 Welcome, quick way. My name is Crystal and I'm here to welcome you all to a virtual book launch for Nina Lacanis who killed Berda Cousaris dams death squads and an indigenous defenders battle for the planet. I'd like to open this book launch this virtual space by asking you all to take a quick moment with me and ground yourself in your location. For myself my land acknowledgement will be reflective of my will mami we need any a key the Algonquins of Pekwaknegon First Nations territory, which is just a small part of the Algonquin territory unseated Algonquin territory. And again thank you all for joining us today. Your presence here speaks to the legacy of Berda Cousaris and she's an indigenous lens a woman from Honduras who was killed for her tenacity and commitment to life on this planet. Berda is one of the countless women who courageously protect Mother Earth in the face of resource extraction. Since 2014 Kyros Canadian Ecumenical Justice initiatives has a pro has had a programmatic focus on the gendered impacts of resource extraction in Canada and the global south. Kyros works in partnership with women land and water defenders, primarily indigenous women and organizations to make visible the impacts of resource extraction on women. To draw attention to women's work in the defense of community rights and the environment. To press for indigenous women's recognition is key policy stakeholders and decision makers through mechanisms just free prior and informed consent and is stipulated by the UN declaration on the rights of indigenous peoples. We also advocate at Kyros for corporate accountability of the Canadian extractive sector operating abroad. In November 2019 Kyros launched the first phase of the living digital hub Mother Earth and resource extracting women defending land and water. Which brings together original and existing material to support research advocacy information sharing and movement building on the gendered impacts of resource extraction. So this first phase focused almost exclusively on Latin America. The next phase which highlights land defense in Canada will launch this Sunday on June 21st. So we're very, very honored again to have you all here and to have all all this interest and reflection of the of the caught the need for this space and so now I'm going to just shift and honor and introduce. Someone Nina Likani who reports on Central America for the Guardian BBC Al Jazeera global post the daily beast and elsewhere. She previously worked for the independent and her book who killed Berda Coursera's dams death squads and indigenous defenders battle for the planet was just published this month by Verso books. And before getting to the discussion portion of the event. Nina will be reading a brief excerpt from her book. Nina McGwitch welcome. Thank you so much for joining us. Thank you very much. Thanks everyone for coming. Here's the book. You can see I was going to speak in Spanish, but I can just see from that survey that almost everybody is from Canada so I'm going to speak and I'm going to go ahead and speak in English. And yeah, so I'm going to read a short extract from the book, which is the subtitle to that is threats weather norm. Coping was founded in 1993 and from the very beginning upset powerful people. The military officers into contraband login landowners farming indigenous ancestral land, always local elites hated us because we made a difference, said Salvador Zoniga, but the Catholic's husband at the time. In the early days, coping business was mainly conducted that but his family home. And the children remember hush discussion discussions between their parents after yet another menacing note was delivered by an unknown hand. In my earliest memories, I remember threats and insults against my parents said, Olivia Zoniga cut us the eldest daughter. At school, there were children and teachers who said our parents were thieves millionaires with houses in Miami. But but he said remembers has but he have a second eldest daughter remembers her siblings when we're playing in the garden once when she was nine or 10 years old. And she and Olivia saw an unknown man outside the house with a gun. On another occasion, their dog chocolate saved the Nanny who was being attacked by someone from another with a knife. After that chocolate was our hero said by theta. The fact is there was so many incidents that threats seem normal to us. Maybe that's why we believe that she would never really be killed. Threats were nothing new, but everything changed in 2013. But a placebo dangerous connected to Aguazaca. The Aguazaca dam is something more serious. The company's first security chief Douglas Giovanni Bastio, an ex-army lieutenant, didn't bother to contain his disdain for birthday and copying. He was rude and aggressive to people in Rio Blanco harassing community leaders like Chico Sanchez, who got so tired of the constant calls and offers of bribes that he changed his telephone number. Bastio also sexually harassed but my life doesn't make sense. Without you, he wrote in a text message on 20th September 2013, just a week after testifying against her in court. The company president was different. David Castillo was a privately educated bilingual charismatic retired military intelligence officer who never directly threatened Bertha. He was much too clever for that. And that's why she was afraid of him. In July 2013, a couple of days before Thomas Garcia was killed in Rio Blanco, Castillo and Sergio Rodriguez, Desa's community and environment manager, went to