that weekend and on Monday was reprinted and reposted all around the world. The university loved the publicity, and I was given the full professorship. Moreover, the syndication money was greatly appreciated by my wife Connie. She was great at making our money stretch, but it always was tight. This is where Sylvia came in. With all the hype about the Amazons, she held her conference. Since I was acknowledged as a "world renowned Amazon "expert" I was selected keynote speaker. No expense was spared. Sylvia even paid for Connie and the boys to accompany me. We made a holiday of it and Sylvia had one of her staff tour guide us around Germany for a week. It wasn't all altruistic though. She wanted me to go to the Amazon River basin on an expedition she was funding. Again, no expense would be spared, in the quest to prove the existence of the Amazons. However, there was a problem with me going on the expedition. I had promised Connie no more trips to the Amazon until the boys were through their teen years. Connie had not complained about my previous trips when they were younger; when I was building my career but now she now she wanted my help at home. I had the professorship, so I was pretty secure, and I liked staying home. I loved Connie and being a father. Sylvia was tenacious however, at our first meal together before the conference she had mentioned the expedition and my role in it. I had explained that I had made a promise to Connie but would be glad to help with the preparations. Connie was very happy with my response and showed me her appreciation that night. Sylvia however was relentless, and by the end of our trip in Germany Connie had not only released me from my promise but was encouraging me to go! That conversation would replay over and over again in my mind, over the next year. I suspect it haunted Connie as well. Connie had it all figured out, "Nelson I know you made a promise to me, and you keep your promises. You are a great husband and father; I love being married to you. You are a great provider, working hard to give us what we need, and more. Sylvia has offered you an amazing sum to go on this expedition, This is your reward for all your years of hard work. If it is successful you will receive an even larger bonus. This would make us set for life. Sylvia thinks you will be gone a month, maybe two at the outside. I will be fine for that long; both of our parents will help. I really think you should go." I would have stuck to my promise but also I did want to go, it would cement my reputation and place at the university. The money was a stupid amount, one million dollars. I did also want to stay with my family. I could stay home and still milk my expert status at the same time. Yet Connie was pushing me to go so I agreed. Sylvia had no time to waste, a group was assembled and outfitted in a month. The leader of the expedition would be Lori Becker a self-made millionaire. She came from the wrong side of the tracks and had never failed at anything she had tried. Of course, our leader had to be a woman so she could speak on equal terms with the Amazons we hopefully would meet. Francois had mentioned this in his journal. His expedition included some women, and he made one of them the "leader," since the Amazons would not speak to him. Then there was the two security women, Alesha Murray, and Estelle Rodrigues. They were former special forces and from what I could see, the two women were the real deal. There were plenty of primitive locals, robber barons, and other assorted bad guys in the Amazon River basin so we needed protection. Again, women warriors made sense for the obvious reasons. Then there was Paulo and Mateus and their river boat. They would provide the grunt labor for the group as well as run the boat. They both were very handy and knew parts of the river. They also knew many of the main characters, among the legitimate and illegitimate goings on in this part of the basin. Finally, there was me, the expert advisor, and hopefully with the help of Bizarre Canard's journal the navigator. From my previous experience, this was a good size group for an Amazon river exploration. Small enough to be effective, but not too big to be unwieldy and attract too much unwanted attention from anyone. The three women and I would fly into Iquitos and meet up with Mateus and Paulo. We then would head down the river toward Ecuador, as outlined by Canard in his journal. The first few days were uneventful but soon enough we had left the vestiges of civilization behind. We kept a sharp eye out for the indigenous peoples, and others who didn't like outsiders on their turf. It was a beautiful part of creation, with so many vibrant colors and exotic plants and animals. We continued down the river and had the feeling that we were being watched. This increased with every mile. Estelle was convinced attack was imminent. Alesha not so much, the attack was coming but not yet. We were almost into the mountains, and she was sure it would occur then. There was no doubt in anyone's mind however, that we were being watched and that the watchers had changed. Originally it had been the indigenous who were watching us. They were great at camouflage and concealment, but the high-tech gadgets of Estelle and Alesha could pick out their heat signatures among other things. Now someone else was watching us. The high-tech equipment couldn't pick them up and neither could the naked eye. These people were masters of the hunt. Yet Alesha and Estelle were convinced we were still being watched. When we entered the mountains the river increased in speed but decreased in depth and width. We knew that we would soon have to leave the boat and move forward on foot. Then we saw the arch mentioned in Bizarre Cunard's journal. Everyone was excited that we seemed to be on the right path. Soon after that we stopped for the night at what we thought was a secure location. It was a sand bar with the river on one side and sheer mountain walls on the other side. While we set up camp, Estelle was on guard duty, and she was sharp noticing the stranger first. The person was dressed in a wet suit complete with a mask and carried what looked like a bow in their hand. The person had seemingly appeared out of nowhere, but must have come out of the river. Estelle ordered the person to stop moving and identify themselves. It was at this moment I knew that the expedition had succeeded, but would we live to tell the tale? The stranger spoke, "It is you who should not move; any movement will be met with deadly force. You shall identify yourselves and your purpose here immediately." I could not place the voice. It clearly was translated by a machine. I couldn't see the face of the person who had spoken, but I was sure that the translation did not convey the menace of the threat implied. Estelle started to raise her gun, but an arrow flashed out of nowhere and Estelle went down. After a moment to process what just happened, Lori Becker spoke for us, "We have come in peace; we are on an expedition to find the legendary Amazon warriors." Captives The person in the wet suit did not reply immediately. The silence was painful, Estelle was bleeding out from the arrow in her chest. It looked like it had pierced her heart, and she wasn't moving. I think all of us were holding our breaths waiting for a reply. Then we were stunned when it came. "You have found what you are looking for. Now listen very closely, any deviation from these instructions will result in your death." I hoped everyone else took that to heart, after Estelle I certainly did. As she spoke, a door opened up in the sheer mountain. She continued, "Very slowly you will strip naked, then you will enter the mountain, taking nothing with you." Soon enough the five of us were naked and travelling on foot through a mountain tunnel. I never looked back to see if we were being followed by the person in the wet suit. I did hear the door close. I could see light ahead of us and we all just walked toward the light. Once we reached it we could see a valley before us. There also was a woman warrior standing in front of us. She had on a breast plate of some kind of metal, forearm guards and a skirt that also looked like armor. There were sandals on her feet. There was some kind of sword on her hip. She did not look very welcoming. "Stop, look down and you will see some amulets. Put them on, they will allow us to communicate." We picked them up and put them around our necks, Lori was quick to try her's out. "I am Lori Becker, leader of this expedition." Lori's speech was cut off at the knees, "Silence, you are nothing until we decide what you are! Anyone who speaks again without being asked, will die. Follow me." The woman was not wearing an amulet but had raised her left arm to speak into her arm guard. We would learn later that these vambraces were a highly sophisticated smart phone, supercomputer, and weapons system, all in one. She then turned and started walking. Now we had lesson number two, and while processing that we followed her. Loud and clear, do what they say without question and remain silent. After an hour of walking, we entered farmland. There were men working in the fields. The men had on loincloths and sandals, nothing else. No one looked at us and our guide did not speak to anyone. Then we approached a village with a wall around it. There was a guard at an opening in the wall. She was dressed identically to our guide. They nodded a greeting to one another, and we moved into the village. She led us to a nondescript building that look like it was made of some kind of spray concrete. There was what looked like a toilet and sink in one corner. The floor was some kind of flexible material. There were two windows in addition to the opening. There was nothing else in the room. I estimated that it measured about 20 by 30. She stopped in the center of the room and looked us over. "You will remain here until you are summoned." Then she left. As she went through the opening a door materialized. We all looked at one another. Mateus was the first to speak. "I guess we found your Amazons, Nelson. Not a very friendly bunch." Paulo snorted at that and went to use the toilet. Alesha slowly circled the room seemingly taking in every detail. She looked out the windows but touched nothing. Lori put on a brave face and addressed us, "I'm not sure what we are facing here, however they seem to be a people of violence and few words. We just have to hang on and see what happens, eventually they will have to let us speak to them and explain ourselves." I wasn't so sure about that, but I had nothing to add so after also using the toilet I just lay down on the floor to rest. The others did the same and were soon lost in our own thoughts about the predicament we were in. We were surprised when the opening appeared, and two men came in carrying trays of food. They put them down inside the opening and left. No one dared speak to them and they said nary a word. The food was good and once we had eaten, and the sun had gone down outside. I did my Tia Chi forms. This was something I did every day. My parents had met through Tia Chi and all of us kids had grown up doing it. It certainly helped me stay calm and focused. As well it kept me in shape and flexible. Then I went to sleep. Paulo and Mateus sat together speaking in Portuguese before they also went to sleep. Alesha did some stretches and then also went to sleep. Lori just sat there looking forlorn. She had always been in control and now she was lost for what to do. I hoped she would get some rest. I awoke as the sun came through the windows. Alesha, Mateus, and Paulo were already awake. Lori looked like she hadn't moved an inch or slept a wink since last night. We didn't have to wait long for our warrior from the previous day to arrive. She strode into the room, "Follow me." Definitely a people of few words. We followed her to another building made of the same materials. Once inside it was obvious it was a medical building. We were led to a room with two large men and one woman in a lab coat. The men had on the same type of loincloths as the men we saw working in the fields yesterday. The two men advanced on Mateus and grabbed his right arm. The woman then took a blood sample. I immediately just raised my right arm as the men grabbed Paulo. Alesha and Lori did the same as me and the men didn't touch us as our samples were collected. The woman then took the five samples and left. The men also left. We were afraid to move but we didn't have long to wait, and our "doctor" reappeared with the men. The men were pushing a bed that looked like an operating table. They picked up Paulo and strapped him to the table. The doctor sprayed something on his groin. She then used a scapple to cut open his scrotum and remove his testicles. Paulo screamed through the entire process. I suspected that the spray was for healing and to avoid infection. These women seemed to enjoy inflicting pain. Once Paulo was a eunuch she sprayed the incision with something else. The wound never bled and appeared closed, healed even. Paulo was then released from the table. He collapsed to the floor, covered in sweat. Mateus and I also were sweating. Who was next? I didn't see any way to escape this and neither did he, we were stuck awaiting our fate. Mateus was next. It went exactly the same except Mateus tried not to cry out. That didn't make the operation any less brutal and Mateus passed out from the pain. Then it was my turn, and I was forced onto the table. The doctor did something different this time. She sprayed where my incision was for my vasectomy. After our third boy was born Connie and I decided we were done having kids and I had the snip. Well, the doctor proceeded to reverse that operation. I didn't know for sure but that's what it seemed like to me. It hurt like hell, and I also tried not to cry out. After she had finished the operation she sprayed the area she worked on. Then she produced a needle and injected it into my leg. That hurt like hell too. Then she was done, and I was removed from the table. Our guide then took us back to our prison. When we arrived, there was another meal awaiting us. Once we had finished eating, two men appeared to take away the dishes and they gave me what was obviously a sample jar. It was bigger than the one I had been given after my vasectomy. It was pretty obvious they wanted a sample. We had been naked around one another for a day now, and their was no privacy in the room. We were not allowed to speak so the four of them wordlessly turned their backs on me so I could produce the sample. I wondered if I could get it up but as soon as I touched my penis it became hard. It seemed harder then it ever had been, I figured it was just because I hadn't had sex for the last 2 weeks. When I ejaculated into the jar I filled it up. Wow, I never had cum so much in my life. I found out much later the injection I was given was a fast-acting, long-lasting sexual stimulant. It meant I would get hard fast the first and subsequent times as required. I also would produce much more sperm than normal. It even contained fertility drugs to facilitate impregnation. These Amazons sure had some advanced medical technology! The men left and within what seemed like an hour our guide was back. She ordered us to follow her. We ended up in the middle of the village. I immediately recognized the set up. It was prepared for a slave auction. There was a raised platform in the center of the open space with a woman warrior standing on it. There were many other women dressed identically, arriving from the rest of the village. Soon the five of us were all beside the platform waiting as the last of the women warriors arrived. I figured that all the Amazons, a few hundred in the village, were now present. Mateus was prodded onto the platform and the Amazon already on it spoke, "Fresh from the outside, we have a laborer. It is gifted with old mechanical technology knowledge and a strong body. Unsuitable for breeding but useful for service." I guess my blood sample showed I was suitable as a breeder and Mateus and Paulo's were not. I learned late that they like men who had had vasectomy's. As long as there were no hereditary issues the men who'd been snipped made good proven breeders and with their advanced technology it was easy to reverse the operation. Then the bidding began. Soon enough Mateus was bought by one of the Amazon's in the square. The auctioneer then pointed her right arm at Mateus and a laser came out of the vambrace to brand him on the right butt cheek. Mateus was given to his new owner, and Paulo was moved onto the platform. "Also fresh from the outside, another similar type for service. This one is younger but otherwise the same." Paulo was sold, branded, and given to his new owner. Clearly these Amazons were into object lessons. The auctioneer then left the platform, and two men placed a throne on it. What I could only image was the leader of the Amazon's then sat on the throne. She was dressed the same as the others except while the other's armor was silver her's was gold. The two men then used hoes to make a circle in front of the platform. Once they were done the leader addressed Alesha and Lori. "I am queen Zenoba and now we shall see if you two things are warrior women or not." Lori was then prodded into the circle. From the other side of the circle came one of the Amazons. She had removed her breastplate and was now bare chested. Seeing her proud firm breasts had me immediately hard. It was pretty clear to me that Lori was expected to fight this woman to see if she was suitable Amazon material. I wasn't sure how this would go. Lori was a strong confident woman, but I was unsure about her fitness level or of her fighting skills. The woman advance on Lori and threw a fake punch, followed by a leg sweep. Lori went down hard. I heard some of the other Amazon's in the crowd say "one." Lori got up slowly and I think it had now dawned on her that she was in the fight of her life or more aptly the fight for her life. Lori tried to assume a fighting stance. The Amazon advanced on her again going in for a grapple. I wanted to shout out for her not to engage, but we were told to be silent. Lori engaged in the grapple. They locked hands and the Amazon soon had Lori on her knees grimacing in pain and then kicked her square in the chest, knocking her back. I heard the "twos" from the crowd and silently prayed Lori would do better. The Amazon advance again, Lori tried to rush her, and the Amazon side stepped and grabbed Lori's arm. Lori cried out as the Amazon applied pressure. As more pressure was applied Lori started to beg for mercy. The queen then spoke, "Enough." The Amazon immediately let go of Lori's arm and Lori collapsed to the ground. Her shoulder was probably dislocated, and Lori was moaning in pain. A knife was then handed to the Amazon fighter who grabbed Lori by the hair, pulled her head back exposing her neck and slit her throat. More lessons for us. Fight hard to win and don't show pain. The two men dragged the body out of the circle. It now was Alesha's turn. A new Amazon entered the circle also bare chested. Alesha let the Amazon get close and when she tried a feint with a fake punch Alesha stepped into it. She caught the Amazon's fist with her left arm and then brought up her right knee slamming it into the Amazon's thigh. Alesha followed up with a brutal kidney punch. Alesha then let go of the arm and the Amazon went down on one knee. Her eyes narrowed and her face flushed. Alesha had embarrassed her, and hate emanated off of the Amazon. Alesha stepped back and said "one." This caused the crowd to murmur and the Amazon to charge forward at Alesha. Alesha turned to present a smaller target, but the Amazon jumped at her. Alesha was not expecting that move and the Amazon had amazing agility. She flew into Alesha's chest knocking her back. Alesha knew she was going down on her back and reached out for the Amazon's hair. As they hit the ground Alesha pulled the Amazon's hair as hard as she could. She followed up with a punch to the throat as the Amazon pulled her head back. Alesha then rolled away and stood up. Her chest and back was hurting from the landing but the Amazon was in worse shape. Rubbing her throat the Amazon was now so enraged when Alesha said "two" she launched herself again at Alesha. They grappled briefly but Alesha's special forces training was superior to the Amazon's skills and Alesha now had the Amazon in an arm bar. Alesha did not hold back and felt the arm dislocate before looking at the queen. Alesha then applied more pressure to the point of almost breaking the Amazon's arm. "Enough." Alesha let go of the Amazon as the queen spoke. The Amazon had never cried out or