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Speaker 1: When indigenous peoples aren't included in a data set, it

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Speaker 1: functions as a type of statistical genocide. It's not a

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Speaker 1: misnomer to call it a statistical genocide. If anything, it's

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Speaker 1: a missnowmurdger to say like, oh, it's just missing data.

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Speaker 1: What we measure is what we value. So it sends

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Speaker 1: the message you're not valued when you're not counted.

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Speaker 2: From Fudro media and PRX, it's Latino usay, I'm Mariano Rosa.

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Speaker 2: Today we are here mapping the indigenous migrant languages of

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Speaker 2: Los Angeles. Virjanet Martinez growing up Sappletech in Los Angeles

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Speaker 2: didn't mean leaving her indigenous culture and language behind.

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Speaker 3: For me.

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Speaker 4: A lot of my introduction to being Sapletech and Los

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Speaker 4: Angeles was my parents put me to dance in a nadansa.

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Speaker 5: But you know, for our patron.

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Speaker 2: Saint, every year on August twenty fourth, they celebrate San Bartorome,

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Speaker 2: just as the Sapatech community has been doing in Sogocho

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Speaker 2: Wajaka in southern Mexico for hundreds of years. And it

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Speaker 2: was in those celebrations that Janet saw how her community

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Speaker 2: came together.

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Speaker 4: We would practice every Saturday and Sunday, and we would

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Speaker 4: have different people from the community come bring us food.

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Speaker 5: While we practice. We had breakfast, lunch.

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Speaker 6: And dinner.

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Speaker 2: But outside of those spaces, Janet didn't see her culture acknowledged.

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Speaker 4: It's one of those weird experiences because you know your

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Speaker 4: community exists. You know that the language that your parents

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Speaker 4: speak is different than Spanish or English, or than any

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Speaker 4: other language, and not being able to see that reflected

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Speaker 4: ever anywhere is really difficult.

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Speaker 2: So in twenty sixteen, Janet and Odelia Romero founded Cielo

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Speaker 2: Communida is Indichena in leader Esco or Indigenous Communities in Leadership.

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Speaker 2: It's an organization dedicated to bringing resources and visibility to

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Speaker 2: migrate Indigenous people from Los Angeles.

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Speaker 5: We wanted to say, look, let's uplift the people.

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Speaker 4: In our community that are writing, that are creating, that

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Speaker 4: are singing in our languages, that are writing in our languages.

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Speaker 2: But then the pandemic came, and when the lockdowns began.

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Speaker 4: One of the team members at COLO called and said, hey,

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Speaker 4: I know you're in human rights.

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Speaker 5: What's going to happen to us during the pandemic. You

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Speaker 5: know they're shutting down the restaurant industry. I work in

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Speaker 5: the restaurant industry. We work in the restaurant industry together.

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Speaker 2: It was something Jenet new first hand.

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Speaker 4: My grandpa used to work at a Hamburger Hamlet and

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Speaker 4: he spoke appletic, right. And I think that sometimes like

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Speaker 4: we were not aware that the people that are preparing

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Speaker 4: our food or that harvest that food are indigenous and

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Speaker 4: speak different languages. I think sometimes it's really easy to

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Speaker 4: just say, well, they probably speak Spanish, you know, like

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Speaker 4: they speak Spanish at CLO.

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Speaker 2: They knew. No one was providing help to these migrant

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Speaker 2: indigenous communities for the government. They're invisible and they have

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Speaker 2: been for a very long time.

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Speaker 4: There isn't a large push on behalf of the federal

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Speaker 4: government or the census to collect the actual data of

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Speaker 4: Indigenous people that are residing in the United States.

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Speaker 5: When you look at the.

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Speaker 4: Census data, it's just Latino Latina, and I think that's

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Speaker 4: where the risk is that, well, then how do you

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Speaker 4: count the indigenous migrant communities. How do you even create

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Speaker 4: visibility of a community that's not even counted, and they're

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Speaker 4: counted under this label that essentially erases the linguistic diversity

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Speaker 4: or the cultural diversity. You don't know that you need

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Speaker 4: to allocate resources or have educational campaigns that are specifically

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Speaker 4: in indigenous languages if there is that gaping hole and data.

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Speaker 2: So they got to work. They created a fund to

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Speaker 2: distribute cash specifically to undone documented indigenous people.