the Copián training centre in Laisparanza expecting a private sit-down with Bertha. But she wasn't alone. Representatives from Rio Blanco and Copián leadership were also there. I don't make the decision, said Bertha. I do what the community wants. Castillo offered numerous social projects in exchange for ending the roadblock, but the community said no. Rodriguez complained that while the company was trying to find a solution to the conflict, Copián didn't really care about the communities. It just wanted the project gone. Bertha and the local leaders viewed the offer of community projects in exchange for supporting the dam as nothing more than a bribe. Not long after Thomas Garcia was killed, Bertha asked Siapa Martinez, director of the Feminist Centre for Women's Studies, for permission to meet with Castillo in the office. That malbito is promising stuff we don't agree with, but things are heavy. I have to talk to him, she said. The meeting didn't last long. After he left, Bertha confided in Siapa. That one scares me. He's a military man. A few weeks later, the court issued the arrest warrant against Bertha. You see, this is different, she told her daughters. She did warn us, said Bertha. She often mentioned Bustillo, Jorge Avila, David Castillo and an unscrupulous family of Sicarios who operated around Rio Blanco. I documented the threats. I put out press releases, but honestly, I never thought anything would happen to her. Laura, the youngest daughter agreed. We knew that she would have been monitored, and of course we were worried, but this was normal, or maybe we just didn't want to believe it. Hindsight can be agonising. Have I run out of time, or should I keep going? So, I'm going to read a bit more. Bertha had begun as a junior party in Copin, but over time her confidence in standing increased as her vision and analysis evolved. She came to understand capitalism as not only an economic model, but a patriarchal one, which dominated women in different ways. That's why she understood that combating patriarchal capitalism had to start with acknowledging and tackling taboo topics like gender violence, sexual harassment, homophobia and inequality within her own organization. Compact, she would say to Sotero Chavaria, her friend, as they drove to meetings, you know you're a fucking machista. I am, you're right, Ademana, but I'm trying to change. They were best of friends and even serious talk like that ended in laughter. In every space at every opportunity, Bertha tackled gender violence and discrimination head on. It's us women that wash clothes and cook. We need to protect our rivers. We are the heart of our families and the struggle. Cabrones, you need to change. All of this machista shit is old, she'd tell her listeners at workshops in far-flung rural communities. It was uncomfortable and sometimes the men stormed out. Others insulted her, but this motivated her to do more. In March 2011, Bertha convoked a women-only weekend assembly during which she tackled big issues like patriarchy, machismo, feminism, racism, sexual diversity and sexual pleasure, encouraging participants to share personal experiences of violence, discrimination and resistance. We have to respect differences. We women cannot stay quiet anymore. It doesn't matter if you can't read or write. You are smarter than many who can. Your experiences matter. This is how we change things, she said. That weekend, the women did not cook or clean or even make coffee. Instead, they were served by male Coppins members, including Salvador. This made both men and women uneasy at first, but it generated debate and helped change norms within Coppin. It illustrated Bertha's political clarity and conviction and a radical vision that no other organization has, not even today. Thank you, Nina, for that powerful reading and thank you for writing this book. I had the opportunity to read it over the weekend and it's a story that needs to be told and needs to be heard far and wide, worldwide. Your writing is captivating and you managed to capture Bertha. I remember at the World Social Forum in 2016, Honduran journalist and friend of Bertha, Felix Molina, said that Bertha had three qualities that made her such a powerful advocate and a defender. She's indigenous, she's a woman and she's a feminist and all that was very clear from your readings just now. And you've also, in your book, you capture and in the reading as well the context, the history, the systems in Honduras including colonization, appropriation of land, discrimination, economic policy, neoliberal policies, free trade agreements. U.S. intervention, patriarchy, all these systems that led to Bertha's murder and ultimately I think make it so difficult to answer the question who killed Bertha, who as in an individual, because it's this web of systems and policies. Anyway, I'm Rachel Warden. I work at Cairo's as manager of partnerships and it's a real privilege to moderate this book launch and this discussion. And I'm joined here with Nina Lacani and two other amazing land defenders from Latin America, who I have the pleasure of introducing. First, I want to introduce Videlina Morales. Videlina Morales is a key figure in the fight against mining in El Salvador, who lasted 12 years until obtaining the Prohibition Law in 2017. She is a community leader, ecologist, activist and now is president of the Association of Economic and Social Development in Santa Marta. Videlina has visited Canada on several occasions to talk about mining injustice and denouncing Canadian mining