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2011, The Internationalization of Ayahuasca
This paper deals with the question of what happened in the Amazon before the current trends of Globalization of ayahuasca usage. In most studies, some “traditional”, “ancient” (for hundreds or even thousands of years ), and “shamanic” use of the compound is taken for granted, although there is no evidence to support this assumption. The fact that many Western users and researchers legitimate their doings by referring to “millennial indigenous knowledge” instead of the actual powers or effects of ayahuasca provokes the questioning of this assumption. Therefore, the author embarks on a broad comparative approach to ethnohistorical, ethnolinguistical and especially ethnomusicological data from the Peruvian Ucayali valley. The historical sources and etymologies aside, the contextual music plays a most convincing role: While non-ayawaska-related songs usually sound very diverse and highly attached to the respective indigenous group’s aesthetic understandings, only specifically ayahuasca-related ikaro songs show structural similarities, transcending ethnic and geographic boundaries, pointing towards a relatively recent distribution of these songs and their context among these peoples. Thus, the “millennial tradition” of ayahuasca use, at least in the Peruvian lowlands, can not stand up against ethnohistorical analysis.
2014
This book discusses how Amerindian epistemology and ontology related to certain indigenous shamanic rituals of the Amazon spread to Western societies, and how indigenous, mestizo, and cosmopolitan cultures have dialogued with and transformed these forest traditions. The collection also focuses on how shamanic rituals have been spreading and developing in post-traditional urban contexts throughout the world. Special attention is given to ayahuasca, a psychoactive drink usually composed of two plants, the vine Banisteriopsis caapi and leaves of the Psychotria viridis bush. Ayahuasca use has spread beyond its Amazonian origin and instigated a variety of legal and cultural responses in the countries it has spread to. The chapters in this book address some of the ways these responses have influenced ritual design and performance in traditional and non-traditional contexts. The book analyzes how displaced indigenous people and rubber tappers are engaged in creative reinvention of rituals, and how these rituals help build ethnic alliances and cultural and political strategies for their marginalized position. It also explores modernity's fascination with "tradition" and the "other." This phenomenon is directly tied to important classic and contemporary issues in anthropology. One of them is the relationship between the expansion of ecotourism and ethnic tourism, recent indigenous cultural revivals, and the emergence of new ethnic identities. Another focus of this book is on trends in the commodification of indigenous cultures in post-colonial contexts, and the combination of shamanism with a network of health and spiritually related services. Finally, the book addresses the topic of identity hybridization in global societies. The previously unpublished ethnographies and analysis collected in these chapters will add to the understanding of the role of ritual in mediating the encounter between indigenous traditions and modern societies.
2011
Ayahuasca, an entheogenic beverage endemic to the Amazon, has been utilized by indigenous peoples in the region for hundreds of years for a wide range of purposes. Recently however, this beverage has entered into the Occidental consciousness, becoming a facet of Western popular culture and triggering a surge in tourism to the region. As this trend in tourism has grown over the past sixty years, ayahuasca has become increasingly commoditized and delocalized as it circulates on a global scale. Likewise, a number of scholars have critiqued the practice of ayahuasca tourism, labeling many practitioners as charlatans and tourists as “drug” users. In order to investigate this phenomenon and provide a deeper anthropologically informed critique, I draw upon ethnographic fieldwork conducted in 2007 and 2008 in the far Western Peruvian Amazon. Utilizing field data and a review of the extant literature, I argue that the vast majority of shamans participating in ayahuasca tourism rely on an ontology based upon the notions of mimesis and alterity, which in turn structures their practice and experience. Underscoring the political economy of its use, I conclude by problematizing ayahuasca tourism’s uncertain future.
American Anthropological Association, 2022
Ayahuasca has become a subject of great interest in recent years. Academics, spiritual seekers, communities, and curious individuals have all been intrigued by this topic through either writing about it or direct participation in the contemporary spiritual phenomenon that is ayahuasca, which holds promises of bestowing upon its users profound wisdom or healing. However, what anthropological (but also popular) writings barely comment on are the deviant perceptions that arise out of experiences seeking amelioration or transcendence, and the subjective ways in which those experiences are interpreted. Consequently, I wish to supplement this scope of representation. In this text, I present fieldwork conducted in the Peruvian Amazon amid the Shipibo, focusing on the experiences of the spiritual seekers who came to them in search of healing or self-discovery. I discovered a unique contradiction—participation in Shipibo ayahuasca practices while simultaneously having or developing a negative perception or attitude towards it. These aberrances are held, as I argue herein, (incognizantly) in the expressed attitudes of the Westerners (especially North American and European) as a result of the positivist notions that emerged from the Age of Enlightenment (but are not limited to it). My priority in this article is to present and expound on these atypical associations and place them against a historical (Western) background to elucidate the origin of the thus found and experienced perceptions.
