1 00:00:00,200 --> 00:00:04,160 Speaker 1: He was a famed community leader and one whose whole 2 00:00:04,160 --> 00:00:06,440 Speaker 1: life is about the struggle against threat to his people, 3 00:00:06,960 --> 00:00:10,520 Speaker 1: threats to his culture, threats to the territorial rights of 4 00:00:10,560 --> 00:00:14,200 Speaker 1: his people. Suddenly being taken to a hospital while so 5 00:00:14,440 --> 00:00:16,640 Speaker 1: little was actually known about the disease. 6 00:00:20,280 --> 00:00:21,280 Speaker 2: From futuromidia. 7 00:00:21,400 --> 00:00:25,640 Speaker 3: It's Latino Usa II Maria no Josa today, the death 8 00:00:25,840 --> 00:00:29,240 Speaker 3: of an elder and what that represents for an indigenous 9 00:00:29,240 --> 00:00:38,640 Speaker 3: community in the Amazon River basin. Brazil's indigenous groups have 10 00:00:38,720 --> 00:00:43,160 Speaker 3: been under threat since way before COVID nineteen reached the Amazon. 11 00:00:43,800 --> 00:00:49,760 Speaker 3: Their lands often lack effective protection from the government. Illegal mining, logging, 12 00:00:49,800 --> 00:00:53,880 Speaker 3: and other national and international interests have been steadily increasing 13 00:00:53,960 --> 00:00:59,720 Speaker 3: for decades on their territories. Environmental degradation, rising rates of inequality, 14 00:00:59,720 --> 00:01:03,760 Speaker 3: and health and education. These two are major obstacles for 15 00:01:03,840 --> 00:01:08,560 Speaker 3: these communities. Taken all together, all of these threats amount 16 00:01:08,560 --> 00:01:11,840 Speaker 3: to a form of cultural assault that puts the very 17 00:01:11,880 --> 00:01:14,680 Speaker 3: identity of indigenous peoples at risk. 18 00:01:17,959 --> 00:01:20,560 Speaker 1: A lot of indigenous groups in the Amazon have languages 19 00:01:20,640 --> 00:01:21,720 Speaker 1: that are exclusively oral. 20 00:01:21,760 --> 00:01:23,560 Speaker 4: They're only spoken, which is. 21 00:01:23,520 --> 00:01:26,240 Speaker 1: In part why these tongues are really hard to pass on. 22 00:01:26,480 --> 00:01:29,240 Speaker 1: And there's you know, maybe a Bible and maybe a dictionary, 23 00:01:29,280 --> 00:01:32,560 Speaker 1: but other than that, very few, if any written texts. 24 00:01:33,160 --> 00:01:35,520 Speaker 1: And then on top of that enters the pandemic. 25 00:01:35,560 --> 00:01:40,360 Speaker 3: Of course, this is journalist Sam Shramsky. He and his 26 00:01:40,480 --> 00:01:45,160 Speaker 3: reporting partner Bero Saneto have been investigating how one indigenous 27 00:01:45,200 --> 00:01:49,520 Speaker 3: community has taken on COVID nineteen. They're going to bring 28 00:01:49,600 --> 00:01:52,360 Speaker 3: us the story of one leader who fought for the 29 00:01:52,400 --> 00:02:00,360 Speaker 3: survival of his people. Sam Shramski and Bero Saneto, welcome 30 00:02:00,400 --> 00:02:01,520 Speaker 3: to Latino, USA. 31 00:02:01,640 --> 00:02:03,120 Speaker 2: And the both of you. 32 00:02:03,120 --> 00:02:06,040 Speaker 3: You've got this kind of extraordinary situation set up. 33 00:02:06,040 --> 00:02:07,840 Speaker 2: You're part of a reporting team. 34 00:02:07,920 --> 00:02:09,640 Speaker 3: One of you is based in Brazil, the other in 35 00:02:09,639 --> 00:02:12,880 Speaker 3: the United States, and you work on stories about indigenous 36 00:02:12,919 --> 00:02:19,080 Speaker 3: communities in Brazil together. So how does this partnership work 37 00:02:19,120 --> 00:02:19,840 Speaker 3: between the two of you. 38 00:02:20,880 --> 00:02:23,760 Speaker 1: So I lived in the Amazon for a couple of 39 00:02:23,840 --> 00:02:29,520 Speaker 1: years and the Brazilian Amazon, and through my experiences there, 40 00:02:29,760 --> 00:02:33,040 Speaker 1: I came into contact with Pedrosa and we started working on. 41 00:02:33,000 --> 00:02:34,200 Speaker 4: Stories a couple of years ago. 42 00:02:34,639 --> 00:02:37,440 Speaker 1: Uh, and that's that's kind of how it's all flourished. 43 00:02:37,760 --> 00:02:41,360 Speaker 2: Pedrosa guenta me, how do you do your work? Visa 44 00:02:41,440 --> 00:02:42,280 Speaker 2: VI Working with. 45 00:02:42,280 --> 00:02:52,639 Speaker 5: Sam Porteros in the hen Lombolos Terno is an electro 46 00:02:52,720 --> 00:02:54,520 Speaker 5: contact to Colo internationalist. 47 00:02:54,760 --> 00:02:57,200 Speaker 3: So what Pedrosa is saying is they met and they 48 00:02:57,240 --> 00:03:00,760 Speaker 3: collaborate and they work across the countries, working, you know, 49 00:03:01,040 --> 00:03:03,960 Speaker 3: on the ground, doing the work, and Sam works as 50 00:03:04,000 --> 00:03:07,639 Speaker 3: an international contact and Pedrosa is doing the day to day. 51 00:03:08,240 --> 00:03:13,920 Speaker 3: So Pedrosa Portuguez instead, we're gonna have you speak Spanish. 52 00:03:14,000 --> 00:03:14,560 Speaker 2: Is that okay? 53 00:03:15,000 --> 00:03:15,360 Speaker 4: Okay? 54 00:03:16,560 --> 00:03:16,919 Speaker 2: All right? 55 00:03:17,040 --> 00:03:21,520 Speaker 3: So you cover issues around indigenous peoples in northern Brazil. 56 00:03:22,480 --> 00:03:25,320 Speaker 3: Most people know that this is where the Amazon is, 57 00:03:25,320 --> 00:03:30,840 Speaker 3: that there are incredibly delicate groups of people centuries old 58 00:03:31,520 --> 00:03:34,840 Speaker 3: who are living and thriving there. So how do you 59 00:03:34,880 --> 00:03:39,080 Speaker 3: come upon this particular story? Where does it begin? 