injustice in El Salvador. And she is also a friend of Bertha. I also want to introduce another friend, Defensora Yvonne Ramos. Yvonne Ramos comes from Ecuador and she worked for Ecological Action 27 years ago. Ecological Action is a counterpart of Cairo's, of almost 20 years. She is the coordinator of an articulation of women from Saramanta, Warmecuna and Hasdemais, which is a coalition of women, defenders and human rights of women and nature in Ecuador. So, bienvenida Videlina y bienvenida Yvonne. Y voy a hacer una pregunta a cara de los panelistas. I'm going to start with a question for you, Nina. And you have about seven minutes to answer the question. And for all of you, you will be given sort of a five minute warning and then at six and a half minutes, I'll appear. But I wanted to ask you, Nina, around the book, as I said, you do this amazing job of tracing and outlining all the actors and policies and institutions and systems that led to the focus and the aggressive resource extraction in Honduras, the increased need for land defense and the increase of tax and criminalization of land defenders. I was wondering, based on all these interviews that you did and the research you did for this book and your work as a journalist in Central America more generally, what concerns you and what inspires you about the defensive territory, especially when it comes to women land defenders? Hi. Yeah, I mean, I guess just to start to say that, you know, you know, what I tried to do in the book and is, you know, I tell the story of the life and death of Bertha Casteras because you can't understand, you can't begin to understand why she was murdered without understanding who she was and where she came from. You know, and I can't, and you know, it's a cliche, but you can't understand the present without understanding the past. That's absolutely right. And I think as well, you can't understand the life and death of Bertha Casteras without understanding the context in which she lived and died. And by context, I mean political, historical, geopolitical, military, social and economic, you know, and all of those different whole push factors, they work together, right? So I think that's just the basis of understanding the defense of land generally, you know, the defense of natural resources generally, and, you know, and specifically in the case of Bertha. I mean, the battle for land and natural resources or the exploitation of natural resources in land is not a new story in Central America or Latin America. You know, I say this in the book and it's a sweep in generalization, but I think it pretty much is true. Every battle has always been about land and it still continues to be so. And, you know, when you, even if you go back just a few decades and you go back to the dirty wars and the civil wars of El Salvador, Honduras, of all of it, you know, across, across the, across the continent, while policy, certainly in Central America, while it turned, you know, Central America was turned into, you know, a proxy for this, for the Cold War between the United States and Russia. A lot of that, a lot of the, a lot of the warring, a lot of the bloodshed that came before and during, was about a battle for the land and a battle for the riches and natural resources in each of these territories. And I mean, I guess what we've seen since the peace accords, and I would argue that a motivation for the peace accords, for all of the peace accords in Central America and even recently in, in Colombia has been partly at least motivated by the desire of national and international investors to exploit land, you know, for minerals, for energy, for cash crops, for, yeah, for dams, for, you know, for rivers, for, you know, for what, for all of those different elements that we, you know, together make up the extractive industry. And we've really seen this roll out in a, you know, without cessation really since the, you know, the peace accords were signed across the region, you know, so really since the early 90s. And, and, and, and that's, you know, and during that same period, we've seen, you know, repression, the use of force, the use of state, of, you know, of state resources to repress and to, you know, violently repress to crack down on those engaged in the defence of land and territory and water and natural resources also isn't new. There are new things that have evolved, you know, these, these, these struggles and the, and the crackdowns have evolved and we saw that in the case of Bertha, which I'll come on to talk about now. But, you know, and, and in this whole period with, you know, women have been at the forefront of defending land and defending water, you know, that short passage that I just read, Bertha explaining or talking to women at that meeting saying, you know, it's us, it's us women at home, we're the ones that are using water, we need the land, you know, to feed our children. That has always been true, you know, and I think women have always been involved in the defence of their territories because land rights are human rights, you know, water rights are human rights, land rights are indigenous rights, you can't separate these different things. They're all part and parcel of the fundamental, you know, facets of basic human rights that, that, that, that enable or, or, or, or prevent individuals and communities from living dignified lives in which they and their children are allowed to fulfil their potential, you know, and free lives. I mean, what I've, you know, I think what, you know, what I've seen, and