Now, I'm an ethnobotanist. That's a scientist who works in the rainforest to document how people use local plants. I've been doing this for a long time, and I want to tell you, these people know these forests and these medicinal treasures better than we do and better than we ever will. But also, these cultures, these indigenous cultures, are disappearing much faster than the forests themselves. And the greatest and most endangered species in the Amazon Rainforest is not the jaguar, it's not the harpy eagle, it's the isolated and uncontacted tribes.
Hasteko, etnobotanikaria naiz. Oihan tropikalean bizi direnek landareak nola erabiltzen dituzten aztertzen duen zientzialaria, alegia. Luzaroan aritu naiz honetan, eta esan nahi dizuet bertakoek oihanak eta altxor medizinalak ondotxo ezagutzen dituztela, guk baino hobeto, guk inoiz ezagutuko duguna baino hobeto. Baina, gainera, kultura horiek, kultura indigena horiek, oihanak baino askoz azkarrago ari dira desagertzen. Amazoniako oihan tropikaleko espezie ikusgarrienak eta desagertzeteko arrisku handiena dutenak ez dira jaguarrak, edo harpia arranoak: kontaktatu gabeko tribu isolatuak dira.
Now four years ago, I injured my foot in a climbing accident and I went to the doctor. She gave me heat, she gave me cold, aspirin, narcotic painkillers, anti-inflammatories, cortisone shots. It didn't work. Several months later, I was in the northeast Amazon, walked into a village, and the shaman said, "You're limping." And I'll never forget this as long as I live. He looked me in the face and he said, "Take off your shoe and give me your machete." (Laughter) He walked over to a palm tree and carved off a fern, threw it in the fire, applied it to my foot, threw it in a pot of water, and had me drink the tea. The pain disappeared for seven months. When it came back, I went to see the shaman again. He gave me the same treatment, and I've been cured for three years now. Who would you rather be treated by? (Applause) Now, make no mistake — Western medicine is the most successful system of healing ever devised, but there's plenty of holes in it. Where's the cure for breast cancer? Where's the cure for schizophrenia? Where's the cure for acid reflux? Where's the cure for insomnia? The fact is that these people can sometimes, sometimes, sometimes cure things we cannot. Here you see a medicine man in the northeast Amazon treating leishmaniasis, a really nasty protozoal disease that afflicts 12 million people around the world. Western treatment are injections of antimony. They're painful, they're expensive, and they're probably not good for your heart; it's a heavy metal. This man cures it with three plants from the Amazon Rainforest.
Duela lau urte oin batean min hartu nuen mendiko istripu batean, eta medikuarengana joan nintzen. Beroa agindu zidan, gero hotza, aspirina, analgesiko narkotikoak, antinflamatorioak eta kortisona-txertoak. Ez zuten funtzionatu. Hainbat hilabeteren buruan Amazoniako ipar-ekialdean nengoela, herrixka batera iritsi eta xamanak esan zidan: herrenka zatoz. Hura ez dut ahaztuko bizi naizen artean. Aurpegira begiratu eta esan zidan: erantzi oinetakoa eta emadazu zure aihotza. (Barreak) Palmondo batera hurbildu zen, eta hostaila bat ebaki zuen. Sutara bota, nire oina harekin igurtzi, urez beteriko ontzi batera bota eta te hura edanarazi zidan. Zazpi hilabetean ez nuen minik eduki. Mina itzuli zitzaidanean, xamana ikustera joan nintzen berriz. Tratamendu berdina eman zidan, eta ordutik hiru urte daramatzat sendatuta. Nork sendatzea gustatuko litzaizueke? (Txaloak) Tira, ez zaitezte nahastu. Mendebaldeko medikuntza inoiz izan den sendatze-sistema arrakastatsuena da, baina hutsune asko ditu. Non dago bularreko minbiziaren sendagaia? Non dago eskizofreniarena? Non dago errefluxu gastroesofagikoarena? Non dago loezinaren sendagaia? Kontua da oihaneko jendeak, oso-oso noizbehinka bada ere, guk sendatu ezin ditugun gaitzak senda ditzakeela. Hemen sendalari bat ikus dezakezue Amazoniako ipar ekialdean leishmaniasia sendatzen, munduan 12 milioi pertsonari eragiten dion gaixotasun protozoal larria. Mendebaldean antimonio-txertoak erabiltzen dira tratamenduan. Mingarriak dira, garestiak dira, eta ziurrenez bihotzarentzako txarrak; metal astuna da. Gizon honek Amazoniako oihaneko hiru landare erabiltzen ditu sendatzeko.
