NOVA travels to the Amazonian jungle to live among the Yanomami, one of the few remaining hunter/gatherer groups in the world, recording their healing ceremonies, death practices and other customs, including a ritual feast with their enemies.
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00:00Tonight on NOVA, deep in the Amazonian rainforest, a rare and intimate glimpse of an isolated tribe.
00:09Explore the unique culture of the Yanomami, from the role of powerful hallucinogenics to the ritualistic consumption of their dead.
00:19Witness the human drama of a people on the brink of extinction.
00:23Can they make peace with their enemies before it's too late?
00:27Warriors of the Amazon.
00:30Funding for NOVA is provided by Merck.
00:43Pharmaceutical research, improving health, extending life.
00:48Merck, committed to bringing out the best in medicine.
00:53And by Raytheon.
00:54Through a commitment to technology, Raytheon offers a broad line of general aviation aircraft.
01:02Raytheon.
01:03Expect great things.
01:06Major funding for NOVA is provided by the Corporation for Public Broadcasting and by annual financial support from viewers like you.
01:14This is a world ruled by spirits and demons.
01:25A world where powerful dreams and hallucinations are everyday events.
01:32This is the land of the Yanomami.
01:36And it is a world marked by aggression and revenge.
01:50These boys are practicing to be warriors.
01:54Young men must learn to fight with fierceness and courage.
01:58In this world, the respected warrior is a man who not only defends the group from attack,
02:09but who will take part in raiding parties to avenge the deaths of fallen warriors and steal women.
02:17Old scores can linger for decades.
02:20Here, deep in the rainforest, live a people who are descendants of the original inhabitants of the Amazon.
02:32They live in ways similar to their ancestors of 2,000 years ago, following age-old traditions.
02:38The lifestyle of the Yanomami was virtually unchanged until the 1950s,
02:48when outsiders began to establish permanent contact with some villages.
02:56Along with trade goods, this contact has brought deadly diseases.
03:01Once 25,000 strong, in the last 40 years, their population has been cut in half.
03:08Their vast jungle territory overlaps the borders between Brazil and Venezuela.
03:21Venezuela has given legal protection to Yanomami land,
03:24and there, villages still maintain the traditional way of life.
03:32We are on our way to the village of Carahitari,
03:35located near a tributary of the Orinoco River.
03:38Here, the influence of the 20th century is only beginning to be noticed.
03:52This is a typical Yanomami village.
03:57Everyone lives together in this communal structure called the Shabono,
04:01where each family hangs its hammocks at their own hearth.
04:10His Siwe is head shaman of this village.
04:14He has decided to hold a feast to try to make peace with a group of former enemies.
04:17The dispute has kept the two groups apart for 20 years.
04:25His Siwe must organize the construction of a new Shabono,
04:28so his village can accommodate up to 200 guests for three days.
04:32It is always risky to have enemies in your home territory,
04:40and it's not easy to change a former enemy into an ally.
04:45Exactly why His Siwe has decided to do this now is not clear.
04:58The quest for a wife shapes Yanomami society.
05:15The great value of a woman lies beyond her daily labors.
05:19It is only through a wife that a husband gets his most important allies for a raiding party,
05:25his brothers-in-law.
05:30And it is the in-law relationship that forms the basis for a man's power.
05:35The foundation of Yanomami society is reciprocity.
05:48The ideal person is one who is hospitable,
05:51gives gifts including prized wads of tobacco,
05:55and shares food with their friends.
06:01His Siwe knows that by receiving food,
06:04he is embracing the obligation to return the favor.
06:08This is one aspect of an elaborate game of exchange that shapes Yanomami life.
06:20But another less familiar aspect of reciprocity is vengeance.
06:27The skills of a warrior people must be acquired at a young age.
06:31Children must learn to endure a pain without complaint
06:35and develop extreme physical endurance.
06:45They are taught that every injury suffered must be repaid.
06:49While this may look like a game,
06:58this child's family is teaching him
07:00that every blow demands a counter-blow.
07:03The necessity of these lessons is reinforced by the threat of warfare
07:16that overshadows their lives.
07:26Although men may only go off to fight
07:29two or three times a year,
07:30they live in a state of vigilance.
07:38In their spiritual life,
07:40the Yanomami are also constantly at war
07:42with demons and evil forces.
07:47Ritualized drug use
07:49helps to invoke the power of the spirits.