Bertha, in a way, slightly an exception with this in some ways, you know, but generally speaking, when all the women that I've met in across the region involved, people like Medellina, you know, and many others involved in the, in the, in the, in the struggle and the, you know, to defend land and natural resources, is that they do that on top of all of the other responsibilities they have, which are given to them for being a woman, you know. So on top of all of their responsibilities in the home, with their children, with their grandchildren, you know, cooking, cleaning, washing clothes, all of those things are on top of, you know, those, those responsibilities very rarely go away. In the, in the case of Bertha, it was slightly different that she became the international face of Copin, and from the beginning was doing lots of sort of travelling, making connections, making alliances and learning from Indigenous struggles and other rural communities, not just across Mesoamerica, across the world, you know, and, and that in itself, you know, opened her, and it happens to many women who were involved in social struggles and land, you know, the defensive land, is that they just by being daring to be present in that public sphere, they are subjected to, you know, intense criticism, you know, I mean, I write back in the book that it hurt Bertha terribly to be considered and called a bad mother, but included by those in her own family that people that somebody that killed who cared more about the Indigenous people than that she cared about her own children, you know, that criticism of, you know, labelling somebody a bad mother, a bad woman, because you're, you know, you're not fulfilling those roles that patriarchal, you know, society demands of you, I think is something that all women involved in any type of struggle and any type of sort of political or public life face, continue to face today. And then, you know, there are there are they also face the same and different attacks, you know, I think the sexual harassment, you know, is is obviously an obvious and key way of trying to threaten and intimidate women involved in different struggles, you know, and I think, you know, we've seen there's been, you know, I remember in Honduras jazz, did a study saying that actually, when you looked at defend, you know, defense orders and defense orders, you know, that actually a number of threats wasn't different in terms of men and women, but what was different is that when those threats were more likely to turn into physical attacks against the, against women and against men. And, you know, and I think that, yes, I think that these same sort of tools are used, whether they be threats, crimes, attacks, sexual harassment, they're all used in different slightly in slightly different ways, you know, and this sort of this, I think this real attempt to discredit women and to try and intimidate them out of these very much used up spaces, you know, like, in the case of Bertha, she was dealing with a damn company where, you know, several, several, you know, almost all men, you know, including the security to chief the managers, many of them had military backgrounds, you know, and she was often in these spaces fighting herself. And so I think, you know, it's, it's, it's incredible. And it's meant to be that way, you know, and I think part of the reason that there was killed was because she was a woman and was because she was an indigenous woman. I think in this machista sort of patriarchal economic and political model in which she existed and we exist, that the idea that an indigenous woman could interrupt, could stop them was just intolerable, you know, and it was unacceptable and she was a bad example to others and that that's, you know, and that they couldn't have it. And, and they tried to neutralize her, tried to silence her in using many different tactics and these tactics will be familiar to people that who was, you know, they're an active during the El Salvador civil war, these counterinsurgency tactics, you know, the whole gamut of drives and threats and intimidation and, you know, defamation campaigns, criminalization, all of that same sort of range of tactics were used against, but, and they used against women and male defendants today. And in the end, we're about there because they couldn't stop her, they killed her. I mean, I think it is a, I think it's been a defending land, you know, Latin America is the most dangerous place region in the world to defend land and natural resources. And part of it is part of that reason is also because people, people like people, people defend their land and natural resources, you know, they know their rights and they organize and they group together and they and they and many of the many of these community struggles are led or co-led by women. I think to see women, the way women manage those spaces and communicate and have them have their voices and and who they represent and how they represent different perspectives is so important. And it's really inspiring. I think, you know, I think in any workspace in any arena, whether it's political, social, labour, having a diversity of voices, gender, sexuality, ethnicity, age is vitally important, you know, and, and, oh yeah, I think just to finish that women are in these spaces that always been leaders in the region in terms of in struggles and movements and indigenous and for the defense of land and territories and for the defense of natural resources. And, and they do that under particularly harsh