60 00:03:40,840 --> 00:03:48,280 Speaker 5: Tolo male marion Teta com in Belin like capitalin and 61 00:03:48,360 --> 00:03:52,080 Speaker 5: in north Brazil. Well, look at on the section important 62 00:03:52,200 --> 00:03:55,600 Speaker 5: is Ela ma Sonos. 63 00:03:55,840 --> 00:03:59,880 Speaker 3: So you travel from Belin the capital city of Paras 64 00:04:00,120 --> 00:04:03,240 Speaker 3: Date in Brazil and you end up going to a 65 00:04:03,280 --> 00:04:07,000 Speaker 3: town where two very important rivers meet. One is the 66 00:04:07,040 --> 00:04:10,480 Speaker 3: Amazon River and the other one is the Tapajos. 67 00:04:09,880 --> 00:04:14,600 Speaker 5: River tomb Alas. 68 00:04:15,600 --> 00:04:20,040 Speaker 3: Okay, wow, So you took a boat and traveled down 69 00:04:20,080 --> 00:04:22,560 Speaker 3: the Tapajos River for nine hours. 70 00:04:22,640 --> 00:04:23,320 Speaker 6: Well is it. 71 00:04:25,600 --> 00:04:28,480 Speaker 5: Sent Tectora laoda pria do mony? 72 00:04:30,880 --> 00:04:31,680 Speaker 2: All right? Sam? 73 00:04:31,720 --> 00:04:34,320 Speaker 3: So does Pedrosa call you and he says, hey, I 74 00:04:34,360 --> 00:04:37,279 Speaker 3: got this story. I went to this place called Bria 75 00:04:37,320 --> 00:04:41,160 Speaker 3: du Mangi. It's where the Munduru people are from. And 76 00:04:41,200 --> 00:04:44,320 Speaker 3: You're like, OK, yeah, I mean did you know about 77 00:04:44,360 --> 00:04:48,479 Speaker 3: the Munduruku? Did you know about Briadu Mangi? I? 78 00:04:48,560 --> 00:04:52,400 Speaker 1: Actually, uh, do you know about the Munduruku? Because I've 79 00:04:52,760 --> 00:04:55,960 Speaker 1: studied indigenous issues in Brazil for a while and I've 80 00:04:56,000 --> 00:04:59,680 Speaker 1: known about their history, but the village itself, the whole 81 00:04:59,680 --> 00:05:03,560 Speaker 1: story behind this community, was totally unknown to me. So 82 00:05:03,680 --> 00:05:05,560 Speaker 1: when he got a hold of me and said there's 83 00:05:05,600 --> 00:05:09,320 Speaker 1: this situation in which a number of leaders and important 84 00:05:09,880 --> 00:05:12,520 Speaker 1: individuals in the Munduruku community are under threat as a 85 00:05:12,560 --> 00:05:15,600 Speaker 1: result of COVID nineteen, in addition to a number of 86 00:05:15,680 --> 00:05:19,240 Speaker 1: other threats, it just seemed like the perfect crux of 87 00:05:20,080 --> 00:05:23,440 Speaker 1: so many issues, many threats that people are facing and 88 00:05:23,520 --> 00:05:26,839 Speaker 1: yet still being able to show signs of resistance and strength. 89 00:05:27,520 --> 00:05:32,080 Speaker 3: So basically, you're saying that the Munduruku people are survivors. 90 00:05:32,080 --> 00:05:35,200 Speaker 2: They've been through a lot and have made it to 91 00:05:35,240 --> 00:05:35,679 Speaker 2: this point. 92 00:05:36,360 --> 00:05:40,560 Speaker 1: Yeah, the Munduruku people have been known all throughout the 93 00:05:40,560 --> 00:05:46,560 Speaker 1: Amazon region as warrior people even prior to Portuguese colonization. 94 00:05:47,160 --> 00:05:49,120 Speaker 4: They resisted the Portuguese all along. 95 00:05:48,880 --> 00:05:52,159 Speaker 1: This river called the tape Zois River that Berosa mentioned 96 00:05:52,320 --> 00:05:55,800 Speaker 1: for a couple hundred years. And so they obviously were 97 00:05:55,839 --> 00:06:01,600 Speaker 1: able to survive the threats of disease, of enslavement, of violence, 98 00:06:01,680 --> 00:06:04,120 Speaker 1: and obviously of cultural oppression as well. 99 00:06:04,560 --> 00:06:09,599 Speaker 3: All right, So Pedrosa, you take off and get to 100 00:06:09,839 --> 00:06:12,599 Speaker 3: pray du Magi and what did you see when you 101 00:06:12,640 --> 00:06:13,000 Speaker 3: got there? 102 00:06:20,760 --> 00:06:24,960 Speaker 5: Remainder culture. So lainguid organist as traditional. 103 00:06:24,839 --> 00:06:28,080 Speaker 3: Territorial okay, right, and they make a great effort to 104 00:06:28,160 --> 00:06:32,480 Speaker 3: preserve their culture and their traditions and especially to preserve 105 00:06:32,520 --> 00:06:36,640 Speaker 3: the land where the village that you visited is located. 106 00:06:36,520 --> 00:06:38,200 Speaker 5: In and contriarism. 107 00:06:38,560 --> 00:06:41,000 Speaker 3: And when you first got to the village, you end 108 00:06:41,080 --> 00:06:42,640 Speaker 3: up meeting a man who turns out to be a 109 00:06:42,760 --> 00:06:45,320 Speaker 3: very important part of your entire story there. 110 00:06:47,279 --> 00:06:54,360 Speaker 7: And Michamo artistan combiat a tsunami kombiatmi propri. 111 00:06:56,200 --> 00:06:56,360 Speaker 8: Deal. 112 00:06:58,040 --> 00:07:02,720 Speaker 1: So that's Alison conbiat too Monduruku and his name is 113 00:07:03,200 --> 00:07:06,120 Speaker 1: a name that was given to him in the Mandurku language. 114 00:07:06,120 --> 00:07:06,880 Speaker 4: By his father. 115 00:07:07,480 --> 00:07:10,880 Speaker 1: In many ways, the story that Pedroz and I reported 116 00:07:10,920 --> 00:07:19,480 Speaker 1: on revolves around his father, Alison's father Amancio he Milpaiam 117 00:07:19,560 --> 00:07:23,400 Speaker 1: who was a longtime leader of the village of Pribumi. 118 00:07:25,760 --> 00:07:35,120 Speaker 9: Now they and de s So his father was active 119 00:07:35,160 --> 00:07:40,280 Speaker 9: in all manner of civil society, assuring education, territorial rights 120 00:07:40,320 --> 00:07:41,640 Speaker 9: and health for the community. 