07:51The hallucinogens they use
07:57are derived from jungle plants.
08:04One of the most potent
08:05comes from the bark of a tree,
08:07Verola elongata.
08:09This tree is one of about 350 different plants
08:19that the Yanomami are able to identify and use.
08:29The raw bark
08:30goes through further processing
08:32back at the village.
08:33Other hallucinogens like these seeds
08:40are also prepared.
08:44An extensive variety of drugs
08:46is used individually
08:47or mixed together
08:49to bring on particular effects.
08:51The drugs wildly intensify sensations of color,
09:15shape, and time.
09:17They bring visions of the spirit world.
09:21The Yanomami believe
09:34that all events in life
09:35happen as a result
09:37of the activities of the spirits,
09:39including misfortune and disease.
09:44The shamans
09:46can harness the power of the spirits
09:47and use them either to cure
09:49or to kill.
10:05As chief shaman,
10:06his siway is the acknowledged master
10:08at summoning spirits.
10:11Here,
10:12he allows himself to be taken over
10:14by the moon spirit.
10:16Once summoned,
10:33the spirits are put to work
10:34against the diseases
10:35now threatening to overwhelm
10:37the Yanomami.
10:39Over the past few days,
10:41a woman from the village
10:43has become very ill
10:44with a burning fever.
10:46Her name is Karyana.
10:58Many Western diseases
11:00have been introduced
11:00in the Amazon region.
11:02The Yanomami have little
11:04or no resistance to them.
11:05They consider shamanism
11:09their only defense.
11:15They believe
11:16all disease is caused
11:17by spirits
11:18and can be cured
11:20only by controlling
11:21the powers
11:22of the spirits.
11:23Here,
11:33the shamans
11:34draw the sickness
11:35up through the patient
11:36and then cast it out
11:37to the ground.
11:48Evil spirits
11:49are sent
11:50by their enemies.
11:51His seaway searches
11:52in the dust
11:53for the tracks
11:54left behind
11:54by enemy shamans.
11:56Evidence of witchcraft
11:58by hostile Yanomami communities.
12:01He finds the path
12:02of the shaman
12:02Hayoroma.
12:04Hayoroma!
12:06Hayoroma!
12:08Hayoroma!
12:11Hayoroma!
12:11Hayoroma!
12:12Hayoroma!
12:20Hayoroma!
12:21His siue is taken over now by one of the rainbow demons.
12:38It allows him to make a diagnosis.
12:42There is a very hard lump inside her. Cut it up. Cut it away.
12:51He and the other men try to kill the evil spirit now in her body.
12:59Warfare is a way to redress wrongs in the spirit world just as it is in the material world.
13:11The spirit of Karyana's disease has now taken over the body of his siue.
13:18He collapses under its power.
13:22His siue's shamanism was successful.
13:28This time, Karyana got better.
13:33But this is not always the case.
13:36The Yanomami are dying in large numbers.
13:39From flu, measles, hepatitis, new strains of malaria, even colds.
13:44They usually blame these diseases on the witchcraft of other Yanomami.
13:49The new communal house takes shape in preparation for the visitors who have not yet actually been invited.
14:10The original cause of the enmity between the two tribes begins to emerge.
14:14It is always a complicated mix of reasons going back several generations.
14:20Most everyone, including Rapewe and his father his siue, are personally involved in the tribal web of vengeance.
14:27We asked his siue to explain why did the war start between his tribe and the community upstream.
14:39One of our ancestors killed one of their warriors.
14:49They wanted to avenge his death, and we defended ourselves.
14:52It's true, one of our number attacked one of theirs who fell onto the rocks and died.
14:58Why did they kill him?
15:01The fighting began because young people were spreading gossip and lies about witchcraft and adultery.
15:08Then one of our people shot him with an arrow and killed him.
15:10So it was a young warrior.
15:16That's how trouble always starts.
15:19Instances of adultery are common, but when it takes place among members of different groups,
15:25what begins as a personal affront can quickly escalate into a conflict among villages.
15:30And here, vengeance is not easily satisfied.
15:40I used to get very angry with these enemies from upstream.
15:44I knew if I attacked them openly, they would run away.
15:48So I planned when they were visiting my neighbors to use trickery and kill them.
15:53I was very angry.
16:01I would have been very happy to have killed them all.
16:10Emissaries from the enemy tribe upstream have now come to listen to Hisiwe's proposal.