conditions and particularly in conservative Manchester, patriarchal sort of context. And they do that on top of all the other responsibilities that are that I've expected of them just for being a woman, you know, for being women. And, and so there is very much a lot to be inspired by and to admire. And, and, you know, I think that the response in terms of the support and encouragement and, yeah, that, that, that the international community needs to needs to be given to women to female defenders is is is huge but also quite, quite particular in the support and resources that they may need to stay safe and to keep their families safe and to be able to continue in the struggles that they're involved in. Thank you. Thank you, Nina. Thank you for, for your clarity on, I think the critical role of, of women, particularly indigenous women and in defending the environment and the spending land and territory. But as well the, the struggles and the particular struggles of women the particular struggles of indigenous women and that this struggle is a feminist struggle. I thank you. Thank you so much for your, your clarity. I want to turn now to, to, to Videlina Morales. I'm going to make this question in, in Spanish. Videlina, Videlina as a, as a, as a friend, a companion in the struggle of Berta. I want to ask this question. Berta is like a converted almost into a mythical figure. What, what would you like the world to know about her? Her friend, the defender, etc. Hello, hello, hello, fellow friends, friends, I think there are connected in, in this activity, a greeting to everyone, to everyone. To me, when they invite me to talk about Berta, she always doesn't stop giving me nerves because I met her in very difficult moments of the armed struggle here in El Salvador. And from that moment I believed in the courage, in the strength, in the courage of that woman who, with the years, I continued to meet her, working very hard for her girlfriend, the one I loved so much, for her original peoples. I went to meet her in those big events that took place since the Copin, like, for example, there was a strong event in 2013, an event on militarization, where those, those extremely dangerous topics were addressed to a country like Honduras at that time, because it had just come out of, of a coup d'état. Well, the truth that Berta for, for me and for the world, as you said at the beginning, Raquel, has become almost in a, in an emblematic figure. I remember about three, four years ago, I remember that I traveled to Colorado, Denver, and in a botanical garden, there was the face of Berta, very well adorned with botanical plants. I imagined that she would find her image in a center, in a place where there were many plants, in a botanical garden. Imagine that Berta in life was also a woman, inter- sorry, inter-sionalist, and I met her, because in this struggle, in the last decade, Berta has become a struggle more than necessary, urgent, in defense of our common goods, in defense of our mother nature, in defense of life. There I met Berta, and as I said in her book, Berta also corrected very, very, very strongly attitudes of companions who are practically very penetrated in them, the machismo. And she corrected them with her character, with that character of a strong woman, a very brave woman. And that's why I take a, an opinion from a companion, is that he says, Berta, I don't blame any of the brands that society imposes on us. He broke all those schemes that society imposes on us, as women. To the society of interest that we are, as submissive women, as women, that everything, because we have to be, let's say, saying that it's okay. Berta did not, did not blame. Berta broke the machismo, broke the patriarchy, fought against this system, against this neoliberal model, against this patriarchal, capitalist model. And the complaints that she made were so contundent. And that, of course, did not like those who do not want to listen to this type of truth. A truth that hurt them a lot, the economic power, the transnational power, which was, in the end, the blame that Berta was murdered. And we know that because Berta fought alongside her children, alongside her original peoples, because she did not build a dam in that wonderful river that gave life to all those communities. She rejected until the last, until the last moment, the construction of that dam in the white river. And that led me to death. That strong character of Berta is the one that inspired us and we continue to believe in that example, in that legacy of struggle, in that strong, brave, fighter woman, a great woman, I would say, an example, a model to follow. That was for me, Berta, after death and in life, it was always an inspiration. In my personal opinion, when I started, I met her when we were just young women. Very young, I was just 21 years old, she was 20, 19, because we are almost the same age. And at that time, that woman inspired me a lot. But I must also say that I met that humble woman. That woman supported very adverse situations. I remember being living in the same place, in the same house, we had her, of course, she bothered her. Berta, as she was so humble, she couldn't, I mean, she couldn't, she couldn't wear anything. And she is a boy. Federilina, we are having problems listening to you. With the influence of... Federilina? You are of bad taste to her, and she was a humble woman, she knew how to stand up. Thank you, Federilina, can you hear me? Yes, thank you very much for your... Hello? Yes. Thank you very much, Federilina, for