even moaned and never fell to the ground either. She stood up and faced her Queen lowering herself to a kneeling position. I thought for sure she was getting her throat slit. However, I was wrong, as I would learn these Amazons respected effort and the ability to tolerate pain. The Queen left her in that position for what seemed an eternity. The defeated Amazon was clearly in pain and discomfort but tried her best not to show it. "Rise Reyana, you fought a warrior and lost. Yet you never gave up or showed weakness. The warrior you fought is clearly a skilled fighter, and now our sister. Learn from her and your loss." Then the queen looked at Alesha who had assumed the same position as the woman she had defeated. "What is your name noble warrior?" "My name is Alesha; how may I be of service?" Although you had to be quick to see it a ghost of a smile appeared on the Queen's face. Clearly Alesha had impressed her. The Queen regarded Alesha as if seeing her for the first time. "Alesha, you have earned the right to be one of us, the Amazons of Fire Valley, do you pledged undying allegiance to your Queen?" Alesha was no dummy. She was quickly figuring out how to survive here. "Yes my Queen, I pledge my undying allegiance to the Queen of the Amazon's of Fire Valley." Then rise my new warrior, go with Reyana, and learn our ways. Then the Queen got up and left the platform. The crowd dispersed, leaving me and my original guide. She gave me a searing look. I was getting the hang of these people too and I did not flinch. I just looked back at her with the blandest look I could muster. After a minute or two she smirked at me, "I'm sure you can find your own way back to your accommodations." I'm sure this was another test, and I wanted to live so I walked the most direct route back to my prison. No one paid any attention to me. As I stared straight ahead I tried to also take in what was happening around the village. Basically, I saw a few men working at various tasks. I also saw a few Amazons, but they were doing nothing of significance. Everything was clean and tidy. When I entered my prison I noticed in the middle of the room was now an operating room table just like back in the medical building. It was complete with plenty of restraints. I could by now begin to guess what it was for. Yet there was no sense in worrying about it and instead I went through my Tai Chi forms. Lunch was brought to me by two large men and once I was done eating they pointed at the table. I climbed onto it laying on my back. They secured me in what I learned was called the Amazon position. I had my knees bent and pulled into my chest. One of them then jabbed me with a needle, another injection. My thoughts went to Connie and the boys. In particular I reflected on Connie and my conversation about joining this expedition. I wonder if Connie would still want me to go if she had of known I would become a sperm donor to a bunch of Amazons. Clearly, they were going to breed themselves on this table. The two men left and one of the Amazons entered my prison. She deftly stripped off her armor and clothing. She looked amazing, if you like athletic women. Firm perky tits and long-toned legs. Her vulva had a trim patch of hair on it that did nothing to hide the fact she was aroused. My arousal was also evident as my cock was hard as granite and she wasted little time impaling herself on it. She then used me for her satisfaction. She must have cum twice before I unloaded into her womb. She then go off and dressed. A few minutes after she left another Amazon entered the room. The exact same thing happened. For the next month or so I would be used by about 100 of these Amazon women. I'm pretty sure it was about one third of the total who lived in the village that took their turn. Obviously, they couldn't all get pregnant, some had to be able to defend the tribe. Neither Alesha nor the Queen came and used me. The routine was the same every day. The two men would arrive with breakfast, when I was done they then secured me to the table and gave me the injection. Amazons would come and go riding me until I came into their wombs. Some were pretty rough about it; none were even remotely loving. I learned later that they came as they entered their fertile times. With the fertility drugs and increased amount of sperm, the odds of pregnancy increased dramatically. If what I learned later was true I impregnated between two thirds and three forths of the Amazons who used me. I wonder what my sons would think of the fact that they would soon have 60 to 75 siblings, mostly girls. Apparently, they had mostly figured how to effect the gender outcome too, but it didn't always work. I knew the day's breeding was over when the men would reappear and release me from the table. They would also bring me another meal. The rest of the time was my own, but I couldn't leave the prison. The door appeared and disappeared for the male servants and the Amazons but not me. I would do my Tai Chi forms and sleep. Then came the day when I was taken out of my prison and brought back to the central square. The Queen was sitting on her throne on the platform, all of the other Amazons were standing around another circle before her. I was placed in the circle. One of the Amazons entered the circle from the other side. She was bare chested but otherwise dressed just like the warriors Alesha and Lori had fought. I was still naked. I had not worn any clothes since the day I was captured. It was pretty clear that I was going to have to fight for my continued existence. I had served my purpose, and I figured this was a test, for what I didn't really know. I was certain however I needed to win to avoid dying. I also knew I was at a serious disadvantage, not only were my balls exposed and vulnerable, but I had received my injection that day and my cock was hard. The Amazon warrior before me I definitely remembered from when she used me. She had been rough, biting, and scratching me. After I had cum in her she had spit in my face. This was not going to be easy. I remembered Alesha's words to me back while we were still free. "Tai Chi is nice, but it has become a sport with rules and traditions. Fights are real but they are not do or die. If you ever get in a fight in this jungle, no rules, no etiquette, fight to win. Do whatever it takes to win. And most of all, all this goes double if you are up against a woman." The Amazon warrior began to advance on me, and I adopted the ready position. She had a look of arrogance about her, I wondered if she ever lost? She advanced on me, and we traded blows. The Tai Chi helped me put up a great defense. I was mostly on the defensive and tried to see if I could get an opening at some point. I also had to protect my vulnerabilities. After a few minutes of sparing, she slightly lost her footing and that was all I needed. I swept her legs out from under her, and she completely lost her balance, but she didn't land hard. She was fit and flexible and recovered in a crouch. I moved back hoping to hear the word "one." It was music to my ears when I heard it from the crowd. Obviously, my opponent was infuriated and charged at me, we traded blows again and it was all I could do to keep her blocked. I made a mistake, and she moved in at that point to grab my balls but luckily I was sweating so hard she couldn't quite get a grip. It gave me an opening to knee her in the crotch. I hit her as hard as possible, and it stunned her. I followed up with a couple of jabs to her breasts. This caused her to lower her defenses for just a moment at this and I punched her hard in the head. She staggered back and I took two formal steps back praying to hear a "two." I almost smiled when I heard it from the crowd. I also heard the murmurs of the crowd; it encouraged me as much as it further enraged my opponent. She pressed in for the attack and she was relentless. I decided to stop trading blows and get mobile moving away from her. Around the circle, we went, her looking for an opening and me trying to survive. Then I made a mistake, I moved too close to the edge of the circle. One of the Amazons in the crowd gave me a shove towards my opponent. She bared her teeth in delight and moved to crush me. I did the only thing I could think of, I used my momentum to drop and roll. The Amazon dodged out of the way and then leapt to pin me on the ground. As I rolled I grabbed a handful of dirt and threw it into her face, hoping to hit her eyes. It worked, and while she was distracted I was able to jump back to my feet. She recovered with almost unbelievable speed and moved in to grab me. I used the opportunity to ram my forehead into her nose. Blood sprayed everywhere as her nose shattered. Yet there was no time to lose, I took her to the ground in a full nelson and pressed my knee into her back. It was an uncomfortable position for me, but it was brutal for her. She tried to get out of it, but I increased the pressure, I fully intended to keep going until I incapacitated her or killed her but then the Queen stopped the match. "Enough." I immediately let go and moved away from the Amazon who struggled to her feet. She then moved in front of the platform and knelt before the queen. I moved into the same position behind and to the right of the Amazon. I guessed that it was the right thing to do but wasn't sure. The Queen made us wait and sweat just like after Alesha's fight. "Deianira, you lost to a man, you have failed your name (Deianira means man destroyer) and your Queen. You are no longer one of us." The Amazon called Deianira was then pulled to her feet by two of the Amazons. Her clothing was stripped from her, and she was led away. I would learn later that she was then banished from the tribe. Expelled from the valley naked and vulnerable likely to die. That left me wondering what was going to happen to me. The Queen let me wait some more before ordering that I be taken to her room. I guess I earned the right to breed the Queen, but it was not quite that easy. Lucky for me the two male slaves that took me to her quarters risked the rath of the Amazons to warn me. In a whisper the one on the left said, "Thank you for beating Deianira, she was evil to us all. To survive mating with the Queen you must fight." Great, out of the frying pan and into the fire! The Queen's bed chamber of all things had a bed in it. Crazy that. After sleeping on the floor for a month a bed would be nice, but something told me that if I survived there would be no sleeping in this bed. There would be no snuggles and a second round in the morning either. I almost laughed out loud at my predicament. Then I remembered my conversation back in Germany with Connie. I wondered if this was the reward that Connie was thinking about when she encouraged me to leave? All thoughts left my mind as the Queen entered the room. She was naked and clearly in amazing shape. Below her proud firm breasts was a six pack any body builder would envy. She had toned thighs and walked with the grace of a panther. The slaves said I had to fight; this woman was going to tear me in half! I wondered if it was like honeybees, the Queen mates with you and then kills you. Oh well I thought at least I will try to give a good showing. The Queen advanced on me, and I assumed the ready position. Again, I was at a disadvantage. My cock was rock hard and my balls were unprotected. I decided to gamble on a move she probably wasn't expecting. It looked like she wanted to grapple so I stepped in, put my arms around her and pulled her face toward mine. She might not have been expecting it, but she reacted like lightning. Instantly her two arms shot up and broke my hold on her head, her knee came up to hit me in the balls. I was anticipating this and twisted my waist to take the blow on my thigh while darting my face forward to give her a kiss. She was clearly surprised by my move and allowed the kiss but at the same time wrapped her arms around me and flung me onto the bed. I rolled to my knees as she dove after me. We grappled and soon she had me pinned to the bed. I could not believe how strong she was. Without releasing my hands that were held by her own she maneuvered herself onto my cock and began to ride me. I did not resist and waited for my chance. As her first orgasm hit her I quickly broke her grip on me and rolled her onto her back. I grabbed her throat with both hands and began pounding into her as my cock had not slipped out during my roll. She hit the side of my head with a right and then the other side with a left. It hurt like hell, and I feared a concussion, but I held on tighter. She then pushed her two hands between my arms and literally ripped them from her throat. I once again could not believe her strength. She then rolled me back over onto my back and grabbed my nipples as she impaled herself on me. The pain was intense, but I quickly reached in and grabbed her nipples. I literally tried to rip them off her tits as I could feel the blood start to flow from her nails digging into the flesh on my chest. As all of this was happening she continued to slam herself down on my cock. It was a battle of wills and as I also drew blood from one breast I could feel my climax building. The Queen increased the amount of force she was using, and it felt like I was going to black out from the pain. I fought the darkness and reached deep down for my own renewed strength and her other nipple started to bleed. At this point we were sweating and grunting. Then she had an orgasm with the force of a tsunami! The Queen's vagina clamped down on my cock as she came and this in turn cause me to erupt. I never knew I was into pain but the orgasm that hit me took my breath away. It seemed to have the same effect on her. We both relaxed our grips on each other's nipples as we rode out the orgasmic ecstasy. I seized the opportunity to pull her down for another kiss. I bit her lip and then snaked my tongue into her mouth. She sent her tongue to meet mine and wrestle it into submission. I used the kiss as a distraction to once again roll her over, so I was on top. My cock was still hard as diamonds, so I slammed it back into her. I had never felt a vagina like hers and the sensations were incredible. However, I was so wrapped up in the moment that I started to lose focus on the fight. She seized the opportunity to then roll me back onto my back and pinned me into the Amazon position. She then rode me hard through two more of her own climaxes before I came again filling her womb. At this point I was exhausted but I knew it wasn't over, so I rolled out from under her and got off the bed. I then went down on one knee and bowed my head. I didn't know what to expect next but what I didn't expect at all was that the Queen would laugh. "Go back to your accommodation worthless man I am done with you." I had survived. I didn't know why she laughed until much later when one of the Amazons explained it to me. Only women were required to assume the position of submission before the Queen. By definition men were only servants so submission was assumed. She had laughed at my attempt to be a woman. I made it back to my prison and found a meal waiting. I ate and then did my forms. I couldn't help but wonder what would happen next. I had finished my meal and was reflecting on two things. Firstly, the immense pain in my chest from Queen Zenoba abusing my nipples. I hoped she was feeling the same discomfort, but I imagine she had some magic spray available to her. It was probably already all healed. Secondly, I was wondering what they were going to do with me. I had been forced to breed about a third of the woman warriors and the Queen. Was I going to be made a eunuch and sold to one of the women, or something else? No sense worrying about it. To take my mind off of the pain I did my Tai Chi forms. My previous instructors might not have been happy with my performance in my fight with Deianeira, but I didn't care. I had won and I thanked my parents for getting me into Tai Chi. Certainly the flexibility and balance had served me well. Obviously, my style had been more Tai Chi/brawler but thanks to Alesha's advice it had won me victory. That was the important part and there was no way I was going to forget it. This made me think about Alesha and the fact I had not seen her since she had won her fight and become an Amazon warrior herself. Then my prison door opened, and a man entered, I assumed to take away the supper dishes. He was there for that, but he also had a can of spray magic and aimed it at my bloody nipples and sore chest. By the time he had gathered up the dishes and left the wounds were healed and the pain was gone. Amazing stuff! The sun had gone down, and I was tired out from the day's exertions, so I lay down and went to sleep. I was awakened early by a man with my breakfast. When I was done one of the Amazons I had not met yet entered my prison. She ordered me to follow her. She led me to the opening in the wall around the village. At the opening we met another Amazon who had what looked like a lap top bag with her. She fell in behind me and the three of us walked down the trail that I figured was to the west. At first we passed farms but soon we left them and the village behind. We walked all day through the rainforest and then we stopped for the night. I was given some travel food. It looked like the rations you get in the army. Yet it was the perfect temperature and tasted delicious. No one had said anything all day. It was no different after our meal. One of the Amazons was clearly on sentry duty and the other one lay down to rest. I followed suit and soon was asleep. It was a quite night and in the morning was shaken awake by one of the Amazons. After another meal and my injection, we were back on the trail. Judging from the sun it was about noon when we apparently reached our destination. It was a large open field carved out of the rainforest. It seemed about the same size as a football field. We were on one of the long ends and there was a post in the ground that they tied me too. I was tied only around my waist with my hands and feet free. Diagonally across from me on the other side was a similar post. Minutes after I was secured, 3 people emerged from the forest on the other side. 2 were clearly Amazons, the only difference in attire from the Amazons with me was a blazing sun on their breastplates. The other person was a man, naked like me and soon tied to the post. One of the Amazons then walked 10 paces from the post to the right and stopped. The other one started walking to toward me. My two Amazon's did the same thing. One walked 10 paces from the post to the left and stopped. The other walked toward the naked man. The Amazons walking toward the tied men had the small bags with them. Once the Amazon with the blazing sun arrived in front of me she produced a needle from the bag and took a blood sample. She then opened the bag up revealing some kind of machine. The blood sample needle was inserted into the side, and she injected the blood into the machine. I could not see any screen or light to show a result, but after a moment she stood up and handed me a sample jar. It was all becoming clear to me what was going on. If I passed the medical tests I was to be traded for the other guy undergoing the same tests. This was a simple swapping of bulls or studs. The injection served it's purpose because I became instantly hard when I touched my cock. I then filled the container. The Amazon took the container and poured the contents into another opening in the machine. After a moment she drew a knife from her belt and turned to face the other side of the field. The Amazon on the other side of the field finished what I assumed was the same process with the other man. She also drew a knife and faced us. At this point, both of the Amazons turned and cut the bindings of the man on the pole in front of them. I didn't need to be told what to do I just followed the blazing sun Amazon back across the field. We met at almost exactly the halfway point of the field, but no greetings were shared. This was obviously a highly ritualized process that I had not read about in Canard's journal. In Canard's journal there had been only one group or tribe of Amazons occupying four valleys. Something definitely had changed. I suspected the four valleys now were occupied by competing factions. This didn't mean Canard was wrong, Canard had been here over 150 years before, it just meant things had changed. So far Canard had been accurate about the arch by the river, as well as the dress of the Amazons we had met. Canard also had reported on the sophistication of the Amazon's technology and that clearly was still true. To be continued in part 2. Based on a post by Farmer Jill, in 3 parts, for Literotica.

