We are now transitioning to a completely different part of the world. So we actually are very excited to begin with our South American sessions. And we're going to first stop at the Amazonian Basin with our SDSN, Amazonia. It is my pleasure to introduce Carolina Ramirez, manager of SDSN, Amazonia. Carolina, do you want to turn on your camera and join us? And Carolina, remind me, is this session in Spanish and Portuguese? Or are we starting in English just so we can let the audience know? Yes, this session will be in Spanish and English.  And we are going to start this first session in Portuguese. But all the all the material will have subtitles in Spanish. Good afternoon to all of you. Welcome to the webinar of 24 Hours. Congratulations on sustainability around the planet. Today we are going to start with a very lively lecture, a proposal for collective happiness and sustainability. Before we start, I would like to analyze some of the items with you. You know that on the participant's panel there is a set of questions where you can make your questions and I also have a chat where you can also talk to the other participants. I would like to introduce Líria Noronha. Líria, please, if you are there, you can join your camera. Líria is a doctor in social sciences, environmental sciences and sustainability in Amazonia at the Federal University of Amazonia in 2018. She was a doctorate in Chinese abroad at Caves, in King's College, London, England, she wrote the thesis of a doctorate entitled the happiness of living well in the language, the practical theory of sustainability. And she is a professor at the University of New Tunisia, in the Amazonian weekly, where she manages the discipline and happiness by coordinating research and free courses over time. Líria, we are not able to see you, you can always follow and watch your video. For the people who follow us from the other sides of Latin America, who speak Spanish, you can stay with us, we will be presenting today in the chat about living well, a collective and sustainable happiness proposal. I would like to introduce Líria, who is a doctorate in environmental sciences and sustainability in Amazonia, at the Federal University of Amazonia. She has done her doctoral sandwich on the outside, in King's College, London, England, she wrote her thesis on the happiness of living well in the language, the practical theory of sustainability. And she is currently a professor at the University of New Tunisia, in the Amazonian weekly. And she manages the discipline and happiness during the University of New Tunisia. Líria, we are very happy to tell you about your participation. I would like to start with the chat.  Thank you, Carolina. It's a great pleasure to be talking to you today, which brings a theme that is so relevant, happiness and sustainability, and putting the whole planet to talk about it and think about what is the best way to be happy and take care of the planet and people. It's a pleasure to share with you this moment. It's also a pleasure. Please ask Lauren to start transmitting the video. Lauren, if you could please put the video of the talk. Hello, I'm Alíria Nouronha. I'm Alíria Nouronha. And it's a pleasure to be here with you to talk about happiness, sustainability, and well-being. I'm a doctor in environmental sciences and I did a PhD thesis in which I analysed the relationship between happiness in the Western world and the idea of happiness that we share between us human beings who live in the Western portion of the world or who share Western culture and the idea of happiness for indigenous peoples, specifically for the Baniuans who have a feeling of happiness for which they give the name of well-being. They have a name for this feeling of happiness in the mother tongue which is Machácaro Uemaca, which means for our well-being. And that's why I'm going to talk to you. Because in my PhD thesis I analysed what is more sustainable. Is it the Western way to seek happiness or is it the indigenous way? What does it have to do with the theme of our encounter? Well, first of all, the world we live in today is in a very complex context. We are going through a process of climate change that is very accelerated in recent decades, especially in recent years. And at the same time we have an increase in inequality in the world. Both between countries and within countries. We have countries becoming increasingly richer, the global GDP and the country's GDP is growing, but the wealth produced has been concentrated in the hands of few people. So, a distribution of inequality of this wealth. And we have been led to believe in the superiority of material goods in the interperson relations, in the proximity between people, in the emotions of affective and interpersonal relationships in general. This has led to a very big consumerism, because we have replaced the place of affective relationships with people, the healthy relationship with the environment, the consecrated relationship. We live in a world where we are losing this connection that, historically, the human being was consecrated in the Western world. We are becoming very materialistic people and not spiritualists, although it is already happening in recent years, an attempt, a return to this consecrated relationship. But what has marked the trajectory of the human being in the Western world, in our contemporary age, is a lot of this substitution of the sacred place for material goods. This has led to a very big consumerism. We have an impact on an environment based on this consumerism and we have been led to believe that it is possible to be happy through consumption. There is a very efficient propaganda industry, very elaborate, that tries to convince us that to be happy we need to consume, we need to have a car of the year, we need to have a cell phone of the last type, we need to wear the clothes that are cool, that are valued, so there is a type to be followed. And many societies have left to take this idea that happiness can be achieved through the consumption of material goods. What is a big mistake? Gilles Lipovetski, who is a very critical author of this model of happiness, he says that we live the civilization of desire. We desire, desire and desire and we go after happiness believing that we can be happy conquering material goods, that are in a house, getting a better salary, when in fact there is a search that will never be well succeeded.  