121 00:07:42,160 --> 00:07:43,640 Speaker 2: Like he was the chief. 122 00:07:43,840 --> 00:07:55,920 Speaker 10: Is that right? Amans loss, no no conflict, So he 123 00:07:56,080 --> 00:07:57,600 Speaker 10: wasn't like a chief. 124 00:07:57,920 --> 00:08:02,200 Speaker 2: But for several decades he was defending the community in 125 00:08:02,400 --> 00:08:05,000 Speaker 2: legal battles for human rights. So he was an important 126 00:08:05,000 --> 00:08:08,640 Speaker 2: part of the community. So did you get a chance 127 00:08:08,720 --> 00:08:10,840 Speaker 2: to meet Amansio. 128 00:08:11,920 --> 00:08:12,240 Speaker 1: Person? 129 00:08:17,640 --> 00:08:20,360 Speaker 3: You actually missed meeting him. By the time you made 130 00:08:20,360 --> 00:08:23,480 Speaker 3: it to where he lived, he had already. 131 00:08:23,160 --> 00:08:23,960 Speaker 2: Died from COVID. 132 00:08:24,440 --> 00:08:25,120 Speaker 7: Yes, Lord. 133 00:08:30,480 --> 00:08:34,320 Speaker 3: Claude, And what you came upon was this scene of 134 00:08:34,480 --> 00:08:39,840 Speaker 3: just profound loss. His son earlys son was deeply upset, 135 00:08:39,920 --> 00:08:42,520 Speaker 3: and also his wife, Claudette. 136 00:08:42,559 --> 00:08:55,400 Speaker 6: And here she is, So that's claud de Amansio's widow 137 00:08:55,520 --> 00:08:56,920 Speaker 6: and she's grieving for him. 138 00:08:56,960 --> 00:08:59,840 Speaker 1: In the Monduruku language, just to give you some context, 139 00:09:00,280 --> 00:09:03,600 Speaker 1: it's considered Bilinguists to be threatened and has been slowly 140 00:09:03,640 --> 00:09:07,440 Speaker 1: fading away from villages like Biodumongi as more and more 141 00:09:07,520 --> 00:09:11,559 Speaker 1: Munduruku has become exclusively Portuguese speaking, there are roughly eight 142 00:09:11,559 --> 00:09:14,360 Speaker 1: thousand speakers of Munduruku. Just to give you some sense, 143 00:09:14,400 --> 00:09:17,880 Speaker 1: they're roughly fourteen thousand Munduruku people or people that identify 144 00:09:17,920 --> 00:09:21,880 Speaker 1: as being Munduruku in Brazil, and those who do speak 145 00:09:22,160 --> 00:09:25,760 Speaker 1: Munduruku generally are not fluent. There are very few who 146 00:09:25,880 --> 00:09:29,560 Speaker 1: are fully fluent. But to understand what Amansio meant for 147 00:09:29,600 --> 00:09:33,000 Speaker 1: his community, it's important to underline one thing. He was 148 00:09:33,040 --> 00:09:36,439 Speaker 1: all about the language, the Munduruku language and Munduruku culture, 149 00:09:36,920 --> 00:09:40,000 Speaker 1: and he led a movement to revitalize the language and 150 00:09:40,040 --> 00:09:43,840 Speaker 1: indeed to retain important elements of Munduruku cultural identity. 151 00:09:44,400 --> 00:09:47,560 Speaker 3: How did he do this? How how was he able 152 00:09:47,720 --> 00:09:52,200 Speaker 3: to basically revitalize the language, this whole kind of return 153 00:09:52,400 --> 00:09:54,120 Speaker 3: to the roots of the Munduruku people. 154 00:09:54,679 --> 00:09:59,400 Speaker 5: Wher no Maria a mons He built a school like ok, 155 00:10:00,400 --> 00:10:02,920 Speaker 5: like he he himself built the school. No no for 156 00:10:03,160 --> 00:10:11,920 Speaker 5: minimo per parcese cora Lena. 157 00:10:12,040 --> 00:10:15,000 Speaker 3: So basically what you're saying is that Amancio had this 158 00:10:15,120 --> 00:10:17,240 Speaker 3: vision for the school, and he didn't build it himself, 159 00:10:17,240 --> 00:10:19,240 Speaker 3: but he made the team. He brought the team together 160 00:10:19,280 --> 00:10:22,560 Speaker 3: to build the school because he was very upset. And 161 00:10:22,600 --> 00:10:25,120 Speaker 3: by the way, this happens in many indigenous communities right 162 00:10:25,120 --> 00:10:28,880 Speaker 3: where the children have to leave their territory to go 163 00:10:29,080 --> 00:10:32,160 Speaker 3: out into the rest of the world to get educated 164 00:10:32,160 --> 00:10:34,839 Speaker 3: and then they start losing their traditions. 165 00:10:34,320 --> 00:10:37,000 Speaker 5: Amende as. 166 00:10:39,240 --> 00:10:39,800 Speaker 8: Traditional. 167 00:10:41,280 --> 00:10:43,440 Speaker 3: So Pedroza, what you're saying to me is that in 168 00:10:43,520 --> 00:10:47,400 Speaker 3: nineteen ninety six, Amanchio, after he has this dream, he 169 00:10:47,600 --> 00:10:50,640 Speaker 3: actually makes it happen. He ends up building a school 170 00:10:50,880 --> 00:10:53,680 Speaker 3: and one of the biggest issues with the school is 171 00:10:53,679 --> 00:10:59,200 Speaker 3: that he wants to teach the Munduruco language nore Dakmi 172 00:10:59,280 --> 00:11:05,960 Speaker 3: jet And they named this school. I think, Sam, you 173 00:11:05,960 --> 00:11:06,959 Speaker 3: may have to help me here. 174 00:11:09,320 --> 00:11:10,640 Speaker 2: No, it gone. 175 00:11:13,720 --> 00:11:18,760 Speaker 3: Beautiful b jack Book And that means Sam B. Jack 176 00:11:18,840 --> 00:11:20,800 Speaker 3: Book is actually an eagle. 177 00:11:21,400 --> 00:11:22,360 Speaker 4: Yeah, that's right, Maria. 178 00:11:22,440 --> 00:11:25,599 Speaker 1: It's a large eagle or hawk, uh in like the 179 00:11:25,640 --> 00:11:28,559 Speaker 1: American context, and it's giant. 