"Floating Sediments is a work that uses sounds from a market in Iquitos, Peru. The voices of vendors and customers, fragments of music, and everyday murmurs are extracted through spectral processes to reconfigure this landscape within an expanded temporality. Through synthesis, modulations of speed and pitch, resonances, and reverberations, a state of persistence is suggested, of traces that fix and vanish in a space of their own. "The work is a collage of vocal layers, displaced textures, and imagined presences. Synthesizers are also incorporated to add harmonic color, creating a sonic fabric that oscillates between memory and transformation into an imagined acoustic territory." Iquitos, Peru soundscape reimagined by Jorge Martínez Valderrama.

In the Belén neighborhood of Iquitos, Peru, extreme poverty prevails. Residents live in wooden stilt houses along the Amazon River, vulnerable to flooding, with poor sanitation and limited access to healthcare. This recording captures the ambiance of the street market, where exotic animals are sold, reflecting a community trapped in poverty and neglect. Recorded by Rafael Diogo.

Homepage: https://hola-peru.com/deHola Perú ist ein von Norma in Graz (Österreich) gegründeter Laden, entstanden aus ihrer Sehnsucht nach peruanischen Geschmäckern und mit Unterstützung ihrer Familie. Die Mission ist, die peruanische Community in Europa mit authentischen Qualitätsprodukten zu verbinden und die Gastronomiekultur Perus zu fördern. Das Sortiment umfasst essentielle Zutaten, Anden-Getreide, verpackte Produkte und sorgfältig ausgewählte Gewürze und Condiments. Hola Perú handelt nach den Werten Leidenschaft für Peru, Qualitätsanspruch, Authentizität und Kundennähe. Es werden Lieferungen nach Österreich und Deutschland angeboten sowie kostenlose kulinarische Beratung für die Zubereitung traditioneller peruanischer Gerichte.

Paulo Díaz, co-coordinador de la Vicaría del Agua del Vicariato Apostólico de Iquitos, conversa con Glatzer Tuesta en No Hay Derecho de Ideeleradio. No Hay Derecho en vivo de lunes a viernes, desde las 7 a. m., por el YouTube y Facebook de Ideeleradio.

Today on What's My Frame I'm joined by Casting Director & Spanish Dialect Consultant, Miranda Martinez. Miranda began her career in Dallas, Texas, working in commercial casting before collaborating with renowned casting director Jo Edna Boldin,CSA on major studio films including The Lone Ranger and The Last Stand. After relocating to Los Angeles in 2012, Miranda expanded her credits as the Los Angeles Casting Director for the independent feature Icaros: A Vision, where she spent three weeks in the Amazon jungle of Iquitos, Peru, working closely with the local cast of native Shipibo-Conibo people to help shape authentic performances.She has contributed to high-profile projects with acclaimed casting director April Webster, CSA including Tom Clancy's Jack Ryan, Lisey's Story, Clarice, Locke & Key, and Sacred Lies. On Jack Ryan, she also served as a Spanish dialect consultant, advising on accent accuracy and subtitle translation during post-production. Fluent in Spanish and raised in Panama, Miranda brings deep linguistic expertise to her work, specializing in Spanish dialect consulting for multilingual productions.Her background as an actor, having appeared in national commercials and independent films, gives her a performer's perspective that informs her casting approach. Miranda occasionally teaches actor workshops, most recently at the SAG-AFTRA Foundation, where participants had the option to perform in either English or Spanish. She is also committed to supporting emerging filmmakers, regularly serving as Casting Director for short films at Chapman University's Dodge College of Film and Media Arts.-What's My Frame, hosted by ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Laura Linda Bradley⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Join the WMF creative community now!Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@whatsmyframe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠IMDb⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠What's My Frame? official site⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠What's My Frame? merch⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Dans le supplément de ce samedi, Grand reportage week-end est entièrement consacré au changement climatique. En première partie, direction l'Allemagne, la capitale doit faire rapidement le nécessaire pour s'adapter aux effets du changement climatique. En deuxième partie, direction le Pérou, à Iquitos, où les riverains du fleuve Amazone subissent les dégâts du changement climatique (sécheresse, inondations). (Rediffusion) Berlin, ville éponge : sur la voie de l'adaptation au changement climatique  Berlin vit la plus importante transformation de son histoire. Comme d'autres grandes villes dans le monde, la capitale allemande et ses quatre millions d'habitants doit faire vite pour s'adapter aux effets du changement climatique.  La municipalité a donc adopté un nouveau concept : celui de la « ville-éponge ». Il s'agit de permettre à la terre d'absorber l'eau. Ou bien de la collecter pour la rendre ensuite disponible en période de sécheresse.  Depuis 2018, pour chaque nouvelle construction, plus aucune goutte de pluie ne doit partir dans les canalisations. Cela pose des défis considérables et oblige à trouver des solutions innovantes. Un Grand reportage de Stefanie Schüler qui s'entretient avec Jacques Allix. À Iquitos, au Pérou, le changement climatique bouleverse le quotidien des riverains de l'Amazone Cette année encore, l'Amazonie connaît l'une des pires sécheresses, les images satellites sont édifiantes : des fleuves à sec, des bateaux échoués... Au Pérou, dans la région d'Iquitos, tout tourne autour de l'Amazone. Le fleuve géant de l'Amérique du Sud. Les habitants du quartier de Belen et des communautés alentours n'ont plus de repères face à des cycles de sécheresse et d'inondation, totalement bouleversés. La pêche, l'agriculture, le transport, l'éducation, la santé, le logement… pas un secteur n'échappe à ces chamboulements, faute de plan d'adaptation des autorités, les habitants tentent de faire face au jour le jour. Un Grand reportage de Juliette Chaignon qui s'entretient avec Jacques Allix.      