This is the magic frog. My colleague, the late great Loren McIntyre, discoverer of the source lake of the Amazon, Laguna McIntyre in the Peruvian Andes, was lost on the Peru-Brazil border about 30 years ago. He was rescued by a group of isolated Indians called the Matsés. They beckoned for him to follow them into the forest, which he did. There, they took out palm leaf baskets. There, they took out these green monkey frogs — these are big suckers, they're like this — and they began licking them. It turns out, they're highly hallucinogenic. McIntyre wrote about this and it was read by the editor of High Times magazine. You see that ethnobotanists have friends in all sorts of strange cultures. This guy decided he would go down to the Amazon and give it a whirl, or give it a lick, and he did, and he wrote, "My blood pressure went through the roof, I lost full control of my bodily functions, I passed out in a heap, I woke up in a hammock six hours later, felt like God for two days." (Laughter) An Italian chemist read this and said, "I'm not really interested in the theological aspects of the green monkey frog. What's this about the change in blood pressure?" Now, this is an Italian chemist who's working on a new treatment for high blood pressure based on peptides in the skin of the green monkey frog, and other scientists are looking at a cure for drug-resistant Staph aureus. How ironic if these isolated Indians and their magic frog prove to be one of the cures.
Hau igel magikoa da. Nire lankide bikain Loren McIntyre hilberria, Amazonas ibaiaren sorburu-lakua aurkitu zuena, Peruar Andeetako McIntyre laguna, alegia, galdu egin zen Peru eta Brazil arteko mugan duela 30 urte inguru. Matses indio isolatu batzuek salbatu zuten. Keinuen bidez eurekin oihanera joan zedin esan zioten, eta hala egin zuen. Han, palmondoen hostoekin egindako saskiak hartu zituzten. Gero, tximino-igel berdeak hartu zituzten. Miazkatzen bikainak dira eta neurri hau dute. Orduan nire laguna miazkatzen hasi ziren. Kontua da haluzinazio ikaragarriak sortzen dituela. McIntyrek horretaz idatzi eta High Times aldizkariko editoreak irakurri zuen. Ikusten duzue etnobotanikariok kultura arraroenetan ere lagunak dauzkagula. Editore hark Amazoniara joan eta probatzea erabaki zuen, igelen miazkadak probatzea. Horixe egin, eta horretaz idatzi zuen: "Odolaren presioa zeruraino igo zitzaidan, gorputzaren funtzioen kontrola erabat galdu nuen, bapatean konortea galdu nuen, hamaka batean esnatu nintzen sei ordu beranduago, eta Jainkoa nintzela uste izan nuen bi egunez". (Barreak) Italiar kimikari batek hori irakurri, eta zera esan zuen: "Nik ez dut interesik tximino-igelaren alderdi teologikoan. Zer gertatzen da odolaren presioaren aldaketarekin?". Italiar kimikari hori odolaren presio altua kontrolatzeko tratamendu berri batekin lanean ari da, tximino-igel berdearen azaleko peptidoak oinarri dituena. Beste zientzialari batzuk botikek eragiten ez dioten Staphylococcus aureus gaitzarentzat sendabidea bilatzen dabiltza. Ironikoa litzateke isolatutako indioak eta euren igel magikoa izatea sendabidea.
Here's an ayahuasca shaman in the northwest Amazon, in the middle of a yage ceremony. I took him to Los Angeles to meet a foundation officer looking for support for monies to protect their culture. This fellow looked at the medicine man, and he said, "You didn't go to medical school, did you?" The shaman said, "No, I did not." He said, "Well, then what can you know about healing?" The shaman looked at him and he said, "You know what? If you have an infection, go to a doctor. But many human afflictions are diseases of the heart, the mind and the spirit. Western medicine can't touch those. I cure them." (Applause)
Amazonia ipar-mendebaldeko aiahuaska xaman bat da hau, eta yaye ospakizunean dago. Behin Los Angelesera eraman nuen erakunde bateko arduradunarengana, euren kultura babesteko dirulaguntzak lortzeko asmoz. Arduradunak sendalariari begiratu eta esan zion: "Ez duzu medikuntza-ikasketarik, ez da hala?" Xamanak ezetz erantzun zion. Orduan gizonak: "Tira, orduan zer jakingo duzu zuk sendabideez". Xamanak hari begiratu eta: "Badakizu zer? Infekzio bat duzunean, joan medikuarengana. Baina gizakiaren arazoetariko asko bihotzekoak, burukoak eta espirituarenak dira. Mendebaldeko medikuntzak ez ditu horiek ukitzen. Nik, sendatu egiten ditut". (Txaloak)
But all is not rosy in learning from nature about new medicines. This is a viper from Brazil, the venom of which was studied at the Universidade de São Paulo here. It was later developed into ACE inhibitors. This is a frontline treatment for hypertension. Hypertension causes over 10 percent of all deaths on the planet every day. This is a $4 billion industry based on venom from a Brazilian snake, and the Brazilians did not get a nickel. This is not an acceptable way of doing business.