180 00:11:28,480 --> 00:11:30,800 Speaker 2: As things are in the Amazon right as. 181 00:11:30,600 --> 00:11:33,960 Speaker 1: They are as they are in the Amazon, and uh 182 00:11:34,000 --> 00:11:35,880 Speaker 1: it just has this really regal presence. 183 00:11:36,120 --> 00:11:37,520 Speaker 4: I mean, it's a really iconic animal. 184 00:11:37,720 --> 00:11:41,560 Speaker 3: So to name the school, it was basically like they 185 00:11:41,640 --> 00:11:45,360 Speaker 3: were making an homage to Amansio because of the way 186 00:11:45,400 --> 00:11:47,720 Speaker 3: that he had basically led this project. 187 00:11:47,320 --> 00:11:48,600 Speaker 4: Is that, right, That's right? 188 00:11:48,960 --> 00:11:52,320 Speaker 3: The thought of somebody like someone like Amantio who just 189 00:11:52,400 --> 00:11:55,640 Speaker 3: like takes on this this idea to you know, save 190 00:11:55,720 --> 00:11:58,400 Speaker 3: his language, save the culture, kind of fight back against 191 00:11:58,440 --> 00:12:03,560 Speaker 3: the massive modernists in Brazil. I mean, it's huge because 192 00:12:03,840 --> 00:12:09,200 Speaker 3: Brazil has this rich, diverse indigenous population. But you know, 193 00:12:09,400 --> 00:12:11,520 Speaker 3: it's not as if the rest of the country is 194 00:12:11,600 --> 00:12:15,079 Speaker 3: celebrating the indigenous peoples of Brazil, right Sam. 195 00:12:15,280 --> 00:12:17,719 Speaker 1: I mean, if we think about just the magnitude of it, 196 00:12:17,800 --> 00:12:20,960 Speaker 1: there are three hundred and five recognized ethnic groups in Brazil, 197 00:12:21,600 --> 00:12:24,640 Speaker 1: and the last census indicated that they're about nine hundred 198 00:12:24,679 --> 00:12:28,120 Speaker 1: thousand indigenous people. So it's a hugely diverse and also 199 00:12:28,880 --> 00:12:31,400 Speaker 1: very much part of the mosaic of Brazilian society in 200 00:12:31,440 --> 00:12:34,200 Speaker 1: a lot of ways. In addition to that, there are 201 00:12:34,360 --> 00:12:37,040 Speaker 1: a lot of threats, and much of that has to 202 00:12:37,080 --> 00:12:40,640 Speaker 1: do with indigenous land. So thirteen percent of the country 203 00:12:40,760 --> 00:12:43,520 Speaker 1: is officially listed as indigenous land. So thirteen percent is 204 00:12:43,520 --> 00:12:46,760 Speaker 1: a huge amount. That size is bigger than the state 205 00:12:46,800 --> 00:12:50,080 Speaker 1: of Alaska, it's enormous, and most of that land is 206 00:12:50,120 --> 00:12:52,679 Speaker 1: located in the Amazon, right, And this of course means 207 00:12:53,240 --> 00:12:57,360 Speaker 1: that indigenous land is particularly ripe for invasion. The threats 208 00:12:57,400 --> 00:13:03,920 Speaker 1: to indigenous groups are constant and unrelent, including up to 209 00:13:04,200 --> 00:13:05,240 Speaker 1: cultural genocide. 210 00:13:11,200 --> 00:13:14,760 Speaker 2: Pedrosa, you're on the ground in Brazil. You know what 211 00:13:14,760 --> 00:13:15,480 Speaker 2: this looks like. 212 00:13:16,000 --> 00:13:18,480 Speaker 3: There's another way of understanding this, which is that it is, 213 00:13:18,559 --> 00:13:22,040 Speaker 3: as Sam said, really a fight for the land. So 214 00:13:22,160 --> 00:13:23,240 Speaker 3: what does that look like? 215 00:13:23,800 --> 00:13:37,920 Speaker 5: We electa rasilinos or in the infass. 216 00:13:34,400 --> 00:13:43,160 Speaker 3: It's the government of Brazil, it's international corporations. 217 00:13:40,400 --> 00:13:45,600 Speaker 5: Explorer to activity legal territorio. 218 00:13:45,880 --> 00:13:50,599 Speaker 3: It's the exploration of gold and wood, and it just 219 00:13:50,880 --> 00:13:54,760 Speaker 3: is everywhere and people want what the Mundurucus have. So 220 00:13:55,120 --> 00:13:58,040 Speaker 3: is there a sense of lack of safety a lot 221 00:13:58,080 --> 00:14:01,280 Speaker 3: of illegal activity that goes on in the Munduruku territory. 222 00:14:01,559 --> 00:14:02,239 Speaker 4: Absolutely. 223 00:14:02,600 --> 00:14:05,240 Speaker 1: This is a region that has quite a bit of 224 00:14:05,320 --> 00:14:07,320 Speaker 1: activity that was referred to as gotting pedo. 225 00:14:07,400 --> 00:14:08,680 Speaker 4: These are wildcap miners. 226 00:14:08,720 --> 00:14:10,800 Speaker 1: It comes from the Portuguese word guidingpa, which is to 227 00:14:11,440 --> 00:14:14,719 Speaker 1: climb through difficult terrain, and these wildcap miners are in 228 00:14:14,760 --> 00:14:19,560 Speaker 1: search of gold okay, which has been huge in Munduruku land. 229 00:14:20,040 --> 00:14:22,080 Speaker 1: These gutting patos are kind of I guess the best 230 00:14:22,080 --> 00:14:25,080 Speaker 1: way to build an analogy would be to compare them 231 00:14:25,120 --> 00:14:27,080 Speaker 1: to the forty nine ers of the American West, which 232 00:14:27,120 --> 00:14:29,040 Speaker 1: had they had this mentality of getting rich or die 233 00:14:29,120 --> 00:14:31,920 Speaker 1: trying in terms of trying to prospect for gold, which 234 00:14:31,960 --> 00:14:34,480 Speaker 1: of course often led them in direct conflict with Indigenous 235 00:14:34,520 --> 00:14:38,240 Speaker 1: people in California and the Western US. Very similar to 236 00:14:38,320 --> 00:14:40,520 Speaker 1: that in the sense that there's sort of this lawlessness 237 00:14:41,000 --> 00:14:43,640 Speaker 1: and lack of accountability as a result of these interactions 238 00:14:43,680 --> 00:14:44,560 Speaker 1: with Indigenous people. 