Hi. Good evening. My name is Carlo Brescia. I'm from Peru and I'm going to make this presentation about a glam photographic journey into the world of sacred plants from the Peruvian Amazon region. Next slide please. So this is the structure of this presentation. I will discuss, present some background of what is indigenous knowledge, epistemic decolonization, and this glam project we began last year. So the next slide is, in the picture you see a Shakapa, which is a written instrument. So there are many definitions of indigenous knowledge. The one I am presenting here right now is one from UNESCO. There are many ways to define indigenous knowledge, but it's a way of understanding the world, knowledge. It is important also to define who defines what is indigenous knowledge. It is done from an inside perspective or from an outside perspective. This is very important when we are in this colonialism and decolonization, we understand by knowledge. Now I am presenting what we usually understand by colonization, the action or process of setting among an establishment control over the indigenous people of Anaria. Usually to get the resources and use the population for the benefit of the colonizer. In the image, all the images I am presenting are in Wikimedia Commons. And you see that is a book published in 1552, that is a short account of the destruction of the Indians, and this refers to the Americas. It was written by Bartolome Las Casas, a Spanish priest, that denounced the violence being done against the indigenous people of Peru and beyond. The next slide is another definition of what is colonialism. This is a recent article from 2019 that was published in the National Geographic webpage. The history of colonialism is one of brutal subjugation of indigenous people. Indeed, it's brutal and although there are some positive effects of cultural exchange, there are products that come and products that go.  Epistemic violence has to do with the way we had a way of understanding that we were suddenly second class citizens. And the people that were the colonizers were the first class citizens. And here, trying to broaden our understanding about epistemic violence, there are some concepts that come from some European writers like Gramsci, Kultralyemoni, the clips of reason. It has to do with reasoning, making an argument in order to make colonization appearing correct, justifying this violence against the people. This has happened in the Americas and has happened in Africa and in Asia. And also, there is an internal colonialism. Some countries do colonialism inside their territories. That has happened in France, in the US, in Peru and in many countries. One vision from an elite is imposed to the other societies inside one country. It's a shocking experience and you have a book by Franz Fanon from Martinica from the Caribbean that discusses this a lot, the impacts of colonization and also has to do with the loss of memory. And this is very critical because a lot of knowledge developed by civilizations, indigenous civilizations, suddenly was erased, persecuted. And for example, there is a Francisco Gabela, I'm citing some Francisco Gabela quoting him. He wrote, didn't I myself remove more than 30,000 idols by my hands for 30 years from the towns of the Corregimento of Orocheri, Giaojos, Hausa and Chowpi, Guaranicas and other towns and did I burn more than 3000 bodies of the deceased whom they adored? This Francisco Gabela was one of many exerpadores de lotrias. These were people that were in charge of destroying, persecuting, reduce items, persecuting people that accumulated knowledge in Quechua. A person that accumulates not, that knows a lot, that has a lot of wisdom, that gathers the knowledge of a society called a yachac, an amauta too. And these exerpadores were persecuting and disappearing these wise people. And in the Andes, like in other regions, most cultures have ancestral codes, that honor memory, that honor the wisdom of the people that were before the lineage, honor their territory and their nature. In this image, you see Awanka, which is a monolith, present in a temple. This still remains, this exists, this survived the conquest and the colonization, because it was not discovered. It is so old that when the Spanish arrived, it had like 2500 years old, so they missed it and luckily it is still with us. So all many other things were destroyed and this has an impact. It's a loss of memory and this loss of memory, loss of connection with nature, your territory, your lineage has developed a collective amnesia of what was before you, where do you come from, where, who are you? You lose identity and many people are uprooted in a very violent way compared to migrants, for example. Migrants go from the Americas to Europe or from Europe to the Americas and they are kind of uprooted, but in colonization, this is very, very violent. And people don't remember. People don't have the ways to remember and have an impact till the present day. Now I will