16:23It is now up to Hisiwe to allay their well-founded fears and convince them to bring their people to his feast.
16:31Hisiwe, dressed in ceremonial feathers, begins the exchange with the himo, a ritual duel of words.
16:41Hisiwe tantalizes him with the bounty of trade goods he has obtained from the film crew.
16:46This communication is highly stylized.
16:52Posture, cadence and gestures all have specific meanings.
17:03Hisiwe is persuasive.
17:04Mohokutei seems convinced.
17:11Now that I know that you have trade goods, I will follow the path to your house.
17:16I, like you, am a human being, a Yanomami, and I believe you won't try to kill me.
17:22When the fruit is ripe, send a messenger.
17:25Then we will come to your feast.
17:26Rapewe finally reveals why this feast is so important to him and his father, Hisiwe.
17:35I want this feast to happen because I want to see my sister again and meet my new brother-in-law.
17:41I want to invite them to come and stay with us.
17:44So it is a good idea to organize a feast.
17:47I hope he will come and that I will see my sister again.
17:49I will tell the man who married your sister to come.
17:56I will tell him how much you want to see her again.
18:00I will make sure he comes and brings your sister with him.
18:04It will take several days to walk here.
18:09We will come in great numbers, so make sure you build a very big shabono.
18:13If all our neighbors come, there will be hundreds of us.
18:18And then we will make love to all your women.
18:24You can make love all over the village if you like.
18:26The reasons for the feast are at last becoming clear.
18:51Ten years ago, Hisiwe's daughter ran away and sought refuge with the enemy.
19:00Hisiwe and his son Rapewe are keen to make peace so they can see her again.
19:05Just as important, now that she is remarried, they want to start a reciprocal relationship with their new in-laws.
19:11But there is a delay.
19:17Before the feast can begin, Hisiwe's neighbors must hold a funeral for a man who died a few weeks ago.
19:23The body was cremated and now the time has come for them to drink a soup containing his powdered bones.
19:28Funerals these days are all too common.
19:50These ashes are a family's precious possession.
19:55After death an individual's few belongings are burned and it is taboo to ever mention that person's name again.
20:05The ashes are not consumed all at once.
20:11For as long as some remain, the dead can be remembered.
20:21The man who died was a shaman.
20:24So his mourners blow some of the drug that shamans use over the gourd holding his ashes.
20:29Only people close to the dead person are allowed to partake.
20:57The first man to drink is the dead man's oldest surviving relative.
21:10The idea of leaving their dead in the ground to decay is hard.
21:26to the Yanomami.
21:28Instead, the bodies of the living become the graves of their dead.
21:35The funeral rites are a social event that shares the deceased with the community.
21:39We drink the ashes of our dead in a banana stew.
21:54Their souls would be unhappy if they didn't find a resting place in the bodies of their relatives.
22:06After the ceremony, a new problem arises at the edge of his seaway's shibono.
22:21Tarumi, a woman without a husband, has just given birth.
22:36She has no family ties here, so she has no one to take care of her during this time of crisis.
22:51Normally, her female relatives would attend to her.
22:55Instead, her young daughter tries to help.
22:58The usual birth-related rituals are not being followed.
23:06Tarumi, the mother, is sick and her baby refuses to nurse.
23:24She is too ill to care for her newborn.
23:43The responsibility for the welfare of her children now goes to Rapewe, one of the most important men in the village.
23:50His wife will care for them.
23:53His wife will care for them.
23:55Shhh!
24:07Come on...