This is a mark of this mass culture that is present in the Western world. This has left a very big impact on the environment. We have more and more a production of trash that is unsustainable. There are already sand islands floating over the oceans, a Pacific, an Atlantic. We have an accelerated ice age, from the glaciers to increase sea level, that will reach, especially, populations that live in regions like islands, river populations, that are in general those who have a lower purchasing power, those who consume less, therefore, will suffer much more quickly the impact of these climate changes. So there is an environmental injustice associated with this process, of climate changes. What else? Well, speaking specifically about happiness, we can say that happiness is a basic emotion. One of our basic emotions. And it is characterized, we can say that it is characterized always with a positive emotional state, always a positive perception about our life. And being a perception is therefore individual. Each one can talk about himself, if he feels happy or not. It is not possible for me to evaluate another person about the happiness of another person without her giving me information about it. So, happiness is, we can say in general that it is our personal, individual perception about the satisfaction with my own life. The more I realize that my life is coherent, the more I realize that I am going well in my goals, the more I realize that I am satisfied with the life I am taking. Therefore, it is a perception that is individual. So, in the Western world, happiness is necessarily some individual. And we have, as I said, believed a lot in this idea that happiness is built from the gains, from the acquisition of material things, from the consumption of things. And sometimes these things are not just material and financial things, but also from relationships. Sometimes it has become a custom in the West the consumption of relationships of other people, relationships that are ephemeral, that are absolutely to take advantage of the coexistence with that person without an affectivity really involved in these relationships, without sincere emotions involved in the relationships. So, even in this sense, we can talk about a happiness based on consumption. The notion of happiness is important, we understand that it is not the only one in the world. We can have an idea that everyone has the same perception of what happiness is, but it is not exactly like that. In each part of the world, each culture, each society has its own notion of what happiness is. And it also varies a lot over time. Since the first idea that came up about happiness in ancient Greece, it has changed a lot. At that time, happiness was something reserved to free men, healthy, who had wealth, neither women nor children nor slaves were considered free people, worthy of happiness. And since this first notion of happiness that is present in a book, very much like the first book that has a historical record, which is a book by Herodotus called the History, since this first idea of happiness, it has changed a lot over time, until we have reached our time in which we have built an idea of happiness based on having, on having things. But not everywhere is like that, so it has varied according to the culture. Each culture has its own notion of happiness. The Baniuas, for example, which is this indigenous people I studied, they don't have a word for happiness. They don't share our western notion of happiness. Happiness for them is something substantially different from the notion of happiness that we have, which would be this satisfaction, the perception of personal satisfaction with life. For the Baniuas, happiness is necessarily a collective thing. The idea of living well, which is happiness, Baniua implies that everyone is well, that everyone is happy, happy, that they share food, that they have abundance of food, that they have a happy life, with a lot of celebration in their lives. So, Edgar Moran says that this idea of happiness that we have based on the individual is necessarily the idea that is western. It is not a shared idea by the people of archaic culture, that they are much more connected to the notion of sacredness, proximity to nature. And then he puts the opposite side, the idea of wishfulness, western with the idea of living well of indigenous peoples, exactly because of this notion of individuality that is present in one and is not present in the other. And in this aspect, it is possible for us to affirm without fear of error that happiness shared by indigenous peoples, this notion of living well, it is much more sustainable than the happiness that we share in the western world. For the following reason, the sharing of life that is present in the way of living indigenous, the proximity to nature, the respect for the beings of nature, as a whole, the reciprocity in life, the giving and receiving as something important that rules the life of these peoples. And then, this same author that I just said, Giles Lipovetski, he has a vision about the future which is very interesting, which I think is a very beautiful utopia. He says that in a distant future, the society of hyper-consumption will be another past, preceding other priorities, to a new imaginary of life in society and to live well. And I think that this moment that we are going through, of this coronavirus pandemic, it is a moment that has inspired us a lot, this perception that in fact we do not need to consume, so much that we consume, who