239 00:14:44,880 --> 00:14:46,880 Speaker 2: What is the government's role in all of this. 240 00:14:47,400 --> 00:14:51,400 Speaker 1: President Bosonado said he wouldn't demarcate one more centimeter of 241 00:14:51,480 --> 00:14:55,040 Speaker 1: Indigenous land during his campaign for presidency in twenty eighteen, 242 00:14:55,080 --> 00:14:57,640 Speaker 1: and he's actually repeated that since he's come to power. 243 00:14:58,640 --> 00:15:02,320 Speaker 1: The threats to the recogniz of indigenous territory are huge. 244 00:15:02,440 --> 00:15:05,040 Speaker 1: Let's not diminish them or trivialize them. But there's also, 245 00:15:05,120 --> 00:15:09,600 Speaker 1: of course, all these other factors deforestation, fires, rampant wildfires, 246 00:15:09,640 --> 00:15:13,640 Speaker 1: contamination of river waterways and soil, legal land grads, and 247 00:15:14,040 --> 00:15:17,480 Speaker 1: a whole series of infrastructure projects to quote unquote develop 248 00:15:17,600 --> 00:15:18,760 Speaker 1: or modernize the Amazon. 249 00:15:19,240 --> 00:15:24,120 Speaker 3: Just a series of structural historical problems that face this community. 250 00:15:24,600 --> 00:15:28,120 Speaker 3: Amansu's trying to keep it alive, fighting back, as has 251 00:15:28,160 --> 00:15:32,480 Speaker 3: been the tradition of the Munduruku people, and then COVID 252 00:15:32,600 --> 00:15:36,480 Speaker 3: happens coming up on Latino USA. 253 00:15:37,360 --> 00:15:40,920 Speaker 1: You have this idea, this concept of a living library 254 00:15:41,240 --> 00:15:44,480 Speaker 1: that seems so beautiful, but it's so fragile, so ephemeral 255 00:15:44,520 --> 00:15:46,720 Speaker 1: in a way, right because just like the flames that 256 00:15:46,800 --> 00:15:50,960 Speaker 1: are engulfing much of the Amazon, those living libraries have 257 00:15:51,080 --> 00:15:54,720 Speaker 1: also been engulfed and can be engulfed, especially during an 258 00:15:54,840 --> 00:15:57,960 Speaker 1: extremely scary time like the Mondu de goure passing through. 259 00:15:58,040 --> 00:16:56,000 Speaker 2: Right now, stay with us, not yes, hey, we're back. 260 00:16:56,640 --> 00:17:00,960 Speaker 3: Before the break, journalists Sam Shramski and Pedrosa Eeto had 261 00:17:01,000 --> 00:17:03,480 Speaker 3: taken us to the village of Briadu Mange in the 262 00:17:03,600 --> 00:17:06,520 Speaker 3: Amazon River basin, and they were telling us about the 263 00:17:06,680 --> 00:17:11,120 Speaker 3: mountain threats to the Mundurucos, the indigenous community that lives there. 264 00:17:11,840 --> 00:17:15,720 Speaker 3: As one of their leaders, a man called Amansio, thought 265 00:17:15,760 --> 00:17:19,520 Speaker 3: for the survival of the Munduruku language and culture. A 266 00:17:19,680 --> 00:17:23,960 Speaker 3: new threat arrived. We now dive back into my conversation 267 00:17:24,160 --> 00:17:28,600 Speaker 3: with Sam and Pedrosa as the coronavirus pandemic arrives in 268 00:17:28,720 --> 00:17:32,280 Speaker 3: Prio du Mange. All right, Pedrosa, so when did the 269 00:17:32,440 --> 00:17:39,479 Speaker 3: coronavirus arrive in prior du mange Coelkovi, al Pueblo de Amanzio. 270 00:17:39,480 --> 00:17:47,000 Speaker 5: Buen No, Maria Mediker and quad Primero Casos Marso jeltemre claro. 271 00:17:47,680 --> 00:17:51,159 Speaker 3: So you're saying that the people from the village started 272 00:17:51,200 --> 00:17:55,200 Speaker 3: to hear about the first cases back in March, and 273 00:17:55,600 --> 00:17:59,160 Speaker 3: the response from the public health authorities was just pretty 274 00:17:59,240 --> 00:17:59,880 Speaker 3: much absent. 275 00:18:00,760 --> 00:18:03,600 Speaker 1: And Alison's father was the first to pass away from 276 00:18:03,680 --> 00:18:05,560 Speaker 1: COVID nineteen in the village of Pradu. 277 00:18:05,320 --> 00:18:16,240 Speaker 7: Monkey Ojiao follow Usakazaz. 278 00:18:16,359 --> 00:18:19,200 Speaker 1: The day my father got sick, he says, he called him. 279 00:18:19,359 --> 00:18:22,159 Speaker 1: I called Alison and said, you know what, son, I 280 00:18:22,240 --> 00:18:24,320 Speaker 1: want to die in my homeland. I want to die 281 00:18:24,359 --> 00:18:24,680 Speaker 1: at home. 282 00:18:25,280 --> 00:18:31,600 Speaker 7: I flipre agenki sperra ki aguaha da. 283 00:18:32,119 --> 00:18:36,000 Speaker 1: Amancio had to wait before seeking help outside the village. 284 00:18:36,000 --> 00:18:39,000 Speaker 1: And that's why these pleas are so tragic, and we're 285 00:18:39,080 --> 00:18:44,160 Speaker 1: so tragic, because the Indigenous Health Agency in Brazil basically 286 00:18:44,320 --> 00:18:48,000 Speaker 1: had a protocol that stated that a person needed to 287 00:18:48,040 --> 00:18:51,840 Speaker 1: wait nine days before getting a COVID test, and of course, 288 00:18:52,000 --> 00:18:54,800 Speaker 1: in that period of time, Amanso suffered tremendously. 289 00:18:55,520 --> 00:18:57,159 Speaker 8: Mai j. 290 00:18:58,800 --> 00:19:07,600 Speaker 7: Just against Keto god dying Mao nelely a difficult juin 291 00:19:07,680 --> 00:19:11,679 Speaker 7: at the Hyspira so devi ma macris in jespiratore. 292 00:19:11,840 --> 00:19:15,240 Speaker 1: And as Allison says here, his dad waited for the test, 293 00:19:15,960 --> 00:19:19,639 Speaker 1: but fairly quickly. Actually he got quite sick, and he 294 00:19:19,680 --> 00:19:22,520 Speaker 1: suddenly had a respiratory attack, and he was suddenly in 295 00:19:22,560 --> 00:19:26,239 Speaker 1: a very critical state. And yet he still hadn't been 296 00:19:26,240 --> 00:19:28,119 Speaker 1: able to receive a COVID test, So. 297 00:19:29,160 --> 00:19:31,879 Speaker 3: They made him wait nine days, even though he knew 298 00:19:32,040 --> 00:19:36,720 Speaker 3: it's it's it seems like he understood that he had COVID. 