Cette année encore, l'Amazonie connaît l'une des pires sécheresses, les images satellites sont édifiantes : des fleuves à sec, des bateaux échoués... Au Pérou, dans la région d'Iquitos, tout tourne autour de l'Amazone. Le fleuve géant de l'Amérique du Sud. Les habitants du quartier de Belen et des communautés alentours n'ont plus de repères face à des cycles de sécheresse et d'inondation, totalement bouleversés. (Rediffusion) La pêche, l'agriculture, le transport, l'éducation, la santé, le logement… pas un secteur n'échappe à ces chamboulements. Faute de plan d'adaptation des autorités, les habitants tentent de faire face au jour le jour. « À Iquitos, au Pérou, le changement climatique bouleverse le quotidien des riverains de l'Amazone », un Grand reportage de Juliette Chaignon.

In this episode of the Amateur Traveler podcast, host Chris Christensen recounts his immersive experience cruising the Peruvian Amazon on a nine-day "Amazon Riverboat Adventure in Depth" with G Adventures. This small-group journey, involving ~24 travelers, offers a deep dive into the culture, biodiversity, and challenges of life in the Amazon Basin. The trip began in Lima, Peru, and then took the group via domestic flight to Iquitos, one of the world's most isolated cities, accessible only by air or river. From there, they traveled 97 km by road to Nauta to embark on the riverboat Amatista. For five days, they cruised the Marañón, Ucayali, and Amazon Rivers, exploring tributaries like the Yanayacu ("Black Water") River in skiffs and visiting riverside communities near and within the Pacaya-Samiria National Reserve. Highlights included: Spotting Amazon wildlife such as pink and gray river dolphins, spider monkeys, black-collared hawks, pygmy marmosets, capybaras, horned screamers, long-nosed bats, sloths, and dozens of tropical birds, including toucans, macaws, and herons. ... https://amateurtraveler.com/cruising-the-peruvian-amazon/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Mario Panadero se encuentra en Nauta en el último día de Ruta Inti. Esta noche realizan los actos de despedida en Iquitos y el sábado por la mañana separan sus caminos. Los últimos cuatro días han convivido con comunidades indígenas en la cuenca del Ampiyacu. Además, se embarcaron en una motonave fluvial en la que pasaron dos días a bordo, continuando con el programa académico y de convivencia de Ruta Inti.

Mario Panadero nos cuenta desde Pucaurquillo cómo continúa la ruta Inti 2025 junto con la participante Laura Cuesta.

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I don't get to talk with everyone that comes on our Peru expeditions, but in February I did spend an hour talking with three of Chicago Land's finest herpers – Matt and Alan Ignoffo, and Joe Cavataio. We talk about their experiences during their first Peruvian adventure of course, and we cover more interesting adventures and interests of these three naturalists (including Tully Monsters!).  As per usual, this was recorded on the back deck of my tambo in the Peruvian rainforest near Iquitos. As always, I am grateful to all the show's patrons who help to keep the show moving forward. And if you're out there listening and you would like to kick in a few bucks, there are several ways to do so – you can make a one-time contribution via PayPal or Venmo (please contact me via email to somuchpingle@gmail.com). You can also provide support the show using Patreon, via the So Much Pingle Patreon page. You can support the show for as little as three bucks a month – less than a fancy cup of coffee! IMPORTANT NOTE: up to now, Apple WAS slapping a ridiculous 30% fee on all Patreon transactions using an iPhone or iPad to access the Patreon app.  Apple lost a recent court ruling on this so the 30% fee should NOT show up at checkout.  As far as I can tell this is for users based in the United States, I am not sure if others are still seeing this fee, so please look carefully as you check out. In spite of this reversal  I am still actively working on better ways to support the show, and I appreciate your patience in the meantime. And thanks for listening everyone! And as always, please keep the comments and suggestions coming, and please take time to rate the show on your podcast platform! The show email is somuchpingle@gmail.com, and there's also a So Much Pingle group on Facebook, for discussion, comments, feedback, suggestions, herp confessions, tips for herping better, etc. -Mike

Au début du XIXe siècle, avant que l'Argentine ne commence à se construire et se représenter comme une nation issue de l'immigration européenne, un tiers de la population de Buenos Aires était de descendance africaine. En Argentine, les centaines de milliers d'esclaves africains emmenés de force sur les bords du Rio de la Plata dans les années 1800 ont façonné l'histoire du pays. Une histoire trop souvent oubliée ou méconnue. Notre correspondant Théo Conscience a suivi une visite guidée qui se propose de réhabiliter une histoire longtemps invisibilisée. « Jusqu'ici, dans un pays qui affirme qu'il n'a pas de population noire, je vous ai parlé de la mère de la nation et du premier président, qui étaient tous les deux noirs. Donc, il y a quelque chose de récurrent, et on peut se demander s'il n'y a vraiment pas eu de Noirs dans l'histoire du pays, ou s'il y a eu un effort pour "blanchir" cette histoire », explique Karl Almeida, l'un des guides de l'Afrotour de Buenos Aires.USA : les trois policiers accusés de la mort du jeune Afro-Américain Tyre Nichols, acquittés par un jury du TennesseeIl y a deux ans, Tyre Nichols, 29 ans, avait été battu par des officiers de police alors qu'il rentrait de son travail et était décédé trois jours plus tard de ses blessures. Les trois anciens policiers de Memphis, accusés, ont été acquittés par un jury du Tennessee de toutes les charges contre eux, y compris celle pour meurtre au second degré.Durant le procès, les avocats ont joué et rejoué les vidéos du drame, raconte le New York Times. vidéos qui avaient ravivé les appels à réformer la police aux États-Unis. « Le verdict du jour constitue une dévastatrice erreur judiciaire », se sont indignés les avocats de la famille de Tyre Nichols auprès du journal new-yorkais. La famille et les militants pour les droits civiques saluent tout de même la reconnaissance de quelques infractions fédérales même si les peines ne sont pas encore connues. Deux autres policiers ont plaidé coupable et n'ont pas encore reçu leur sentence, qui devrait être connue plus tard dans l'année.La République Dominicaine continue d'expulser massivement les Haïtiens« Il y a une chasse à l'homme sans pitié en République Dominicaine contre tous ceux qui sont ou qui semblent haïtiens », explique Frantz Duval, rédacteur en chef du Nouvelliste, interrogé au micro d'Anne Cantener. Le journaliste haïtien revient aussi sur la présence du cardinal Chibly Langlois, actuellement au conclave à Rome. Une participation qui compte beaucoup aux yeux du président de la conférence des évêques haïtiens, interrogé par Le Nouvelliste. Cette présence au Vatican sera peut-être l'occasion de sensibiliser au sort d'Haïti – au cœur d'une rencontre entre représentants des US et de Colombie, écrit Le Nouvelliste, d'une étape de plus dans la recherche de solutions à la crise sécuritaire.Pérou : les journalistes sous le choc après l'assassinat d'un présentateur radio en AmazonieRaul Celis animait le programme matinal de la radio Karibeña à Iquitos, la plus grande ville d'Amazonie péruvienne. La Republica nous donne des détails sur le drame : hier matin, à 5h30. Raul Celis Lopez, 71 ans, a pris, comme d'habitude, son mototaxi, il est passé acheter le journal et était sur le point d'arriver à la radio quand deux tueurs à gages l'ont arrêté avant de l'exécuter de trois balles dans la tête. C'est un choc pour l'ensemble de la profession : « Nous sommes tous choqués par l'assassinat d'un journaliste péruvien. Le deuxième cette année en province. Raul Celis critiquait le gouvernement régional du Loreto. Un pays qui permet qu'on tue ses journalistes est un pays où il n'y a plus de liberté d'expression. À la différence d'autres pays de la région, le Pérou détenait le record de sept ou huit ans sans journaliste tué. Cette vague de violence fait de nouveau du journalisme une cible des tueurs à gage. Et que va pouvoir faire le gouvernement face à cela ? Il ne fait rien. », a déclaré Rosa Maria Palacios, l'une des journalistes les plus connues du Pérou, dans son programme quotidien Sin Guion.Une enquête a été ouverte, indique le média RPP pour interroger les témoins et demander l'accès aux images de vidéosurveillance. Toujours sur le site internet de RPP, on apprend que les dirigeants locaux demandent aujourd'hui au conseil des ministres de déclarer l'état d'urgence à Iquitos, face à cette vague de violence. Au Québec, le tutoiement des enseignants en questionDans son éditorial du jour, intitulé « Sauf votre respect », Le Devoir revient sur les annonces du ministre de l'Éducation québécois. Objectif : « Renforcer le respect et le civisme ». D'ici janvier prochain donc, les élèves seront obligés de vouvoyer les enseignants, dès le primaire. « Mais le vouvoiement est-il intrinsèquement lié au respect ? », interroge Salomé Corbo, autrice de l'article. Pas du tout, répond-elle. La mesure n'est que « cosmétique » et pourrait bien nuire « au lien de confiance si nécessaire » entre professeurs et élèves : « Si le ministre était réellement sérieux dans sa lutte contre l'incivilité, il mettrait sur pied un programme pédagogique (...) qui contiendrait les notions d'empathie, de solidarité, d'inclusion et d'écoute. » Et l'éditorialiste de rappeler que « l'irrespect et la politesse se conjuguent à tous les temps et à toutes les personnes ». La preuve par l'exemple. Salomé Corbo conclut ainsi son édito : « Veuillez agréer, Monsieur le Ministre, l'expression de mes sentiments les plus mitigés face à vos manières toujours un peu paternalistes, superficielles et sans envergure. » À la Une du journal d'Outre-mer, présenté par Benoit Ferrand de la 1èreEn Martinique, les rotations des « navettes maritimes » doivent reprendre, ainsi en a décidé ce mercredi le Tribunal administratif de Fort-de-France.

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

Jan Paweł II ufał Duchowi Świętemu i kierował się Nim w misji Kościoła – podkreśla wykładowca UKSW. W rozmowie wspomina papieskie pielgrzymki i ich wpływ na Amerykę Łacińską.Jan Paweł II od początku swojego pontyfikatu kierował się głęboką wiarą w działanie Ducha Świętego. Jednym z najbardziej przełomowych momentów jego posługi była pierwsza pielgrzymka do Ameryki Łacińskiej – podróż do Meksyku na zebranie CELAM w Puebla. W tamtych czasach wielu doradzało nowemu papieżowi, by nie podejmował tego ryzyka, obawiając się, że jego misja zakończy się niepowodzeniem.Bardzo wiele osób odradzało, że ta pielgrzymka apostolska może się okazać wielkim fiaskiem, wielkim niepowodzeniem. Jan Paweł II, ja bym powiedział, właśnie w mocy Ducha Świętego, na którego się powoływał, z całym uporem duszpasterskim powiedział: jedziemy i jadę do Meksyku – wspomina o. prof. Tomasz Szyszka.Pielgrzymka okazała się wielkim sukcesem i nadała ton całemu pontyfikatowi papieża Polaka. To wtedy Jan Paweł II wypowiedział pamiętne słowa, które odbiły się szerokim echem wśród latynoskich katolików:Chcę być głosem dla tych, którzy głosu nie mają. Chcę nadać znaczenie tym, którzy są całkowicie lekceważeni.To zdanie stało się symbolem zaangażowania papieża w sprawy ludzi wykluczonych, ubogich i tych, których głos w społeczeństwie był marginalizowany.Kościół żywy i otwarty na Ducha ŚwiętegoOjciec profesor Tomasz Szyszka zwraca uwagę, że często mówi się o różnych aspektach nauczania Jana Pawła II, ale rzadziej podkreśla się jego głęboką wiarę w działanie Ducha Świętego.My bardzo często powołujemy się na różne wydarzenia związane z jego życiem i pontyfikatem. Ale jeśli uważamy, że Jan Paweł II zostawił nam wielkie dziedzictwo, to powinniśmy korzystać z tego impulsu ewangelizacyjnego, misyjnego – podkreśla duchowny.Nie chodzi o zamykanie pamięci o papieżu w muzeach, lecz o kontynuowanie jego dzieła poprzez żywą wiarę i działanie.Jan Paweł II cieszył się wielką wiarygodnością, ponieważ był człowiekiem wiary, modlitwy i pozwalał się prowadzić Duchowi Świętemu – zaznacza o. prof. Tomasz Szyszka.Papież Polak nie bał się wyzwań i wierzył, że z Bożą pomocą wszystko jest możliwe.Dla Jana Pawła II nie było rzeczy niemożliwych. Wszystko da się zrealizować, jeśli robimy to jako ludzie wiary i prosimy o obecność Ducha Świętego – dodaje gość "Poranka Wnet".Ameryka Łacińska – kontynent żywej pamięci o Janie Pawle IIChoć od papieskich pielgrzymek do Ameryki Łacińskiej minęły już dekady, pamięć o Janie Pawle II jest tam wciąż żywa.Jan Paweł II jest pamiętany. Może nie tak mocno jak w Polsce, ale w Meksyku ta pamięć jest niezwykle żywa – mówi o. Tomasz Szyszka.Wielu Latynosów nadal nosi w sercach jego słowa, a tamtejszy Kościół dynamicznie się rozwija, inspirując się jego nauczaniem.To jest Kościół żywy, rozwijający się w mocy Ducha Świętego. Świadczą o tym wszelkie inicjatywy, takie jak synodalność czy programy duszpasterskie– podkreśla duchowny.Rozmówca Krzysztofa Skowrońskiego i Piotra Dmitrowicza zauważa, że dodatkowym impulsem dla Ameryki Łacińskiej stał się wybór papieża Franciszka:Latynosi poczuli świeży powiew Ducha Świętego, kiedy zobaczyli, że papież pochodzi z ich kontynentu. Pojawiło się poczucie dumy, że świat patrzy na Amerykę Łacińską.Osobiste wspomnienia i żywa pamięćOjciec profesor Tomasz Szyszka przyznaje, że choć osobiście nie spotkał Jana Pawła II, miał okazję rozmawiać z wieloma osobami, które przygotowywały jego pielgrzymki do Ameryki Łacińskiej. Ich wspomnienia pełne były wzruszenia i emocji, mimo upływu lat. Najbardziej poruszające były jego spotkania z Indianami, którzy nadal wspominają papieża jako kogoś, kto ich dostrzegł i docenił.Kiedyś w Iquitos, w Puszczy Amazońskiej, przedstawiłem się jako Polak. Starsi ludzie natychmiast zareagowali: ‘Papa es charapa' – papież jest żółwiem. To było ich czułe określenie dla Jana Pawła II– opowiada o. Tomasz Szyszka.Równie wzruszające było spotkanie w Manaus, gdzie starsi mieszkańcy, wspominając wizytę papieża, spontanicznie zaczęli śpiewać pieśni z tamtych czasów, spierając się o dokładne słowa.Było widać, jak to przeżywali. Po tylu dekadach nadal było to dla nich coś ważnego, coś, co zapadło nie tylko w ich umysłach, ale w sercach – mówi profesor.Dziedzictwo, które trwaO.prof. Tomasz Szyszka uważa, że Jan Paweł II pozostawił po sobie nie tylko pamięć, ale i konkretne przesłanie – by Kościół był otwarty na Ducha Świętego i pozwalał Mu działać:Zapominamy o tej wielkiej sile poruszającej Kościół – obecności Ducha Świętego. To On wskazuje drogi, którymi mamy podążać. Jego słowa przypominają, że dziedzictwo papieża Polaka nie jest zamkniętą historią, lecz wciąż żywym impulsem dla współczesnego Kościoła.