is following the rule of social isolation, social distancing, is not consuming at the same time that was consuming a few times ago. And then we look at this and realize that we do not need to keep that level of consumption that we had. We can have a lighter, minimalist life and happier, because we begin to give importance to things that really matter. At this moment it is more than proven to us that what really matters is the collective care, is to look at each other, to worry about each other, to take care of each other, to also be careful. And we therefore do not need that level of consumption to be happy. And it is interesting for us to separate exactly the difference between happiness and joy. Joy is an important thing in our life. We like to be happy and everything else. But joy is an emotion that is temporary. Joy is about that momentary euphoria that we have with some event. When you find someone you like, when you receive good news, when you buy a good material that you would like to have, all this gives us a momentary euphoria, which is pleasant, but which is not happiness. Happiness is something that is more lasting and stable at the same time. We can even be happy having moments of sadness in our lives. This moment of social isolation is an example of that. We are having to reinvent ourselves, restrict our activities, find fewer people we like, but we can still be happy. In the sense that we feel proud and proud of ourselves for the fact that we are following what is being perceived about behavior in this moment, of being doing social isolation, we are respecting others, taking care of people and the planet. So, at the same moment of restriction, as we are living, it is possible to be happy. So, just giving this example to make it clear, happiness is not necessarily joy or euphoria. These are important things for our happiness, but do not restrict yourself to that. Happiness is this perception that is more general. I can look at my life and realize that I am being a coherent person with myself. I am making the choices that are good, I am facing the occasional difficulties that life presents me in a mature, calm way. So, I am resisting the difficult moments, I am having, therefore, a perception, a positive emotion in relation to my own life. Well, to live well, for us to take this other side, this idea of happiness that is more collective and as I have already announced, a happiness that is more sustainable than the central happiness, living well is a philosophy of life. And it is a philosophy in construction. It is not closed, and every people who adhere to the idea of living well will include in it everything that they believe and that fits into this idea of living well. It is universal, despite it having originated in the Amerindian environment among indigenous peoples in South America, especially Peru, Ecuador, Bolivia, Brazil, but it is also present in other cultures. For example, the Ubuntu of Africa has very, very close principles, the idea of living well. This idea that I am because we are, is an idea of complementarity, of another age present in this philosophy. So, we can also say that this African philosophy is a philosophy of living well. It is also present in the urban world, in the solidarity of communities, in the mutirão, in the villages, in the favelas, in rural communities that are used to meet to do joint activities, in a process of solidarity, of collective care. And as a life project, we can say that living well is a project that is liberating because it releases us from this need for consumption, it releases us from a series of things that bring weight to life in collectivity. Therefore, it is a set of aspirations of a social group, of what we want, how we want to touch our life, based on reciprocity, on solidarity, and on the part of it, part of everything good that we have and also the things that are not good. In the specific case of the Banioa people, the living well is strongly related to the permanence on indigenous land, indigenous land for them, it is a very important instrument to live well. This feeling of belonging to that place, of knowing that place, of taking care of that place and of sharing the place with other people. Another element that is very important for them is the abundance of fish and hunting. The Banioa like to have abundance of food. The Banioa meals are very interesting when I was there doing my research of my culture. I spent 30 days in some communities in Banioa and it was a very rich experience. I was able to live with wonderful people, share very rich things with them. And one of the things that made me very wonderful are the meals. They make collective meals, all the community joins together to eat together, at 8 in the morning and at 6 in the afternoon. So people take what they have, the families take their food, put it in the community center and everyone leaves that food. It is really a very beautiful thing, very beautiful and very poetic. Edgar Moran says that we should seek poetic life, and I think it's a way of living very poetic, very beautiful. Another important thing for them is the possibility of making a lot of rice. They like to open a new rice every year, plant a mandioca, mackerel, fruits, pepper, banana, many things. And on the other hand, if you need to open a new rice every year, the way they make the rice has a very restricted impact on the environment. Banioa has archaeological sites that say that indigenous peoples are in that region of the Isan River, where they live, in the Black River, in the region of Venezuela and Colombia. There are archaeological sites that say that they are about 10,000 years old, there is human presence about 10,000 years old in that region. And it is an extremely well preserved region. The forest is wonderful, very rich. So they have managed this throughout thousands of years with a lot of respect for the environment. They have developed methods to cultivate the land without causing