299 00:19:37,040 --> 00:19:39,960 Speaker 3: I mean, that sounds like a crazy kind of protocol 300 00:19:40,160 --> 00:19:42,480 Speaker 3: and a way in which he must have felt completely alone. 301 00:19:43,119 --> 00:19:48,920 Speaker 2: So Pedrosa cases of this. What is that about Pedrosa. 302 00:19:49,080 --> 00:19:58,359 Speaker 3: Except you're telling me that local health authorities took a 303 00:19:58,440 --> 00:20:02,080 Speaker 3: couple of extra days to arrive in the village to 304 00:20:02,200 --> 00:20:02,919 Speaker 3: help a mansio. 305 00:20:03,480 --> 00:20:06,240 Speaker 8: Yeah ikuondu municipiu At. 306 00:20:09,920 --> 00:20:13,680 Speaker 1: When the municipality finally requested an ambulance, it was already 307 00:20:13,720 --> 00:20:14,120 Speaker 1: too late. 308 00:20:14,480 --> 00:20:17,359 Speaker 4: See, that's when Alison's father got really sick. 309 00:20:17,760 --> 00:20:22,919 Speaker 8: If municipal set in Tubat and. 310 00:20:23,200 --> 00:20:25,720 Speaker 1: Was taken to the municipal hospital in the city of 311 00:20:25,840 --> 00:20:28,879 Speaker 1: Tituba right next door, to be intbated. 312 00:20:36,920 --> 00:20:39,600 Speaker 3: So Arlissen told you that not being able to be 313 00:20:39,960 --> 00:20:43,200 Speaker 3: with his dad was really the worst thing that he 314 00:20:43,320 --> 00:20:47,239 Speaker 3: lived through because in many indigenous cultures, being surrounded by 315 00:20:47,359 --> 00:20:51,000 Speaker 3: family when you're sick is actually seen as an integral 316 00:20:51,160 --> 00:20:52,800 Speaker 3: part of the healing process. 317 00:20:54,920 --> 00:20:56,800 Speaker 8: Soysmivo. 318 00:20:57,840 --> 00:21:02,280 Speaker 1: This is what was really revolting, just repulsive to Alison, 319 00:21:02,480 --> 00:21:06,680 Speaker 1: was this idea that his father was taking this hospital. 320 00:21:06,880 --> 00:21:08,600 Speaker 4: Not a lot was known, not a lot was told 321 00:21:08,640 --> 00:21:08,880 Speaker 4: to them. 322 00:21:09,920 --> 00:21:12,280 Speaker 1: So there was a what's up audio that was leaked 323 00:21:12,480 --> 00:21:18,040 Speaker 1: from the Itaituba Municipal Hospital from a physician there, doctor Juliana. 324 00:21:19,520 --> 00:21:24,800 Speaker 11: Indignad U Fata thespand just down the south this Mone. 325 00:21:25,280 --> 00:21:31,160 Speaker 1: And she recounted her experience in dealing with the early 326 00:21:31,280 --> 00:21:35,159 Speaker 1: days I suppose of COVID nineteen and particularly the emergency 327 00:21:35,200 --> 00:21:44,360 Speaker 1: situation as it was when the resources weren't available. Hospita 328 00:21:45,240 --> 00:21:49,600 Speaker 1: and it's indigenous gentlemen. Amancio comes in and the beds 329 00:21:49,600 --> 00:21:52,800 Speaker 1: are all taken up in the ICU, there's enough oxygen 330 00:21:53,359 --> 00:21:56,360 Speaker 1: and she has to set up an improvise ventilator essentially 331 00:21:57,040 --> 00:21:59,000 Speaker 1: to resuscitate and to keep them alive. 332 00:22:00,440 --> 00:22:15,040 Speaker 11: Indigena mohabi dad pre oxygen sad Humo da Peso Dupro. 333 00:22:15,440 --> 00:22:19,760 Speaker 1: And she felt particularly indignant about the way that indigenous patients, 334 00:22:19,880 --> 00:22:23,040 Speaker 1: including Amancio, were dealt with, how they were treated. 335 00:22:23,440 --> 00:22:23,800 Speaker 9: I was in. 336 00:22:28,320 --> 00:22:36,760 Speaker 11: Und it's no is it's Audio venos pass mare. 337 00:22:37,240 --> 00:22:40,240 Speaker 1: She uses this analogy of a giant, big rig of 338 00:22:40,320 --> 00:22:44,080 Speaker 1: like an eighteen wheeler tractor trailer being the pandemic, being 339 00:22:44,160 --> 00:22:47,639 Speaker 1: the COVID situation, and the doctors or the folks in 340 00:22:47,720 --> 00:22:52,119 Speaker 1: the hospital trying to change tires on this moving on, 341 00:22:52,240 --> 00:22:55,240 Speaker 1: this accelerating big rig. And that's how she felt. And 342 00:22:55,440 --> 00:22:57,159 Speaker 1: she just felt that there was no backing, there is 343 00:22:57,200 --> 00:22:58,120 Speaker 1: no support. 344 00:22:58,160 --> 00:23:02,000 Speaker 3: From the outside. It begins to feel like they didn't 345 00:23:02,080 --> 00:23:09,280 Speaker 3: care because Amansio was an indigenous person. It's almost like 346 00:23:09,880 --> 00:23:13,760 Speaker 3: his life had less value. And so what happened next 347 00:23:14,440 --> 00:23:24,680 Speaker 3: and once the staff in Ittaituba Hospital managed to bring 348 00:23:24,800 --> 00:23:29,119 Speaker 3: up Amansio's oxygen levels, he was transferred again to a bigger, 349 00:23:29,320 --> 00:23:32,920 Speaker 3: better equipped hospital in the state capital of Berlin. And 350 00:23:33,160 --> 00:23:36,040 Speaker 3: this is what our Listen told Pedrosa about his father 351 00:23:36,720 --> 00:23:39,560 Speaker 3: once he was evacuated now for the second time. 352 00:23:41,040 --> 00:23:43,680 Speaker 8: The Poissa. 353 00:23:44,240 --> 00:23:47,120 Speaker 1: Two days later, Allison's father, Amancio, passed away. 354 00:23:52,560 --> 00:23:56,040 Speaker 8: Inclusive the Pompai and Munta. 