 Thank you all for joining us in the regular Tuesday seminar series. Today, I'm very pleased to introduce Dr. Wari Kamoru. I say I messed up this time because I was trying to think about it. Kamayura Sabino, who works on the Kamayura and Aweti languages in Brazil. He completed his PhD last year and is now working as part of the team on the Lund project digital information systems of contextualized technology. Today, he will be giving his talk in Portuguese and we're very lucky to have Vete da Silva Sinhal with us who will interpret during the talk. Very kindly has offered to do this. So we're very lucky to basically be getting two excellent people sharing Wari's work with you for the price of one, but hopefully we'll get here one day to talk about her own work. She'll be interpreting for Wari. So I'd like you to welcome them both. Thank you very much. Thank you. Well, I'd like to thank the organization, the organizers and the confidants. I'm very happy to be here to talk about what I am, what I am and the culture of the language. First of all, to be here and I'm going to talk about my culture, what I am. He goes to the documentation of my language and my culture, which is more important. I'm going to talk about Kama Yurá, about the diversity of the Tuxingu Pak and about my experience as an indigenous teacher in Brazil and about the culture. Yeah, I'm going to talk about Kama Yurá. The diversity of the Tuxingu Pak, or Pak-Tingu, you see the word-word of that. And my experience as an indigenous professional and student teacher and the culture is threatening and vitality of my culture. So, the single part of my culture is Kama Yurá and the single part. Here, we live in the region of Brazil, the state of Mato Grosso. And here, we show the population of 520 people. And here, we show the population of 520 people. And here, we show the population of 520 people. And here, we show the population of 520 people. I know the population 620 people, I know it's Kama Yurá. It's very easy to make fun of all people who speak native and native languages. Many people, even minority, speaking Portuguese. It is very easy to speak and learn Portuguese. The state of Mato Grosso in Brazil. And our population is 520 people. Everyone in the village, I speak Camayura, but a few of them speak Portuguese. Portuguese language is very difficult for the people to learn. Yes. We are from the Tupeguarani language group. Yes, Tupeguarani family. Here shows the map. The map is this little one where we live. It's Rixingu, but in the middle we are pointing where the Camayurans live. Yes, that's the point. In Xingu, we are divided. In the middle of Xingu, for example, we are similar. And also in the middle of Xingu, in the middle of Xingu, there is another culture. The language is different, I can't speak their language and I can't understand it. Below Xingu, there are Jajuruna, Tapayuna, Quincete, Kayabi, Suya. These people live there. In the middle of Xingu, we are divided. In different areas. We have out of Xingu, that's the community, and out of Xingu, everybody speaks different languages, but they have a cultural similarity. In Medi-Xingu, and Bashi-Xingu, are different languages and different cultures. I can't understand how they speak, or when they talk. The culture is different from mine. In Medi-Xingu, there is Bashi-Xingu, and this one has a similar culture. Every culture, party, song, painting, almost the same. But the language is different, very different from theirs. I don't know how to say that. The map is although it's lower, but that means out of Xingu, on the red region. Out of Xingu? Yes, because in Portuguese, out of Xingu, and this map is lower, so there should be Bashi-Xingu instead, out of Xingu if you have said to the map. That's the question. So he said, although the map is lower, but this out of Xingu is the region they call and the red area is the similar, the area of this community, represented out of Xingu. And the other areas is Medi-Xingu and Bashi-Xingu. Do you know the difference of the map? He said because it should be Bashi-Xingu, the red and some opposition in terms of representation of the scale of the map. Yeah, and he said it's always lower there, but it's out of Xingu, not Bashi-Xingu. And there is a small piece there was taken over from them and now they take back. And all this map is the frontier of the map between Brazil. Just for add one more information to that, the Xingu Park is the size of Belgium and all these people live there, and Phyllis Bowers brought us, the one did the fight and to get this area in 1961. And to Camayura and all the Xingu people they are the one that helped them to live in this area, now in Brazil. Yeah. This is the Camayura-Upafu village. The shape of the village is round. The house is the shape of the house is a shoe cover is a traditional and here in the middle is the center of the village the house of men. Only men can enter women can not enter. Picture and they show the traditional houses and how they go around and around the main house which is the small house there the women can't go inside there and the house where the families live is around there. And the middle has the main house. Each house has a family, living this depends on the family family number depends on the family having the house. Sogro and sogra, children and will increase depends on the family can put in an oak. Inside the traditional house called oak the family live. Depends on the size of the family there can be 30, 40 people living there. But it depends on how big your family is. So everybody belong to the nuclear family who live inside this house and they divide this space between them and can be up to 40, 50 people there. Just a little bit. Just a little bit. In the center we talk about the center of the village where the family lives buried. We bury our family inside of our village on the patio. In the center what is the name of the center? What is the name of the center? What is the name of the center? The center said the father. In the center of the village where the house of the man lives is where the people are buried. When you die you also be buried in the center of the village. Here we call Ipafu Ipafu is the sacred place Ipafu used to be a village and the animal released the water through its mouth and killed it all. The animal killed the person. The