Baina naturako botikei buruz ikastean guztia ez da arrosa kolorekoa. Hau Brazilgo sugegorri bat da. Bere pozoia São Pauloko unibertsitaten aztertu zuten, eta inibitzaile entzimatikoak egiteko erabili zen gero. Hori da hipertentsioari aurre egiteko tratamendurik aurreratuena. Hipertentsioa da munduan egunero gertatzen diren heriotzen %10aren erantzulea. Brazildar sugearen pozoinean oinarritutako industriak ia 1,7 bilioi €-ko balioa du, eta Brazildarrek ez dute zentimo bat ere jaso trukean. Ezin dugu onartu negozioak era horretan egitea.
The rainforest has been called the greatest expression of life on Earth. There's a saying in Suriname that I dearly love: "The rainforests hold answers to questions we have yet to ask." But as you all know, it's rapidly disappearing. Here in Brazil, in the Amazon, around the world. I took this picture from a small plane flying over the eastern border of the Xingu indigenous reserve in the state of Mato Grosso to the northwest of here. The top half of the picture, you see where the Indians live. The line through the middle is the eastern border of the reserve. Top half Indians, bottom half white guys. Top half wonder drugs, bottom half just a bunch of skinny-ass cows. Top half carbon sequestered in the forest where it belongs, bottom half carbon in the atmosphere where it's driving climate change. In fact, the number two cause of carbon being released into the atmosphere is forest destruction.
Oihan tropikala Lurreko bizitzaren adierazpen garbiena dela esan ohi da. Surinamen badute nik biziki maite dudan esaera bat: Oihan tropikalak guk galdetu gabeko galderen erantzunak gordetzen ditu. Baina dakizuen moduan, ezin azkarrago ari da desagertzen. Hemen, Brazilen, Amazonian, eta mundu osoan zehar. Argazki hau hegazkin txiki batetik atera nuen, Mato Grosso estatuko Xingu indigenen erreserbaren gainetik pasatzean, hemendik ipar-mendebaldera. Ikusten duzue non bizi diren indioak, argazkiaren goiko erdian. Erdialdeko lerroa erreserbaren ekialdeko muga da. Erditik gora, indioak; erditik behera, zuriak. Erditik gora, sendagai miragarriak; erditik behera, ipurdi mehardun behi batzuk besterik ez; erditik gora, oihanaren parte den karbonoa lapurtzen diete; erditik behera, karbonoa daukate airean, klima-aldaketari eraginez. Hain zuzen, basoen suntsiketa da atmosferara karbono dioxidoa askatzeko bigarren arrazoi nagusia.
But in talking about destruction, it's important to keep in mind that the Amazon is the mightiest landscape of all. It's a place of beauty and wonder. The biggest anteater in the world lives in the rain forest, tips the scale at 90 pounds. The goliath bird-eating spider is the world's largest spider. It's found in the Amazon as well. The harpy eagle wingspan is over seven feet. And the black cayman — these monsters can tip the scale at over half a ton. They're known to be man-eaters. The anaconda, the largest snake, the capybara, the largest rodent. A specimen from here in Brazil tipped the scale at 201 pounds.
Baina suntsiketari buruz ari garenez, garrantzitsua da gogoan izatea Amazonia dela paisaia guztietan indartsuena. Edertasunaren eta mirarien herria da. Munduko hartz inurrijale handiena oihan tropikalean bizi da, eta 40 kg-tik gora pisatzen ditu. Goliat tarantula txorizalea munduko armiarmarik handiena da eta hori ere Amazonian bizi da. Harpia arranoak bi metrotik gorako hego-zabalera dauka. Eta kaiman beltza, tonelada erdiko pisua izan dezakeena, giza jalea dela diote. Anakonda: sugerik handiena. Kapibara: karraskaririk handiena. Hemen, Brazilen, 91 kg-ko pisua neurtu zioten ale bati.