355 00:23:57,560 --> 00:24:04,040 Speaker 1: Maisi his father situation, what his father experienced was really 356 00:24:04,840 --> 00:24:07,440 Speaker 1: quite traumatic for the Munduruku people. So many people didn't 357 00:24:07,480 --> 00:24:09,040 Speaker 1: want to go to the hospital anymore. It had a 358 00:24:09,119 --> 00:24:12,400 Speaker 1: chilling effect on the community because I saw how he suffered. 359 00:24:12,440 --> 00:24:14,520 Speaker 1: He passed so much time there. He was hungry, he 360 00:24:14,680 --> 00:24:19,120 Speaker 1: was thirsty. And this health situation that Amancio went through 361 00:24:19,480 --> 00:24:23,240 Speaker 1: reminds a lot of Indigenous folks of the crises surrounding 362 00:24:23,280 --> 00:24:26,600 Speaker 1: health that Indigenous people have faced for a very long time. 363 00:24:26,680 --> 00:24:34,159 Speaker 3: Indeed, so it was not just that Amanzio died, it 364 00:24:34,320 --> 00:24:36,480 Speaker 3: was the way in which he died, It was the 365 00:24:36,560 --> 00:24:39,680 Speaker 3: way that he was treated. And all of this has 366 00:24:39,720 --> 00:24:43,960 Speaker 3: an impact on the village, the Munduruku village. In toss 367 00:24:44,040 --> 00:24:48,159 Speaker 3: Pedrosa com reaction ante la morte de Amanzio and. 368 00:24:49,080 --> 00:24:56,040 Speaker 5: Mariar amans the important. 369 00:24:58,160 --> 00:25:01,520 Speaker 3: You're saying that it has been the stating that this 370 00:25:01,720 --> 00:25:04,720 Speaker 3: is a village elder, someone who is involved in most 371 00:25:05,000 --> 00:25:09,080 Speaker 3: of the major decisions involving the community. And this is 372 00:25:09,160 --> 00:25:12,840 Speaker 3: how Arlissen put it when he spoke to Pedrosa about 373 00:25:12,880 --> 00:25:13,760 Speaker 3: his father's. 374 00:25:13,440 --> 00:25:27,240 Speaker 8: Death's supera to die in Kama. 375 00:25:29,520 --> 00:25:30,760 Speaker 4: Amansu had set up. 376 00:25:30,800 --> 00:25:34,239 Speaker 1: All these projects had been such a figurehead, such an 377 00:25:34,240 --> 00:25:40,280 Speaker 1: important leader that when Alison returned to the village, people 378 00:25:40,480 --> 00:25:43,320 Speaker 1: just they couldn't say much to him. They embraced him, 379 00:25:43,320 --> 00:25:46,080 Speaker 1: but he says, not physically, they embraced him in an 380 00:25:46,119 --> 00:25:54,320 Speaker 1: emotional sense, you know, you. 381 00:25:54,400 --> 00:26:05,760 Speaker 7: Know, projetus, projekmundaj. 382 00:26:04,119 --> 00:26:06,480 Speaker 1: It was very difficult for a lot of folks just 383 00:26:06,600 --> 00:26:10,080 Speaker 1: to continue on, really just to meet in a community setting, 384 00:26:11,200 --> 00:26:15,080 Speaker 1: to continue the political struggles that they're constantly engaged in, 385 00:26:15,480 --> 00:26:18,399 Speaker 1: to dream of new projects, but to think of the future. 386 00:26:18,480 --> 00:26:29,640 Speaker 5: Even there is Alessandra majority. 387 00:26:29,680 --> 00:26:29,960 Speaker 2: There is. 388 00:26:31,960 --> 00:26:34,639 Speaker 3: One of the people that Pedrosa spoke with while he 389 00:26:34,760 --> 00:26:38,520 Speaker 3: was in Prior du Mage was this village leader known 390 00:26:38,560 --> 00:26:46,880 Speaker 3: as al Mundurukofer his extensis, and she spoke about how 391 00:26:46,920 --> 00:26:51,640 Speaker 3: the warrior spirit of the Mundurukos tends to come out 392 00:26:52,720 --> 00:26:55,520 Speaker 3: intensely in the face of adversity. 393 00:26:56,920 --> 00:26:58,760 Speaker 9: There as such. 394 00:27:04,880 --> 00:27:08,280 Speaker 1: Al states that at the time of her interview they 395 00:27:08,280 --> 00:27:11,600 Speaker 1: had already lost quite a few members of the Munduruku community, 396 00:27:12,160 --> 00:27:16,280 Speaker 1: and one of them was, of course, Amancio. And there 397 00:27:16,320 --> 00:27:19,639 Speaker 1: are these other important figures as well. And all of 398 00:27:19,720 --> 00:27:26,320 Speaker 1: these folks, including indigenous leaders both in Munduruku territory and elsewhere, have. 399 00:27:26,600 --> 00:27:28,800 Speaker 4: Been referred to as living libraries. 400 00:27:30,440 --> 00:27:33,199 Speaker 9: Viva has inperg in. 401 00:27:34,760 --> 00:27:35,919 Speaker 11: Alma p Monto. 402 00:27:36,640 --> 00:27:39,840 Speaker 1: This idea of a living library is really important because 403 00:27:40,040 --> 00:27:45,120 Speaker 1: once it's gone, it's really hard to pass on the heritage, 404 00:27:45,119 --> 00:27:48,399 Speaker 1: to really pass on the lessons of posterity. Amansi was 405 00:27:48,480 --> 00:27:53,000 Speaker 1: one of these libraries, and his storehouse of culture and 406 00:27:53,119 --> 00:27:57,200 Speaker 1: identity and stories and history wasn't necessarily passed on. 407 00:27:57,720 --> 00:28:00,639 Speaker 3: So let's just go back and think about the story 408 00:28:00,680 --> 00:28:04,600 Speaker 3: we're telling about Amansio. And while you didn't get a 409 00:28:04,720 --> 00:28:07,360 Speaker 3: chance to meet him, Pedrosa, you did meet a lot 410 00:28:07,480 --> 00:28:11,840 Speaker 3: of people who knew Amansio, who loved him, and who 411 00:28:12,000 --> 00:28:14,000 Speaker 3: are impacted by his legacy. 412 00:28:14,840 --> 00:28:17,480 Speaker 2: So what did they say? And what is that legacy 413 00:28:17,560 --> 00:28:27,320 Speaker 2: for the people, the Mundrucu people, Asio e Serto Arion. 