person who lived here already died. So it is a sacred place who takes a shower says he is not sick anymore. He can drink water and he will never get sick. In the village Ipafu has a lake which is a sacred lake because the bird drink the water and throw the water in there and then create the lake and the old village used to live there all died. That is why it became a sacred lake. So it is so important for Kamailda and who have passed on this lake never get ill. This is a traditional lake where we live. It is not hot very cold and there are three types of houses construction. There is a simple one this one the house of a more respected person and another one and this one has a cage and this one has only one which we talk about. House The first one is a simple house for simple people The second one is more traditional more sophisticated or more special It is normally for the leaders chief and classic and the other one is different from the first one and they have different shapes and is for the leaders to live in and the tradition more normal people live in the first one Each house has its name The name of the construction Each house has a name and you can see it shows the top of the house where the differences are on the top of the construction Here my people feed with fish especially in the day beiju fish with canoe bow and arrow fish many types of fish here they can moque beiju the woman's work and here how to distribute for each one we don't have food if 10, 50 people have to eat that fish distribute everything here is the food we fish and the women make beiju fish and many others and then there is how he said if we have 50 people in the house everybody has to eat the fish we have in the house and that way they divide the fish everybody will be without food everybody have to eat the food is in there so the way they do is divide the food with the beiju and they do like a mash dish and serve to everybody everybody in the house needs to eat the beiju for us is like a dish but the dish is everything for them for us it would be a plate and everything put on the top of this bread which is a beiju and everything is eaten from there with that you can pass it all it's here traditional food fish beiju beiju fish beiju beiju and we eat some animals for example mutu, shaku paka we don't eat a lot we eat a lot what we eat is fish we eat every day but you can't miss at home some traditional food fish, beiju, porridge chili peppers mash fish and barbecue fish grilled fish we don't so we eat very few meat and these are some birds we eat with jaku jaku jaku kutia paka paka and trakajá we don't eat a lot of meat but the main thing and our food is fish fish come we can't be without it it's always practiced every day in the village and we have a very strong culture children have to train rukahuka rukahuka and these fights between champions a champion fights with another ethnicity and these here all of them they are strong so we practice every day in our village these are cultural traditions and our culture is very strong and we need to practice every day and they start when we are children and here is the thought of children to learn rukahuka and rukahuka is played by the children and then they play by the champions between inside with another ethnic group and that's our example how they do that and here is dance for example this one called taquara five people here play and the women follow this one called urua two tuples also the two girls have a tradition dance the first photo is taquara with five players and the women follow and this one is some urua and the two players and the girls follow also this one called tawara and it can be papagaio party or fish party and this one is the collective a lot of people children, adults young people all of them mix and they can participate here anyone can come and be happy tawara this can be called fish party or park party and this is a collective party or collective dance everybody can go in children, elderly and visiting everybody come along and dance together but the another one is not you have to have specific people to participate I think you can put it in our villages we organize this way Kamabira for example has three types of leadership there is a leadership that receives people from outside there is a leadership that takes care of the people in the village there is leadership that is the owner of the land the owner of the land can send a lot than this one now those who take care of the leadership who take care of the people outside people who go to visit people who can receive this is the way we organize ourselves and culture we have three three leaders we have the chief who welcomes visitors from outside we have the chief who is responsible to look after people and we have the people which is the who looks after the land he is the ownership of the land where the village is the most powerful and has all the decisions made to respond to the whole village is the ownership of the land however the chief who welcomes visitors the only function he has to receive outside people to the village this leader decides if he can come if he can visit this leader who is the owner of the land he is the one who decides who is coming and who is not inside the village he also decided when a family a member of the family dies if they can be buried in there or not a question what happens to the ones who are not buried what happens when the chief does not allow to bury there there and there and the family of the deceased family and they have to decide inside the house no it is already particular the ownership of the land decides who will go to be buried in the middle of the village and if he is for any reason the leader does not decide it the family have to bury the person inside the house so that becomes a private function yes the what I can also talk about for example the deceased he will not be buried in the village because the deceased already the enemy he will be cursed by the community and that is why he cannot bury so he can bury where he was in his room or he can bury outside his house for example witchcraft when he died he will never be buried in the village he either goes to be buried because he is the enemy of the village so people do not like him in that sense so he will be buried in the place where he used to live or the family will decide