Let's visit where these creatures live, the northeast Amazon, home to the Akuriyo tribe. Uncontacted peoples hold a mystical and iconic role in our imagination. These are the people who know nature best. These are the people who truly live in total harmony with nature. By our standards, some would dismiss these people as primitive. "They don't know how to make fire, or they didn't when they were first contacted." But they know the forest far better than we do. The Akuriyos have 35 words for honey, and other Indians look up to them as being the true masters of the emerald realm. Here you see the face of my friend Pohnay. When I was a teenager rocking out to the Rolling Stones in my hometown of New Orleans, Pohnay was a forest nomad roaming the jungles of the northeast Amazon in a small band, looking for game, looking for medicinal plants, looking for a wife, in other small nomadic bands. But it's people like these that know things that we don't, and they have lots of lessons to teach us.
Goazen izaki hauek bizi diren tokira, Amazoniako ipar-ekialdera, Akuriyo tribuaren bizilekura. Kontaktatu gabeko herriek rol mistiko eta ikonikoa daukate gure irudimenean. Hori da natura ondoen ezagutzen duen jendea. Hori da benetan naturarekin erabateko harmonian bizi den jendea. Gure estandarrak kontuan izanik, batzuek primitibotzat hartuko lituzkete. Surik pizten ez dakitela, edo lehen aldiz kontaktuan jarri zirenean behintzat ez zekitela. Baina guk baino askoz hobeto ezagutzen dute oihana. Akuriyoek 35 hitz dauzkate "eztia" esateko, eta beste indioek miresmenez begiratzen diete, erreinu esmeraldako nagusiak balira bezala. Hemen nire lagun Pohnay ikus dezakezue. Ni nerabea nintzenean, eta Rolling Stones rockeroen atzetik nenbilenean nire jaioterri New Orleansen, Pohnay oihaneko nomada bat zen, Amazonia ipar-ekialdeko oihanetan hara-honaka zebilena taldetxo batekin, dibertsio bila, landare medizinalen bila, emazte baten bila eta beste talde nomada batzuen bila. Baina Ponhay bezalako jendeak guk ez dakigun gauza asko daki, eta lezio ugari dauka guri irakasteko.
However, if you go into most of the forests of the Amazon, there are no indigenous peoples. This is what you find: rock carvings which indigenous peoples, uncontacted peoples, used to sharpen the edge of the stone axe. These cultures that once danced, made love, sang to the gods, worshipped the forest, all that's left is an imprint in stone, as you see here.
Dena den, Amazoniako oihaneko txoko gehienetan ez da bizi indigenarik. Hara joanez gero zizelkatutako harkaitzak aurkituko dituzu, jente indigenak, kontaktatu gabekoak, harrizko aizkorak zorrozteko erabilitako harkaitzak. Behin batean dantza eta maitasuna egiten zuten kultura haietatik, jainkoei abesten zieten haietatik, eta oihana gurtzen zutenetatik, atzean ikusten diren harri markatuak besterik ez dira geratzen.
Let's move to the western Amazon, which is really the epicenter of isolated peoples. Each of these dots represents a small, uncontacted tribe, and the big reveal today is we believe there are 14 or 15 isolated groups in the Colombian Amazon alone.
Goazen mendebaldeko Amazoniara, herri isolatuen epizentrora. Puntu hauetako bakoitzak kontaktatu gabeko tribu bana erakusten du. Aipagarria dena zera da, soilik kolonbiar Amazonian 14 edo 15 talde isolatu daudela.
Why are these people isolated? They know we exist, they know there's an outside world. This is a form of resistance. They have chosen to remain isolated, and I think it is their human right to remain so. Why are these the tribes that hide from man? Here's why. Obviously, some of this was set off in 1492. But at the turn of the last century was the rubber trade. The demand for natural rubber, which came from the Amazon, set off the botanical equivalent of a gold rush. Rubber for bicycle tires, rubber for automobile tires, rubber for zeppelins. It was a mad race to get that rubber, and the man on the left, Julio Arana, is one of the true thugs of the story. His people, his company, and other companies like them killed, massacred, tortured, butchered Indians like the Witotos you see on the right hand side of the slide.