your voice, for a friend. I know that she is a partner in the fight for justice. I know that it's very difficult to talk for just five minutes about a friend and a woman so, so, so, so big, so... a woman like Berta. And I also think that you, Federilina, are a woman who is breaking the schemes. When I heard Berta's description, I could also see it in you. Now, I'm going to pass a question to Yvonne Ramos of Ecological Action. Yvonne, I don't know if you can talk about the legacy of Berta Cáceres, particularly for the defenders of... in Latin America. What is the legacy of her in her experience? Thank you very much, Kairos, for this invitation to participate in this space. I would like to start with a reflection from a phrase said by an indigenous woman in Ecuador, a historical leader of the indigenous movement, her name is Dolores Cacuango. And she said, we are like the bird of the parrot that starts and grows again. The parrot is 4,000 meters high and the parrot is a plant that protects and allows the regeneration of the cycle of water. It is a sacred place for the indigenous world, but it is also a wonderful place. This is what happened with Berta. This is what happened with many leaders who have died in these defense processes. They are like the bird of the parrot that starts and grows again. Berta is a seed planted in the belly of the earth and in the spirit of all the women defenders. Berta Cáceres has been the source of inspiration for the emergence and consolidation of the process of organization and articulation of the movements of women defenders of the territories and nature, of the defenders of the rights of women in Latin America. And I am here invited because I am part of the Latin American network of women defenders of social and environmental rights, as a member of ecological action and also as a member of the articulation of women defenders, Saramanta Gwarnijuna, who are indigenous women and non-indigenous women who in Ecuador fight to defend the Pacha Mama. The Latin American network of women defenders is an organization of women who is present in 11 countries of the Via Yala, which incite politics, projects and practices that contribute to the defense of the rights of women, of the rights of our peoples, of the rights of nature and of the social and cultural that are vulnerable by extractive mining projects that directly affect women in El Salvador, Colombia, Ecuador, Peru, Bolivia, Uruguay, Chile, Argentina, Brazil and Guatemala. And I think it is very important to understand why women, specifically and especially in these new times, are the number one enemy of the extractivist model. And I think the reflection goes through the fact that women share values and paradigms that are part of our diverse and cultural identity and part of our women's condition that allows us to prioritize the sacred character of life and the need to take care of the Pacha Mama, the nature as the lifesaver and that what we have in our hands is a responsibility of our grandparents and it is a sacred heritage that we must deliver to the generations of the future. Better than how we receive it. We start from the need that the balance of the Pacha Mama, the nature and the human being are essential. Even more in these times in which the pandemic has shown us that if the balance of nature is broken, the human being is very vulnerable and the possibility of extinction of the human being is an imminent case. We are witnesses of the moment in which the entire continent is burning and that these are products of climate change that have been caused by the extractivist indiscriminate activity in all parts, in all continents. To say that there is a link between women and the territory, a link that is unbreakable in the space where life is reproduced and this unites us in a much stronger beyond the economic. It is a symbolic link, it is a link of conflict and it is a historical belonging. And in fact, this perspective of women of indigenous cultures, that way of seeing life does not culminate with the vision of the patriarchal civilisation model, which is extractivist, which is accumulator, accumulator of money and accumulator of power, which sees nature, human beings, women, different peoples as a source of exploitation and destruction. The colonialist power exercise that more than 500 years ago conquered the Americas still reproduces the traditional practices based on the use of violence in all its dimensions and also the use of positive stimulus, economic or in the sharing of the destructive power. To absorb those logic and those purposes of the conquerors over the conquered peoples and they are mostly the men who have succumbed in our peoples to the imposition of that patriarchal extractivist model. That is why the emergence of women as leaders of the territorial defence process from the 90s arises as a position that faces that power, patriarchal extractivist. It is a antagonistic power, it is a civilisational model and it is based on the exploitation of natural resources. And then it is precisely for that reason that this patriarchal model, violent, is the violence that they exercise, that this model exercise against women is finally done to control and to discriminate and to decompose the social fabric, the social articulation that was the foundation and the strength of the peoples, both indigenous and peasants of our Latin America. And this is done to satisfy the interests of the economic groups linked to the spheres and to the national governments that are functional to the plan of