24:12at last after a month once these trees are removed from the central plaza the
24:28new Shibono will be completed the old Shibono was being abandoned
24:56they move their hammocks a few personal possessions and the gourds with the ashes of their dead relatives
25:26the sea waves people are finally moved in
25:41now they must turn their attention to finding meat
25:56the hunting party departs there will be a way until they have caught enough meat for the feast
26:19later others go to gather the fruit of the peach palm peach palm fruit or Rasha are also important to
26:29Yanomami feasts they often take place in the season when the Rasha are ripe
26:35the fruit grows over 100 feet off the ground and the peach palm bark is covered with vicious spikes
26:56using a specially designed ladder they get to the fruit
27:00although each tree is individually owned for a big feast the fruit is shared by all
27:29the hunters have
27:59brought down a taper a kind of wild pig
28:02in addition on this expedition they have also caught wild boar alligator
28:29monkey and game birds there is now plenty of meat for the feast
28:34the men have been away for four days
28:36the men have been away for four days
28:41the men have been away for four days
28:48the men have been away for four days
29:00the food is brought to a central base camp for immediate preservation by smoking
29:07the food is brought to a central base camp for immediate preservation by smoking
29:14there are many taboos around the appearance of blood all meat must be cooked thoroughly to make sure no blood will be visible
29:21there are many taboos around the appearance of blood all meat must be cooked thoroughly to make sure no blood will be visible
29:28later the meat will be boiled for several hours
29:35the advance party from the former enemy village arrives at the Nushabono
29:42it would have been unwise for them to venture here only a few weeks ago
29:49everyone knows such a meeting can erupt in violence the atmosphere is tense
29:56his seaways people and their visitors try to overcome their mutual distrust
30:03they rediscover old family connections from the period before the antagonist's life
30:06the people of the seaway people and their visitors try to overcome their mutual distrust
30:11they rediscover old family connections from the period before the antagonism started when the two communities used to intermarry
30:26but it is difficult to make those connections when you are forbidden to speak the name of the dead
30:32you are forbidden to speak the name of the dead
30:39you must all identify yourselves especially any young people whose relations I might have known
30:44over here you knew this one's brother
30:47what happened to the one whose name sounds like the word for needy
31:01this is his younger brother
31:04what about his older brother
31:07what about his older brother
31:10he is no longer with us
31:13Mohokute, the guest shaman, now has the chance to show off his unique healing expertise
31:28very few of those present are old enough to remember the last peaceful contact between the two communities
31:46but his seaway and Mohokute are old acquaintances
31:50brother-in-law as you know the voices of the spirits are frightening
31:57the spirit of the sickness is in the back of my knee
32:05on this preliminary visit the two shamans will swap ritual favors
32:11they have each caused the other to suffer a magical sickness and now they must extract it
32:18exchange is the key to all relationships
32:21I can feel it coming out
32:29each shaman is a specialist known for different kinds of magical knowledge
32:50now Mohokute can demonstrate his specialty
33:02he spits up the sickness he has extracted from his seaway
33:05some of it he holds in his hand
33:08the rest he casts to the ground
33:11in exchange
33:19in exchange
33:20his seaway must now cleanse his guest of any residual traces of the sickness
33:24in exchange
33:31his seaway must now cleanse his guest of any residual traces of the sickness
33:36in exchange
33:45heat is coming out of my body
33:47finished
33:56all of the visitors have now arrived
34:05and are camped in the woods outside the village
34:20the shaman has kept his promise and brought Tara Ima his seaways daughter
34:25her child and her husband have made the journey with her
34:28Mohokute explains why Tara Ima left this area and went to live with his people
34:47Tara Ima didn't like the man she was living with
34:53she didn't treat him like a proper wife
35:00she didn't treat him like a proper wife
35:02and he used to beat her
35:05that's why she ran away to live with us
35:12he goes on to explain why his community stopped coming to visit
35:19because then the people who were close to her husband started using witchcraft and magic plants to make us die
35:27we were frightened and we stopped coming to this region
35:34the same question is asked of Tara Ima
35:36why did she leave
35:37several times I ran away to a nearby community but my husband kept taking me back
35:44so I had to find refuge further away
35:52did her husband hit her
36:03yes that's why I had to go
36:07the next day Tara Ima and her new husband tried to slip quietly into a brother Ropewe's hearth
36:13she hasn't seen her family for 10 years but there is no tearful reunion
36:28Ropewe just introduces his new brother-in-law to the men of his family
36:32Tara Ima begins to chat with the women
36:36while she is living in her father's village
36:58Tara Ima works side by side with the other women
37:01the men spear the electric eels that infest the waters
37:08this is the season for fishing
37:14with the water level low they are sure of having good results
37:17the low water also makes it easy for them to travel
37:24so this is the season for feasting visiting and making war
37:27preparations for the feast are now underway
37:34preparations for the feast are now underway
37:39the seaway has the responsibility to distribute the food in equal shares
37:56a hunter must never eat the meat he himself has killed
38:12to do so would be a dishonor
38:14today no one is at risk of that since all of the meat will be given away to the guests
38:19creating the obligation for future exchange
38:34the guests have left their temporary encampment and wait just outside the Shibono
38:37preparing themselves for a dramatic display in front of their hosts
38:41they adorn themselves with abstract designs and white feathers which symbolize peace
38:56we'll sleep with your women tonight
39:14it is traditional for the host to joke with and mock their guests
39:17but underlying the Chesting is the rivalry that exists between these villages
39:39these displays are intended to communicate aggression and valor
39:42suggesting to the other community that you are better off being our friends than our enemies
39:49why is that bear dreaming will becą
39:50what do you think
39:51keep going on
39:52thank you
39:54remember
39:55Oh, my God!