Zergatik dauden isolatuta? Badakite existitzen garela, badakite mundu bat dagoela oihanetik haratago. Erresistentzia-mota bat da haiena. Isolatuta gelditzea erabaki dute, euren ustez giza eskubide bat delako. Zergatik ezkutatzen dira gainerako gizakiengandik? Hona hemen zergatia: Alde batetik, 1492. urteak eragina izan zuen, noski. Baina XX. mendearen hasierako kautxuaren sukarra izan zen eragile nagusia. Amazoniako oihaneko kautxu naturalaren eskaria urre-arrapalada baten baliokide botanikoa izan zen. Kautxua bizikleten gurpiletarako, kautxua autoen gurpiletarako, kautxua zeppelinetarako. Kautxua lortzeko lasterketa zoro bihurtu zen hura, eta ezkerrean ikus dezakezuen gizona, Julio Arana, istorioko maltzurrenetariko bat dugu. Bere menpekoek, bere enpresak eta antzeko beste enpresek orain ikusiko dituzuen Witotoak eta beste zenbait indio hil, sarraskitu, torturatu edo sakailatu egin zituzten.
Even today, when people come out of the forest, the story seldom has a happy ending. These are Nukaks. They were contacted in the '80s. Within a year, everybody over 40 was dead. And remember, these are preliterate societies. The elders are the libraries. Every time a shaman dies, it's as if a library has burned down. They have been forced off their lands. The drug traffickers have taken over the Nukak lands, and the Nukaks live as beggars in public parks in eastern Colombia. From the Nukak lands, I want to take you to the southwest, to the most spectacular landscape in the world: Chiribiquete National Park. It was surrounded by three isolated tribes and thanks to the Colombian government and Colombian colleagues, it has now expanded. It's bigger than the state of Maryland. It is a treasure trove of botanical diversity. It was first explored botanically in 1943 by my mentor, Richard Schultes, seen here atop the Bell Mountain, the sacred mountains of the Karijonas. And let me show you what it looks like today. Flying over Chiribiquete, realize that these lost world mountains are still lost. No scientist has been atop them. In fact, nobody has been atop the Bell Mountain since Schultes in '43. And we'll end up here with the Bell Mountain just to the east of the picture. Let me show you what it looks like today.
Gaur egun ere, oihanetik ateratzen badira istorioa gutxitan amaitzen da ondo. Hauek Nukak indioak dira, 80ko hamarkadan kontaktuan jarri zirenak. Urtebetera, 40 urtetik gorako guztiak hil egin ziren. Eta gogoratu alfabetatu gabeko gizarteak direla. Helduak dira gazteen liburutegiak. Xaman bat hiltzen den aldiro, liburutegi bat erre balitz bezala da. Euren lurretatik alde egitera behartuak izan dira. Droga-trafikatzaileek Nukaken lurrak hartu dituzte, eta orain Nukakak eskale gisa bizi dira Kolonbia ekialdeko parke publikoetan. Nukak herritik hego-mendebaldera eraman nahi zaituztet, munduko paisaiarik ikusgarrienera: Chiribiquete parke nazionalera. Hiru tribu isolatu bizi ziren inguruan, eta Kolonbiako gobernuari eta lankideei esker parkea askoz handiagoa da orain, Maryland estatua baino handiagoa. Aniztasun botanikoaren altxor ezkutua da. Nire maisu Richard Schultes-ek 1943an aztertu zuen lehen aldiz botanikaren ikuspuntutik. Hemen, Bell mendiaren gailurrean dago, Karijona herriaren mendi sakratuan. Utz iezadazue orain Chiriquete gainean hegan egitea zer den erakusten, mundu galdu honetako mendiak oraindik galduta daudela erakusten. Zientzialari bat ere ez da egon gailur horietan. Egia esan, inor ez da egon Bell mendiaren gailurrean 1943an Schultes igo zenetik. Hemen geldituko gara, Bell mendia irudiaren ezkerraldean dugula. Ikus ezazue gaur nolako itxura daukan.
Not only is this a treasure trove of botanical diversity, not only is it home to three isolated tribes, but it's the greatest treasure trove of pre-Colombian art in the world: over 200,000 paintings. The Dutch scientist Thomas van der Hammen described this as the Sistine Chapel of the Amazon Rainforest.