transnational corporations. Then that progressive use of violence that also happens through an exercise of violence that goes from stigmatization and destructiveness to persecution and the use in common to persevere women, the use of the violence of the state, the violence of gender and sexual violence until the use of the murderers and they are patterns that are used throughout Latin America. We are seeing the situation of Berta is a situation that has been multiplied in many countries in our continent. And this also causes the spread of land and this is considered a gender difference because definitely the moment that the spread of land, the spread of the Pacha Mama for women is much more, much greater damage because food security, food sovereignty, the survival of their own peoples, of their own families depends on the well-being and the environment of that nature of that territory. And then the spread of land is also given through the use of violence. We see that the... Sorry? Thank you, Yvonne. Unfortunately we do not have much more time and we want to spend a little bit of time watching the video but thank you very much for your words so clear between extractivism and violence and particularly violence against women. Thank you very much for this perspective of the network. I think that before we finish and before the thanks we want to see a video of the network that is... made by the network is a discourse of Berta when she obtained the first... the goldman award and it is... made by the women of the network. Well, here it is. Thank you. In our movements we have emerged from the earth, the water and the corn. From the rivers we are ancestral custodians, the distant people. And also by the spirit of the girls. They have to give their lives in multiple ways for the defense of the rivers. Give life for the good of humanity and this planet. We wake up, we wake up humanity. There is no more time. The Guacarque river has called us. Just like the others who are seriously threatened. We must go. We wake up, we wake up humanity. There is no more time. The mother earth militarized approached poisoned where systematically violates the elemental rights. The mother earth demands us now. Humanity. There is no more time. We then build societies capable of consisting in a fair way. In a dignified way and for life. We wake up and we continue with hope defending and taking care of the blood of the earth and the spirits. We wake up humanity. Our consciousness will be taken care of. For the fact of being only contemplating self-destruction. Based on the capitalist, racist and patriarchal depredation. We wake up, we wake up humanity. There is no more time. We wake up, we wake up humanity. There is no more time. Thank you. That was beautiful. Many times it's said about Berta that she didn't die. She didn't die. She was multiplied. And you see that in the voices of women defenders throughout Latin America and throughout the world. I want to thank everyone. I want to thank you for being part of this discussion. I want to encourage everyone to read the book. We've been given a taste of it. We know who Berta is, how she lived, who her friends were, how she defended, her territory, how she was an indigenous woman, how she was an activist. And we've heard from her friends and people in her networks. We want these discussions to continue. So we're encouraging you to buy the book and if possible, by supporting your favorite independent bookstore. We would be interested as we can continue these discussions and to facilitate kind of a book club or a book discussion on this book. So please let us know if you're interested in doing that and being part of those book clubs. And Gabriela Jimenez, who is our Latin America partnerships coordinator will send you information about that as well. We'll have information on that. As well, we'll have information on our website. As well, I wanted to I wanted to let you know that they're as part of Indigenous Women's Month, which is June for Kairos Indigenous Women's Month. We have a number of other events, including on Thursday. We have another webinar called Stories of Change, Women Defending Land and Water in Canada and Brazil. So that will be Thursday afternoon and there's information on our website about that. As well on Sunday, June 21st, we will be launching the Canadian content of the mayor hub. So this is the digital hub on Mother Earth and Resource Extraction that Crystal mentioned. So stay tuned for more information about that on on Sunday. I really wanted to take some time to thank everybody who was involved in this and so I think everybody is going to come up on the screen now so we can see everybody including the translators. So I want to thank Nina Lacani. Thank you for being here. Thank you for writing the book. I want to thank Videlina Morales. I want to thank Yvonne Ramos. I want to thank the red the Latin Americana the Mujeres Defensores. I want to thank Crystal. Desalé for opening. I want to thank Gabriela Jimenez who is been behind the scenes. She is responsible for bringing us all together and making this happen and yes she is there. So thank you Gabriela. Thank you Paulina Baez and Kate Stubbs for interpretation. Please remember to follow the mayor hub on Facebook and Instagram. Look to our websites for upcoming webinars. Please buy the book and please participate in our discussions about this book and keep Bertha Cáceres multiplying. Bertha Cáceres present. So thank you everybody for being a part of this and good evening. Have a good evening.