a significant impact on the environment. This is a very interesting characteristic that demonstrates the sustainability of living well in Banioa. Another very important element of living well in Banioa is the management of conflicts within communities. For them it is very important to ensure that conflicts do not evolve in an impossible way to be managed and, therefore, create unbearable problems. They have strategies to solve communities if necessary in a way to maintain a certain harmony within the communities. The role of the elderly is also a very important role. The older people, as they age, are called the elderly in Banioa. The elderly have a very important role in the cultural education of young people, the traditional education of young people, because they are the ones who advise young people to give advice, for example, that young people should not move in what does not belong to them, that they should be independent it is important to know how to make a house to know how to make roses so they have a very important role to educate young people whether they are from their family or not, of how the behavior of a good Banioa should be. All of this, the Banioas call this code of behavior of instructions for Machácaro Hémaca which is the living well, the collective happiness and it is very interesting because we have a lot to learn with the indigenous people with this model of collective happiness especially because we go through a time that takes us to reflect a lot about the choices we are making. There are two figures that bring a very similar expression José Mujica, Guay and a studious Sonia Lio-Bormes who is a psychologist at the University of Harvard they both agree that what makes us happy does not depend on the material goods it depends on our bank account and I think this is in complete agreement with the life model of the indigenous people and the Banioas in particular because we depend very little on money and material goods to be happy. Well, if happiness does not come from there does not come from the material goods does not come from the money does not come from our finances to have a better salary to have a car to have electronic equipment where does happiness come from after all? Well, happiness is built in four pillars to which we should look with great attention if we want to be people truly sustainably and happily. The first of them are interpersonal relationships are family relations marriage and romantic love friendship relations community relations group so sometimes we forget a lot in this world in which we live in which there is a certain stimulus for us to live in a solitary way we end up abandoning leaving the attention due to these relationships and let me realize the importance of these relationships in our life for our happiness but they are extremely important for our happiness and there are some tips I can give you I teach a class of a discipline called happiness building sustainability in the academic environment in a medical course and I teach my students how to expand our relationship circle so we can make a conscious effort to expand our relationship circle and not necessarily deep relationships people with whom we can open but strong relationships even in these past relationships we are happier when we talk to people we don't know so we can do a daily exercise to talk to someone we don't know one of the techniques is to talk to someone you meet for a long time you can be the waiter who comes to serve your lunch you can be a telemarketing attendant you can be someone who comes to visit your family you can chat with that person it may not be a quick conversation but you will notice an increase of instant satisfaction with yourself when you do it there are researches that show that people are a little afraid to approach and start a conversation with a stranger because there is the impression that it will drown this stranger when this does not happen the person does not feel drunk and who started the conversation also has an increase of pleasure and satisfaction so this is a technique of how we can expand our relationship circle to have more contact with more people another pillar, a second pillar very important is the feeling of belonging to a social group this is a very important pillar for our happiness we feel that it belongs to a group be it a group of the church a group of the family who is closest a group of young people a group of theater a group of sport, football, volleyball be it sport that the person does so this feeling of belonging to a group is fundamental to be happy people who feel released in the world who do not feel deep connections of which they feel part are people who have a greater tendency to be depressed to suffer aspects of this way so it is related to the first item which is the strengthening of interpersonal relationships besides relationships with groups of belonging we expand to other people who are not as close to us but that we can talk about on a daily basis the third pillar of what makes us happy is our ability to feel gratitude this seems to be a very simple thing but it is not sometimes people get a little nervous because they have a good time to practice gratitude but it is impressive the power that has the gratitude to make us happy we have a mechanism of our brain that makes us adapt to the things that happen with us it is the mechanism of the primitive brain that accompanies us from prehistory that still works like this we have the ability to get used to everything that happens to us and in function of this ability to get used to we end up not realizing the good things or not giving due value to the good things and with this we end up normalizing everything finding that everything is normal and not realizing the power of these things to make us happy and there is also a little technique that is very simple maybe some of you already know but it is very cool to practice and I invite you to practice every day you keep 5 minutes