When the first cases of COVID-19 began to spread around the world in early 2020, people in Iquitos, a remote city in the heart of the Peruvian Amazon, weren't unduly worried. They assumed their isolation would protect them. It didn't. Peru, and Iquitos, were hit fast, and hard. In a surreal situation, people were left to fend for themselves, fighting to get hold of oxygen on the black market for their loved ones and forced to put themselves in danger to survive. In this episode we speak to researcher Japhy Wilson from Bangor University in Wales who spent a year living in Iquitos, trying to understand what happened there during the pandemic. This episode was written and produced by Gemma Ware with assistance from Mend Mariwany and Katie Flood. Sound design was by Eloise Stevens and theme music by Neeta Sarl. Full credits for this episode are available. Sign up here for a free daily newsletter from The Conversation.If you like the show, please consider donating to The Conversation, an independent, not-for-profit news organisation.

Why war-prone Western leaders need Ayahuasca, how Aya PTSD treatment enables Western soldiers to make healthier life choices and much more... We travel from sanitised Yale to jungle purges with Max C Wood (IG) today, who's working on psychological and biological markers for the therapeutic potential of Ayahuasca in traditional (Shipibo) settings with research organisation, Onaya. Based in the heart of the Allpahuayo-Mishana National Reserve near Iquitos in Peru, the Ayahuasca Foundation's Riosbo Research Center is Onaya Science's main research hub. The team works alongside the Indigenous healers to design and conduct studies into ceremonial ayahuasca, involving them at every stage of the research. Check out the valuable work Onaya are doing here at their website and follow them on Instagram Onaya (IG) You can connect with Max on LinkedIn here.Connect with Thor on LinkedIn here and check out his 5 star coaching client feedback on TrustPilot here

What if living a fulfilling life wasn't about finding your purpose?What if, instead of chasing purpose, you let life guide you to the passions, experiences, and opportunities meant for you?That's exactly what we explored in this episode of Follow Your Spark with Death Doula and Medicine Woman, Kimberly Dawkins.Kimberly didn't seek out this path—it found her. All she had to do was say YES.If you're ready to step into your full power, embrace your gifts, and live a life that feels true to you, this episode is a must listen!IN THIS EPISODE YOU'LL HEAR ABOUT:Shifting from fearing the unknown to embracing it with excitement. The role of a Death Doula in bringing peace to the end of life.A healing light activation song to awaken your highest potential.Fate vs. Destiny—how to step into your power as a creator. The key to confidently sensing your true YES and NO.MORE ABOUT KIMBERLY: Kimberly Dawkins, founder of Ener-Ki, LLC, is an Energy Medicine Woman, Reiki Master, Light Code Practitioner, and Sound Healer. Rooted in African American and Indigenous traditions, her journey spans from South Carolina to the transformative landscapes of Iquitos, Peru. The passing of her mother awakened her true calling, leading her to deep training in energy medicine. Certified as a Death Doula (Going with Grace) and Master Practitioner of Energy Medicine Healing (The Four Winds Society), Kimberly is dedicated to guiding others through life's cycles with wisdom, compassion, and healing. STAY CONNECTED WITH KIMBERLY:WEBSITE: www.ener-ki.comINSTAGRAM: @enerki_wellnessFACEBOOK: Ener-Ki WellnessMORE ABOUT GINA CASBARRO:Gina Casbarro is a certified Life Designer®  coach and feng shui expert who empowers her clients to blaze their own path and design the life and space of their dreams.Gina's passion for coaching began as a manager at lululemon where she spent more than eight years coaching hundreds of people to develop as leaders and crush their goals. Her love of nature, symbolism, and intuition led her to feng shui. She now weaves these passions together to support her clients in aligning their mindset, their lifestyle, and their environment with their truest goals and values.To learn more about how 1:1 coaching could support YOU to follow your spark, book a free Consult Call at www.ginacasbarro.com.LOOKING FOR 1:1 SUPPORT?Book a free Clarity Call here to see how coaching can support you: https://ginacasbarro.com/claritycallSTAY CONNECTED WITH GINA:Website: https://ginacasbarro.comInstagram: @gina_casbarroTOOLS TO HELP YOU FOLLOW YOUR SPARK:Download Gina's Top 15 Transformational Tools and join the email list here: https://www.ginacasbarro.com/transformational-toolsMusic: https://www.purple-plan

Dans le supplément de ce dimanche, Grand reportage week-end est entièrement consacré au changement climatique. En première partie, direction l'Allemagne, la capitale doit faire rapidement le nécessaire pour s'adapter aux effets du changement climatique. En deuxième partie, direction le Pérou, à Iquitos, où les riverains du fleuve Amazone subissent les dégâts du changement climatique (sécheresse, inondations). Berlin, ville éponge : sur la voie de l'adaptation au changement climatique Berlin vit la plus importante transformation de son histoire. Comme d'autres grandes villes dans le monde, la capitale allemande et ses quatre millions d'habitants doit faire vite pour s'adapter aux effets du changement climatique. La municipalité a donc adopté un nouveau concept : celui de la « ville-éponge ». Il s'agit de permettre à la terre d'absorber l'eau. Ou bien de la collecter pour la rendre ensuite disponible en période de sécheresse. Depuis 2018, pour chaque nouvelle construction, plus aucune goutte de pluie ne doit partir dans les canalisations. Cela pose des défis considérables et oblige à trouver des solutions innovantes.Un Grand reportage de Stefanie Schüler qui s'entretient avec Jacques Allix. À Iquitos, au Pérou, le changement climatique bouleverse le quotidien des riverains de l'Amazone Cette année encore, l'Amazonie connaît l'une des pires sécheresses, les images satellites sont édifiantes : des fleuves à sec, des bateaux échoués... Au Pérou, dans la région d'Iquitos, tout tourne autour de l'Amazone. Le fleuve géant de l'Amérique du Sud. Les habitants du quartier de Belen et des communautés alentours n'ont plus de repères face à des cycles de sécheresse et d'inondation, totalement bouleversés.La pêche, l'agriculture, le transport, l'éducation, la santé, le logement… pas un secteur n'échappe à ces chamboulements, faute de plan d'adaptation des autorités, les habitants tentent de faire face au jour le jour.Un Grand reportage de Juliette Chaignon qui s'entretient avec Jacques Allix.    

Cette année encore, l'Amazonie connaît l'une des pires sécheresses, les images satellites sont édifiantes : des fleuves à sec, des bateaux échoués... Au Pérou, dans la région d'Iquitos, tout tourne autour de l'Amazone. Le fleuve géant de l'Amérique du Sud. Les habitants du quartier de Belen et des communautés alentours n'ont plus de repères face à des cycles de sécheresse et d'inondation, totalement bouleversés. La pêche, l'agriculture, le transport, l'éducation, la santé, le logement… pas un secteur n'échappe à ces chamboulements, faute de plan d'adaptation des autorités, les habitants tentent de faire face au jour le jour.«À Iquitos, au Pérou, le changement climatique bouleverse le quotidien des riverains de l'Amazone», un Grand reportage de Juliette Chaignon.

In this episode of The Psychedelic Podcast, Paul F. Austin welcomes Carlos Tanner, founder and director of the Ayahuasca Foundation in Iquitos, Peru. Find full show notes and links here: https://thethirdwave.co/podcast/episode-277-carlos-tanner/?ref=278  Carlos shares his transformative journey from addiction to becoming an apprentice of master shaman Don Juan Tangoa Paima, leading to the creation of the Ayahuasca Foundation in 2009. He discusses the integration of Western educational approaches with ancestral healing traditions, the foundation's groundbreaking research on ayahuasca's effects on PTSD, and his vision for bridging indigenous wisdom with modern psychedelic therapy. Carlos Tanner has been studying ayahuasca and plant medicine in the Amazon Rainforest since 2003. As the director of the Ayahuasca Foundation, which he founded in 2009 in Iquitos, Peru, Carlos organizes healing retreats and educational courses led by indigenous curanderos. These programs help people heal from conditions ranging from depression to cancer or learn about Amazonian ancestral healing traditions. Since 2017, the Ayahuasca Foundation has partnered with Onaya Science to research the ayahuasca tradition's effects on depression, anxiety, and trauma. The research has led to over a dozen published articles showing significant reductions in depression and anxiety symptoms, along with improvements in PTSD, chronic pain, and other health issues. Highlights: Journey from depression and addiction to discovering ayahuasca in Peru The transformative experience of his first ayahuasca ceremonies Background on Don Juan Tangoa Paima and his unique multicultural lineage Development of structured educational programs for ayahuasca training Discussion of the art form approach to plant medicine Evolution of the Ayahuasca Foundation over 15 years The importance of spirit relationships in healing work Research on ayahuasca and PTSD Ayahuasca's potential effects on PTSD and childhood trauma Episode Sponsor: The Practitioner Certification Program by Third Wave's Psychedelic Coaching Institute.

Iquitos is a city of over 400,000 inhabitants located at the heart of the Peruvian Amazon and accessible only by boat or plane. In recent years, it has become a hotbed of wildlife trafficking in one of the world's most biodiverse areas. More than 300 species in Peru are directly threatened by this trafficking. The Peruvian authorities confiscate almost 5,000 animals every year, while tracking down the sale and possession of wild animals – particularly at the Belen market in Iquitos. FRANCE 24's Guillaume Gosalbes and Florent A. Motey report, with Josh Vardey.