around the house he used to live but never inside the center of the village in the culture he can heal person spiritually how much is the disease of non-indigenous the fever for example he will not heal he will only be able to heal the disease of the indigenous spiritually and the knowledgeable to cure people however if you have a non-indigenous disease he does not cure you you need a doctor I made a doctor for that for example fever he will never be able to make a fever go down but he will cure indigenous diseases disease or any indigenous disease but not the non-indigenous disease the previous ones now the majority are still alive so the minority are already leaving they are the Sparges and traditional the photo is the traditional shaman some of them are still alive another one is already dead but this is really important because this is the Sparges picture of commander they smoke a traditional cigarette they smoke they smoke a cigarette which is made from the forest and that's what they have in their hands a big cigar if someone tries to smoke he can be stupid if you are not a shaman if you try to smoke that you will not go to feel very well but you have to ask for permission but to do that you have to ask permission we speak many that exist in our village for example in Ipeyutat the majority, we speak Rezador Pagué Moangiyat Curador Gapoiyat Raizeiro Moangiyat Pediceiro the different shamans they have shamans or healings or magicians in the village I couldn't translate Rezador and Raizeiros but I would say the Raizeiro is the people dealing with the herbs they know to do mix of herbs and make you feel better and Rezador they pray for you to get better so it's a different function inside the culture in that so it's a different level of knowledge to be part of this group here ritual kwarup we speak kwarup meaning the joy of the sun to help the deceased family last fight take the fight this is the funeral ritual which is very important for Kamara I know that and the translation of the word kwarup is the joy of the sun this is the last ritual to say goodbye to who is that it's for the family to say and he said the last the last grievance grievance grievance grievance and to say goodbye to the deceased the two singers they have to sing every day every period that is to celebrate the death and this kwarup the trunk represents a deceased family who has already died so instead means the belt and this one here to put and this one here to glue and there's more that they put representing a dead family as the singers they need to sing and to sing to the deceased and this old trunk it represents the deceased and the things in the middle represent the belt yeah represent the belt and he has the body here and you can see there's a necklace yeah and the top there's a a koka which represents the head yeah and the men true men they are singing for them to be happy the pintura too the trunk is painted is represent the body each kharup represents the deceased family here for example there are five people who have already died one year past and one year past usually dies and for the next year they are taking the fight so each trunk represents each trunk would trunk that represent one family who lost one deceased one pastor and they have one year before and then after one year that's when you say goodbye yeah and that's the way and these are the families each trunk represents one family which would lost somebody no kharup is generally in our culture there's always a girl in the recluse the first menstruation would be in the recluse that would be for the family to stay one year and then when you win the first menstruation you enter the recluse and you can grow and become a girl but the trunk everything is huge the trunk can even grow it's from a child also a child the boys all the continuation then when the party ends and then you have to take the trunk means it's free it's free to walk, it's free to love it's free to go home and the kharup we have also the party of the girl the girl the first menstruation, the first period they go to a recluse and they stay there for a year depend on the family and the next kharup they come out and when they come out she doesn't have the hair she can't show the face and after the kharup she can't finish her hair is cut and then she is free to marry to have a boyfriend to do whatever because she is a woman now the children also participate the kharup with some rose and the little girls too so when she goes to the recluse and she get out as a woman and that way they represent that when they cut their hair but she is vision and after that she can marry and have a boyfriend the girl who can participate here is the culture don't become fashion this kind of thing it's not a model it's not a model it looks like a model of people no, it's not that is a real women from kamaeura they paint the body and dance to make happy the owner of the party each part of the dance has a name because in that in my culture it's not the women it's dancing, it's the spirit it's dancing now and here I wanted to talk about a little bit of my experience so I'm here I wanted to say that I learned to speak Portuguese very late I want to say I learned Portuguese very late I was 16 years old and I started to speak Portuguese I never had the opportunity I never had so when I started I started to study and after I started studying I didn't understand anything I didn't understand anything because it was very difficult the Portuguese language it was very difficult for us it's a foreign language the Portuguese language for us is a foreign language it's our second language and when I first studied I suffered a lot when I started to study I suffered a lot I didn't understand what the teacher said at the time of the evaluation and the evaluation time I had to hide under the table and I hide myself under the table and when I spoke so that I learned how much I entered that was present at the time and when I spoke present is a object present is a object for me I understood that it is a object he learned because it's quite important when he learned Portuguese he learned the word present but present has a double double meaning in Portuguese it doesn't give to you but in this cool setting it's like I'm here present I'm present I'm be here I'm here but he learned present word as a present to