It's Wednesday, and I find myself standing in the shadow of a mauna, a mountain that loves me like islands emerging from the sea, like a sky scattering herself in stars, like a lahu'i kanaka growing. I'm standing in the mulu of a movement that's captured the hearts of this generation, and I find myself here in my body, a kipuka expanding into peles, pahoi, hoi grip, holding, holding, holding my quiet, and in my silence I hear her wailing. It's Wednesday, and I find myself without searching, arms linked in a line of women I barely know but am destined to love.  It's Wednesday, and I am holding her hands like I am holding this story, strong but tender enough to let both breathe deep.  So now it is Wednesday, and I am weeping. And every elder who ever fought, ever cried, ever died so that we would know for sure how to stand is singing right through me. And somehow I am still standing. Arms linked in a line of women holding me. And all I have to offer them is this story that is incomplete. Aloha mai kakou. Aloha. Aloha. Yeah, my name is Jamaica Heo Limali Kalani Osorio, and I have the unique pleasure of getting to share a mo'olalo with you folks. I'm a professor of native Hawaiian and indigenous politics at the University of Fulva Yemanoa. I was born and raised on O'ahu, but my family actually comes from the island of Hawai'i. Some people call it Big Island, from Hilo'i, Keokaha. If you go back far enough, my family comes from Hama'akua, from Kukuihaile, from up in Kohala and Havi. So we are people who have existed in Hawai'i since darkness. That's what we believe. That's the mo'olalo, the story we come from. We come from the night. And I get the unique pleasure of sharing some of these stories with you folks. The first thing I want to kind of get out in the open is that mo'olalo is a really specific word in Hawai'i. It's the word we use to describe history. It's the word we use to describe story. It's that first word up there. The word we use to describe literature. And in a Hawaiian way of thinking, in a Hawaiian epistemology, in a Hawaiian worldview, a way of living, we don't separate fiction and non-fiction stories in the way that the discipline of history or English would. We don't think of history as a line that has one master narrative. In fact, we believe that different versions of a story actually empower that story.  Most people, the definition we carry with the word mana is power, authority, spirituality, connection, usually to aina, to land, to that which feeds, or to those who rule and lead us. But mana is also the word to describe a version of a story. So in a Hawaiian way of thinking, the more mana, the more versions a story has, the more mana, the more power a story has. So I want you to hold that with you today that I'm just going to tell you one mana of a mo'olalo, one mana of this mo'olalo, to add to the stories, to the mo'olalo that you carry with you, and that will, in our way of thinking, that will bring more power. There's a few things I need to begin with to tell this story. The first, of course, and most of us, all of us hopefully know this, right, that the United States of America, the vision, the fiction, the creation of the United States of America, is like the original crime scene, right, is only made possible by the theft of native land and the theft of black bodies and labor to create and make productive that native land, right. There's no way around that story, that mo'olalo, that truth. So today I'm going to use a word, I'll probably use this word a lot today, settler colonialism or settler state. And that really just describes this particular world we live in in the United States that's only made possible, that's only maintained by the continued theft of native land and the continued disenfranchisement of brown people in particular and the continued, what's the word, exploitation of black labor, right, and the capital that was created by that black labor. So that's the first crime we have to like understand at the bottom of this story. In Hawaii we have a particular mo'oku oho, that's what that word says, mo'oku oho, it means genealogy. To give us a little bit of a sense that we're all on the same page, Hawaii was an internationally recognized nation state as of 1843, recognized by the League of Nations, which means Europeans, Great Britain, France and eventually the United States said, Hawaii you're a real country. Okay, what does this mean? This means that when Hawaii was illegally overthrown in 1893 and is said to have been annexed in 1898 but we were never annexed because there was no treaty. If you study American law and international law the only way you can annex a country is with a treaty. There was no treaty of annexation in 1898. Because of this Hawaii remains to this day an illegally occupied nation state. The fiction, the mo'olelo, the story it told around the world is that Hawaii is the 50th state of America, but the 50th state actually doesn't exist legally. And as we continue to uphold that fiction we continue the violence of upholding that fiction. But Hawaiians have a deep and intimate history of resistance. From even before foreigners arrived in Hawai'i in 1778 Hawaiians believed in challenging inappropriate uses of power. So as early as Manonon Kikua Kalani in 1819 when they fought what they believed to be the unjust fall of the Aikapu and we'll talk about what the Aikapu is in a little bit but that was like the governing laws of that time. To the first mo'olelo also known as commoner petitions in 1845 when Hawaiians were petitioning their government saying we should not let Hawai'i foreigners vote. We should not let them own land. We should not let them start businesses because they will overthrow us because our people were really smart. So they wrote petitions. Or the petitions in 1897 against the annexation. Our people were always fighting against what they believed to be unjust uses of power. Then there was this great period of mourning after the illegal annexation of Hawai'i, after the forced assimilation of Hawaiians into American life. And it wasn't until the 1970s when a group of Hawaiians began to protest evictions in Kalama Valley, farmers, mostly pig farmers and others that this new contemporary movement of Hawaiian activism began. And what makes this a really interesting story to tell today in the midst of a celebration of Martin Luther King and his legacy is that the folks who protested in 1971 a small group of them, their leadership, had traveled to the United States. They had studied under the Black Panthers. They had learned intimately about nonviolent direct action from other folks in the United States. They had learned about civil disobedience. They had learned all these different things about what it meant to challenge power, American power in particular. They brought those lessons back home and they said huli, which is what that word says up there, huli, h-u-l-i. And it means to overturn. It means revolution. But it also huli describes the part of the kalo plant, which is like our main staple on Hawaii and our ancestor. It describes the part of the plant that's replanted. So huli also means that this is an intergenerational effort. We learned that from civil rights activism in the United States. We learned that from American, what they call the American Indian, the American Indian movement aim and the red movement in the United States and we brought it back home. Eventually culminating in the fight to protect Koholave, an island that had been bombed since World War II, since before World War II in 1976. So that's a bit of our genealogy of resistance. Today I want to talk about how that resistance and the current movement to protect Mauna Awakea is not just about fighting any one particular issue, but really about a new way, a new and old way to think about living in this world. Rooted in indigenous thought, indigenous knowledge and indigenous practices for future. Because often times when we talk about native people in the United States, we talk about them in the past. We talk about them like they're not still here because they don't look the way we expect them to look. All the natives are dead. That's our concept. When we grow up we learn about Thanksgiving. We're celebrating Thanksgiving because the pilgrims came to the United States and they met the natives and they were so nice and it's so sad that they're all gone now. That is a lie. It's a lie the United States tells us so that we can continue to settle on this land as if there's no other rightful inheritors of this place. So we have to talk about natives as if we're still here because we are still here. And so I'm going to tell you a story. I'm going to tell you a story about a mountain. This is Mauna Awakea, the mountain of Waakea. Awakea is the name of our God of the heavens, the God of the skies. Mauna Awakea is sacred. I'm not going to argue that it's sacred. I'm going to just tell you it's sacred. And Mauna Awakea is sacred for a lot of reasons. One, Mauna Awakea is Aina. It is land. It is that which feeds us. All Aina is sacred. It doesn't matter if there's already a building on it. It doesn't matter if it's a peak or a valley or the ocean. It's all sacred. Mauna Awakea is especially sacred because it's the highest point in the Pacific. And the entire Pacific is the highest point in the Pacific. It's the largest mountain in the world when measured from the sea floor. That's what some people don't know. I think Everest is taller from ground level. But if you measure the Mauna from the sea floor where it actually begins, it's the largest mountain in the world. And so our peaks are incredibly sacred. And so it's a place that we have long fought to protect. Raise your hand if you've heard anything about this contemporary movement to protect this mountain. You've seen pictures online, you too. Okay, so not too many people. That's cool. Today there is an ongoing effort and movement to obstruct the construction of a 30 meter telescope on the summit of this mountain. And when people hear that, if they don't know the history of this, they're like, what's wrong with the telescope? Why wouldn't they be into telescopes? Are Hawaiians anti-science? Do natives hate the future? This is what people say in the news. Okay, this telescope comes into a particular context. And this context is kind of outlined here. I'm not going to go into great detail about it, the words are here. But basically in the 1960s, the Board of Land of Natural Resources offers the University of Hawaii at Mauna Awakea where I work a master lease for 13,000 acres at the summit of Mauna Awakea. These 13,000 acres are considered what we call seeded lands, lands that were illegally seized by the United States at the time of the overthrow. These are lands that are believed and known to belong to native Hawaiians, that we should have the right to determine what happens on those lands. Essentially they start building telescopes. There's already 13 telescopes on that mountain. Many of them were built without permits, got permits after the fact, broke law after law after law to develop this sacred site. In 2000, this is an