Le Premier ministre haïtien élit domicile dans les locaux du Grand Quartier général des Forces armées d'Haïti – tout en conservant un bureau à la Résidence officielle.  L'information est à lire dans Le Nouvelliste. Ce nouveau bureau lui permettra de travailler aussi comme ministre de l'Intérieur – il a la double casquette. « Cette décision participe à une stratégie visant à reconquérir l'espace administratif au centre-ville de Port-au-Prince », écrit la quotidien haïtien, qui rappelle que depuis le 29 février dernier le Champ de Mars s'est transformé en théâtre d'affrontements armés entre forces de l'ordre et criminels.Problème de salaire pour les policiers kényansToujours dans Le Nouvelliste, on apprend que la police kényane déployée en Haïti – 400 hommes pour le moment – n'aurait pas reçu l'intégralité du salaire promis depuis deux mois. Le quotidien haïtien reprend des informations données par CNN. « Les officiers kényans s'attendaient à recevoir un supplément important pour leur déploiement en Haïti, une mission épuisante plus typique d'une force militaire que d'une force de police », écrit Le Nouvelliste. Certains, interrogés par CNN, ont dit leur frustration alors qu'ils ont besoin d'argent pour payer les frais de scolarité de leurs enfants – la rentrée au Kenya, c'est cette semaine. Il y a deux jours, la Mission multinationale de sécurité affirmait que les fonds devaient être versés cette semaine.Les États-Unis « auraient pu aller plus loin » concernant Michel MartellyAvoirs gelés, interdiction de commercer et de se rendre aux États-Unis : l'ancien président haïtien Michel Martelly est visé depuis la semaine dernière par une série de sanctions décrétées par l'administration Biden. Elle l'accuse d'avoir facilité le trafic de drogue et perpétué la crise sécuritaire qui touche le pays.Vincent Souriau a interrogé à ce sujet Rosy Auguste Ducéna, responsable de programme au Réseau national de défense des droits humains. Nous pensons, explique l'avocate, que les États-Unis « auraient pu aller plus loin » – elle évoque le cas d'autres criminels vivant en Haïti ayant été extradés pour être jugés aux États-Unis. Le RNDDH estime quand même que participer aux élections va être compliqué, « si ce n'est pour tout le parti, au moins pour Michel Martelly ».Rosy Auguste Ducéna souligne aussi qu'« en Haïti, nous avons besoin de constituer les dossiers sur lesquels se sont penchées les autorités américaines pour arriver à ces sanctions. Ce devrait être un accord systématique entre l'État haïtien et les autres États qui prennent des sanctions contre des personnes qui sont impliquées dans le maintien du climat de terreur dans lequel nous vivons ici en Haïti ».Nouvel appel à comparution du candidat à la présidentielle vénézuélienneAu Venezuela, Edmundo Gonzales, qui était le candidat de l'opposition à la présidentielle – opposition qui revendique la victoire, est cité ce mardi à comparaître. Lundi déjà, rappelle El Universal, l'ancien candidat de la Plateforme démocratique unie devait « témoigner de son implication dans des délits liés à la divulgation de registres électoraux », mais il ne s'était pas présenté.Les registres électoraux, justement : le Conseil national électoral ne les a toujours pas publiés. Allait-il le faire ce lundi, alors que le site du CNE était de nouveau en ligne, après un mois de fermeture – il affirmait avoir été victime d'une attaque informatique il y a un mois, juste au moment où il allait annoncer la victoire de Nicolas Maduro. Non, pas de publication, note Tal Cual. La mise en ligne n'aura de toute façon pas duré longtemps, pour cause, affirme Ultimas Noticias, quotidien proche du pouvoir, de nouvelle attaque informatique. Mais au final, s'agit-il d'attaque ou de censure ? s'interroge Tal Cual. Censure pour ne pas publier les registres électoraux. Car selon des spécialistes, les copies de ces registres qu'a publié l'opposition pour montrer qu'elle avait gagné, copies qui affirme le pouvoir sont des faux, correspondent bien au vote du 28 juillet. Et certains affirment, après avoir étudié l'« échafaudage technique » du site du CNE, que le mois de blocage n'est pas dû à un piratage, mais bien à une désactivation du portail.Frictions en Amérique latine suite à la situation au VenezuelaDaniel Ortega, le président nicaraguayen, a qualifié de « honteuse » la gestion des élections vénézuéliennes par le président brésilien Lula, rapporte au Brésil Estadao. Il l'accuse d'être aligné sur les intérêts des États-Unis – et rappelle au passage d'anciens scandales de corruption liés à son parti. Critique aussi du président colombien Petro, pour les mêmes raisons. Lula, rappelle Estadao, « autrefois allié historique du chavisme, a adopté une position critique » depuis la proclamation de la victoire de Nicolas Maduro. Il a même suggéré d'organiser de nouvelles élections et déclaré que le Venezuela vivait sous un régime « très désagréable ».José Ruben Zamora, en liberté conditionnelle, reste en prisonAu Guatemala, un tribunal estime que José Ruben Zamora, le journaliste et fondateur du journal El Periodiquo peut, en attendant un nouveau procès, bénéficier de la liberté conditionnelle avec assignation à résidence. C'est quand même la seconde fois que le tribunal prend cette décision, rappelle La Hora ​​​​​​​: la première, c'était le 15 mai dernier, mais à la demande du ministère publique elle avait été révoquée et José Ruben Zamora était resté en prison. Seconde tentative donc du tribunal, mais de toute façon, indique Prensa Libre, le journaliste ne pourra pas sortir de sa cellule, parce qu'il fait face à un autre procès. Malgré tout, il s'est dit satisfait de la décision, précisant : « je suis serein, je ne survis pas, je vis. J'ai mes livres, mes lectures. »Le journaliste de 68 ans est enfermé depuis juillet 2022, écrit Prensa Comunitaria, pour blanchiment – le jugement a depuis été annulé, et dans une autre affaire pour obstruction à la justice. Il y a un mois, le président Bernardo Arévalo, qui dirige le pays depuis le début de l'année, qualifiait d'« abus de pouvoir » les poursuites engagées contre José Ruben Zamora, parlant d'un « exemple clair de la corruption et de l'abus de pouvoir qui règne dans le ministère public ».Iquitos, plaque-tournante du trafic illégal de faune sauvageIquitos, 500 000 habitants, une ville enclavée au cœur de l'Amazonie et accessible en bateau et avion seulement. Pourtant, ces dernières années, elle est devenue un haut-lieu du trafic de faune sauvage, dans une zone parmi les plus riches en biodiversité dans le monde. L'an dernier, les autorités péruviennes ont confisqué plus de 5 000 animaux voués au trafic et traquent la vente et la possession de faune sauvage – en particulier sur le marché de Belen, à Iquitos, où plus d'un quart des produits animaux vendus sont issus d'espèces menacées ou en voie de le devenir.Juliette Chaignon a suivi le procureur Franco Gonzalez, accompagné d'une dizaine de policiers et fonctionnaires. Certains animaux sont aussi traqués à des fins spirituelles, médicinales ou d'artisanat. Sur le marché Anaconda, un marché sur pilotis, en bord de fleuve, des marchands explique : « On va finir par mourir de faim ! Ils nous prennent toute notre marchandise. Les peuples indigènes viennent nous vendre leurs produits et nous si on leur achète, c'est aussi pour les soutenir. » Une policière explique de son côté croire à l'évolution des mentalités, mais, explique Judith Chaignon, la demande ne baisse pas et ce trafic illégal augmente dans le pays, poussé par la vente en ligne.

En este episodio invitados especiales de iglesias anabautistas de Perú animan a la participación de la celebración de 500 años del anabautismo. Pastor Roberto Mosquera de Cusco, pastor David Moreno de Iquitos, pastor Orlando Panta de Piura y el hermano Caleb Cutipa de Huakarpay conversan y animan a los hermanos y hermanas de las iglesias anabautistas de América del Sur a participar de la celebración en Cusco en enero del 2025. Celebrando 500 años del anabautismo- Cusco 2025 (500cusco.com (www.500cusco.com))

I recently took an Ayahuasca journey - eight days at Spiritquest Sanctuary in Iquitos, Peru. As requested, I've recounted the journey -from what Ayahuasca is, to why I picked Spiritquest and how the Amazon tradition was helpful, right on through the visions and the purging.

INCREÍBLE: Un reporte interno del Minedu recomienda censurar 22 libros por contener palabras como "dictadura", "conflicto social" o "educación sexual integral". MIENTRAS TANTO: ¡Se aburrió de Lima! Alcalde López Aliaga se lanza a la presidencia desde Iquitos y anuncia tren hasta el Amazonas (¿?). ADEMÁS: Se acabó la telenovela, María Caruajulca asumirá como nueva Procuradora. Y... Mañana es el festival por el mono choro de cola amarilla y tenemos un sorteo para ustedes. **** ¿Te gustó este episodio? ¿Buscas las fuentes de los datos mencionados hoy? SUSCRÍBETE en http://patreon.com/ocram para acceder a nuestros GRUPOS EXCLUSIVOS de Telegram y WhatsApp. También puedes hacerte MIEMBRO de nuestro canal de YouTube aquí https://www.youtube.com/channel/UCP0AJJeNkFBYzegTTVbKhPg/join **** Únete a nuestro CANAL de WhatsApp aquí https://whatsapp.com/channel/0029VaAgBeN6RGJLubpqyw29 **** Para más información legal: http://laencerrona.pe

LA FABRIK AUDIO et TV5MONDE présentent le podcast Les Aventuriers. Ce mois-ci c'est Julien l'aventurier. Il a 24 ans. Il est parti voyager 7 mois en Amérique du Sud.Un voyage en 2 parties :- Le tour de la Patagonie solo en auto-stop pendant 4 mois. Plus de 9 000 km à bord d'environ 160 voitures. Départ de Buenos Aires, il a pris la fameuse « Ruta 40 » qui passe par des lieux incroyables comme Bariloche, El Chaltén, le glacier Perito Moreno, pour arriver à Ushuaïa avant de remonter ensuite par le Chili et le parc Torres del Paine.- Un tour du Pérou pendant 2 mois de Cusco jusqu'à Iquitos dans la forêt amazonienne en passant par Lima : plusieurs treks, 3 jours passés sur un bateau en Amazonie, et des expériences spirituelles avec des shamans…Les Aventuriers présenté et mixé par Florent Mounier, fondateur de La Fabrik Audio. A écouter sur toutes les plateformes de podcasts et sur le site de La Fabrik Audio.Pour retrouver les aventures de Julien :- Youtube : Tincho- Instagram : tincho.adventuresPour retrouver des destinations à ne pas manquer ainsi que les actualités du tourisme durable, rendez-vous sur le site voyage de TV5MONDE : https://voyage.tv5monde.com/. Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Did you know that the plant-based medicine Ayahuasca can help people in need of healing?

When we think of the Amazon region, I think its fair to say that most of us think of the vast expanses of virgin rainforests, crossed by the largest river who gives the area its name. We don't usually think of cities. And yet, Amazonia is home to 40 million people, 80% of which live in cities. IN other words, from the perspective of the human population, Amazonia is urban. To discuss this, I talk to Adrián Lerner Patrón about two articles. The first, published in NACLA, is titled “The Amazon's Forgotten Cities', and the second titled “The Ruins of a Steel Mill: Planetary Urbanization in the Brazilian Amazon”, linked in the show notes. We talk about the history of urbanization in Amazonia, focusing on Iquitos in Peru and Manaos in Brazil, including the particularities of cities formed in extractive frontiers, the militarized logic to secure them, and the rise and fall of developmentalist hubris. We delve into the histoyr of the SIDERAMA (Companhia Siderúrgica da Amazônia Sociedade Anônima) steel mill - created in 1961 and liquidated in 1997 - through the lens of planetary urbanization. Overall, Adrián invites us to think about what is unique about Amazonia cities, but also to understand the global reach of urbanization during the 2nd half of the twentieth century and the need to rethink the role of Amazonia during the Anthropocene. Adrián Lerner Patrón is a Philomathia Fellow in the Consortium for the Global South at the University of Cambridge, with a focus on “Ecologies in Place,” and a lecturer and research associate in Global History at the Free University of Berlin.  I also want to add that this episode is our first in collaboration with NACLA - the North American Congress on Latin America. (NACLA) is an independent, nonprofit organization founded in 1966 to examine and critique U.S. imperialism and political, economic, and military intervention in the Western hemisphere. You can find the two articles here: "The Amazon's Forgotten Cities" in NACLA  "The Ruins of a Steel Mill: Planetary Urbanization in the Brazilian Amazon” in the Journal of Urban History

Join us for a fun episode featuring bestselling author Piper Bayard! Piper, a multifaceted personality—author, recovering attorney, dancer, potter, and former hospice volunteer—shares her journey alongside Jay Holmes, a covert 50-year veteran of espionage operations. In this conversation, Piper delves into her collaborative work with Jay, their shared passion for espionage, and their Apex Predator thriller series, "The Caiman of Iquitos," available at BayardandHolmes.com.