gift and every time the teacher say what he came out of and he never say anything so because he couldn't say present because everybody say present he didn't buy any present to my teacher and then he thought if he say present he has to give a present to the teacher so he never said anything because he couldn't figure out to say his words in the classroom but not to give a present and he never said anything and then he don't say why and then I participated master and then I became teacher training I think I was very expert I learned the Portuguese language I learned very quickly and then I went to the vestibular and then I went to the vestibular it's like a big exam to get to the university yeah I learned in letters and language which call letters in Portuguese I don't know if I have a direct translation because in Portuguese we can do a degree called letters and letters is a combination of linguistic literature and creative writing and one four years course so he did that but in Portuguese yes, language literature and linguistic the period when I left and I people thought I left and the village to do the train people thought I left the community and I ended up when I lived a lot because my wife separated me he was married when he started this journey and then because they thought he left he left his wife and his wife abandoned him because he was studying and not in the village and he had four children left behind for him after that I did my specialization and then he became a specialist after that I did post graduation which is master in linguistics in Brazil also doctorate last year I finished that's it so the word key that I'm here is self determination and today we ourselves we want to do the key word I'm here for is to say these words and today that's what you want to do because we really want we want ourselves to work work for the community because we are autonomous we want to work for our own culture before people come to my village and collect the data and write books and disappear and never come back and they say is a revitalization they never came back to the community never return anything so what we want to do now is documentation documentation about our language our party our culture and others too now we are now we are we formed and the community asks us for us to do the documentation of the languages of the culture because we we are tired the community tired of the indigenous never returned to them and until today I don't know where the documentation was collected for example, my father my mother my grandfather knows the language very well take the data and until today never saw the book or TVD until today we are very tired because many known indigenous came many research came to my country my culture collect everything made books and DVD and everything but we never had anything back what's the name? the name of the fellow sorry yes therefore they never had any return for any research or anything and they don't want that anymore now today in professionalization today we are the Kamayura has two doctors me and Pauto Kamayura has two doctors myself and Pauto there is also a master there is one more master therefore the community asked for these people for us to document the culture yes, that's why the community asked for these people already graduated to take care of the documentation of the culture the culture is strong therefore in the village they live like this everyone is painted everyone participates everyone speaks their language traditional food so and we live like this our community is very strong everybody is making culture everybody paints the bodies dresses up as a Kamayura they participate of the party and that's the way we live these are some books we work with the first one is my work Kamayura's story and that's the grammar of Kamayura Moroneta Kamayura the story of Kamayura the story of Kamayura and this is the last one that came out and here I was sad because I worked so much and I was 5 years, almost 10 years coming back coming back to my village in the city to build and how to say to treat in the end the person, the researcher and the linguist put me as an illustrator and in the end the author is the researcher and I'm illustrator he is not author and the book he wrote that's why I was very sad about it and here we worked a lot other professors too I treated many from the language to the Portuguese language so who did it? who put this name? according to what the community asked about the refitillization strengthening the majority's tips are asking for the refitillization of the language and culture through the refitillization we wanted to make a project a project through the project the community that never happened to this day to the office to the office of handicraft painting musical instruments traditional structures traditional instruments for the house and fishing book these are what the community asked me to do the Auitica Mayura they would like a refitillization project about the language and culture and one thing that never happened the village is workshops which do things like hand crafting music body painting dance how to make the musical instruments and how the house traditional houses are built and how the instruments for hunting and fishing are made because the young people are not learning that anymore that's why they need a place to do that so that's what the community are asking them to take leave of that the seniors are dying and the music dying too so they need to be able to learn to the young generation we don't have the equipment we don't have the equipment everyday for example we don't have a record and because things are transmitted orally for example a young guy learn all the music they become a singer but one week later they become one week later one week later after he gets the graduation of musician and the village he dies so and then all this knowledge so that's why he took the music all the knowledge with them so he died and got everything with him and he lost everything what he lost if we had the recorder and we caught somewhere maybe we would be with the copy of his music so about for that we also want the construction of books many even us teachers we made a lot of books about the history of the plants of fishing of the history of how our origin came all this and until today we can't publish that we