quote something that said a president of Europe. He said in 2007, Africa's drama is that the African has not entered into history. How can a president say this? How come Africa has not entered history? So this, I quote this because it's an example of the amnesia that people have, not only the colonized people, but also the colonizer. There's a collective amnesia. Some years ago, we were working in Belgium about the memory of Africa in Europe and this memory of what happened in Africa was not told at the school scene, at that time in Belgium. So there are like policies, educational policies that decide what story to tell, what events are being told and which are not. So this is very, very hard because when you don't remember what you did, when you don't, you have this collective amnesia, you usually repeat what you did. History repeats itself if we don't remember. So, saying this, I will start from part of this presentation, which is the Glam Project that has to do with this, the colonizing. We did a Glam Project in a region in the Amazon, in the northern Amazon of Peru. It's called the Takiwasi Center. It's an established center with a great success of 54%. That's really, really big compared to other therapies that try to reduce addiction to cocaine or heroin or other plants, other substances. This Takiwasi Center has received a lot of researchers and many articles are having published about this center. It has a lab and a botanical garden and luckily they have a photographic record. So because we knew them, we had certain relationships, we decided, okay, let's do a Glam Project. Let's liberate your images with a license, a Creative Commons license in Wikimedia Commons. And this was done with Wicaccion Peru, which is the project I am a member, I'm a part of. The process was to develop an alliance, make some accords, do some training. In the picture you see a workshop we had about how to upload images. Then we have to do the revision and then use these images in the Wikipedia. The process started in September 2021 and ended the upload in December 2021, so it was like three months. So all these images are from this Glam Project, the first one in Peru. And I will introduce some concepts of traditional medicine, Amazonian traditional medicine with these pictures. In Indian and Amazonian traditional medicines, there are plants that are sacred, visionary, teachers, but some are very extensive, like tobacco. Tobacco is used not only as a medicine, but also as a ritual plant. It's like a microphone, you can use tobacco to blow it and to make a prayer, because the spirit of the tobacco is a strong one. So that's a sacred plant, like coca, like ayahuasca, like wilka, these plants are very important for many indigenous cultures. Also coca, there is a variety of... So teacher plants are plants that teach knowledge to curanderos, provisions and dreams. I will show how this knowledge is transferred, apart from visions and dreams. And these knowledges are related to the plants' properties, preparation and application. So in the process where a curander or curandera has an initiation that has a lot of years, like 20 years or 10 years, depending on the path that this person takes. So through this initiation, he participates in what we call an Amazonian diet. An Amazonian diet is a moment where a to-be curander or curandera isolates in nature for one year or some months, and diets a specific plant. He is isolated in a small cabin and only has a plant we call yuca or maniocca in Portuguese. No salt, no sugar, no body, herbal baths, ayahuasca ceremonies. An intake of these teacher plants, like in the other slide. So in this process of two months, three months, the curandero starts dreaming and having visions and talking to the spirit, or receiving information from the spirit of the plant through the dreams and the visions he has. In this picture you see a tambo. A tambo is this type of, it's where these curanderos isolate themselves. The food is prepared by someone else, usually the teacher of the curandero. But the idea is to have a moment in isolation so the person can connect to the plant and to himself and clean his mind, his body, his emotions and connect to the spiritual world. So this is part of one of the traditions. Sometimes the tambo is not so well constructed as the one you see. This is the one that Takiwasi Center uses. Magical songs, these are also very important parts of traditional music in the Amazon. Not only in the Amazon, but in the Iorinoco region too. For example, in Tarapoto they call them Icaros. But the Shippivo call them Besho. The Awahun call them Anent. The Kokama call them Mariri. The Wachipaeri call them Echuba. These magical songs have energetic sound and semantic dimensions. And through these songs the spirits are invoked and their help and their intervention is requested during the therapies that these curanderos and curanderas have. I don't want to use the word shaman because it's a continent. In the Amazon they have