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Speaker 4: It was really for us rooted in this idea of

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Speaker 4: we're not helping no, like this is like a reciprocal relationship,

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Speaker 4: Like it's like our communal work for the communal good

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Speaker 4: that we that we say in Sapote Guzuna, and it's

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Speaker 4: that kind of working for the good.

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Speaker 5: Of all right.

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Speaker 2: They began an outreach campaign, but since there were no

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Speaker 2: official records to locate the indigenous migrants who needed the help,

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Speaker 2: they also had to get creative.

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Speaker 5: Essentially, it was a phone tree, like I would have

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Speaker 5: people call me.

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Speaker 4: And say, hey, is it okay if I send the

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Speaker 4: link to so and so and like you know, because

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Speaker 4: they're this or this is their situation or like they

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Speaker 4: lost their husband, they lost their wife, and like it

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Speaker 4: just spread like that, It just spread like from word

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Speaker 4: to mouth.

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Speaker 2: Colo was connecting with so many more people than expected.

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Speaker 2: And then Janet had an idea they were going to

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Speaker 2: count every speaker of a migrant indigenous life language and

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Speaker 2: put themselves on the map.

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Speaker 4: For Aza was really important to create this count and say, hey,

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Speaker 4: we're going to start collecting our own data. If the

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Speaker 4: federal government, if the state government is uninterested in counting

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Speaker 4: us and creating visibility of indigenous migrant people, then we're

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Speaker 4: going to do it ourselves. Who better than the community

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Speaker 4: to create these solutions.

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Speaker 2: And now I'm going to hand things off to Janet Martinez,

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Speaker 2: the founder of Seattle, who we just heard from, and

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Speaker 2: Mariah so a DNE cartographer from the Navajo Nation, and

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Speaker 2: they're going to explain how they mapped Guiche, Mayan, Sapoteco,

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Speaker 2: cachiquel A, Yuk and a dozen other indigenous languages from

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Speaker 2: Mexico and Central America, all of which are spoken today

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Speaker 2: on the streets of Los Angeles. And also you'll have

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Speaker 2: a chance to listen to some of the beautiful languages

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Speaker 2: that exist in this area throughout the piece. So here's

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Speaker 2: the story of the we are here.

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Speaker 4: Map as indigenous people, indigenous migrant people here in the

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Speaker 4: United States. We knew that we existed, we were never

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Speaker 4: given a chance to respond. We were just like, Okay,

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Speaker 4: what do we think are questions that would help long

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Speaker 4: term be a tool for the organization to advocate for

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Speaker 4: Indigenous migrants people to rights. That's how we started, and

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Speaker 4: from there we said, what are things that we think

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Speaker 4: are important?

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Speaker 3: Right?

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Speaker 5: What's your preferred language? Is it English? Is it Spanish?

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Speaker 5: Is a sampletick?

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Speaker 4: Is it a yuk Itau's not even a question that

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Speaker 4: passes through people's minds, and it's such a simple question.

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Speaker 4: We had a participation of around two five hundred people

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Speaker 4: that we were able to take individual surveys with, and

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Speaker 4: then we met with Mariah Zoe at the UCLA Bunch Center.

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Speaker 1: Yeah, Mari, I am Maria so So I work at UCLA

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Speaker 1: with the Bunch Center for African American Studies as AGIS specialists.

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Speaker 1: It's a fancy way of saying I make maps mostly

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Speaker 1: using computers, but not always as a the nut person.

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Speaker 1: You know, looking at a lot of the everyday maps

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Speaker 1: that we have, I often feel like a sense of

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Speaker 1: loss and devastation. Like even just looking at Google Maps

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Speaker 1: every day, we see a lot of like street names

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Speaker 1: that you know sometimes are like named after my people,

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Speaker 1: and it's just kind of like I'm not a street name.

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Speaker 1: I'm a I'm a person where people were a nation.

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Speaker 4: We were like, here's the data, here's everything we've collected.

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Speaker 4: We would really like to see language diversity. We want

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Speaker 4: to show that there's language diversity in Los Angeles.

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Speaker 5: And she said, perfect. I'm a cartographer. Let's build this map.