important detail. In 1998, the Hawaii State Auditor releases a critical report documenting 30 years of mismanagement by the University of Hawaii and the State of Hawaii of that mountain. They basically say, yeah, they're messing everything up. They're messing up the ecological life up there. They're messing up the rights for Hawaiians to practice traditionary and customary rights in Hawaii, which is in Hawaii a constitutional right to practice. So there's all kinds of problems with the fake state of Hawaii and this Mauna. In 2008, the 30-meter telescope corporation files for what we call a conservation district land use permit because the summit is also a conservation district, which we would imagine means it's a place you probably couldn't build things. So they apply for a special permit to build something, and Hawaiians are like, no way. There's already 13 telescopes. We don't need another telescope. There's all kinds of mistrust in this process. We're not having it. So in 2014, a group of Hawaiians, they disrupt the groundbreaking ceremony. In 2015, hundreds of Hawaiians ascend the mountain in these gorgeous... Oh, it cut off a little bit. Oh, okay. So anyway, at the bottom of this picture, women basically linked arms with la-i, and they have lines traveling up the mountain. Basically, every time the cops arrive to clear the road, they have to arrest people and clear the road. It takes time and eventually the construction vehicles because the mountain is so steep and not properly paved and no one is willing to pay for the insurance to have someone drive up there at night. If you block them until two in the afternoon, they have to go home and you win, right? So these are like stall tactics that we've learned to use. After 31 protesters are arrested in 2015, we go into another contested case hearing about this permit. The state, of course, the judges, they're all there to help maintain a certain kind of life in the state of Hawai'i, right? We're business revolutionaries. I mean, a certain kind of life in the state of Hawai'i, right? Where business will rule and people will lay down to the rights and interests of business and money in Hawai'i. So of course, we don't win the contested case hearing. In 2018 in October, 2018, I'm not good with dates. 2018 in October, the state Supreme Court rules that the TMT can proceed. One judge descends, which means one of the judges doesn't agree with the ruling. He says this ruling will completely undermine every bit of legal protections we have for land in Hawai'i, every single bit of them. This is devastating to environmental protections in Hawai'i.  Will they still build it? Yes. Yeah, so one of the judges say that the environmental protections are being severely hampered by this law, by this decision. And the reason he's saying this is because the justification that the judges use to say that they could proceed is that, yes, Mauna Kea is sacred. Yes, Mauna Kea is an important environmental site. Yes, it's the home for almost more than half of the water on that island. The water starts on that mountain. So if you ruin the water there, basically you're killing half of the island of its water source. They say, yeah, that's all really important. But those 13 telescopes are already there and they're already adversely impacting that environment. So who cares? That's actually the justification they use. It's already been adversely affected. What's one more? That's a really harmful way for us to think about how we're going to deal with people in land. We can see all the ways that that turns... That's not a slippery slope. That's just a nosedive into concrete of bad decisions. But it doesn't matter that he descents because he doesn't win the ruling. The dissent offers us an opportunity to see the problems with the decision. And in 2019, this past July, we got noticed that construction vehicles were going to try to go again and build a telescope on Mauna Kea. So what did we do? On July 12th in 2019, 300 people gathered in Kona, on the island of Hawaii, on the hot, warm side of the island of Hawaii. And we gathered to hear basically the plan under secrecy. We had learned a lot at this point from older movements in the United States, but we also learned a lot from security culture that was developed around standing rock and movements to block pipelines. We learned a lot about security culture. And so we all got these secret text messages that say, show up at this time, more details to be delivered then. But they didn't really tell us anything. So 300 of us gathered in Kona. And when we were there, he basically tells us, okay, we're going to go to this place called Puhulu Hulu. We're going to start an encampment. We're going to hold space there. It's right across the street from the one access road up to the summit. And so when the construction vehicles come, we'll be able to take the road and block the vehicles. He asked everyone, you know, we're sitting in a room. No, we're not in a room. We're in like a pavilion, a beach park. What you need to understand about Mauna Awakea is that it's the most unforgiving climate you can find in Hawaii. And it's a lot of parts of the world. We go from freezing temperatures, snow. It's snowing there right now. People don't think there's snow in Hawaii, but it's snowing there right now. But it's also so high that you've got to deal with... You've got to deal with all the problems of being at that elevation, elevation sickness. And you're so close to the sun that within 20 minutes you can go from a fear of hypothermia to heat stroke. So it's not a... We don't hang out there. It's not a place where Hawaiians hang out. There's no... There's reason why there weren't any temples on that mountain. There's reasons why we never built houses there. Not just because it's sacred, but because nobody wants to live there. It's uncomfortable. It's really uncomfortable. So he asked everyone who's ready to go right now 20 people raised their hands. And in that moment, I'm sitting in the pavilion. I keep wanting to call it a room. It's not a room. We're at the beach. And my heart sunk. Like, this is it. We only got 20 people. We can't block construction vehicles with 20 people. But we went anyway. We got five people. We got 10 people. We got 100 people. It doesn't matter. We're going. So in the dark of night on July 12, 2019, 25 to 30... We convinced some other people to join us. 25 to 30 people. It's an empty parking lot. If you look at videos, see pictures, I'll show you some of the Pu'u Honua now. It's unrecognizable. But we go there and Kolkai says, we're not going to set up any structures, no tents, sleep in your cars, sleep outside. I slept on a cot outside in a parking lot. I thought I was going to die. I was wearing these boots. I wore my boots to sleep because I was pretty sure I was going to freeze to death. I was like, this is it. My death comes from me. But we gathered there. Two days later, on July 14th, we consecrated what we call a Pu'u Honua. So now it's known as the Pu'u Honua or Pu'u Hulu Hulu. A Pu'u Honua is a place of refuge. And what I'm offering you here, guys, in telling this story, is all these different institutions and ways of organizing power in a Hawaiian way of thinking that don't really work in states, an alternative. Pu'u Honua is a place of refuge.  If you made your way to Pu'u Honua, your case could be heard and you would be spared. So it's a place we find safety. When the protectors of Mauna Kea established the Pu'u Honua at Pu'u Hulu Hulu, we did a few things. We walked the boundaries of this Pu'u Honua and we marked it and basically we were saying, this is our jurisdiction now, we're taking control of this land. But we also elevated our behavior because a Pu'u Honua is a sacred place. And when you're in a sacred place, you have sacred conduct. So what we said to each other is that we're ready to behave in a way that is worthy of a sacred site and anyone who is willing to conduct themselves in that way they agree with us or not.  On July 15th, 2019, one day after the Pu'u Honua was established, we were told construction vehicles were going to come that morning. So eight of us, me and seven other we chained ourselves to a cattle yard at 3 a.m. in the morning in freezing temperatures to block the construction vehicles. That top picture is a picture of us. We were there for 12 hours. So we went from the freezing temperatures to the heat stroke, heat to all that stuff. We were taken care of like chiefs, don't worry, they fed us, they rubbed our backs, they put blankets on us. We were placed under arrest in the morning but they couldn't figure out how to get us out because they aren't as smart as us, the police officers, they're not nearly as smart as us. And this is really important. The state of Hawaii deployed at least five different enforcement agencies including the National Guard to deal with this Hawaiian problem blocking construction vehicles. So we have the Hilo Police, Kona Police, we have Hawaii Island we have Honolulu Police officers from Oahu flown over, Maui Police officers flown over. They fly over the Maui and the Honolulu guys because they have riot training and they have riot gear, a lot of riot gear. They fly them over, they say, we're not going to do any of these more like hugging, singing and chanting things with the police officers and making the police cry. We're going to bring force. We want to show force the way they do all kinds of crazy stuff. This is what the state wants, not necessarily what the police officers, individual police officers want. By three in the afternoon every vehicle they've sent to come carry us away breaks down on the road right in front of us, breaks down close enough that they can see it, but not close enough that they can use them. This is what we call a divine Kupuna ancestral intervention. What do the kiai do, what do the protectors do? They help the cops push the vehicles out of the way and into safety. So at about three or four in the afternoon, they say, okay, well we can't take construction vehicles up now. You're not, you're unarrested. I didn't know you could be unarrested, but we were unarrested. They're like, please unchain yourselves, use the bathroom, we're afraid for your safety. I told the guys like, if you're afraid for our safety, you would stop trying to build construction vehicles. He's like, yeah, I hear you, but will you just go use the bathroom? I was like, yeah, okay. So we won that day. They told us you can come down, we will not build anything else today. Nothing will be built today. And so we came down the mountain. They lied. They immediately started to build a gate. And not a lot of people know this, but that's what actually started the Kupuna tent in the middle of the road. They immediately started to build a gate. They took the road back. We said, you better take down that gate and we have some demands. And when they did take down the gate, but when they refused to meet any of our other demands, that's when our Kupuna, our elders said, we're not leaving this road. No one goes in, no one comes out. Two days later, the Kupuna are still holding the road