their names like Paje, Paje, or Sherikyari and many others, Onania. But they have a similar function. They mediate between this world and the spiritual world. In the picture you see Don Solontejo chanting an Icaro with his Shakapa to a small... The Shakapa is this instrument made of leaves. And these songs are received in dreams and visions by the curandero. Each curandero has their own songs. Another type of these magical songs are the Shuba of the Wachipaeri people. And these are on the list of UNESCO, of the Intangible Cultural Heritage. And there are only 12 people that know the songs, know how to sing them. So they are in danger. And most of these traditions, most of these knowledges and practices, technologies of consciousness are endangered. Because with modernization in the Amazon, with the roads, with the forestation, we lose a lot. In this picture you see a modern ayahuasca ceremony in Takiwasi, where people gather around the curandero. There are many traditions. And inside each tradition of the Shippeebo, for example, a lineage of Shippeebos have a different ceremonial structure than their neighbors. Ayahuasca nowadays in Latin America and in Europe and in North America is very popular. Many people come to Peru and there are many gringo shamans. They call themselves, they are called that way, that learn how to, some are doing the right thing, but many other, they are not following traditions and people are dying. People have died in Cusco, in Puerto Maldonado, in Iquitos, because sometimes when these powerful plants are not conducted in the right way, people can die. So it's important to follow a tradition. We have another picture where this maestro Don Solontejo serves ayahuasca to another person. So in this grand project we have 1200 images liberated by Takiwasi. We have rituals, we have plans, we have preparation of plans and we have also curanderos of their archives. Curanderos like Juan Flores, that if you Google in academic Google, Google scholar, he cited. There are many articles by National Geographic talking about Juan Flores or Norma Panduro. So now we have pictures, but not only we have many pictures from curanderos, but also from people that are researchers like Jeremy Narby from Canada, and this picture of Jeremy Narby who wrote The Cosmic Serpent is being used in at least four Wikipedia's, not in Spanish Wikipedia yet. Santiago Manuel Valera is an environmental defender and indigenous leader. He died in 2020 and this picture is being used in the Wikipedia article. And we have also pictures from people that are not from Peru, that also went to Takiwasi like Dr. Jehaya Cegaya from Uganda, and Francisco Sabino from Ecuador that went to Takiwasi. So Francisco Sabino is also a very distinguished curandero in Ecuador and when his article is going to be created we have this picture. All Francisco Sabino is from another tradition as well as this doctor from Uganda. We also have pictures of plant preparations. This is an extract of rosacisa which is used in purges.  So it's very important to make this depurations of plants in the Amazonian traditions. Also in Western traditions, if you see words like break fast, means that there is a fast thing, a fast depurates the body. Like in Spanish this ayuno, you break el ayuno. Also we have pictures of plant remedies preparations. Herbal baths are widely used in medicinal, intracional medicine. And also I'm going to present another image of activation of the plants. Plants, when they are signed and blown, it's very important this process because the curandero sinks and talks and prays to the spirit of the plant to activate it and call it to make a healing. So I have a couple of slides more but I'm going to the last one of the pictures which has to do with the soplata, soplata is blowing tobacco. Also very important for cleaning. It cleans the energetic body around the patients. And at the end I ask a question about what can we do to decolonize, recover and root connect our memories? How can we do it from Wikimedia activities? And I think that these type of projects contribute to them. These type of projects bring these practices that are being researched nowadays. Visibilize them, articles of memory and people in memory. This is very important, right? Colonization brings loss of memory, brings collective amnesia, both to the colonizer and the colonized. Here are two quotes by Italo Calvino, more enlightened than our houses are, the more their walls lose ghost. The more you clarify your understanding, you see what is behind a training station in Europe, what has happened in order to have this development. And also one from Turles, memory green. To know where are you and where do you come from? So that's it. Thank you. I don't know if someone has questions, it is too late. Thanks for listening. I hope you enjoyed this presentation. And if you have questions, please, we are at Wikimedia and you can write us about what you are doing and what you learned from this presentation. Thanks.