40:25As the embers burn, the visitors are impressed by the warrior's endurance of pain.
40:55The sound of the shotguns is frightening to the visitors, who have had much less exposure to Western goods.
41:03The dancing dramatizes past hostilities.
41:07Once this has been played out, the guests will be fed.
41:11You two, come with me. You're staying with me.
41:15There is also intense competition over who gets to host the important visitors.
41:20There's room over there.
41:22Come with me.
41:23You, go that way.
41:25The siway makes sure everyone has a place to stay.
41:34For one night, former enemies will share a hearth, taking a risk that old scores might not have been settled.
41:48Remember, while you are eating our food, do not use any magic plants that will either kill people or make them ill.
42:00I'm warning you.
42:07If you use magic against us, we will not hesitate to use it to make your women sterile.
42:13There are many benefits from peace, including the fact that each village will increase its access to potential wives.
42:27In return for a wife, all husbands must work for their in-laws.
42:32Taraima's husband, for example, is expected to remain in this village to work for his siway, his father-in-law.
42:39But he is preoccupied with other obligations.
42:41We are engaged in a war against our enemies up in the mountains.
42:47I can't stay here.
42:51I want to leave on a war party.
42:56After I have led an attack against them,
42:59then I will be content to live and work with you.
43:05But Ripewe, Taraima's brother, will not accept his excuse.
43:09I know that you always feel sad when you are separated from your family,
43:14but you must face up to your obligations.
43:16I want to get to know my sister again.
43:19The argument is left unresolved.
43:21Tomorrow is the day the goods will be traded.
43:32It will be the last chance for the hosts to show off their hospitality and generosity.
43:40But they are not above looking for a bargain.
43:42His siway is asked what goods he expects to receive from the visitors.
43:53I want some coloring for body paint.
43:57And I'll ask for some arrows.
43:58And what will he give in exchange?
44:06We will give them some old stuff.
44:10And we'll also trade some of the manufactured goods we have received for work done on this film.
44:15Things like machetes, axes, hammocks.
44:23Cotton for fixing arrow feathers and money.
44:26That's all.
44:28Does he plan to give them money?
44:31Only if I get the money which we are owed for this film.
44:34It's very important that you give me the money you promised
44:41as well as the manufactured goods.
44:50This is the culmination of the peace process.
44:54Each exchange will set in motion a succession of obligations
44:58ensuring the continuation of peaceful relations.
45:01The value lies in the act of exchange
45:06not in the absolute worth of the goods.
45:13I didn't rub the bow down with red pigment
45:16but used charcoal instead.
45:19Then it was damaged by rain
45:20so it is no longer completely straight.
45:25It's up to you whether you want it or not.
45:31I really wanted to ask for another arrow
45:35but you had already traded the only two you had.
45:48Take this.
45:50Good.
45:51We can do business.
45:52I am still looking for an arrow point.
45:58I'm not speaking for the sake of it.
46:00You know I really want one.
46:03You people from the mountains have come such a long way
46:06so why don't you do some trading?
46:09Why doesn't anybody offer me an arrow point?
46:13The man who is asking for an arrow point
46:15doesn't really need one
46:16since he owns a shotgun
46:17but he wants to be part of the game of exchange.
46:23As the visit draws to an end
46:24Hasewe and the visiting shaman reach an agreement.
46:28Tara Ima and her family will stay here with Hasewe.
46:31Her husband will work in his father-in-law's garden.
46:37You've been here a long time.
46:39It's now time for you to go.
46:41As the guests leave
47:06it emerges that Tara Ima's husband
47:09has disappeared with their daughter.
47:22Her brother Ropewe immediately runs after them.
47:26It takes him two days before he brings them back.
47:28I never wanted to stay
47:33but my father really wanted us
47:36to work on his new vegetable gardens.
47:39He told us not to go.