and 38 of them were arrested. I have a video. It doesn't matter if the sound plays. Oops. Will it play? I don't think it's going to play. That's okay. This is a turning point in the movement. Before the cattle guard, there were maybe 100 people, maybe 200 people at the Putuhonua. After the cattle guard, there was over 1,000 people who had come to show support and block construction vehicles. Oh, yeah, it's playing. After 38 of our Kupuna were arrested, oh, here we go. Our Kupuna were arrested. There were over 4,000 people the next day at the site of this mountain, flying from all over Hawaii, all over the world. Hawaiians from California, the West Coast, Washington, Oregon, some as far as the East Coast flew to Hawaii. They said, there is no way I'm going to allow someone to arrest our Kupuna, our ancestors, our elders. I'm going to put my body between this mountain and anything that comes its way. This is just video footage of them being arrested. Many of the Kupuna were carried. Police were prepared for a dozen arrests because that's how many we thought we had who were willing to get arrested. But every time a Kupuna was pulled out of their seat, another one sat down and took their place. And then another one. And then another one. And then another one. It took hours and hundreds of thousands of people around the world watched this happen as it occurred. And that's what brought so many people the next day, over 4,000 and then 5,000 and then 6,000. I think one day we had like 7,000-8,000 people there. As the last Kupuna was getting arrested, it was clear that there was still time for vehicles to go up. So we needed another plan. So what did we do? Our women took the road. Kupuna was taken. A group of Manoahine about 100, maybe 200 of us took the road, linked arms. Our Kanae, our men, stood at our backs in protection of us. We held them for 4 hours. Yes. Sorry, one more time? Yes. I agree with you. Why did they still come? We're going to talk about this. Hold that thought. We welcome discussion. We're going to get a microphone so we can get it to them. I can just repeat this question for now. What's your name? Stephen asked if we took jurisdiction of the road and it was clear that no telescope was going to be built, why did they keep coming? Really good question. This issue has become about much more than just the telescope. It's about who's going to be in charge in Hawaii. How are we going to live in Hawaii? The state has doubled down spending millions of dollars to try to remove us. Our women took the road. We held the road for 4 hours. This is really, really important. You notice that the police officers, the way that they were lined up, they're using the same... What is it called? They have the same physical strategies as police officers. Riot control strategies as police officers in the United States, but their behavior is very different. It's really, really important to understand that police violence in Hawaii and there's a state-sanctioned violence issue happening in Hawaii, it's almost unrecognizable to what we see in the United States. This is explicitly because in the United States folks who study police violence and police the institution in the United States understand that when we get police we have them policing in areas that are not their own communities. That's intentional.  In Hawaii that's not the case. We're being policed by literally our brothers and our sisters and our aunties and our cousins and our uncles. In the video I showed you some of those kupuna were being arrested by their nephews and they asked for their nephews. They said, uh-uh, you're not going to arrest me. He's going to arrest me. In the last few hours there were police officers weeping in front of us. They had their sunglasses on, they were shaking. And so it's a different... Hawaii has a different opportunity here to talk about nonviolent direct action and civil disobedience because I only heard the last bit of the lecture before me about... and he was talking a bit about nonviolence and how oftentimes nonviolence is a violence upon you. Nonviolent direct action and you have to kind of just take it. What you're saying is I'm going to behave in this particular way as a strategy and I know violence will come for me in this strategy. It's a different situation in Hawaii because while they can use force against us it's a lot harder for them to convince their police officers to use extreme force against us. These are some of the intimate differences around the world which is why this is not what it looked like at Standing Rock which is why it was really dangerous when the state of Hawaii shipped in National Guardsmen from the United States to come deal with us because that was not our family. Right? That was going to be the second time in Hawaii's history that the National Guard was deployed and we didn't want to see the other end of that. When we take the road we win the day again. You can see in the back we're celebrating because this is when the cops turned around and walked away essentially. But then the governor of Hawaii declares a state of emergency. State of emergency is a really particular thing to deploy anywhere in the United States and I'm not an expert on this but I can tell you what I know about a state of emergency. It's a disaster. So Hurricane Katrina or when there are big bushfires in California you can declare a state of emergency because on the one hand it allows you to use funds in ways that you can't ordinarily use funds as a state so you can draw from other pools of money without the same kind of questioning, without the same kind of needing the same kind of authority to do so but you can also circumvent your own laws you can create curfew you can do all kinds of things when you declare a state of emergency. So when the governor did this he was really like exercising his power to say nah I'm in charge here I don't care what you guys do I'm gonna use as much money as I want. At this point they had spent five or six million dollars trying to remove us. To date they've spent probably 12 or 13 million dollars on native wines from their own land and all of this was justified by the picture of protectors that they painted basically saying we were lawless we were dangerous. Sound familiar? Right? Those lawless, dangerous, violent criminals. That's the story that they were trying to paint. Unfortunately we had a really brilliant media team we still have a really brilliant media team that's why we have all these gorgeous photos and the public wasn't really buying it but the state had to double down because if the state just said okay you guys win what kind of opportunities would that have afforded Hawaiians and others in Hawaii to say now there's a lot of other things we want to change about Hawaii we want to do a whole revolution in the way we talk about business the way we talk about capitalism the way we talk about governance in Hawaii and so they doubled down I'm gonna brush through this there's a lot of reasons why the state of Hawaii doesn't have jurisdiction to make these kinds of decisions on the one hand we can talk about the illegal overthrow and annexation that means we're illegally occupied and so Hawaiian government still exists and we should be able to make these decisions for ourselves on the other hand we can look at the fact that the road that travels up Mauna Kea belongs to the department of Hawaiian homelands which is an agency that was set up to basically give land back to native Hawaiians and they were arresting beneficiaries of that agency on that road and so that's probably illegal um sounds really illegal to me um but on all of these all of the challenges we've had to their jurisdiction the state basically just says you guys are lawless you guys are obstructing the road you're obstructing daily business and we need to pay attention to ways that settlers like the state cite laws at their benefit to continue to remove native people really interestingly though jurisdiction has a really specific meaning if you go back to its roots its latin roots jurisdiction literally means to speak the law and every day to the state this is still happening we are still at pu'uhonua o pu'uhulu every day three times a day in the morning ko kalai kalolo and the sun is above our heads and then at night we do protocol on the road and in that protocol we sing and we chant and we dance the laws of that place and so in a Hawaiian way of thinking we're the only ones speaking the law there we're the only ones with the jurisdiction to make decisions there and we're the only ones with the pilina the intimacy and the relationship to know what's best for that place so when we talk about jurisdiction when we talk about wanting to live in a different society right we don't just want to deconstruct these systems and structures and we do we want to get rid of them we want to overthrow these structures that don't serve us we can talk about capitalism we can talk about patriarchy we can talk about overdevelopment of our land we can talk about all these things that don't work for us in Hawaii but people often ask us well what do you want to do instead like we can't live in a world without capitalism people really walk around the world saying that thinking capitalism is natural and that we're born to be capitalistic that's not true in fact we can see all around the world the way that capitalism was brought through colonialism to to exercise power over people and land capitalism didn't always exist right so what are our alternatives right if we're saying these laws aren't just and in America we can see in Turtle Island we can see all the ways that laws and justice don't mean the same thing so when people say oh they're doing that they're following the law we know that that's like a really limited argument because we know all the things that were legal continue to be legal in this country that are like horrible things yes so what else would we do if not follow their laws well in Hawaii we have a different way of thinking about collective agreements historically there's one word that comes to mind the definition is up there in Kapu today we most often think of it as keep out the word appears on fences it says you're going to be prosecuted if you keep moving strangely enough this word has been appropriated to be used to keep Hawaiians out of their own land but Kapu doesn't mean keep out Kapu means Kapu marks the sacred places are sacred what places require you to understand your relationship to the sacred your proximity to the sacred the most common understanding of Kapu comes from this thing called the Aikapu in Hawaii which was like the overarching system of rule and governance in Hawaii in which men and women ate separately so a man would make two ovens he'd dig two ovens in the ground and the men and women would eat separately the Aikapu mediated the relationship between men and women in 1819 the Aikapu was strategically disfigured by the rule and class a lot of people were like why would they do that the missionaries came a year later and were like oh they did that for us God cleared the way for our new religion the Aikapu