414 00:28:30,200 --> 00:28:32,920 Speaker 3: So while Pedrosa was not able to meet Amansio, he 415 00:28:33,200 --> 00:28:36,440 Speaker 3: was able to get close to him through the conversations 416 00:28:36,520 --> 00:28:40,440 Speaker 3: he had with Arlisson, his son, who told him about 417 00:28:40,520 --> 00:28:42,760 Speaker 3: Amanzio's final dream. 418 00:28:43,320 --> 00:28:46,720 Speaker 8: You think it's Collen. 419 00:28:54,360 --> 00:28:58,120 Speaker 1: Alison describes how his father had this dream before he 420 00:28:58,200 --> 00:28:58,720 Speaker 1: passed away. 421 00:28:58,720 --> 00:29:01,200 Speaker 4: It's a very vivid dream and he. 422 00:29:01,360 --> 00:29:03,880 Speaker 1: Said, I don't want to live in a village that 423 00:29:04,000 --> 00:29:07,400 Speaker 1: doesn't speak the language. And he basically said, you know what, 424 00:29:07,600 --> 00:29:09,600 Speaker 1: I want to be a village where they only speak. 425 00:29:13,960 --> 00:29:20,040 Speaker 8: And it is don't take. 426 00:29:22,080 --> 00:29:24,480 Speaker 4: And Addison says to him, well, how are you going 427 00:29:24,520 --> 00:29:25,400 Speaker 4: to communicate with us? 428 00:29:25,600 --> 00:29:29,160 Speaker 1: You know obviously Addison, like many youth, don't speak the 429 00:29:29,240 --> 00:29:33,480 Speaker 1: language fluently. And he said, well, tough luck. He said 430 00:29:33,520 --> 00:29:35,680 Speaker 1: it like this, you are all going to have to 431 00:29:35,720 --> 00:29:37,680 Speaker 1: make do and learn to speak my language. 432 00:29:50,680 --> 00:29:54,280 Speaker 4: Heid to sid this is though, and and that was 433 00:29:54,360 --> 00:29:56,640 Speaker 4: what he had decided. He had already taken this decision 434 00:29:56,960 --> 00:29:57,840 Speaker 4: before passing away. 435 00:30:04,080 --> 00:30:05,080 Speaker 2: Wow, that's powerful. 436 00:30:05,120 --> 00:30:07,960 Speaker 3: Well, thank you so much, Pedrosa and Sam for bringing 437 00:30:08,080 --> 00:30:11,320 Speaker 3: us the story of the Munduruku people and Amancio and 438 00:30:11,520 --> 00:30:14,960 Speaker 3: his family and making it real what the rest of 439 00:30:15,000 --> 00:30:16,880 Speaker 3: the world is facing in terms of COVID. 440 00:30:17,040 --> 00:30:20,800 Speaker 2: Obrigada posa and thank you Sam. 441 00:30:21,040 --> 00:30:22,000 Speaker 4: Thank you so much, Maria. 442 00:30:29,040 --> 00:30:32,800 Speaker 3: As of November fifteen, Munduruku people are known to have 443 00:30:32,920 --> 00:30:36,560 Speaker 3: passed away from COVID nineteen. The number of confirmed cases 444 00:30:36,640 --> 00:30:39,280 Speaker 3: for the entire ethnic group, as well as the number 445 00:30:39,360 --> 00:30:43,680 Speaker 3: of leaders who have passed away, however, remain unknown. 446 00:30:44,840 --> 00:30:48,840 Speaker 2: And this is the same for all indigenous groups throughout 447 00:30:48,920 --> 00:30:50,240 Speaker 2: the entire Amazon. 448 00:31:01,000 --> 00:31:04,880 Speaker 3: This episode was produced by Sam Schramski and Pedrosaeto with 449 00:31:05,000 --> 00:31:08,680 Speaker 3: help from Alejandra Salasad and edited by Luis Tres. The 450 00:31:08,760 --> 00:31:14,320 Speaker 3: Latino USA team includes Niel Massias, Andrea Lopez Cruzzo, Julieta Martinelli, 451 00:31:14,440 --> 00:31:19,040 Speaker 3: Alisa Escarce, Gini Montalo and Rinaldo Leangnos Junior, with help 452 00:31:19,080 --> 00:31:22,360 Speaker 3: from Marta Martinez and Traul Pees. The fact checking by 453 00:31:22,480 --> 00:31:26,320 Speaker 3: Adrian Abreu. Our engineers are Stephanie Lebau, Julia Caruso and 454 00:31:26,480 --> 00:31:30,160 Speaker 3: Lia Show, with help from Elisiaba YouTube. Our digital editor 455 00:31:30,280 --> 00:31:33,120 Speaker 3: is Luis Luna. Our New York Women's Foundation nig Naite 456 00:31:33,120 --> 00:31:36,920 Speaker 3: fellow is Julia Rocha. Our interns ur jimen Aalelcero, Emil 457 00:31:36,960 --> 00:31:40,640 Speaker 3: Sequiros and Gabriela Baez. Our theme music was composed by 458 00:31:40,720 --> 00:31:43,160 Speaker 3: Zegna Ruinos. If you like the music you heard on 459 00:31:43,240 --> 00:31:46,080 Speaker 3: this episode, stop by Latino Usa dot org and check 460 00:31:46,120 --> 00:31:49,160 Speaker 3: out our weekly Spotify playlist. I'm your host and executive 461 00:31:49,160 --> 00:31:52,280 Speaker 3: producer Maria jo Josa. Join us again on our next episode, 462 00:31:52,280 --> 00:31:53,760 Speaker 3: and in the meantime, look for us on all of 463 00:31:53,800 --> 00:31:58,600 Speaker 3: our social media and I'll see you there. Astella Proxima Ciaosino. 464 00:32:00,480 --> 00:32:04,840 Speaker 12: Latino USA is made possible in part by the Heising 465 00:32:04,920 --> 00:32:12,080 Speaker 12: Simons Foundation. Unlocking knowledge, opportunity, and possibilities. More at hsfoundation 466 00:32:12,320 --> 00:32:17,880 Speaker 12: dot org, the wind Coat Foundation and the Ford Foundation, 467 00:32:18,520 --> 00:32:22,480 Speaker 12: working with visionaries on the front lines of social change worldwide. 468 00:32:27,400 --> 00:32:30,440 Speaker 2: I'm Marie no Josa, Next time on Latino USA. 469 00:32:31,000 --> 00:32:35,480 Speaker 3: From med schools student to musician, how Eddie Rodriguez transformed 470 00:32:35,560 --> 00:32:39,000 Speaker 3: himself into simaphar and made a splash in Cuba's rich 471 00:32:39,200 --> 00:32:40,000 Speaker 3: musical scene. 472 00:32:40,600 --> 00:32:42,520 Speaker 2: That's next time on Latino USA.