¡Nuestro primer ganadora del premio TIP Hero en el podcast!En el corazón de la ciudad peruana de Iquitos, la dedicación inquebrantable de una mujer brilla como un faro de esperanza en medio de las sombras de la trata de personas. Los notables esfuerzos de Paola Hittscher en la lucha contra esta lacra moderna no solo le han ganado admiración, sino también el prestigioso Premio Héroe TIP del Departamento de Estado.La historia de Paola es una de altruismo y determinación. Con sus propios recursos, ha intervenido repetidamente para apoyar a las víctimas, a menudo utilizando su propio dinero para proporcionar refugio, atención médica y otras necesidades básicas. Sus acciones ejemplifican un compromiso raro de poner las necesidades de los sobrevivientes primero, demostrando que la verdadera defensa va más allá de las palabras hacia acciones tangibles y transformadoras.A través de su organización en Iquitos, Paola se ha convertido en un salvavidas para aquellos atrapados en los horrores de la trata, ofreciendo no solo refugio, sino también empoderamiento y un camino para recuperar sus vidas. Su enfoque es holístico, abordando las complejas necesidades de los sobrevivientes con compasión y experiencia.Recibir el premio TIP (Trata de Personas) es un testimonio de las extraordinarias contribuciones de Paola. Este reconocimiento, el más alto que un defensor de la trata de personas puede recibir, subraya el profundo impacto de su trabajo y sirve como un llamado a la acción y apoyo continuo contra esta injusticia global.Acompáñanos en este episodio mientras nos adentramos en el inspirador viaje de Paola Hittscher, explorando los desafíos que enfrenta, las vidas que toca y el espíritu incansable que la impulsa hacia adelante en la lucha por la justicia y la dignidad para todos.https://andina.pe/ingles/noticia-perus-prosecutor-paola-hittscher-honored-as-us-2023-tip-report-hero-944084.aspxhttps://www.meridian.org/news/from-pakistan-to-peru-how-ivlp-tip-heroes-are-shaping-the-fight-against-human-trafficking/

My Ayahuasca teacher, Jess Gold, interviewed me for her podcast, the Cielo Community Podcast! I decided to share the interview here as well. I have been working with Jess the past 4 years and now helping to facilitate ceremony. Jess has been serving the Medicine and leading ceremonies for the last eight years and she is currently continuing her medicine path to become a Tabaquera under the tutelage Maestro Tabaquero Ernesto García de la Torres in Iquitos, Peru. 

On this episode Matt sits down with Timofey “Tima” Trofimenkov. Tima is an entrepreneur, an artist and an apprentice of Shipibo medicine path. Native to a small arctic village in northern Kamchatka peninsula, Russia. Growing up, Tima lived mostly off the resources of the land, fostering a profound bond with nature. In his formative years, nature not only supplied food and medicine but also became an integral part of his being, inspiration and source of wonder and freedom.       In subsequent years, after an extended period as a student, Tima experienced urban life in New York City before eventually relocating to San Antonio, TX. Over the past decade spent in San Antonio, he has not only established several companies but has also resided and conducted his creative endeavors at Studio 111, his art gallery and multimedia art space. While active within the flourishing art community of San Antonio, Tima applied his knowledge in herbal medicine to launch Element Kombucha, a pioneering beverage company in the region.       Concurrently with his work in Texas, 11 years ago he embarked on the journey with sacred Ayahuasca medicine in the jungles of Peru. Frequently visiting Peruvian jungles over the years he developed a profound appreciation for Shipibo healing traditions. Over the years through sacred plant dieting and myriads of ceremonies he grew his relationships with his teachers, Shipibo maestros of medicine, subsequently becoming apprentice to their medicine. He is a part of the community at Caya Shobo Healing Center in Iquitos, Peru where you can find him frequently helping with group facilitations while maintaining a parallel focus on ongoing learning, plant dieting and cultivation of his medicine.       During the conversation Tima shares the story of founding Element Kombucha, and how his passion for the herbal tea began. The two then dive into his initial experiences with Ayahuasca that lead him to take on the medicine path and begin dieting plants regularly, also called 'dieta'. Matt asks several questions to clarify what dieta consists of, and how it is performed. They also touch on the light and dark sides of cannabis, tobacco and shamanism generally. This episode was recorded in-person so it has an intimate and unique vibe. Please enjoy!         Find Tima: https://www.instagram.com/studio111_sa/       Find Matt: https://www.instagram.com/xianarchive/   https://www.youtube.com/@XianArchive       Sponsored by Element Kombucha: https://elementkombucha.com/   Use code 'Xian11' at checkout to save 11%   --- Sponsored by SHEATH: https://sheathunderwear.com   Use code 'TIMEWHEEL' at checkout to save 20%

Escucha aquí la opinión de Glatzer Tuesta, conductor del programa No Hay Derecho. En esta edición de No Hay Derecho abordaremos, entre otros temas: - Congreso censura al ministro del Interior Vicente Romero. - ANC abre nuevo proceso disciplinario a fiscal José Domingo Pérez. - Ciudadanos de Ayacucho e Iquitos se movilizan en defensa del agua.

Last month, there were bizarre reports that residents of a Peruvian village have been living in fear because they claim to be constantly terrorized by an alien breed they call “Los Falcaras” which loosely translated means, “The Face Peelers.” These creatures have been described as looking like the Green Goblin from the Spiderman comics and can shapeshift like the aliens in “The Predator” films. Around the same time as the incident, some 87 US Marines were being deployed with the Peruvian Navy at the Iquitos Base. Iquitos is near the small village where these terrifying attacks occurred. Were these troops the so-called alien attackers? Or were these troops called in to fight these alien predators and protect the village using the joint bilateral exchange project as a cover? Tonight on Ground Zero, Clyde Lewis talks about PLAKARA – ATTACK OF THE FACE PEELERS.Originally Broadcast On 8/30/2023This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/4878838/advertisement

It is no secret that the world of plant medicines is exploding in popularity at the present time. More & more people are switching from the normal protocols associated with areas of life such as mental health, physical health & spirituality as a whole & are instead looking to engage with these ancient modalities for outcomes such as healing, self awareness, etc. This being said, many are finding that within this current popularization, there are more & more practitioners coming forth, some of whom have no formal training & are endangering those they are choosing to serve, instead of helping them. With this challenge, it has brought light to the importance of being able to find organizations & individuals within those organizations that are truly fit to not only serve the medicine, but also to serve those who come to them thereafter with integration plans, follow ups, etc. Todays guest on the show is someone I am extremely excited to chat with as he has dedicated his life to not only making this goal a reality within his business, the Ayahuasca foundation, which he began in 2008, but to also allow those who come to experience the FULL tradition associated with the medicine of Ayahuasca, indigenous wisdom & culture, & Peruvian culture as a whole. For those of you currently seeking a center that you can experience these traditions within & also sign up for courses, training, etc., this is an episode you will surely want to dive into!Show Notes:(01:38) Carlos' Bio.(02:40) How did Carlos first get into psychedelic medicines?(08:09) Carlos' first ayahuasca experience.  (11:40) Is Aya a feminine medicine?(32:58) Mixing cannabis and ayahuasca. (45:45) What has been the most magical moment or experience that Carlos has seen regarding aya?(57:40) What Carlos is currently working on! (01:02:44) Where you can find Carlos(01:03:13) One final question…About CarlosCarlos is from the United States and has degrees in both art and philosophy. He moved to Iquitos in 2004 and lived with his first teacher for four years before creating the Ayahuasca Foundation in 2008. He currently manages the Ayahuasca Foundation website, handles the bookings and client communications, and organizes the various aspects of each program like management and maintenance. Recently, he has become a voice for the ayahuasca movement and works to spread awareness about the healing potential of plant medicine.Connect with CarlosWebsite: https://www.ayahuascafoundation.org/Check us out at Highlyoptimzed.meJoin our free Facebook group hereThank you to Freedom Builderz for Making this Podcast Possible!Building online platforms for visionaries & influencers.https://www.freedombuilderz.com/For the best Cannabis Products and Gear check out Headshop.com and use promo code HIGHLY for discounts!  This episode was produced by Mazel Tov Media in Quincy, Massachusetts.Subscribe to The Highly Optimized PodcastSubscribe to This One Time on Psychedelics Podcasthttps://www.highlyoptimized.me

Last month, there were bizarre reports that residents of a Peruvian village have been living in fear because they claim to be constantly terrorized by an alien breed they call "Los Falcaras" which loosely translated means, "The Face Peelers." These creatures have been described as looking like the Green Goblin from the Spiderman comics and can shapeshift like the aliens in "The Predator" films. Around the same time as the incident, some 87 US Marines were being deployed with the Peruvian Navy at the Iquitos Base. Iquitos is near the small village where these terrifying attacks occurred. Were these troops the so-called alien attackers? Or were these troops called in to fight these alien predators and protect the village using the joint bilateral exchange project as a cover? Tonight on Ground Zero, Clyde Lewis talks about PLAKARA - ATTACK OF THE FACE PEELERS. #GroundZero #ClydeLewis #Plakara #Aliens https://groundzeromedia.org/8-30-23-plakara-attack-of.../ Ground Zero with Clyde Lewis is live M-F from 7-10pm, pacific time, and streamed for free at https://groundzero.radio and talkstreamlive.com. For radio affiliates near you, go to talkmedianetwork.com. To leave a message, call our toll-free line at 866-536-7469. To listen by phone: 717-734-6922. To call the live show: 503-225-0860. For Android and iPhones, download the Paranormal Radio app. For additional show information, go to groundzeromedia.org. In order to access Ground Zero's exclusive digital library which includes webinars, archived shows/podcasts, research groups, videos, documents, and more, you need to sign up at aftermath.media. Subscriptions start at $7/month. Check out the yearly specials!

Sentencian a 22 años de prisión al primer mochasueldos del Congreso, al original, a Michael Urtecho. Pero los nuevos mochasueldos están mejor que antes. MIENTRAS TANTO...Suspenden condena de Vladimir Cerrón y anulan su inhabilitación para ejercer un cargo público. Ahora podría ser llamado a ser ministro o cualquier cargo de confianza en las instituciones públicas. Y...Emprendimientos descentralizados: kombucha Qambu en Cusco, la mejor salchipapa de Iquitos y una tienda virtual de ropa para bebés niña en Lima. **** ¿Te gustó este episodio? ¿Buscas las fuentes de los datos mencionados hoy? Entra a http://patreon.com/ocram para acceder a nuestros grupos exclusivos de Telegram y WhatsApp. También puedes UNIRTE a esta comunidad de YouTube aquí https://www.youtube.com/channel/UCP0AJJeNkFBYzegTTVbKhPg/join **** ¿Quieres que tu emprendimiento sea mencionado en La Encerrona? Regístrate aquí para postular: https://encerroners.club

Un sodálite encontrado in fraganti fue liberado gracias al juez Javier Villa Stein... que resultó ser tío de uno de los involucrados. Esta es la historia. MIENTRAS TANTO: Hallazgo peruano: el que probablemente sea el animal más grande que jamás haya existido, vivió en nuestro país. ADEMÁS: ¡¡¡Extraterrestres en Iquitos!!! Y... ¿Atormentada por las deudas? Te traemos consejos para conseguir tranquilidad financiera. **** ¿Te gustó este episodio? ¿Buscas las fuentes de los datos mencionados hoy? Entra a http://patreon.com/ocram para acceder a nuestros grupos exclusivos de Telegram y WhatsApp. También puedes UNIRTE a esta comunidad de YouTube aquí https://www.youtube.com/channel/UCP0AJJeNkFBYzegTTVbKhPg/join **** ¿Quieres que tu emprendimiento sea mencionado en La Encerrona? Regístrate aquí para postular: https://encerroners.club