was a part of our religion but no in 1819 hundreds of thousands of Hawaiians died from tuberculosis and from venereal diseases brought by Captain Cooke and his men. And it seems to me that the leaders of that time saw that their system of ruling was not effectual at that point. Our people are dying, we need something new, so they abolished the Aikapu and they tried something different. This demonstrates to me one of the ways that our people are not as married to one way of doing something, one system or structure of doing something if it doesn't work. If they look around and they see this is ineffectual, we're going to change the system and structure. In contemporary Hawaii, the settler state has reduced this idea of what is sacred and protecting to protecting individual commodities and property. Okay, so if we return to Kapu from a Hawaiian way of being, we understand that Kapu requires us to really understand our land. It requires those who make decisions about land are close to the land, are intimate with the land, are fed by the land, feed the land back. It's an interdependent relationship. Another place we can turn for an alternative way of thinking about rulemaking, about governance in Hawaii is this word kanaway, the definition is up there. Today the word kanaway has been similarly appropriated by the state to describe the same laws and statutes that enable the removal of Hawaiians from our land. And unfortunately this marriage of terms is reflected in almost all the dictionary definitions. If we had a longer time, we could talk about the politics of translation. So oftentimes when I say kanaway and ask people, what does kanaway mean? They say it means laws. Our concept of kanaway today is that it means laws. But kanaway and laws aren't the same thing. In the same way that if I had a picture of an apple up here on the projector and I said that's an apple, you would say no, that's an apple, that's a picture of an apple. They're not actually the same thing. Yeah? Cool? Or like if you have, this works even with slang terms. If you have a term, all I can think of are stuff back home. Here's a good one, koa. The word koa, we often translate today as warrior, as soldier. Because that was the word given by the chiefs to the people who fought in battles. But the word koa doesn't actually mean warrior or soldier. It means it's a certain kind of tree. It's a really hardwood tree with really deep roots. Then you can plant a koa seed and 20 years later a tree will sprout out, right? So what I'm saying is that like Hawaiians who fought in battles were like trees. Not like the U.S. military and what we think of as soldiers, right? So like these translations matter and the way we think about these terms matter. So kanaway is the word we use to describe laws today, but it's not the same thing as laws. In fact, kanaway came from stories. They came from ullalo. And one of the most famous stories we have is the kanaway maumalahoi, the law of the splintered paddle. And it's depicted in this picture right here. Basically what happens is one of our great chiefs, Kamehapa'i'ea, the man who conquered all the islands. He was chasing after these two fishermen and nobody really knows why. Maybe just because he could, because he had lots of power.  Kanaway maumalahoi means the law of the splintered paddle or the shattered paddle.  And nobody would have batted an eye. He's a chief. Not only do you not stand, like not only do you not hit a chief, you don't even stand over a chief. The fact that they were standing over him was worthy of them being put to death. But instead of putting them to death, he uttered the famous kanaway maumalahoi. It says, in a kanaka, to the people, emalama oko ikeakua, take care of the gods, emalama ho'i in a kanakanui amena kanakaiki, take care of those great and small, ehelika elemakule amekaluhine amekekama, emo'i ikeala, allow the elderly men, women and children to lay in the streets without fear of harm. A'ohe me'a nana'i ho'i ikeakua, no one shall disturb them, hewa no'o ma'ke, disobey this order and you shall be put to death. This kanaway maumalahoi is depicted by many as like the first human rights law in Hawai'i. Let the men, women and children, elderly, big and small, powerful and disempowered, let them lie in the streets without fear of harm. The state of Hawai'i has appropriated this story and created the image of the splintered paddle and our police department wears it in the center of their badge, right? So a lot of this story is about appropriation, right? How can we take Hawaiian things and make them American things so that we can say that these American things are acting in ways that are just? One of the big things the state of Hawai'i police department does, the Honolulu police department does, is remove native Hawaiian home that represents, let the men, women and children lay. On July 15, 2019, and tried to remove eight native Hawai'i young people and actually six of us were young too, were kind of old, layin' in the streets, chained into the guard and tried to remove us. But the kanaway says we have the kuleana, the right, responsibility and the privilege to lay there. So we can see how these ideals, these Hawaiian ideals, these indigenous ideas about governance, about leadership, about land are in direct conflict with this western idea that's trying to continue to maintain itself so that it can maintain law and order in the state of Hawai'i. I only have a couple more minutes because I want to leave time for questions. If I had more time, I would just tell you more stories. I would tell you the story of Hi'iakui Kupulio Pele, the youngest sister of the God Pele, who's the God of volcanoes. I would tell you about how this story is like a battle of power between her and her sister. And at one point, her sister's power to rule is taken away by her younger sisters because she acts out in ways that are unjust and she disrupts the intimacy between her and her family. I would tell you that whole story so that you could learn a little bit about how leadership in a Hawaiian context is not a position, but it's a relationship. And that our people believe that if you don't maintain your relationship to the people you lead and the land you lead upon, you're not a leader and we will cut you at your ankles. All you got to do is read stories about chiefs in Ka'u on the island of Hawai'i. Most of them were killed by their people to understand that Hawaiians don't look up to a great office, a presidency, and see any kind of reason to just respect the office. We don't respect the office. We don't respect the law. We respect the way our laws demonstrate how we're going to relate to each other. We respect the intimacy between each other. We respect the intimacy between us and our land.  You'll be gone. But these aren't just stories of our past. These are stories we're creating today. We have an opportunity in Hawai'i. We have an opportunity on Turtle Island in the United States to pay more attention to indigenous historical practices of governance and use those to create better, more just revolutionary futures in facing all the greatest challenges of our time. Climate change, overpopulation, overdevelopment, growing state violence, state sanctioned violence. We have a lot of these solutions in our own stories and we're ready to share them and use them. But the first thing we have to do is we have to stop thinking about natives as being in the past. We have to think about natives as being in the future. One of the ways we do this in Hawai'i is, at least right now, is we have established a kapu aloha at Mauna Awa Kea. And kapu aloha, some people think of it as like passivity, as nonviolent direct action. But kapu aloha is not passivity. We're definitely still fiercely invested in protecting that aina, that land. So kapu aloha is a firm commitment to pono, to righteousness, to justice. And it's a commitment that we gather together when we enact our jurisdiction on a land. So is there anything else I really need to share with you before we open this up for questions? Okay. So I want us to remember the difference between what states, what the United States, what individual states are fighting for in these instances, what corporations are fighting for in these instances, and what these indigenous uprisings are fighting for. Well, the sanctity of the law requires protectors clear the road for lawful progress.  Sorry, I'm just trying to figure out what has to be said and what can be left for question and answer. Okay. So just as the great dying of our people may have symbolized to our ruling class in the 19th century, the Pacific system of couple was not working. We have proven that the laws that are governing Hawaii in particular are not working to keep us sustainable. We're literally sinking underwater.  We're not talking about 100 years when we talk about climate change. When you're in the middle of the Pacific, we're talking about 10, 15, 20 years and people's homes are gone. So we need something else. So when eight of us chained ourselves to the cattle guard in the monarchy access road in 15th, 2019, to block the access of construction vehicles, the threat of our arrest and removal was not only offensive in the face of the state's complete lack of jurisdiction over that land, but it also offended a Kana Hawaii as tangible as the crest worn by those police officers. When we chained ourselves to the guard, we held the words of Kamehameha within our bones. We knew that as Kanaka, we had the Kuleana, the right responsibility and privilege to lie in the streets without fear of harm. So when we asserted ourselves based upon that Kuleana, carrying our stories within us, we challenged not only the 30 meter telescopes movement of construction vehicles, we challenged the occupying settler state of Hawaii's marriage to its idea of rule of law. And for every evening since, some of our most powerful and fragile members of our community literally sleep in that street. I'm talking about people in their 80s sleeping in 20 degree temperatures in cots under a canopy tent because they love that mountain so much. But also it's not just about the telescope in the mountain because they love their people so much and they can see how these laws are continuing to erase us from our own land. The irony here, of course, is that by our Kanawe, by our way of thinking and government, the protection of our land and our elderly is the responsibility of our leadership, who instead spend their time and money planning our removal and the safe passage of construction equipment. This demonstrates to us Kanaka once again that the state's God is capitalism, the first thing it must protect. But we Kanaka today are remembering our Akua, our gods, our land and each other. And we will continue to care for what the state will not. This has continued across our islands. More uprisings are happening in different parts of our islands to protect their land. One in particular, Kukia ikehuku. Over 200 people were arrested in the last few months trying to obstruct the movement of construction vehicles of wind turbines. And wind turbines, they sound