before sleeping to close your eyes and think a little about your day to be grateful and then you have to remember things that are factual things that actually happened do not think about generic things like I am grateful for my family your family did not change from yesterday to today about factual things you can say I am grateful because today I could have breakfast with my mother my mother prepared a delicious breakfast I could sit with her calmly or then I am grateful because I was able to make a very healthy meal I have difficulty making healthy meals and today I was able to make a healthy meal or then I am grateful because I arrived at the point of the bus and the bus passed quickly I do not need to wait a long time so see what are very simple things that actually happen in our life and if we do not realize they pass then our brain has a ease to be able to fix things bad things we realize those bad things because we look at them and let's look at these good things so this is a technique to practice the exercise of gratitude to remember the good things and feel automatically happier with these good things another extremely important element for our happiness is the feeling of protection the feeling of telling with a network of support if we need it the research that are done around the world that make a ranking of the happiest countries show that the happiest countries the happiest people are in those countries where people feel that they have a network of support that they can tell with someone or with a group so there is also a little technique for us to think when I need when I have an emergency when something happens to me in the middle of the morning I need to call someone for whom I call I have someone who I will call and this person will attend and will come to help me if I need if not you need to act you need to do something in relation to this to establish this trust with someone that feels motivated to help you so this is also a very important thing you know that if anything goes wrong you have to tell so this is also a very important pillar for our happiness and I suggest you to make this reflection and invest in the creation of a network of support and also to be a network of support because it is a double path we give and receive to be a network of support for other people well, to finish I would like to reinforce with you some things that I think we have to learn with the indigenous people about happiness sustainability as I had said before happiness, the way to seek the happiness of the indigenous people living well it is more sustainable than the happiness that we have sought in the western world and that's why we can learn with them you see that these four pillars that I talked about the construction of happiness none of them says about the matters and finances they all say about interpersonal issues and that's what they have to teach us with a lot of strength living well and living well shared by indigenous and traditional people around the world it offers solutions to the planetary crisis that we are experiencing the climate change crisis the social inequality crisis the coronavirus pandemic because it is the collective care that will make us leave this in the sense that living well it is based on strong community relations and see how much we need in this moment it is also based on the feeling of belonging to a social group and a place so the feeling of love of belonging to this planet of wanting to take care of the house where we live of taking care of the neighborhood of the house that we share this is also a very important concept it is also based on a little dependence on the consumption of external material goods and as I said this coronavirus pandemic shows us that we do not need so much consumption we can be happy with much better than we had until recently so this can also be very important for us and also it is based on reciprocity and solidarity between people in respect and care with the environment from this love with the environment where we live and I would like to conclude saying that it is necessary and possible to reorient our idea of happiness our satisfaction and hyper-consumption we can reorient and find the collective happiness that is so inspired by the idea of living well well, that was it this is my message that I wanted to pass on to you and this is the disposition for us to continue this dialogue for me it was very pleasant to talk about this subject that I like so much and that encourages me so much in which I believe to practice in my life a big hug to each one of you Hello everyone again if anyone has any questions please ask your questions in the question box Hello everyone I hope you liked the chat if you have any questions please ask your questions in the question panel we will be answering your questions I would like to connect to your camera please it was a very good lecture I would like to thank you for bringing this vision of collective happiness of indigenous people we have a question about suggestions of books about the subject of living well about the subject of living well and happiness yes, there are very interesting books there is a book by Alberto Acosta which is a book I think he is Ecuadorian, if I'm not mistaken it is called the living well it is a very nice book and I suggest you to buy it it is a small book, very clear it speaks in a very accessible language it is not an extremely academic book it is very inspiring there is also a book by Edgar Moran who speaks about the culture of masses in the 21st century and does an analysis about it would these two books bring more bring new fresh books that bring this discovery of living well and connect with this theme of happiness demonstrating how much the idea of living well and the construction of living well as a collective happiness is more sustainable and that is a fact to be thought of in the western society also I think the great novelty that we have is exactly this it is a