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Speaker 1: A lot of maps that we see every day, but

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Speaker 1: since in the negative space of them are indigenous death

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Speaker 1: and loss, and so that's something that like, I think

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Speaker 1: about in trying to figure out ways to actively counter that.

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Speaker 1: Although I'm not, you know, from the same communities as them,

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Speaker 1: being like another indigenous relative, there are certain things that

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Speaker 1: I think I don't know. It's a different type of

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Speaker 1: common language. I understand what it likes to be disappeared

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Speaker 1: frequently from many spaces, and I understand the importance of

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Speaker 1: preserving our languages.

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Speaker 3: My name is Javier. I'm from Los Angeles, California. I

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Speaker 3: speak Sapateech, and my favorite word is yet, which means tamat.

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Speaker 1: Our maps represent nearly two thousand and five hundred unique

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Speaker 1: households that applied for Cielo's fund, and that signifies nearly

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Speaker 1: eleven thousand individuals from over thirty different indigenous communities throughout

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Speaker 1: Mexico and Central America, and that includes roughly seventeen different languages.

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Speaker 5: And the languages are.

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Speaker 7: A yukanal mom now what mixed Teco, Maya, Acateco, Amuvgo, Saltontala.

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Speaker 8: And Sandra lay seven egi the achaquid.

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Speaker 1: I think a lot of the assumptions that we make

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Speaker 1: about who has the access to science or who gets

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Speaker 1: to be experts really limits what we think is possible

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Speaker 1: or even you know, we're able to imagine in terms

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Speaker 1: of like you know, what a map is or what

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Speaker 1: a map can be used for.

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Speaker 5: There was a lot of conversation about data, like how

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Speaker 5: in many instances indigenous communities aren't the people in charge

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Speaker 5: of creating knowledge, of creating data, of creating information.

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Speaker 1: Being super mindful of how do we represent this data

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Speaker 1: set because it's a lot of it has to do

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Speaker 1: with visibility and visibility being a particular kind of power

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Speaker 1: because you know, in a data sense that often translates

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Speaker 1: to access to certain resources and rights. But on the

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Speaker 1: flip side of that, we don't want to expose people's

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Speaker 1: specific locations because that's the type of vulnerability. And so

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Speaker 1: that's why the map is made using it's called it

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Speaker 1: dot density. We mapped the number of people in each

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Speaker 1: household matched with the preferred language, kind of extrapolate out

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Speaker 1: a little bit. So once we got in the sense of,

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Speaker 1: you know, how many people within each zip code preferred

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Speaker 1: a particular language, map that in a zip code, to

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Speaker 1: say there's twenty of a particular language in a zip code.

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Speaker 1: All those dots move and they don't stay in the

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Speaker 1: same place every time you refresh the map. They're randomly

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Speaker 1: distributed throughout the zip code. So the dot isn't sitting

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Speaker 1: exactly on someone's home because you don't want to expose

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Speaker 1: someone's private location like that. There's a very real danger

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Speaker 1: to that, you know. It's it's it's finding the right

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Speaker 1: balance between being visible but not too visibles. Hanti Anti.

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Speaker 2: You told h as Soon.

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Speaker 5: The first time that she showed us the map.

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Speaker 4: I think that, honestly, I had a little bit of

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Speaker 4: tears in my eyes because it was so beautiful.

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Speaker 5: Right, It's so beautiful to behold your community in such

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Speaker 5: strong numbers, in such an overwhelming proportion on the map.

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Speaker 1: One challenge is if you have too many variables that

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Speaker 1: you're trying to map, and you represent them as like

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Speaker 1: seventeen different colors. It's actually really difficult to read that

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Speaker 1: as a map. But I didn't want to categorize the

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Speaker 1: language was that were not the most common as just

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Speaker 1: other languages. I really wanted to try to avoid that.

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Speaker 1: So something that I did kind of as a like

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Speaker 1: a workaround or kind of an in between, was we

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Speaker 1: had the top five languages or the ones that were

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Speaker 1: the most common with the data set that we currently

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Speaker 1: have as colors, and then I grouped the remaining ones.

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Speaker 1: But when you zoom in on the map and you

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Speaker 1: select a zip code, a pie chart pops up and

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Speaker 1: it shows every single language and how many people are

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Speaker 1: associated with that, even if it's just one person. As

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Speaker 1: you open it, you see all of these red, green, yellow, blue,

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Speaker 1: and orange and purple dots kind of scattered about. So

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Speaker 1: we have the dark background, and then we have the

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Speaker 1: glowing dots that come forward that represent indigenous lives.