like a great idea. We need green energy. Hawaiians are all for green energy. These wind turbines are mad. I should have included a picture. They're massive. They're huge. They look like something out of Star Wars. They put them right next to elementary schools. Like I'm standing here in the turbine. This is me in my playground at my elementary school. And the turbine is where that clock is. And these turbines create all kinds of disruptive sounds like can literally make people puke from the sounds. They can make them sick. But nobody cares because kukus were all the brown people in Hawai'i live. So let's just put all the turbines there, right? So they were fighting against this unjust use of power and development. And it's happening all across our islands. This is just at the state capitol a few days ago in the opening of the ledge. Thousands of people gathered to assert our rights as native Hawaiians. Ultimately, we call ourselves protectors because we say we're protecting our land and we are. But I also want to remind us that our land in a Hawaiian way of thinking, our land is going to outlive us. So in many ways, we are not just protecting her, but our land gives us an opportunity to get our humanity back and live as Hawaiians and understand what it means to live in relationship to these places. So much of colonialism has tried to disrupt our relationship to place, right? Kill the natives. Move them from their ancestral homelands so that they don't have a connection to the place that they're on. Rip people away from their homes in parts, different parts of Africa and the Caribbean, bring them to the United States for free labor and enslave them so that they don't have a connection to the places that they are standing on, right? This is about disruption of relationships. So one of the best things we can do is reestablish that relationship to place together. Thank you all.


Hello, OcelatorSync here and welcome back to another video where we're exploring sound design on the Korg Valkyrie FM. Now the last video I posted was all about the envelopes and when I was editing that video I realised there are a couple of things that I wanted to mention that I didn't put in the video and there was no real place for me to edit them in so I thought I'd put out a little sub-episode just to talk about these two other little factors that I think are worth discussing. In the previous video I made quite a lot of how wonderfully slow the envelopes on this synth can go. Really long sweeping sounds are possible. What I didn't talk about was how fast they can go and in some cases dangerously fast. So let's just dive into the edit menu and take a look. So this is the same patch as we had in the previous video. Two operators. Operator one is acting as the carrier. Operator two is acting as the modulator. So if we are adjusting the envelope on operator one what we're doing is we're adjusting the amplitude envelope so the envelope which governs the volume of the sound what we would call our VCA envelope on a analog synth. So here we've got envelope generator rate one which is essentially our attack portion of our envelope if you like and as we discussed we can have it go very very slow indeed. That sound will fade in over a very very long period of time and that's wonderful it makes for great evolving pads and and wonderful big long sweeps and all that kind of stuff. Awesome. However, it can also go very very fast indeed and if we push this envelope generator rate up to 99 and at the moment this is going to be jumping all the way up to the full level of our envelope as well. When we play notes we get quite a noticeable click. So the envelope is jumping very very quickly from zero all the way up to its fullest value 99 very very very quick and that's giving us this kind of click happening and also if we go to our envelope generator rate four and put that all the way up to full as well we'll also get that click kind of happening at the end of the note as well. It's not quite as noticeable when it's there. Very noticeable if we play lots of notes quickly one after another. So what I just wanted to mention is that usually what I do when I am making sounds where I want the attack to seem instant I tend to put my envelope generator rate somewhere in the region of 80 to 90 depending on how hard I want that attack to be. So if we go to 80 and have a listen what this sounds like we can't really hear anything fading up it seems instant but it also seems kind of soft maybe if we push this up towards 90 it's kind of a different flavour of being instant but no click there's certainly no noticeable fade in but it is sort of noticeably harder than it was at 80. And if we go any higher than 90 we start to get that click again which as I say you may want to use it because it might be a stylistic choice but in general sounds I tend to find it gets in the way a little bit so that's the first thing I just wanted to mention. So the other thing I wanted to mention and I kind of alluded to it earlier in that video was that there is also a pitch envelope and I didn't really show that off and I kind of wish I had so let's just go and take a look at that quickly so the pitch envelope applies to all of the operators all at once so it's not a per operator thing so if we move across our operators here we get into the all category and the first parameters that we get here are PTR 1, PTR 2, PTR 3, PTR 4 and then PTR 1, 2, 3 and 4 and these are pitch envelopes and they work almost exactly in the same way as the operator envelopes just a couple of things to mention however the first thing is that they are nowhere near as fast or slow for that matter so you can't really get quite the same extremes in movements but then maybe a pitch you don't want to so at the moment we've got a sound where there's no pitch envelope being applied at all if we scroll across to our levels we'll see at the moment they're all set to 50 and what 50 means is no change in pitch so if we go over to pitch rate one let's make it a little bit slower and if we go over to pitch level one and maybe make it higher well here when we hit the key is that we have a rise up to the pitch which is represented by 70 and then an almost instant drop down to the original pitch which is in pitch level two because we have 99 as our rate for pitch rate two so it's like the thing that's weird about the pitch envelope that you need to bear in mind is that if we're talking about the starting pitch here though it actually starts at the original pitch and then goes up and then drops back down pitch rate one is going to raise up from whatever pitch level four is go up to 70 and then drop back down to pitch level two i know that seems really really weird this is actually the way that the normal envelopes work as well pitch level four is basically your resting pitch if you like so this is the pitch which is kind of playing in the background before you hit any key when you hit a key you start by doing envelope rate one which is the way you get that rise up but otherwise the way that this works is exactly the same there's no magic here if we want to make it drop down slowly after we've done that first rise up we would set pitch level two has been low we pitch rate two has been slow and there's our slow drop down and then and then what you hear there is the jump back up from pitch level three i really like the sort of slowing down record sound that actually i find that so funny it's like a sad cat happy again okay so those are just the two things that i want to make you aware of before we moved on to talk about LFOs in the next video because i just i couldn't help but feel like i'd missed them out on the previous video so i hope you found that useful a nice little add-on to the previous video if you did make sure you give the video the old there they are the old thumbs up and hit that subscribe button if you haven't already so you don't miss out on any of the upcoming videos on the Valkia FM and various other synthesis bits and bobs as well thanks for watching guys i'll see you again soon


Welcome to the Doctor Gendry podcast. You know, the statistics are shocking. We are admitting more than 250 billion tons of chemical substances every year into our atmosphere and our planet. Yes, you heard it right, 250 billion tons. In fact, it's estimated that 12 million people, that's one in four of us in the United States, die every year from diseases caused by air, water, and soil pollution, chemical exposure, and climate change, all of which result from human activity. But my guest today says that through the power of detoxification, and yes, food, we can jumpstart our body's natural ability to fend off illness and recover from troublesome symptoms, ailments, and disease. Joining me today is my good friend, Dr. Alejandro Younger. Years ago, we met when he was a young cardiologist at Desert Regional Medical Center in Palm Springs, where I had just moved to. And we developed a friendship, had many long conversations about restorative and alternative medicine, and even did relief work together in India, which we were just talking about off camera. He's a cardiologist, founder of the Clean Program, and three-time New York Times bestselling author, Alejandro Younger. Today, we're going to discuss his book Clean 7 and explain how you can harness some of the most powerful healing tools in the world to shed your own chronic symptoms and illnesses for good. Alex, it's so good to have you on the show. So good to see you, Professor. So you had your own experience dealing with some health problems caused by toxins. Can you tell the listeners a bit about that? Well, I didn't know they were caused by toxins. I was born in Uruguay, where life, by default, was very natural. There were no supermarkets, there were no processed foods. My mom would cook all day. And when we finished lunch, she started preparing dinner all from scratch, right? And then I went to medical school there. I used to exercise and life was beautiful. But when I moved to New York, I entered this crazy lifestyle with no sleep, eating from the hospital cafeteria when I had time and on the run, inventing machines when I didn't. And that, over the years, started taking a toll on me, started gaining weight. I started having allergies. I started having irritable bowel syndrome. But the most worrisome of my problems was this sense of doom that I woke up with. So I took a few days off right before I graduated as a cardiologist. And I want to see my colleagues, a gastroenterologist, a psychiatrist, and an allergist. And I was diagnosed with severe allergies, irritable bowel syndrome, and severe depression. And I was given seven prescription medications. When I got home, I was looking at this and I had this double aha moment. On the first, on one hand, I realized I didn't want to take seven prescription pills, sometimes two, three times a day, in order just to function. But then the other thing was, that's exactly what I was doing for my patients. So that threw me into a mid-life crisis or worsened my mid-life crisis. And to make a long story short, I ended up in India in a monastery. I