Ez da bakarrik aniztasun botanikoaren altxor ezkutu bat, ez da bakarrik hiru tribu isolaturen etxea, munduko aurrekoloniar artearen gotorleku baliotsuena da: 200.000 margolan baino gehiago daude. Thomas van der Hammen holandar zientzialariak Amazoniar oihan tropikaleko Sixtoren kapera dela esan zuen.
But move from Chiribiquete down to the southeast, again in the Colombian Amazon. Remember, the Colombian Amazon is bigger than New England. The Amazon's a big forest, and Brazil's got a big part of it, but not all of it. Moving down to these two national parks, Cahuinari and Puré in the Colombian Amazon — that's the Brazilian border to the right — it's home to several groups of isolated and uncontacted peoples. To the trained eye, you can look at the roofs of these malocas, these longhouses, and see that there's cultural diversity. These are, in fact, different tribes. As isolated as these areas are, let me show you how the outside world is crowding in. Here we see trade and transport increased in Putumayo. With the diminishment of the Civil War in Colombia, the outside world is showing up. To the north, we have illegal gold mining, also from the east, from Brazil. There's increased hunting and fishing for commercial purposes. We see illegal logging coming from the south, and drug runners are trying to move through the park and get into Brazil. This, in the past, is why you didn't mess with isolated Indians. And if it looks like this picture is out of focus because it was taken in a hurry, here's why. (Laughter) This looks like — (Applause) This looks like a hangar from the Brazilian Amazon. This is an art exhibit in Havana, Cuba. A group called Los Carpinteros. This is their perception of why you shouldn't mess with uncontacted Indians.
Utz dezagun atzean Chiribiquete eta goazen berriro hego-ekialdera, kolonbiar Amazoniara. Gogoratu kolonbiar Amazonia Ingalaterra Berria baino handiagoa dela. Amazonia oihan handia da, eta zati handi bat Brazili dagokio, baina ez guztia. Goazen hegoaldera kolonbiar Amazoniako bi parke nazionaletara, Cahuinari eta Puré parkeetara; eskuinaldean Brazilekiko muga dago. Eremu hori kontaktatu gabeko hainbat talde isolaturen etxea da. Ondo begiratuz gero, maloca edo etxe komunitarioen teilatuak ikus daitezke, eta aniztasun kulturala dagoela antzeman. Izan ere, tribu desberdinetakoak dira. Eremu hauek isolatuta badaude ere, utz iezadazue erakusten kanpoko mundua nola ari den indarrez sartzen. Hemen ikusten dugu Putumayoko merkataritza eta garraioaren gorakada. Kolonbian gerra zibila baretzearekin batera kanpoko mundua ate joka hasi zen. Iparraldean legez kanpoko urre-meatzeak daude, baita ekialdean, Brazil aldean ere. Helburu komertzialdun ehiza eta arrantza gehitu da. Legez kanpoko zuhaitz-mozketa hasi da hegoaldean. Eta droga-trafikatzaileak Brazilera igaro nahi dute parkea zeharkatuz. Iraganean hau zen indio isolatuekin traturik ez izateko arrazoia. Argazkia fokutik kanpo dagoela irudituko zaizue, presaka atera baitzuten. Hemen duzue arrazoia: (Barreak) Brazildar Amazoniako — (Barreak) Brazildar Amazoniako hegazkinen tailer bat dirudi. Habanako, Kubako, arte-erakusketa bat da, Los Carpinteros taldearena. Horrela adierazi dute zergatik ez dugun muturrik sartu behar indio isolatuen bizitzan.
But the world is changing. These are Mashco-Piros on the Brazil-Peru border who stumbled out of the jungle because they were essentially chased out by drug runners and timber people. And in Peru, there's a very nasty business. It's called human safaris. They will take you in to isolated groups to take their picture. Of course, when you give them clothes, when you give them tools, you also give them diseases. We call these "inhuman safaris." These are Indians again on the Peru border, who were overflown by flights sponsored by missionaries. They want to get in there and turn them into Christians. We know how that turns out.
Baina mundua aldatzen ari da. Hauek Mashco-Piro indioak dira, Brazil eta Peru arteko mugan. Ihes egin behar izan zuten oihanetik, droga-trafikatzaileak eta egurketariak jarraika zituztelako. Eta Perun negozio nazkagarri bat daukate, giza safaria deiturikoa. Talde isolatu batengana eramaten zaituzte, argazkiak egitera. Eta noski, arropa edo tresnak ematen dizkiezunean gaixotasunak ere pasatzen dizkiezu. "Giza safari" deitzen diegu. Hauek Peruko mugako indio batzuk dira; misiolariek babestutako hegazkinak euren gainean aritu ziren hegan, indioengana iritsi eta kristau bihurtu nahi baituzte. Badakigu nola amaituko den kontua.