have written a lot about our history a story of the beginning of everything and the story of the fishing and the plants the medicine plants but until now we can't publish that we asked for support for the secretary of education he always gave a response that he doesn't have the resources to publish we have asked for support to the education secretary education office and they said they don't have money for that we also want construction of the archive where we put it we would like to have a physical place for putting the archive because as I said before we are already tired of never giving results now the communities themselves want to build the archive because like I said before the other research come in our village they never get return everything is take away we don't have anything in the village we want to take pictures pictures languages I think books about the language videos videos and we want we want everything that was recorded take the data that was researched by the researcher and we want to take it back everything was made we want to have in there that's it can you speak more about me? I think so that's what I think that's what that's what you say the talk is over thank you because I think I break all the laws of translation here today and I try my best to give a sense what he still can I hope it was clear enough to understand how things fit together what he really want to say so thank you very much to this patient to listen to me thank you opa ok I might let you yeah absolutely here Lucy Sekius with the Summer Institute of Linguistics yeah is this group being Christianized by the SLL? no thank God no not Kamayudah some part of Baciu Chingu Baciu Chingu Baciu Chingu Baciu Chingu they are not really succeeded because they are so strong culture so they really believe in Karuk, they really believe in the river they really believe in so it was really hard to missionary to break that but they are not a culture down there which more sensitive to I think because of contact and how they destroy because these groups that very protect because Vilas Bowers did see coming and he he really did a good work to protect them and now Chingu but down there you can see there's a lot of conflict and it was easier for break down and the religion come in so nowadays we can see a lot of ephagelic very strong in that area but not in this area you can see in this area shamanism is very strong faith is there, witchcraft everything is in there the religion didn't break that up yet Dan Everett came here a few years ago with a suya they were begging for money to buy tractors and start agriculture is there any suggestion of that in the Apochengu not really, they are always in need of that it's obviously because they are smoking in the middle of nowhere that's the way they they try to survive but not really they really try to survive on these things but not on that what we are asking what I'm asking is just if somebody wants to buy these things nothing big like that but if somebody here gets a bigger donation then he don't go to say no yeah but these people are really try to survive in a very economic country economically but they are very proud of themselves how they are so they have a very very strong proud to be kamaeura in our country yeah what are the houses made of? that's the thing I neglected in my translation because I don't know the name in English how do you translate it? how do you translate it? how do you translate it? how do you translate it? no, no, I don't think so it's a piece of grass I think so something like that it's a piece of grass they grow that and then they dry it's very difficult to process that to make a house houses take like eight months to be built and the whole community is involved on that so and if the house is good and shingu is very very hot really hot and this house is very cool when you go inside it's really like oh my goodness that's why we spend almost the time inside yeah, yeah what? as a non-indigenous outsider what is wanted from a language documenter ok he's asking that they are being trained to be language documenters in your opinion what needs for him to be a good language documenter in your opinion what needs to be done for him to be considered a good not a bad one in the community for you, what should he do for him to be a good documenter first respect respect culture respect the culture respect culture the language too respect the language too and also be a researcher of your own language of your culture so the community that decides and they also respect a lot of people if they see that the person for example my community I think they agree, I don't know if my position my capacity my ability and they said you have to do this I showed myself how the language was written and then everyone liked you I tried to translate an interpretation for me what is complicated to translate but why do you not go to understand anything so he said the bad thing is you respect the culture the language the idea you do your own language in case you are minority but you need to gain the trust of the community because they will give you the permission to do so and they give you the support to do so and that's the way he become like that because the community trust him he can do that and proud the community so that is very important I think the key word is the trust I guess the question was more what is the role for outsiders I mean he talked a lot about what somebody inside the community yeah but that's what I asked so I want to understand as you outside go inside the village what the role as you as a documenter well yeah what is his role as an outsider inside your village what do you need for him to be considered by your community to be a good documenter for example he in his case yeah anybody but a person from outside come to your village for example in your opinion what do you need what will you look at a researcher to let him enter your village as a documenter first we gain his confidence yeah the thing is the trust if he really is good they'll check you if you are a trustful person we also try to know if the person is a researcher and really can help us yeah and they'll go to check if you go to help them with something we try to understand what he is we try to understand what he is because the issue is outsiders had come and taken the language and he's