just went there to get rid of the noise in my head and learn how to meditate. But over there, I was exposed to Ayurvedic medicine doctors, Chinese medicine doctors, chiropractors, natural paths, you name it. And that really opened my mind to understanding how, first of all, science, or Western science, doesn't have all the answers. And then how you can combine things to get incredible results. When I came back to the United States, I moved to Palm Springs, and I started working as a cardiologist, where I met you. And I was thinking, well, I'm going to connect with Ayurvedic doctors and functional medicine doctors. And I actually didn't even know about functional medicine. But I wanted to do what I was doing in India, but it was a harsh check of reality when I realized that in order for me to justify my salary in this cardiologic group that I was hired from, I had to produce. I had to generate enough income to justify me being there. And that translated to seven minutes of patience. So at one point, after you and I came back from India, I quit my job, and I moved to LA to pursue other things. And in the process, I stumbled upon the concepts and practices of cleansing and detoxification, which completely resolved my problems. And I believe your wife's problems too. And then I really delved into that, and that changed my practice and my life for the better. And after you left Desiree Regional, you became the medical director at WeCare, which is a very famous detoxification center in Desert Hot Springs near where we live. And was that a transformative moment for you, seeing how detoxification worked firsthand and directing it? Well, the thing is, first I saw a friend of mine that came to me and I had seen him 10 days before in his usual bloated, reddish, inflamed state. And then 10 days later, he came back to my house and he was transformed. And I said, well, what happened to you? And he said, come with me. And he took me 10 minutes from where I was living in Palm Springs to this place called the WeCare Center, the WeCare Spa. And there I started seeing all these people that had gone through the detoxification program there and were telling me that they got better from all kinds of things. So I did the program myself and that was what resolved my allergies, my irritable bowel syndrome, my depression, and beyond because I started looking and feeling 10 years younger to the point that everybody in the hospital was asking me, what were you doing? What have you done? So that was how I found out about cleansing and detoxification. And I had a double life. I was during most of the day running around between the hospital and the practice. And then when I finished, I took off my lab coat and went WeCare to lecture about what I was learning. Eventually, I quit my $400,000 job in a desert regional and went to give lectures at WeCare for $25,000 a year. Everybody thought I was crazy, but that was really what my heart was telling me to do and what the results that I was seeing were resonating with me. All right. So we've mentioned detox. So for the listeners, what does it mean to detox? That word is thrown around a lot, but you're really one of the original practitioners of what I consider detoxification. So tell me about that. So our bodies have a detoxification system in which many organs participate. Whose function is to transform or biotransform toxic molecules, which in large part are only lipophilic, and then through some enzymatic changes, adding and taking certain molecules from here and there are shifted or transformed, biotransformed, into non-toxic and water soluble so that they can be eliminated. That is mostly done in the liver, but not only. Actually, 40% of that work is done by the intestinal flora in the gut. So that process of detoxification in which the intestinal system and the digestive system participates, the immune system participates, the liver, there's many different systems, even the lungs participating detoxification. That process is already happening, and if it stops happening, you die. For example, if you stop excreting or exhaling CO2, you will die faster from the accumulation of CO2 than from the lack of oxygen. So detoxification is something that our body is doing all the time, and now a detoxification program is just learning to create the conditions for these systems to work at top speed and effectiveness, so you have to learn how to support them energetically and nutritionally. You and I say in your book, and I certainly agree with you that apocrates said all disease begins in the gut, and you say it, I say it, and I take it a step further and say all disease ends in the gut as well. So what effect does detoxing have on the gut specifically? Well, when the liver and the rest of the organs in charge of detoxification cannot do their work, and the reason that they cannot do their work is twofold. There's an increase in the exposure of toxins as you were explaining at the beginning of this podcast, and then there's also the lack of the nutrients, the lack of the molecules that the liver needs in order to do its work, in order to produce its enzymes, the cytochrome P450 enzymes, and all the conjugases, and we can go into that later. But when the excess of toxins and the lack of the ability of the body find themselves, then there is an excess of circulating toxins, mostly of which are lipophilic. These toxins, then the body will defend itself by surrounding them with fat, or another way of saying it is these will try to dissolve themselves into fat, right? Right. Because they're only lipophilic. So the body will generate and retain fat in order to defend itself, and this affects everything.  And that ends up affecting the gut. But the thing is more important to think about is not how detoxification affects the gut, but how the gut affects detoxification. Because as we said, 40% of the detoxification work is done by the bacteria in the gut. If there is not enough of the good bacteria in the gut that does this, then our load of toxins in circulation is going to be bigger, right? So to have a healthy gut to begin with already puts you in an advantage detoxification was. So that's a good segue into your current book, Clean Seven. So it's a seven day detox program based on principles from three major pillars. So what are those three major pillars and how do they guide the program? So right about the time we met, and I had been exposed to cleansing and detoxification at We Care, I was seeing these incredible results, but it was a little bit like hokey pokey. I didn't really understand what was going on. These people talk about hugging trees, which is all great, right? But I just couldn't put it together in my scientific mind. I said, what is going on? It took me a few years until I found the Institute for Functional Medicine, which really explains so beautifully. Because in medical school, I was taught about the liver, about the kidneys, about all the things that are the different parts of detoxification. But I was never taught how to put this all together and look at it as its own function, as detoxification, right? So as I learned all this, I created a program based on principles for functional medicine that is a 21 day program, the Clean Program, and gives really incredible results. But then I realized that 21 days was a lot for most people. Most people around in the world are not going to jump to a 21 day drastic change in the way they eat. So I really wanted to find a way to get more people hooked. And that is how I ended up including principles from Ayurvedic Medicine and from intermittent fasting to just accelerate and intensify that first week of the detox program. And the results are incredible. So let's dive into the second pillar. You talk about the doshas in the book. What are doshas? Most of our listeners are not going to know that word. Why are they so important? Doshas is the Sanskrit word that refers to constitution, right? So people are born with different constitutions. And in Ayurveda, the constitutions are based on the different influences of the different elements. And I'm not talking elements as in the periodic table of elements. I'm talking elements in the energetic aspect, earth, wind, fire, ether, and water. So depending on the different influences of these energies in your body, you will have a tendency or a dominance of one or two of these elements. And that dominance also means that those elements will be the ones more likely to throw you out of balance. Right? That's really the doshas. And there's three types of doshas, mainly pitta, vata, and kapa, depending on the different elements that are dominant in that person. So considering the doshas is a really effective way of bringing changes that the body will benefit from. So how does one determine whether they're doshas are balanced versus unbalanced? Are there certain signs or changes or feelings that would indicate one or the other? Absolutely. The Ayurvedic medicine doctors, what they do is they look at you, they listen to you, they ask a few questions, and they also take your pulse, look at your tongue. So they do a very thorough examination to determine what your predominant dosha is. But it is good enough to answer a questionnaire that it's readily available online. I mean, there's one in my book. There's one on the website, cleanprogram.com. And by answering that, you will answer the questions and you add up your answers and you see which of the elements is affecting you at this time, which one is out of balance at this time. So you have your dosha, which is your prakriti in Sanskrit, and then you have your dosha, your current dosha in balance, which is your vikriti. And you can determine that simply by a questionnaire. So let's say you determine that. What does this now have to do with detoxing? How do you use that in the Clean7 program? So depending on which of the elements is out of balance, there are things that you can do to bring them into balance. And bringing them into balance will just give your body an extra edge in terms of doing everything else that it has to do. Because if your body, which, by the way, our body is the only thing they know how to do is to adapt and survive. There is no software in our hardware, in our DNA, that instructs the body how to get sick. What we see as diseases are just long-standing survival and adaptation mechanisms that have been there for too long, right? I always talk about, and you and I can relate on this one, because we're both heart doctors, the plaque in the coronary arteries is not just something that the body is doing by mistake. The body is doing that, just like when you have a cut and it creates a crust in order to repair what's underneath, right? In the same way, the body deposits cholesterol in the artery, so that it creates the conditions for a repair of the intima behind it. And when the repair is done, if the insult is gone, then the plaque will be reabsorbed just like a crust. Just like a crust will fall, right? And the skin underneath will be fine. But if the insult continues, the body will continue to deposit more plaque, and then that mechanism, which is a survival mechanism, will end up killing you, right? So when the body is busy energetically and using its resources, its vitamins, its minerals, whatever it is, in order to mount these adaptation and survival mechanisms, there's energy and resources that are taken away from other processes, from healing processes, from balancing processes, from just regular processes that need to exist in order for us to function, like the normal production of hormones and things like that. So to finish the question, when you rebalance your doshas, you stop using energy and resources for things that are trying to correct that imbalance instead of repairing and everything else. So let's suppose you answer the questionnaire in the book, and then you figure out what imbalance is going on. Does a clean seven detox work no matter which imbalance you have, or do you have to know which imbalance you have? So when you do the clean seven detox, you determine your current dosha imbalance. And depending on what that is, you are going to have different plans, right? So that mostly boils down to what you will be allowed and not allowed to eat. For example, if you have a pita imbalance, if you have an excess fire influence, then you are going to avoid or decrease the consumption of foods that stroke the fire, right? Because just like we are made of the five elements, foods are made of the five elements.  