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Speaker 4: Being able to see all the red of the sample

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Speaker 4: techs on there because we knew that they existed. But

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Speaker 4: we could have never proven it to you by just

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Speaker 4: start us telling you about our community, Like it wouldn't

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Speaker 4: have been as widely accepted as knowledge if it wasn't

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Speaker 4: based in the.

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Speaker 1: Data that we had collected. Which you can do is

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Speaker 1: you can turn different languages on and off, and then

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Speaker 1: you can also zoom in and you can interact with

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Speaker 1: the particular zip code and you can see all of

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Speaker 1: the different languages. And so, for instance, like if I

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Speaker 1: zoom in on the map here, I can select a

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Speaker 1: particular zip code and it will say Indigenous language speakers

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Speaker 1: in nine zero zero six, and I can see that

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Speaker 1: there are seven hundred and ninety eight Apple Tech speakers,

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Speaker 1: and then you know twenty three k Cha speakers, and

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Speaker 1: and on and on.

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Speaker 8: Rimpi belaskis Hella, kimp We, HeLa ishim below, ring chap

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Speaker 8: as Rizi, ringan Kempi are really as kawaki which ktat

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Speaker 8: Cnankawe shuku ktat clan Chawe.

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Speaker 1: When Indigenous people aren't included in a data set, it

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Speaker 1: functions as a type of statistical genocide. So it's not

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Speaker 1: a misnomer to call it a statistical genocide. If anything,

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Speaker 1: it's a missno murder to say like, oh, it's just

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Speaker 1: missing data. What we measure is what we've So it

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Speaker 1: sends the message you're not valued when you're not counted.

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Speaker 1: We're weren't counted before, but we're here now and we're

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Speaker 1: counted because this is a map that emerges from Indigenous women.

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Speaker 1: And I think that it's also a way to not

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Speaker 1: just document loss or document death. It's an active celebration

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Speaker 1: of indigenous life. Each of these glowing dots here is

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Speaker 1: a life that has a vibrancy to it. There are

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Speaker 1: languages that accompany each of these dots and people, and

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Speaker 1: you know, each of those languages have their own worldviews

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Speaker 1: and cosmologies, and all of those are valued. And we

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Speaker 1: see that.

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Speaker 4: For us, we knew like it was important, it was

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Speaker 4: important for us to be the people that created that knowledge.

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Speaker 5: It was important for us to see ourselves on a map.

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Speaker 4: And I really love seeing the reaction of different people

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Speaker 4: that messages on Instagram, that messages on their website that

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Speaker 4: we're like, oh my gosh, I'm China Tech. I see

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Speaker 4: myself on the map. I can't believe it, Like that's

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Speaker 4: my family. And it was so beautiful to hear all

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Speaker 4: these stories of people feeling seen. I think that sometimes

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Speaker 4: it's taken for granted, being able to see yourself reflected

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Speaker 4: on maps around media or in different spaces, and that

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Speaker 4: this map really is a celebration of life. It's a

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Speaker 4: celebration of culture, celebration of identity in a way that

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Speaker 4: I think that tries to hold space for the different

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Speaker 4: indigenous by your communities that exist in Los Angeles.

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Speaker 9: In caba on he Inhale and kap utang get it Yavila.

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Speaker 5: When we saw that we were able to use it

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Speaker 5: to advocate for a motion to be.

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Speaker 4: Passed in Los Angeles to start counting in these people

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Speaker 4: in the Department of Child Services, he didn't know that

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Speaker 4: that was going to happen, you know what I mean.

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Speaker 4: When we started seeing that we could advocate for resources

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Speaker 4: like the vaccinations to be on site or at our offices,

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Speaker 4: we had no idea that the possibility the map could

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Speaker 4: do that. It really goes to show the importance of

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Speaker 4: data when it comes to creating visibility and access to

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Speaker 4: resources for communities. Understanding things in a language that you

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Speaker 4: understand is a human right. It's something that should be

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Speaker 4: afforded to you, like when you go to your court hearing,

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Speaker 4: you should know what they're telling you in a language

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Speaker 4: that you best understand, as well as the course, the hospitals,

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Speaker 4: the educational settings. Because of course it doesn't just end

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Speaker 4: at the border or when you go to your asylum.