47:42What did Tara Ima say?
47:46We told my father we would not go
47:49but my husband decided to leave.
47:56Why?
48:00He was homesick.
48:03How does her husband feel?
48:10I wanted to go on a raiding party
48:12that was going to avenge our dead.
48:16That's why I didn't want to stay here.
48:20Ropewe replies
48:21I told my brother-in-law
48:24that only adults should separate.
48:27Children must not be taken away
48:29from their family.
48:31If he wanted to go away
48:32he should go alone
48:33and leave his wife and daughter with us.
48:35His own father told him
48:43stay and live with the people down here.
48:49During your absence
48:50we will console ourselves
48:51knowing you are with our allies.
48:53Does Tara Ima plan to stay
49:02with her older brother?
49:07No.
49:08I don't want to stay here.
49:12And after some time
49:13we will go home.
49:15I'll come back and visit later
49:17after I've had my next baby.
49:19How does Tara Ima feel
49:23about her brother?
49:30When I first left
49:31I cried with sadness
49:32but then time passed.
49:36And she forgot him?
49:37Yes.
49:38Then I forgot him.
49:40But now that I am here
49:41all my memories have returned
49:43and I will miss him
49:45when I leave.
49:45An alliance between
49:53these two villages
49:54has now been forged.
49:56Tara Ima and her family
49:57will continue to live
49:58in her father's village
49:59for a while.
50:02Plans are already underway
50:04for her village now
50:05to be the host
50:06for a reciprocal feast.
50:11The enmity
50:12between these two groups
50:14has subsided
50:15for the time being.
50:17But no one knows
50:18how long
50:19the peace will hold.
50:23Four days later
50:24there is a reminder
50:26of the perilous future
50:27facing the Yanomami.
50:30Tarumi
50:31the young mother
50:32who gave birth
50:33before the feast
50:33has died of a fever.
50:36Her newborn
50:36died shortly after.
50:38It is time
50:45to burn the body
50:46of the dead woman.
50:50You seem to forget
50:51that her spirit
50:52might come back
50:53to haunt you.
50:55What are you waiting for?
50:56You don't cry enough.
51:14Go on,
51:15cry for the family
51:16of the dead woman.
51:20If you don't cry
51:21for the dead
51:22they will think
51:22you don't care
51:23about them.
51:28That is what
51:29the Yanomami say.
51:33Tarumi's family
51:34has come from
51:35a neighboring village
51:35to make her beautiful
51:36for the ancestors
51:37who will welcome her
51:38into the Shibono
51:39of the souls.
51:40The Yanomami
51:56are an endangered people
51:57increasingly threatened
51:59by extinction.
52:01This century
52:02has seen the destruction
52:03of most of South America's
52:05indigenous cultures.
52:06On average
52:07over 80%
52:08of each community
52:09dies within
52:10the first 100 years
52:11of contact
52:11with outsiders.
52:40in the first 100 years
52:42ofBlade.
52:43InFូ's incorpor
52:43to theères
52:44for the ones
53:06The film crew was here for a period of eight weeks.
53:31During that time, four people died out of a population of 90.
53:36Three weeks later, Isiwe himself died from an unknown illness,
53:46leaving his community to face an uncertain future without him.
53:55To respond or find out more, check out Nova Online, the star of science cyberspace.
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54:261-800-255-94.
54:282-800-255-94.
54:333-800-255-94.
54:342-800-255.
54:35Whoa.
54:36Whoa.
54:37Let's go.
54:381-800-255-94.
54:38Oh, yeah.
54:40One-800-255.
54:41Second.
54:412-800-255-94.
54:42Oh, oh, oh, oh.
55:12Oh, oh, oh, oh, oh.
55:42Oh, oh, oh, oh.
55:44Oh, oh, oh, oh.
55:46Merck, committed to bringing out the best in medicine.
55:51Major funding for NOVA is provided by the Corporation for Public Broadcasting and by annual financial support from viewers like you.
55:58This is PBS.
56:04Next time on NOVA, Oklahoma City, the World Trade Center, Unabomber Strikes.
56:15Attacks like these are on the rise across the United States.
56:20Vicious, violent, destructive.
56:23But hidden within this chaos lie the clues that can solve the crime.
56:28Can science help stop the bombing of America?
56:31Oh, oh, oh, oh, oh, oh, oh, oh.
56:35úsica