So then you have to decrease your fire intake so that your fire can balance itself, right? And the same thing for the different dosha. So depending on your current dosha imbalance, you will be eating certain things and not eating certain things, which will tend to create a better balance so that the detoxification process can go on at higher speed and more effectiveness. Well, I think this is a good point. So what you're saying is that just the idea, I'm going on a detox diet or I'm going to do a detox doesn't necessarily mean much, because your detoxification, if you're a pita, maybe a totally different detoxification program than if you have a different dosha. Is that? Yeah, I mean, it's not completely different because you're still, I mean, the reason why the body is not detoxing enough, as we said, is twofold. On one hand, there's an increase in the consumption and exposure to toxins. In the air, we breathe the water, we drink and shower with the medications we use, of which only 10% are the active ingredients, 90% are excipients and coloring agents and all kinds of things. And then the cosmetics we use that end up absorbed into our skin, but mostly the foods that we eat or the food-like products that we consume that are loaded with chemicals that alone in combination end up causing all kinds of disruptions. So on one hand, we have the increase in toxic load. On the other hand, you have the decrease in effectiveness of the detoxification processes. So when you balance that, that is what we're trying to do. And the way to do that is by allowing the body to relocate energy into the detoxification process. For example, one of the most energetically consuming processes that we have is digestion, right? Now, when we have a big meal, we all know you kind of fall asleep because digestion is consuming so much energy that it starts stealing it from other processes, from the thinking process, from the awake and alert process, right? And many others, when you decrease the workload of the digestive system, you already are saving up a lot of energy that can be relocated to other processes, including the detoxification process. And then the other thing is you have to support the liver and the gut nutritionally and feed the good bacteria and create the conditions for them also to do their work, right? So that's really what we're doing. We are decreasing the workload of the digestive system. And we do that in two different ways. One of them is avoiding the foods that will generate more work for the digestive system. And those are the five big ones, sugar, alcohol, coffee, dairy, and gluten, right?  Ah, thank you. Gluten's a lectin, so it's okay. So, well, it's only one of them, right? So, and by decreasing those foods, you are already avoiding that the body starts all the adaptation and reactive mechanisms that it needs to, because all these foods are either allergenic or, you know, or mucus forming or acid forming. So you take away all those foods, right? And then you also sometimes, not sometimes, you replace two meals a day with a liquid meal instead of a solid meal to further decrease the workload of the digestive system, right? So that is one of the things that you do. And then you do feed yourself with highly high nutrient content foods, especially the ones that will support the liver detoxification processes, phase one and phase two. And so are you going to get those? Give us some examples, because people want to know, okay, what kind of foods are going to help the, you know, the phase one and phase two liver detoxification system? So, well, the liver needs protein, right? Because without protein, the cytokin P450 enzymes will not be generated and will not be able to do their work. And then they also need the nutrients that support sulfation, conjugation, sulfation, glucuronidation, and all these other conjugation processes, right? So, for example, you need foods with sulfur to promote sulfation, right? Garlic, onion, and that family of foods, right? And then you need tons of antioxidants because there's a lot of oxidative stress that happens. Sometimes between phase one and phase two, there's the conversion of toxic molecules into an intermediate compound or intermediate metabolite that is even more toxic than the toxic molecule that it originated from, right? So, and then until it goes to phase two, you are increasing in a way the oxidative stress. So, you need a lot of antioxidants as well. So, in your program, intermittent fasting, and we can talk about what that means is part of this process. Is that to give the digestive process a rest, or does it go beyond that? Oh, it goes beyond that, right? Yes. The first and most obvious result of fasting is the further decreasing of the workload of the digestive system. But then, after a while, we enter into the fasting state, right? And what I say is this, when you eat, you're in the digestive state. When you're fasting, you're in the fasting state. These are, to our physiology, like day and night, are to the physiology of the earth. And if you only live in the day, it's not sustainable. And that's what most of humanity is doing now. Most of humanity is constantly digesting. There is, you know, it takes about eight hours after your last meal, depending on how big it is and how complicated it is. But, you know, in general, eight hours to finish digestion and absorption and assimilation and right? And then you start entering into the fasting state. And existing or being in the fasting state is really important because you're not only resting the digestive system, but you're allowing other processes that are kind of magic. And one of them I know that you're very familiar with because I heard you speaking about it is autophagia, right? It's the ability the body has to eat itself and starting with the diseased cells, right?  And most people on the planet are, well, I shouldn't say that because I'm talking about, you know, the people that we deal with, right? That's right. There's people in Africa and in India and even in America that are not digesting all the time. But the people that are listening to this mostly are always constantly digesting. And that is like living in the daylight permanently. It's not sustainable. You need to allow the body to enter the fasting state for many other metabolic benefits to happen. Yeah, I go into a lot of that in my upcoming book, The Energy Paradox. But you're absolutely right. Surveys have shown that the average American is eating 16 hours a day eating. And you know, and then that leaves only eight hours. But you're right.  And then you spend the night digesting. That's exactly right. And so we in a way, we never go into this rest phase and restorative phase. And you're right. The body has its attention. All the electrical impulses that the body sends to the different cells, like for example, the heart contracts by electrical impulses. The gut moves by electrical impulses. The peristalsis is just electricity coordinating all of that. All this electricity, right, is the body's attention. The body's paying attention to all these things. Now, when you go to sleep, attention should be withdrawn and allowed to go into somewhere that we don't really understand, but where there is a recharge of a certain battery, right? Now, if you are digesting and the body is putting its attention on the bodily aspect of itself, then it won't be able to go into that space where you only go in deep sleep. So when you are digesting all night, you are not sleeping as good as you should. No, you're absolutely right. It's actually scary. And in the longevity paradox, I made the point that Dale Bredesen makes that deep sleep is when our brain cleans itself, it goes through a wash cycle. And if you have diverted your blood flow down to your gut to do digestion, you don't have the ability to do a cleaning of your brain to get into deep sleep. And it's actually, if people can understand just how important this is. But I mean, it goes, this whole issue of being digesting all the time, it goes beyond the things that we're speaking about. For example, it influences your drive. How do you say in English when you really want something? Sorry, I forgot my English. That's your ambition. Your enthusiasm. Your enthusiasm, your drive. For example, just watch the animals in the wild. The lions, when they're hungry, they are ambitious. They are awake and alert and oriented. And they listen and they see everything. And until they hunt, and they eat, and they have a feast, and then what they do? Sleep. They fall asleep. Therefore, the more they eat, the longer they sleep for. Then two, three days later, they start looking for, they start walking. But the more hungry they get, the more alert they get. Now, since we are digesting all the time, it's like a sleeping lion. We are losing even our ambition and our drive to work, to do, to relate. So we are a species of half asleep people just because of the fact that we are digesting 24-7. Well said. Well said. Okay, as many of my listeners know, and I'm sure your listeners know, taking steps to transform our health for the better doesn't always come easy. So what obstacles, and you mentioned the 21-day clean program, that's hard to do. So what obstacles do people face even on the clean 7 program? What should they expect? You know, humans, we are animals of habit. And habits are the hardest things to break. And that's the biggest obstacle we have, not only for a detox program, for anything. So changing habits is hard. And on top of that, changing dietary habits, it's the hardest part of changing habits because we are so attached. And not only mentally, but also emotionally, and even at a cellular level. Because the habits that your cells have of responding to insulin surges and adrenaline and all these things, these turn into habits. And then your body will ask you for the foods that will trigger these processes. So then you are depending on them for your cellular habitual physiology. So breaking that is the hardest thing, no matter if it's a 7-day or a 21-day or a lifetime. This is what I find is really hard. But the good news is that when you start doing it, only the first 2-3 days are hard. Afterwards, your body really starts falling into this realization of how much better you feel, how much more drive you have, how much better you sleep, how much better sex is, or anything of the things that people are attached to and looking for in life. Relationships. You know, I realize that when I am eating that way and allowing my detox system to work effectively, I have more patience to deal with my kids. I am a better father. And how about, you know, you have kids, and everybody now has had this experience of being around their children a whole lot more than they ever anticipated because of COVID-19. I've talked to actually a lot of parents that have noticed that when they can get their kids to eat properly, that they're so much easier to manage.  