construction that comes from indigenous people it is possible to be incorporated by non-indigenous people given that it is based specifically especially in interpersonal relations and in the relationship with the environment so I think it is very inspiring these two books are good books for those who want to get into the theme so we have the book of the living well and the second one excuse me for not being able to get the name mass culture in the 21st century by Edgar Moran he brings a lot of inspiring things also about this theme for those who accompany us in Spanish the books that you are reading is the living well of Alberto Acosta and cultures and masses of the 21st century of Edgar Moran now we can go to another question we can go to another question from José Augusto he asks could you explain the fourth pillar of happiness that you mentioned yes let me remember in the order the last pillar I believe it is so it is the pillar that talks about the group of belonging the group of support what science has discovered there are many researches being done around the world to understand what makes people happy in what country people are happier what are happier in one country and less happy in another to help us to be happier the objective of these researches is this to support the government to support the happiness of society this pillar that has respect to the group of support it is a result of a research that shows that people who have a group of support with which they can count in an emergency situation or when they see themselves in trouble are happier people the fact that you know that if you have lost your job and had to spend 2 or 3 months without counting the salary you had you know that you have a family that can support you there is someone who supports you that your country's government has policies to secure unemployment for example this is the life that makes people happier so this pillar has to do with this you feel that both the government of your country is ready to guarantee you security, to guarantee you support in an emergency situation as long as you have a group of people with whom you can count in an emergency and naturally this is linked to the way you keep your relationships if you cultivate relationships you are also a group of people for other people when you show yourself a person who takes care of others a person who gives importance to the well-being of other people it is natural that other people also care about their well-being and want to help you in a situation in which you need so this pillar has to do with this we have a group of people and help us build a group of people around us Thank you very much Alirea for accompanying us in Spanish Alirea commented on the pillar of how to maintain these interpersonal relationships how to strengthen how to strengthen interpersonal relationships with the people we have close and also with those we don't have so close to start getting a little more with the unknown to increase our interpersonal communication that will also increase our happiness Alirea now we have a question from Ana Lucia Ana Kersamele how to make indigenous communities keep this happiness in their future generations the question is how to make indigenous communities keep this happiness in their future generations excellent question the involving society the non-indigenous society usually look for indigenous peoples with a look of a certain fear that the Indians leave their culture aside that they leave what they are and as if they were in danger of leaving this way of living in practice this is a little different from what happens in general, indigenous peoples like to be who they are this is a very interesting the Baniwa for example are like this they like to be in Baniwa they like the life they have and they don't want to be another person or another social group that doesn't own Baniwa they want to be political as a social group through political leadership developing projects education and culture to strengthen several aspects of their life rescue some that they lost depending on the cultural massacre that happened over the years through the churches the Christian churches that forbade many cultural practices they have also tried to rescue something knowing that they have to leave what they are today but specifically answering Ana Luisa's question indigenous peoples are very attentive in general to this they have care to continue with the life they have obviously that in contact with the society they will acquire cultural practices they will get used to using some technological products that make their life easier but this doesn't imply a loss of culture even because culture is a dynamic thing culture is built as it happens so we can't have the illusion that culture is a static thing and that indigenous peoples should continue being who they were 500 years ago when Europeans arrived in America this is not possible but the fact is that they are attentive to this we can stay more calm about this they are attentive and they would like to continue being who they are the governments obviously have to support this because when we have as it happens in Brazil the entry of foreigners is a series of internal conflicts that leads to a lot of social desegregation and cultural loss but they have the capacity to take care of their culture what we can do is to support these projects as I mentioned education projects a free education project a education that allows young people to learn the mother tongue these are things that we can help there are many organizations that are within indigenous communities that do wonderful work and that can receive support from us that we are solidaries the cause either with financial support either in another way that we can ally looking for each of these organizations that are in the field doing wonderful work in protecting indigenous peoples thank you very much thank you Saliria I sent the answer I was transcribing the answer in Spanish