doing all this work yeah so some communities would say to the outsiders go away leave us alone we will do it ourselves but not in the case it's not the he's that's why he can't understand what I'm asking he doesn't want nobody come no that's why he's here yeah he's welcome but the main role is established is to make sure he will not be like the other ones go there collect everything and disappear and I'll go to tell you why personally these people are a small community when they get a relationship with you it's true relationship or truth and things of human being should be and they really care for you and you live in their house and you establish some emotional intimacy with the person for years and then suddenly you disappear completely and that's finally and people say why these people doesn't come to me imagine in your house you open your house and I go to your house and stay like three months with you sharing your life and share everything yeah somehow or another we go to connect it emotionally and then secondly I leave you and never go back to you anymore what how you feel the relationship is same so I think it's basically largely emotional and the practical thing and the professional thing like people says yeah so I think these things have to be together and many research doesn't really think about that and it is important because it's part of what we do yeah and we are not work of language only the language has a speaker and the speaker is more important than the language per se yeah although our object is the language of the culture but there's people who speak that language and they don't take that difference and I think that's part of the big thing yeah oh yeah and another thing is for many you should be careful what you say in terms of difference what they do yeah so many many I have so many case of people say oh this wrong to do that and then go tell Casico you do wrong or things like that and I think I think oh things like that yeah in this village there's a lot issue with a lot of things and people think it's wrong to them to say like you said the religion come and say oh that religion is wrong you need to learn my religion and things like that impose our way to live in terms of their way they live so they should don't do that I'm sure that the community is used to outsiders coming and teaching them how to do things yeah that's what he said you should don't do that what would you tell Westerners or Americans about how they can should be how they should act behave? if I go there and say no it's wrong to use it it's wrong to do that everything that the colonizers say is for you to do but now it's the opposite you how they speak for these people how they should act here how much I entered I'll tell you a little that's it I've never interfered people for example let's talk about religion the person in my culture doesn't exist if the person is believing I'm not going to interfere stop, you're believing I think I have to respect the religion side if I go to a place and the person praying very loud so I'm not going there and tell stop, you should don't do that because we can't do that we don't do, but we're not saying to you to don't do it and I always respect the culture of somebody else for example when I get here I respect the culture I'll respect you and I won't get naked for example I come here and I put clothes on I'm not going to be naked and then when you go to my culture I don't need you to take your clothes off I think it's the way to respect the people the society because many times the person who went there interfered and there are people who say you have to stop speaking the language and speak my language so this person is quickly expelled and then with this kind of behavior did not be welcomed so that's it speak Portuguese when we get married do women go out or do they stay in the village you answer stay in the village the person who goes out to the village they live in the river together with us researchers no, with the housewife when the housewife where she goes the housewife with mixed which woman to marry with who can you marry with anyone yes but you have to win first to trust this community if you marry with a foreigner you have to gain the community trust and then you can live in the community or you go live in the city many people are living like that but I was thinking do people is there a requirement to or is it okay to speak Portuguese sometimes in certain villages not so much intermarried oh no in this region everybody married everybody there's a lot of inethical marriage between the group and outside and also outside outside out single it's quite a common practice no, no, no and then Brazil history I think and the communities they always intermarried always there you can see the normal row is the kingships and things not marriages, brothers and sisters there's a lot of fights between one another historically but the intermarriage is very common okay our story about Duwani yeah, Duwani is married with Avilmae from he's married with another ethnic lady the first wife who left him when he started studying was from the village the first wife was Kamayuda the first wife was Kamayuda and then she left him because he was not the very present he was studying and then his second wife now she is Patachou which is another group from Minas Gerais she was not allowed to marry with another ethnic lady before the contact she was not allowed to marry but they fought a lot because before before before people were killing each other it was a war time which language does he speak to his wife which language do you speak with Avilmae Portuguese and she is learning my language and she's become a master she's finishing her master thesis because Patachou is in the Minas Gerais it's a group and they are very in danger language really really I think it's very very few people speak their language now Patachou is also considered dead he said now it's a dead language she doesn't speak the language she doesn't speak the language session here but please there's a really cute set there and some jewelry if you'd like to have a look or just chat with Vare we will slowly migrate towards IOE as usual so please join us there if you would like to continue chatting and once again thank you very much Vare and thank you Vare for interpreting for us today ok thank you