How's it going with your kids? It's a difficult, difficult thing, you know, because if I had my kids locked in my house since they were born without the ability to compare with anybody, then it would be easy, right? Right. They go to a birthday party, they go to this house, they go to a restaurant, and they start tasting these things that then they want. And so it's a really hard thing, right? And I don't freak out too much because the truth is that kids are just incredibly resilient and somehow, I would say even magically, kind of resistant to many of the dysfunctions that happen later in life. But the most important thing that I put my attention on is giving them an example. When they see me, that is what eventually they will fall into, right? It doesn't matter, it doesn't matter as much what they do, what they're doing now. Of course, I try to stick as much green vegetables and fruits and, you know, and whole organic natural food as opposed to food like products, right? But I'm not always successful. But when I, when they look at me, I want them to see what I would like them to do eventually. Good point. All right, now, you know, all of this is hard. And you mentioned that you can further enhance detoxification by boosters. So what are some of these boosters and how can they help our listeners? So, so, for example, one of the ways, I mean, as we said, 90% of the of the toxic molecules were exposed to our lipophilic, the body converts them into into water soluble so that they can be eliminated through urine, feces, and sweat. So sweating is a really boosting detox process, right? And sweating is a function that human beings are born with. But because of the way we live, guided by comfort, we have put this organ or this function to sleep almost, right? Yeah. When it's hot, we turn the air conditioning, we move it. I mean, except the people that do sports, you know, a lot of people don't even sweat. They are, they attenuate the differences in temperature that the earth gives us with technology, right? In the name of comfort. So putting your sweating organ to work is a great booster for detoxification. And then there's other things like lymphatic massage, movement, different types of movement, jumping up and down as simple as it sounds will, will activate circulation through your lymphatic system, which, which is part of the detoxification process. Meditation is a really important one. Because in, in, in Ayurvedic medicine, there is no distinction in the, in language between toxicity of thought and emotion and toxicity of the body. It's all called amma, right? And, and, and the more toxic thoughts you have, the more toxic emotions you have, the more likely you will end up consuming toxic foods and vice versa, because they are, they are of similar energetic frequencies and they attract each other, right? So meditation is a really helpful booster for detoxification. Now, as you know, a number, we have a very bad detoxification system for heavy metals. And the heavy metals, as you know, are excreted into bile. And one of the problems with our design is we would have assumed that those heavy metals would actually pass right out of us, but in fact, we reabsorb them.  How, how do you deal with heavy metals during a detoxification process? Any tricks? Well, there are natural ways of boosting heavy metal detoxification through certain foods like garlic, spirulina, chlorella, cilantro, wild blueberries. There's many different foods that will enhance the heavy metal detoxification, right? But there is a point in which it's not enough. So it is important these days, maybe even routinely, to get tested for, for heavy metal toxicity. For example, mercury. Mercury is very ubiquitous in our life, from dentistry to cosmetics, to fish, to, I mean, mercury is everywhere, right? And mercury is highly lipophilic. And then you do need to chelate it to break the bond between the mercury and the fat cells so that then it can be eliminated. So when I suspect, and sometimes I just do it without even suspicion, just just routinely, I sent for heavy metal testing. And when necessary, when I believe that the body's ability to detoxify by itself and help by foods would not be enough, I add chelation agents to the, to the, to the program. Okay. All right.  Are you all clean?  So, so I compare this to taking a shower.  So how often you shower will depend on what you do between showers. How often you cleanse and detox. I mean, and cleansing and detox is always happening on its own, but how often you need a detoxification program to enhance your body's own ability to detox will depend on what you do between detox programs. If you go and do whatever you were doing before, less than a week, you will be in exactly the same place, right? And maybe even worse, because, because, you know, when you're, I have kids and my kids, you know, they make a lot of mess in the house. And when they, when the house is messy and the walls are kind of dirty, I don't notice too much the dirt, right? But, but after a good cleanup, the minimum spec I will notice. And the body, in a way, it's the same. When it's all dirty and there's all this adaptation and, you know, you kind of keep yourself in an imbalance, but, but, but, but stable kind of, but then you get used to it.  It's better. You don't clean it up at all, right?   I'm glad you said that, because you're right. It does not work like that. If you, if you're going to do a detox program and then jump back into what you were doing before, forget about the detox program. It's better you continue doing whatever you do. So the detox program really, I, I prescribe it for people that want to start something more long-term. And this is a great way to start. And then it's also a great way to maintain, right?  Yeah. Well, Alex, it's been great having you on the podcast and great seeing you again. Where do people find out about you and your work? And another question I get, do you still see patients? I do see patients online, Dr. Junger.com. I have my Instagram, Dr. Alejandra Junger. I have my, my business clean program.com in which we sell, you know, a lot of people, I, in my book, I explain how to do the clean program and the clean seven program just by going to the supermarket and, and, and I give you the recipes and everything, but not everybody has the time or the commitment or the knowledge to do that. So I created a kit that, that, that makes it very user friendly with the liquid meals and all the supplements you need in order to really get into this full on. Great. Now, before we go, as you know, I have an audience question. And would you mind answering our weekly audience question? Sure. All right. So this is our audience question. This one's from Lauren on the Dr. Gundry blog. She's a vegan looking for recommendation wants to know if she should use creatine, choline or both. What say you? It is difficult to say just generically what, what one should do, right? It takes a little bit more of finding out where this person is getting their protein and their, and their, and their amino acids and right. So, so depending on, on her dietary habits, I would be able to, to give you a recommendation. But when in doubt, take both because neither are going to harm you. And if you have the money to pay for them, that's the only downside. I think, I think that's good advice. You know, there is people who are wondering about this. There, there are some, some evidence from human studies that vegans have lower levels of creatine and choline in their brains, which may be important if you believe that. And I certainly do. But it's something for everybody to decide. But there are published human studies that vegans may be or actually are deficient in both of these substances. So again, it's not going to hurt you. And if, and if you can afford it, I agree. Yeah, it may just end up in your toilet, you know. That's right. All right. Well, thanks again. And hopefully we'll, we'll have you on again. What, what's your new project that you're working on? I always want to hear. I'm working on a TV show. Oh, wow. Do we know what kind or too early to tell us? Well, as you know, because we've been around the world together, I am, I am very interested in curious about healing. And, and, and yes, we have, we have our own innate healing ability, and you can, and you can unlock it and improve it by, by getting rid of the obstacles and adding whatever is lacking. But there's something beyond supplements and diet and, and, and anything else that we are used to handling, right? So I'm exploring all of that. And, and, and that's what I'm working on. It's a little too soon to talk about it. But, but I hope I hope soon to be announcing. All right. Good idea. All right. Good luck with that. And thanks again for being on the Dr. Gendry podcast. It was a pleasure and I would love to see you and, and, and catch up sometime. All right. Ciao. Ciao. Okay, it's time for the review of the week. Marconi 314 on YouTube commented on my fruit lecture and said, excellent presentation out of all the healthy eating books I've read, your plant paradox has had the biggest impact and has changed my diet forever. Not only do I avoid fruit except in season berries, but my eight-year-old son hasn't had a fruit or soda drink for years. He's learned to be happy with H2O. Keep preaching this, Dr. Gendry. Many more people need to hear the message, give fruit the boot.  I had a good time doing that one. And you're going to see in the upcoming book, The Energy Paradox, that there's more danger in fructose than you could possibly imagine. So thanks very much for that comment and we'll keep them coming. All right. That's it for today from the Dr. Gendry podcast and I'll see you next week. Before you go, I just wanted to remind you that you can find the show on iTunes, Google Play, Stitcher, or wherever you get your podcasts, because I'm Dr. Gendry and I'm always looking out for you.