Yeah, you could do that as long as you can find it. I think I'm thinking the same thing. That piece I'm passing around right there is extremely thin. If it's thick, it'll still catch, but it's not going to burn very long. Ben, please stop moving. It's falling. I know.


Hello, my name is Margie Done and I'm the Executive Director for Operations at the U.S. Nuclear Regulatory Commission. It is my honor to acknowledge Women's Equality Day. The day is rooted in the 1920 ratification of the 19th Amendment, which gave women the right to vote. The struggle for gender equality continues today, but with so many examples of women making strides each day in every field, from politics to medicine and science to the military and business, often making progress with few female role models. I've spent most of my career as an attorney, so I'd be remiss if I didn't recognize the women who have and are serving in the highest court of the country, especially the first female U.S. Supreme Court Justice Sandra Day O'Connor and the current Justice Ruth Bader Ginsburg. For example, Justice Ginsburg paved the way for greater gender equality in all fields and aspects of life when she was an attorney by arguing winning cases on behalf of both female and male plaintiffs who found themselves on the receiving end of gender discrimination. Her vision was that men and women would, in her words, create new traditions by their actions if artificial barriers are removed and avenues of opportunity held open to them. There are so many other examples of women breaking barriers to equality. Women like Katherine Johnson, Sally Ride, Ellen Ochoa, who reached for and attained the stars, establishing themselves as some of the most influential people of NASA. The women at NRC are another great example. The NRC workforce is 40% women, with women occupying positions including regional administrator, office director, resident inspector, engineer, program and management analyst, administrative assistant, and international relations officer. They fill the ranks of staff and leadership all the way up to the commission, which is currently chaired, as you know, by Christine Savinicki.  I'm personally humbled by the possibility that my selection as the first female executive director for operations at the NRC has potentially paved the way for more women in leadership roles. I see every day at the NRC that it's not just prominent accomplishments of women that matter. It's the day-to-day ways in which women chip away at the lingering stereotypes with their professionalism, their leadership skills, and their expertise, making equality not just possible, but inevitable. Thanks for listening.


What's up, EHP Labs? Go Go Flex here. And in today's video, we're gonna be talking about my upper body, warm-up and mobility. Now, I follow this routine every day before I hit any type of upper body workout. Reason being, it helps me stay away from injury and preps my body to lift more and lift safely. So let's get into it. So first exercise is gonna be band pull-up parts. Now, basically, you're gonna take a band. This is the band I got from Elite FT-S. This is their mini band.  If you have horrible shoulder mobility, then start out here and just go like that. And then just bring it in more. I can go about right here and just keep your arms straight.  So for this, I do about 10 to 15 repetitions depending how my shoulders are feeling at the time. And then from there, what I do is I do it one at a time. I believe these are called around the world or something. So what you'll notice about this warm-up is a majority of this warm-up is gonna be directed at your rotator cuffs and your shoulders in general. Reason being is that's where you're gonna have a lot of issues. After 14 years of lifting in the gym, majority of the people that I've met that have had upper body injury tend to be rotator cuff issues just because it's such a weak joint, especially if you're stronger, you just wanna make sure you warm it up properly before you lift or you have a good chance of injury. Next exercise is external rotations. We see you take the band, you can wrap it around like this if you want to, doesn't really matter. From here, what you're gonna do, you're gonna come up here and externally rotate the band. So keep your elbow tucked into your body. And pull out.  Next exercise is a variation of face pull.  So you pull back. What you do, what you'll feel is a good stretch on your anterior delts and a nice contraction on your anterior delts as well, as well as that stretch. So next, you're gonna keep your band around the pole.   And again, you're gonna feel it in your rotator cuff and you rotate all the way back as much as possible. Just keep everything nice and in line. So my elbow and everything is moving. My elbow or shoulder is moving.  So that's pretty much my upper body, your warm-up. Now, depending on what body part I'm hitting, I'll typically do push-ups or pull-ups, depending. So I'll do push-ups, obviously, before any type of bench day, any type of push workout. I'll do pull-ups even for my push workout. Reason being is because you use a lot of your back. Your back is a primarily stabilizer for your bench. So I'll do pull-ups regardless and back day, I won't do push-ups, but I will do pull-ups because that is what we're working on. All right, so that's the end of the video. Make sure you guys subscribe to the HP Labs channel and stay tuned for future videos. Comment down below what you guys would like to see next. You can also follow me on all social medias at GokuFlex and I'll see you guys in the next video. My chef, Chef Sanane, pull-ups.