I understand the chat so that everyone can see we have another question from Luisa Sarmiento we have a question from Luisa Sarmiento she asks how did you study the native people how did you evaluate your research how did I study how did I evaluate it she is asking what was the methodology of your research I worked with Luisa's methodology called case study I took the case to study the theme of happiness with the indigenous people what I wanted was to make a comparison between the western society and the indigenous peoples these peoples have a more sustainable notion than happiness so to study the indigenous peoples I took the case of Baniwa I studied for 30 days in the Baniwa communities in addition to a previous contact that I had many years ago but I wanted to do a field research deeper so that I could capture things of the day that were inspiring for my thesis work so I went to the field and did a field research and spent 30 days about 4 weeks visiting some communities I worked a lot with the participation for example I participated in some evangelical cults where I was just watching just realizing what was happening I transcribed some things of my thesis I can also quote my thesis for those who asked because it is not published in the book but it is published on the university website where I studied on the UFAN website if you go to the website TED.UFAN.edu.br it is possible to go to the bank of the thesis and find it just search for Líria Noron or with the right name to live the thesis will appear and I witnessed what I experienced in the communities in Baniwa during this period so basically my methodology was a field study done with a case study I went deeper in the case in Baniwa I worked a lot with bibliographic material also did some interviews but a lot of participation which is a very rich method for us to work with indigenous populations in addition to direct interviews but to observe what you can capture from people's day to day from that focus this was my method and it was very pleasant to spend these four weeks in the communities Baniwa was extremely pleasant I felt a person very well cared for they were very caring loving, kind with me Baniwa are extremely happy people they care a lot to receive well who arrives in the community so always with a smile open for who is in the community so it was very good I made a lot of friends there and I received a message on whatsapp, facebook asking me when you will come back we are waiting for you we felt your lack it is very nice to live with them Thank you very much let's see we have two more questions we have a question from Nicolás Nicolás with a bouge the loss of connection with the sacred do you see this related to the idea of feeling owner of the land and not part of it the loss of connection with the sacred is not related to him the loss of connection with the land or not part of it well I don't know if exactly there is a fact if there is a relationship of cause and effect between these two things I think they are connected but not necessarily one is cause or effect of losing this relationship with the universe of the sacred the ability to realize that we can become deus or anything else but also realize the sacredness of the place where we live the sacredness of the relations with other people I usually exemplify to my students when we have a deep and sincere conversation with a friend when you are there when you can talk with that person looking at us without leaving the phone you leave this conversation with the feeling of participating in a religious ceremony is not true? this is a sacred relationship and I think this is very related with all the process that humanity has been through since the end of the Middle Ages with the advent of science with the changes we have spent a long time we as we were free from the judgment of collectivity of the sacredness so we belong to the villages as indigenous peoples of our contemporary age in the past we also lived in this community format villages people around people around us and with these changes that happened in the last centuries we began to live a very individualistic life very focused on me what I would like to have, what I want and less on my needs so we started to stand up for the desires and less for the needs and then I think there is a deep relationship as you said with this will of being the owner of the land of not belonging to the land but of the land belonging to me of all the lands on the planet being under my control I think there is a relationship with this but not necessarily of cause and effect I think it is much more related with this process of changes throughout the centuries the advent of this that Edgar Moran called mass culture spread in the west as an idea that reaches all of us in the west that's why this exercise now is to destroy this idea and try to reconnect with ideas that are ancestral that are deep and that help us connect with the sacred that helps us connect with the planet with the environment where we live in a deeper, respectful, loving affectionate I think it has to do with this there is a connection but I don't think so much of cause and effect I think it is more complex than a relationship of cause and effect I hope I answered the question because in fact it is complex Thank you very much thank you I believe that we are staying without time for any more questions but I will leave for you to take the questions if someone wants to get in touch with Alíria they can get in touch with us regarding the suicide rate in indigenous communities how can it be related to the theme of happiness being that it is seeing a suicide rate in the communities it is a very delicate theme also if you can answer that in a minute thank you I will try to answer quickly it is a very complex theme and it is very related to all the cultural changes that are happening in indigenous communities those people who went through a process of social degradation are the ones who suffer