In this episode, I talk with Sapha.He is a practicing Cuarandero and a Recovery Consultant at Sacred Rebels Recovery, a peer-led addiction recovery program for men housed at the Nihue Rao Spiritual Center in the Peruvian Amazon.In our conversation, Sapha highlights the uniqueness of Sacred Rebels in providing alternative recovery options for people who feel unsupported by standard recovery programs.We also discuss the importance of learning about plant medicine practices from indigenous practitioners and addiction recovery from those who experience it.Sapha takes us on a journey, telling us how he went from working in Canada's oil and gas industry and living with addiction to how an LSD experience drastically changed his life perspective, influencing him to seek treatment and eventually find his way to psychedelics. He also spent two years studying Social Work at Vancouver Island University while organizing harm reduction efforts before moving to the Amazon to train as a traditional curandero in the Shipibo tradition under his teacher Maestro Ricardo Amaringo. Sapha highlights the value of formal university education and lived experience with addiction, recovery, and traditional training in his work.Finally, we finish our discussion with a look data Sapha's concerns and vision for the future of the psychedelic field, including making psychedelic treatment ethical, affordable, and accessible.Time Stamps:(5:06) Sacred Rebels - a peer-led addiction recovery program for men in the Amazon teaching about ayahuasca in the Shipibo tradition(12:51) Sacred Rebels success rate so far(25:11) Where does the Sacred Rebels name come from and the importance of paying respect to indigenous cultures and practices in plant medicine and psychedelics(35:37) How Sacred Rebels is working to make the recovery program accessible to people who might not otherwise have access to it(40:07) The partnership between Sacred Rebels and Nihue Rao - a community-based relationship of reciprocity(49:54) How others can become involved in Sacred Rebels, people in recovery, or other indigenous healing and practices(58:09) Sapha's journey from addiction to recovery and the value of obtaining knowledge through lived experience(1:26:00) Studying Social Work at Vancouver Island University - going back to school, exploring psychedelic topics in the classroom, and supportive mentors(1:37:41) The future of the psychedelic field and psychedelic addiction treatment - striving for ethics, affordability, and accessibility(1:44:06) Final advice - seek community and mentorship in the space you want to work in(1:48:07) Contact informationLinks:Sacred Rebels: https://sacredrebelsrecovery.com/Nihue Rao: https://nihuerao.com/Email: hello@sacredrebelsrecovery.comEmail: sapha@sacredrebelsrecovery.comInstagram: @sacredrebelsrecoveryThird Wave Psychedelic Retreats Directory: https://thethirdwave.co/directory/Sacred Rebels, Iquitos, Peru, opens doors to men in recovery: https://www.growopportunity.ca/sacred-rebels-iquitos-peru-opens-doors-to-men-in-recovery/Why Connecting to the Earth May Be a Vital Part of Psychedelic Healing: 

El presidente ucraniano Volodimir Zelensky advierte al mundo que Rusia está planificando una explosión en la central  nuclear más grande de Europa, el secretario general de las Naciones Unidas, Antonio Guterres afirma que Haití está sumida en el caos, pues las pandillas han devastado al país caribeño.Inicia la cuarta ola de calor en México, poniendo en riesgo a millones de personas, le tendremos los detalles, mientras tanto en Asia, las naciones de China y Japón sufren los estragos de las lluvias e inundaciones repentina a causa del cambio climático.Te presentaremos los detalles del muevo telescopio espacial EUCLID, el cual promete realizar el mateo más grande del universo.Y en noticias del fenómeno ovni; el reconocido físico Michio Kaku afirma ante los medios estadounidenses que los científicos ahora tienen los suficientes datos y evidencia ovni para determinar de que se trata de tecnología no humana, le tendremos sus declaraciones, además, testigo capta el paso de una impresionante nave que se desplaza en el cielo de Iquitos, Perú, en un hecho extraordinario, y no te pierdas las últimas  imágenes de un objeto volador no identificado captadas por el skywatcher Juanito Juan desde Valle Hermoso Tamaulipas.

Makena and Sapha are the founders of Sacred Rebels Recovery, a project supporting individuals in recovery from addiction through land based treatment and plant medicine in Peru, in association with Nihue Rao Centro Espiritual. According to the International Journal of Indigenous Health, land-based healing is a culturally defined practice, program, or service that takes place in an urban nature-based, rural, or remote location, on a land base that has been intentionally spiritually cultivated, honored, and respected (Hanson, 2012). The land is situated as firmly relational within an Indigenous pedagogy, and is understood to be an active “partner to the person or people engaged in the healing process” (Hanson, 2012, p. 2). Steps are taken to identify how an individual or community's relationship with the land, self, and others has been disrupted and how best to help renew this relationship (Laurie, 2013). This has also been referred to as “land-based intervention” in the literature (Walsh et al., 2018). Sapha and Makena discuss the importance of being in community, how they were first exposed to permaculture, and the magical way that gardens attract community and offer a meeting place for connection to spark. We also explore some ways that permaculture can be practiced, either to reproduce colonial systems or to deconstruct them. The conversation turns to addiction, and the prejudice that people who use psychedelics can face from the recovery community. Sacred Rebels Recovery is bringing together land based healing with community, both in the jungle and virtually. Sapha and Makena share about working alongside the local community village Llanchama (sounds like yawn-chama), which neighbors Nihue Rao, about 1 hour away from Iquitos by motocar/river boat. This collaboration adds value to the recovery journey, as knowledge and healing is shared and integrated. Sapha and Makena shared with me in an email that Sacred Rebels Recovery is indigenous owned and operated, and visitors/residents have the opportunity to access psychedelic therapy and permaculture during the inpatient treatment process, which is generally not available with treatment in North America. The modalities are traditional indigenous healing practices held in a traditional container by indigenous people. Land based healing abroad adds a layer of adventure to the experience and an opportunity for the individual to be away from the city or town they used drugs in for an extended period of time. They also get the chance to experience a different culture, art, spirituality, and way of life. Their time away gives the family or closest care of the individual seeking treatment a break and ability to create healthy distance to allow space for healing on both sides. Seeking treatment internationally can also be more cost effective. Sapha and Makena's intention as stewards of the land is to develop food forests and systems that can thrive with native medicinal and edible plants, so the local community can continue to cultivate and enjoy the fruits of the land for years to come. They are also hosting ayahuasca retreats and residential programs for individuals on a path of addiction recovery. The conversation also includes a discussion of the ways that ayahuasca and other native jungle plants have supported us in our individual recovery/mental health journeys. There were various candid appearances in the background of this episode, from people splitting wood, dogs barking, planes flying overhead, birds singing, motorcars, to other jungle creatures. Thank you for your patience and understanding :) Links: sacredrebelsrecovery.com IG: @‌sacredrebelsrecovery hello@sacredrebelsrecovery.com Youtube: @‌sacredrebelsrecovery

Katherine meets Shipibo curandero Don Enrique Lopez, who runs a plant medicine healing center in the jungle near Iquitos, Peru. For Don Enrique, healing is all about faith.  A Somethin' Else & Sony Music Entertainment production.  Find more great podcasts from Sony Music Entertainment at sonymusic.com/podcasts and follow us @sonypodcasts  To bring your brand to life in this podcast, email podcastadsales@sonymusic.com  Learn more about your ad choices. Visit podcastchoices.com/adchoices

Ok this is a recap of ceremony 8 which occurred on Friday January 27th 2023. This Ceremony was my last ceremony at Nihue Rao before heading back home to continue my Sama socially. Unlike the other ceremonial recaps this episode was not recorded in the jungle the next morning. In fact, I am just recording it now at the beginning of April. The reason for the delay was that on Saturday January 28th the next morning I was scheduled to leave Nihue Rao at 11am to head back into Iquitos for a few hours before heading to the airport. So I was busy in the morning preparing to leave.Show your support. Please like, share and comment!NEW Podcast gear available at: https://deeper-you-go-the-weirder-it.myspreadshop.com/Pine pollen and Fermented Herbal Tonics available: Email for detailsFeel free to reach out with questions: garett.renon@gmail.comInstagram: garett.renonYoutube: https://www.youtube.com/channel/UCnDfTQ5yNHhAtuIrHHh6F2AThank you all for supporting the show!

With so many horror stories and myths floating around about Kambo, it's important to understand how Kambo truly works. In this episode, I'm joined by my friend and mentor, Jason Fellows and we dive into a conversation that will illuminate the truth about Kambo. Tune in and learn about the biological and chemical makeup of Kambo, how it truly works once it's administered, why the purge has nothing to do with Kambo's real magic, what health issues it can support you with and why, and we shed light on the most common myths and red flags when it comes to Kambo use and Kambo practitioners. Jason, a native of Texas, spent six years in the U.S. military, followed by 12 years working in the oil fields all over the world. In 2015, during his travels and explorations, he found himself in the Amazon jungles of Peru, exploring some traditions of native cultures. Over the course of the next year, Jason explored deeper into these traditions and eventually found Kambo in the jungle about 200 Kilometers outside of Iquitos. He soon began to notice his own healing of anxiety through Kambo. At this point, Jason decided to focus on a life of service to others through the facilitation of Kambo. After a year of working with Kambo on his own, he attended an intense training program to learn to facilitate for others in need of Kambo. Jason developed his own methodology in working with Kambo, from working with thousands of clients from all walks of life, ranging from professional athletes, soldiers, chiropractors, lawyers, and musicians, to your typical 65-year-old grandmother battling depression. Witnessing the Kambo movement explode in recent years and seeing "facilitators" of Kambo come onto the scene practicing Kambo in non-traditional ways in a pseudoscientific approach, Jason made the decision to develop his own Kambo practitioner training course, Tribal Detox. The Tribal Detox training focuses on safety and the known science of Kambo with the goal of producing confident and competent practitioners that continue to facilitate this beautiful experience for people in need, while keeping the client and practitioner safe above all else and keeping Kambo in a positive light. Connect with Jason… IG: https://www.instagram.com/tribaldetox Find a Tribal Detox Kambo Practitioner near you OR sign up to become a Tribal Detox trained practitioner here: https://www.tribaldetox.org Connect with me… IG: https://instagram.com/iamruby YouTube: https://www.youtube.com/iamruby TW: https://twitter.com/IAMRUBY Substack: https://rubyfremon.substack.com/    Book your Kambo ceremony with me in Austin, here: https://www.rubyfremon.com/kambo Stay in touch via email: https://www.rubyfremon.com/connect Text #PotentTruth to 1.781.336.0160 to receive weekly potent reminders. 

15 New Temples Retalhuleu, Guatemala 6th in Guatemala Town of 90,000, Mission headquartered here. 5 stakes, 1 district. Iquitos, Peru (honorable mention) 7th in Peru Basically, an Island in the Jungle (no highways connect it to other cities, only River... The post Spring '23 Conference Update Ep. 683 The Cultural Hall appeared first on The Cultural Hall Podcast.

This is the recap of ceremony number 4 which is the fourth ceremony of my year long sama. This ceremony occurred on Friday January 20th, 2023 at Nihue Rao. This episode was recorded the next morning on Friday January 20th.Show your support. Please like, share and comment!Podcast gear available at: https://deeper-you-go-the-weirder-it.myspreadshop.com/Feel free to reach out with questions: garett.renon@gmail.comInstagram: garett.renonYoutube: https://www.youtube.com/channel/UCnDfTQ5yNHhAtuIrHHh6F2AThank you all for supporting the show!

I first became aware of this episode's podcast guest, Hamilton Souther, when I heard him interviewed by Aubrey Marcus in a fascinating discussion about "sorcery vs. medicine."  As the guide and founder at Blue Morpho, Hamilton is no ordinary "shaman." He is a master Ayahuasca Shaman who moved from the United States to Peru in his early 20s to find out if there was any truth behind mysticism and Shamanism, then became one of the few non-native men ever to be initiated into the traditional ways of Ayahuasca Shamanism. Hamilton now operates the healing center Blue Morpho, based in Iquitos, Peru, where he hosts guests from all over the world and in cyberspace. Blue Morpho offers comprehensive online retreats, courses, products, and booking services to support individuals in their personal transformation journey. Through Shamanic Dieta, an ancient technology that looks to medicinal plants from the rainforest, Blue Morpho restores balance, harmony, and life-force energy to your body. Online ceremonies with experienced shamans are held in cooperation with body practices classes, aiming to build physical strength while recharging both mind and spirit for fulfilling life goals and intentions. Full show notes here: https://bengreenfieldlife.com/hamilton   Episode sponsors: Element Health CBD: A full-spectrum CBD and by far the most potent stuff on the market. If you're dealing with sleeping problems, anxiety, or stress, you got to try it. Go to elementhealthsupply.com/ben and use code BEN15 for 15% off your entire order. BioStack Labs. BioStack Labs have formulated their NAD Regen to help you enhance your NAD Status in the most efficient way possible. Buy 2 NAD Regen for $134, get 1 FREE (worth $67!) at BioStackLabs.com/Ben. Essentia: Essentia organic mattresses are the only mattress to score best on eliminating all sleep-interrupting stimulants. Experience Essentia for yourself and save an additional $100 on your mattress purchase using code BENVIP at myessentia.com/bengreenfield. Boundless Parenting Book: Everything you need to know about family, parenting, and raising healthy, resilient, free-thinking, and impactful children. Go to boundlessparentingbook.com and pre-order your copy now. Kion Aminos: Aminos are building blocks for muscle recovery, reduced cravings, better cognition, immunity, and more. Go to getkion.com/ben to receive 20% off on monthly deliveries and 10% on one-time purchases. Six Senses Event: Join me in this beautiful 19th-century wine estate in Portugal and enjoy treatments that go beyond the ordinary in Six Senses Spa. Ten treatment rooms and an indoor pool with chromotherapy and an underwater sound system offer a unique and layered wellness experience. Try delicious food made with local sensitivity and global sensibility. Head over to  bengreenfieldlife.com/sixsenses and claim your spot today.