What's to be done? Introduce technology to the contacted tribes, not the uncontacted tribes, in a culturally sensitive way. This is the perfect marriage of ancient shamanic wisdom and 21st century technology. We've done this now with over 30 tribes, mapped, managed and increased protection of over 70 million acres of ancestral rainforest. (Applause)
Zer egin dezakegu? Kontaktatutako tribuei teknologia aurkeztu, baina ez kontaktatu gabekoei; eta betiere kulturarekin kontu handiz jokatuz. Hori da xamanen antzinako jakintza eta XXI. mendeko teknologia batzeko modurik egokiena. Jada 30 tribu baino gehiagorekin egin dugu; arbasoen oihaneko 28 milioi hektarea baino gehiagoren babesa taxutu, kudeatu eta hobetu dugu. (Txaloak)
So this allows the Indians to take control of their environmental and cultural destiny. They also then set up guard houses to keep outsiders out. These are Indians, trained as indigenous park rangers, patrolling the borders and keeping the outside world at bay. This is a picture of actual contact. These are Chitonahua Indians on the Brazil-Peru border. They've come out of the jungle asking for help. They were shot at, their malocas, their longhouses, were burned. Some of them were massacred. Using automatic weapons to slaughter uncontacted peoples is the single most despicable and disgusting human rights abuse on our planet today, and it has to stop. (Applause)
Horri esker, indioek euren etorkizun kulturala eta ingurunea kontrola dezakete. Gainera, zaintza-etxeak eraikitzen dituzte, kanpotarrak sar ez daitezen. Indio horiek basozain izaten ikasi dute, baita mugak patruilatzen eta kanpoko mundua urrun mantentzen ere. Argazki honek benetako kontaktua erakusten du. Chitonahua indioak dira, Brazil eta Peru arteko mugakoak. Oihanetik irten dira laguntza eske. Tirokatuak izan dira, malokak edo etxe komunitarioak erre dizkiete, eta euretariko batzuk sarraskian hil dituzte. Kontaktatu gabeko jendea akabatzeko arma automatikoak erabiltzea gaur egun munduan giza eskubideak urratzeko modurik zital eta ankerrena da, eta amaitu egin behar du. (Txaloak)
But let me conclude by saying, this work can be spiritually rewarding, but it's difficult and it can be dangerous. Two colleagues of mine passed away recently in the crash of a small plane. They were serving the forest to protect those uncontacted tribes. So the question is, in conclusion, is what the future holds. These are the Uray people in Brazil. What does the future hold for them, and what does the future hold for us? Let's think differently. Let's make a better world. If the climate's going to change, let's have a climate that changes for the better rather than the worse. Let's live on a planet full of luxuriant vegetation, in which isolated peoples can remain in isolation, can maintain that mystery and that knowledge if they so choose. Let's live in a world where the shamans live in these forests and heal themselves and us with their mystical plants and their sacred frogs.
Baina beste zerbait esanez amaitu nahi nuke. lan hau atsegina izan daiteke espiritualki, baina zaila eta arriskutsua ere bada. Nire bi lankide orain dela gutxi hil dira hegazkin txiki baten istripuan. Oihanarentzat lanean ari ziren, kontaktatu gabeko tribuak babestu nahian. Beraz, funtsean, galdera honakoa da: zer ekarriko digu etorkizunak? Hauek Brazilgo Urayak dira. Zer ekarriko die etorkizunak? Eta zer ekarriko digu guri? Pentsa dezagun beste era batean. Sor dezagun mundu hobe bat. Klima aldatzera baldin badoa, izan dadila hoberako aldaketa, ez txarrerakoa. Bizi gaitezen luxuzko landaretzadun mundu batean, herri isolatuak isolatuta mantenduko diren mundu batean eta haiek horrela erabakiz gero euren misterioa eta jakintza mantenduko duten mundu batean. Bizi gaitezen xamanak oihanean bizi diren mundu batean, eta landare mistikoak eta igel sakratuak sendagai gisa erabiltzen dituzten mundu batean.
Thanks again.
Mila esker, berriro ere.
(Applause)
(Txaloak)