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Speaker 4: Core case like, language is always going to be present,

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Speaker 4: You're always going to need things set in your language

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Speaker 4: so that you can best understand it and make the

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Speaker 4: most informed decision you can.

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Speaker 1: Every once in a while I get opportunities to teach

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Speaker 1: about maps and critical cartography, and I often use this

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Speaker 1: exercise where I have a quiz and I have several

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Speaker 1: different items on a PowerPoint screen. One is the green book,

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Speaker 1: another is a set of what carvings. Another is there

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Speaker 1: your typical world map. It's even labeled the World Political map.

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Speaker 1: I have a dot painting. There's also a structure of

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Speaker 1: sticks organized in a particular way, and then I have

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Speaker 1: a small clip of a B kind of wiggling and

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Speaker 1: moving around. And so I'll ask you know which of

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Speaker 1: these items A through F are a map? And oftentimes

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Speaker 1: the most common response is just see the one that's

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Speaker 1: labeled world Political map, where in reality, all of them

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Speaker 1: are actually maps. All of them are geographic information systems.

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Speaker 1: You know, they portray different ways of how do you

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Speaker 1: move through space? What is your relationship to a particular space?

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Speaker 1: So one is how to move through Jim Crow era

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Speaker 1: places safely. Another, the carving is actually a map of coastlines,

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Speaker 1: and in wood form it means you can float, you

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Speaker 1: can read it in the dark. The structure of sticks

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Speaker 1: isn't just a structure of sticks. It's a map for

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Speaker 1: scene navigation. And then you know, lastly, for seisma dances.

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Speaker 1: It's a type of map that dancing isn't just you know,

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Speaker 1: for nothing, it's for communicating a way to this is

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Speaker 1: how you get to this flower patch. It's something that

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Speaker 1: I use to illustrate that spatial technologies aren't limited to humans.

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Speaker 1: They're not limited to you know, people who sit at computers,

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Speaker 1: and you know, they're not even limited to Eurocentric ways

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Speaker 1: of thinking. When we think of, oh, what was the

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Speaker 1: first map, you know it wasn't Columbus era New World maps.

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Speaker 1: We've had maps a lot longer that are a lot

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Speaker 1: older than that.

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Speaker 2: We are here. Map of the Indigenous Diaspora in Los

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Speaker 2: Angeles is featured in the Mietspantly exhibit at the Los

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Speaker 2: Angeles County Museum of Art. The exhibition showcases the works

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Speaker 2: of contemporary artists and map makers who challenge dominant narratives

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Speaker 2: about place and belonging. This episode was produced by Victoria

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Speaker 2: Stradra and edited by Marta Martinez. It was mixed by

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Speaker 2: gabrielle A Bias Androsamacavan. The Latino USA team includes Andrea

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Speaker 2: Lopez Russado, Daisy Contredras, Mike Sargent, Julieta Martinelli, Renaldo Leanos,

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Speaker 2: Junior Alejandra Salasar, Patricia Sulbran and Julia Rocha, with help

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Speaker 2: from Raoul Berez. Our editorial director is Jujo Ricardo Barella.

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Speaker 2: Our director of engineering is Stephanie Lebou. Our senior engineer

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Speaker 2: is Julia Carusso. Our associate engineer is j J. Carubin.

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Speaker 2: Our digital editor is Luis Luna. Our fellows are Elisa Baena,

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Speaker 2: Monica Morales and Andrew Vinalis. Our theme music was composed

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Speaker 2: by Sanie Renos. I'm your host and executive producer marieo Josa.

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Speaker 2: Join us again on our next episode, and in the meantime,

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Speaker 2: you can find us on all of your social media

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Speaker 2: via guerda te no tea, yes Aastella, proxima chiaou.

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Speaker 6: Latino Usa is made possible in part by the Libra Foundation,

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Speaker 6: the chan Zuckerberg Initiative, and the John D. And Catherine T.

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Speaker 6: MacArthur Foundation, Like, what are.

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Speaker 9: We gonna do?

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Speaker 4: What are we gonna.

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Speaker 5: I hate this bug.

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Speaker 4: I know, I know,