Inferred self-shading window is a smart window. Self-shades in response to the sun as it moves across the sky and provides the greatest amount of shading so that it could reduce the use of air conditioning. Buildings use 40% of all energy in the United States. They are also the culprit of about 40% of emissions. So if we can try to even tackle that in the smallest amount, I think it makes a really big deal. I use the Thermal Bi-Metal which is a smart material. It uses zero energy and zero controls. It responds to temperature change just by the physics and materiality of it. What it does is it throws its weight one way or another to block the sun from entering the building. And by making these things operate individually, we can actually make the building facade so dynamic so the building throughout the day can also have a changing facade depending on what the environment is. I started using Thermal Bi-Metals in my work probably about 15 years ago. In this case, it was after doing several different projects and really understanding the material that I was able to figure out how we can use a much more clear glass and therefore increase the amount of natural daylighting coming into the building. And that's a big deal because it's great for human wellness. One of the early adopters is the Kleefield Contemporary Museum at the Cal State Long Beach campus. We were really excited to work with her because Doris wanted to do a test structure with the Invert technology and our project was to place Smartbox which is a converted shipping container. We divided it in half so half of it was testing this Invert window system and the other half was a control side and had nothing in it. Working with Burke Scarpa Architects was fantastic. When I suggested putting the windows in their offices they immediately jumped at it. What Doris is really doing is kind of deep retrofits and so we had an existing pivot door that she came in and retrofitted and I have to tell you that people will come in to our lobby and say this is just really beautiful. It has been really useful because we were really interested on how people feel when they're working behind this kind of window system. We're finding that it actually is a productive system that people really enjoy it and it's been working out really well. Winning the National Design Award is just amazing to us. What it is is this huge validation for not only our product but also for what we do. The building industry is slow to adopt new technologies and that is a big challenge for us as we're trying to get Invert to be adopted by developers and builders who really need to take steps to combat climate change. 15, 20 years ago I became really concerned about the environment. I thought that if no one was going to do it I thought I would do it myself.


Hi, we're DGP Vita. We're a startup that is a consultancy and marketing agency that is centered around ESG and sustainability. So in the beginning, the three founders of the business, Louis, Fyodor and I, have been brainstorming and just considering different ideas. We wanted to start a business, but we didn't know how. So I ended up supporting this accelerator program at SOAS, and I joined that of interest. And this ended up helping us to brew some new ideas and was a great help in us developing those ideas. And then through that, our mentor, SOAS Student Enterprise, gave us the idea of applying to this SOAS exam to hand their funding. And this gave us direction and motivation to work even harder, as well as provided us with a deadline and created urgency around the business. This was exactly what we needed, and had it not been for SOAS Student Enterprise and these opportunities, we wouldn't be where we are today in our startup process. And it's also important to mention that while we're in the application process for the SOAS exam to hand their funding, the SOAS Student Enterprise team was so helpful. And whenever we had any questions, whether that be by email or even in person, they were always there for us. And even if we needed help with brainstorming, they were given mentors for any help we needed and put in contact with anyone who could help us. And they've just been so helpful throughout the whole process and even giving us a opportunity from the start. The biggest output of the program that we got at DGP Vita was the network we were able to build through SOAS, introducing us to different mentors and various people within SOAS to support us through our journey in developing DGP Vita's framework. SOAS has particularly helped us at DGP Vita through our application and participation in the grant award of the Sentendex SOAS competition by asking us the right questions for us as a business to develop and grow and to help us go in the right direction so that we maximise our chances for success.