the most with suicide subject to the phenomenon of suicide you can see that there are very few cases between the people of Baniwa this is very curious, the people of Baniwa is a people who along with the people managed to create a resilience while the people live very collectively they have a very large collective care so there is a very small incidence of suicide between the people of Baniwa there is a greater social degradation so the more subjects is this phenomenon and it is very related to this social degradation there is a cultural loss this loss of belonging to the social group so it is also connected to this pillar of happiness as I feel alien to the social group that traditionally I feel belonging suddenly I do not feel belonging there is no place I am in the limbo and who I am what is the meaning of living so there is a lot to see with this process of degradation thank you very much it is a very interesting subject we still have more questions but unfortunately we will have to close our session thank you very much for your participation Adilha, thank you very much thank you for your participation well we are here to continue promoting your work we will leave the link of your thesis hello I thank you very much can I speak a little? I thank you very much invitation was a great pleasure to make this conversation with you and make contact if you wish to deepen some of these themes thank you very much excellent work a big kiss thank you


Today I have the pleasure of speaking with Peter Clausy. He's a CEO for CBLT Inc. And we also refer to him as the Cobalt King here at Investor Intel. Peter, thank you for joining us today. Thank you for having me. So Peter, for everybody out there at Investor Intel, we're going to be discussing the next big thing at the Clean Tech and Technology Metal Summit. And we all believe Cobalt is one of the number one candidates because of how the price has moved. So let's just start there. How's the price moved for Cobalt? In the summer of 2016 we called for the price of Cobalt to clear $20 a pound U.S. on the London Metals Exchange. It shattered that barrier, currently trading around $25 a pound. Cobalt has been the best performing metal on the LME. Of course, one of the reasons the prices have increased is an increased awareness of Cobalt and it's a conflict mineral. Can you give us a bit of an overview? Yes, it's not officially a conflict mineral, but it does fall in that general vague category. 60% of the world's Cobalt comes from the Congo, which has been suffering through a horrific war since the late 1990s. It's called Africa's War and over 6 million people have died there with the resulting geopolitical corruption and disruption of supply chain. As a result, we have seen Cobalt production fall out of the Congo. And of course, everyone that's holding a smartphone, anyone that's driving an electric vehicle, they need to have Cobalt. Can you tell us the uses of Cobalt? Give us kind of a general introduction. There's two groups of use for Cobalt. One is the boring old industrial use of about 50,000 tons a year. That's paint, pigments, nuclear, medical treatments, but the exploding portion is in the electric battery segment. Your cell phone by weight has a battery and by weight, 60% of it is Cobalt. The average electric vehicle has roughly 20 kilograms of Cobalt in the batteries. And that is where demand is skyrocketing at a time when production is falling. Can you tell us where we find Cobalt? 60% of it is a trace byproduct out of the Congo. You can't mine only the Cobalt. You have to process the copper and then as an afterthought get the Cobalt. For the longest time in mining, Cobalt was a throwaway. Now that it's at $25 a pound and has these industrial and electrical uses, it's in much greater demand. The other large source of Cobalt is out of the Philippines. Unfortunately some mines have been shut in there due to environmental reasons, so we're losing Cobalt supply from those nickel mines in the Philippines. The other main source is Northern Ontario, the Cobalt Silver Camp from Gauganda down to south of the town of Cobalt. It's my understanding. I mean, if you can find it with copper or nickel, we should have Cobalt everywhere. Is that correct? It's sadly no. One would like to think so, but it is a trace metal. It is largely found with the copper and the nickel as a trace byproduct and rarely as a main deposit. I don't know of any mine in the world that is a Cobalt mine on its own. It always appears with other metals. And what about the extraction and technology processes? Is there anything tricky or extremely costly about extracting the Cobalt from the copper, for instance? Not especially. It's fairly easy chemistry for the people who know this sort of thing. They've been doing it for many, many years. It's not strange like lithium or beryllium or radium or one of the strange rare earths. You and I could probably figure out how to process Cobalt over an afternoon's worth of mapping. It gets processed with the gold and the silver and the nickel and the copper, and it's a very tried and true technique. And of course, you're going to be speaking at the Clean Tech and Technology Metal Summit May 15th and 16th, specifically on Cobalt and the global supply. Is that correct? Absolutely. And Christopher Eccleston will be addressing the next big thing at this event. We suspect and we understand that he likes Cobalt as well. Do you believe this will be his number one candidate? Or what do you think he's going to select? Well, I don't think any of us can predict what Mr. Eccleston is going to do. But he has written some interesting articles about the shortage of Cobalt. He has made a list of failed Cobalt projects around the world where there wasn't enough thought put into them. And he's tracked the lack of a supply chain of producing Cobalt deposits. So I would suspect it would be on his list. Well, Peter, thank you so much for joining us today. Thank you for having me.