This chapter presents the construction of the idea of a “Male-Shaman-Who-Heals-With-Ayahuasca” as an emergent myth in societies from the political North – a myth which asserts powerful meaning in a global world. This myth is related to power relationships between people and plants that are commodified and embedded in the context of capitalism and patriarchy. Guided by a reflexive empirical approach, the authors bring together four nodes of the myth (1) the male, 2) the shaman, 3) the one who heals, and 4) the ayahuasca) in order to compare them systematically with key chosen aspects. Within the results of a historical approach and long-term ethnographic fieldwork in the Lowland Peruvian Amazon, the aim is to provide tools for the deconstruction of this myth by examining social, cultural, and historical roots of Peruvian curanderismo. Four aspects are considered: the local dynamics of gender, the diversity of the specialist practitioners, the complexity of ideas about healing, and the centrality of plants in a local pharmacopoeia in which ayahuasca is but one plant among many.
| In "The Expanding World Ayahuasca Diaspora: Appropriation, Integration and Legislation" Co-edited by Beatriz Caiuby Labate and Clancy Cavnar, Routledge , 2018
We undertake an unorthodox approach and investigate dietary and behavioural restrictions in the practice of Western ayahuasca drinking in comparison to indigenous Amazonian practices of dieting often believed to be the source of the “Western ayahuasca dieta”. Combining readings of Amazonian ethnography with the authors’ ethnographic research in neoshamanic contexts of ayahuasca drinking in Australia, the United States, and Peru, we consider how the practice of ayahuasca dieting has become detached from indigenous cosmologies and sanitized into a series of techniques that Westerners employ in the hope of attaining certain psychological and spiritual traits. We consider the dislocation of ayahuasca from indigenous cosmologies of reciprocity and predation—in which issues of human-environment relations are sanctioned and produced via shamanism—to a Western practice where “plant spirits” or “plant medicines” from an indigenous “tradition” meet the demands of the individual’s self-healing and personal development. This is explored by analysing key examples of indigenous food shamanism among indigenous Amazonian cultures in contrast to Western neoshamanic explanatory models of dieting, prescriptions to drink ayahuasca, and to the emic concept of “integration”. The comparison suggests how contradictions and limitations may occur when spiritual beliefs grounded in radically different social, economic and cosmological environments are appropriated and reinvented.
Publicacions URV, 2020
This book summarizes Ismael Apud’s ethnographic research in the field of ayahuasca, conducted in Latin America and Catalonia over a period of 10 years. To analyze the variety of ayahuasca spiritual practices and beliefs, the author combines different approaches, including medical anthropology, cognitive science of religion, history of science, and religious studies. Ismael Apud is a psychologist and anthropologist from Uruguay, with a PhD in Anthropology at Universitat Rovira i Virgili.
Nova Religio, vol.15, 2012
This paper is a preliminary reflection on the ritual incorporation of ayahuasca, an Amazonian psychoactive ritual substance, by members of a Guarani Indian village on the Atlantic coast of the state of Santa Catarina, Brazil. Their shamanic leaders have adapted the use of this beverage into their ritual practices and recognize it as part of their culture and tradition. This process of appropriation is a result of the formation of a network that involves various actors, among them the Guarani Indians, members of an international contemporary shamanic group, those of the Brazilian ayahuasca religion Santo Daime, and a health team employed to provide primary attention to Indian communities. Based on this case study, we propose that shamanisms today often emerge out of specific political and historic contexts. Thus, shamanism should be thought as a dialogical category, constructed through the interaction between actors with different origins, discourses and interests.
Current Drug Abuse Reviews, 2015
This article offers critical sociological and philosophical reflections on ayahuasca and other psychedelics as objects of research in medicine, health and human sciences. It situates 21 st century scientific inquiry on ayahuasca in the broader context of how early modern European social trends and intellectual pursuits translated into new forms of empiricism and experimental philosophy, but later evolved into a form of dogmatism that convenienced the political suppression of academic inquiry into psychedelics. Applying ideas from the field of science and technology studies, we consider how ayahuasca's myriad ontological representations in the 21 st century -for example, plant teacher, traditional medicine, religious sacrament, material commodity, cognitive tool, illicit drug -influence our understanding of it as an object of inquiry. We then explore epistemological issues related to ayahuasca studies, including how the indigenous and mestizo concept of "plant teacher" or the more instrumental notion of psychedelics as "cognitive tools" may impact understanding of knowledge. This leads to questions about whether scientists engaged in ayahuasca research should be expected to have personal experiences with the brew, and how these may be perceived to help or hinder the objectivity of their pursuits. We conclude with some brief reflections on the politics of psychedelic research and impediments to academic knowledge production in the field of psychedelic studies.
Ayahuasca tourism is a rapidly growing set of enterprises in which participants and shamans become global tourists or visitors within their own towns or countries, or abroad, in an explosion of diverse encounters. This variable set of hosts and guests partakes in shamanic rituals in which the ayahuasca brew is consumed within ritual settings with the aim of producing hallucinogenic visions deemed to be personally beneficial to all participants. Whereas only a few decades ago, the ayahuasca experience required that a lone traveler make his or her way to the forests of South America, now notions of local, global, space, and place converge as shamans and tourists travel throughout the world to perform and participate in a diversity of ayahuasca ceremonies. For example, an eighty-year-old Shipibo shaman who once mostly healed within his community in Pucallpa, Peru, began to travel nationally and then around the world, while his apprenticing son began to appear in international films as a healer and opened a tourist’s lodge. Some newcomers to the rituals, also interested in bringing ayahuasca to a larger public, have introduced it in dance raves. Not only are more people eager to participate in ceremonies, but also more individuals want to become ayahuasqueros (shamans who heal with ayahuasca). Furthermore, the ingredients of the brew are now available for purchase on the Internet. Moreover, many Euro-American ayahuasca tourists who have apprenticed shamans are now based in South America and travel throughout the world performing ayahuasca rituals. These are but a few examples of the novel expansion of ayahuasca ritual practices. The inventive global expansion of ayahuasca rituals creates a set of encounters that bring together individuals with highly divergent epistemologies and experiences, creating a sundry montage of cognitive, emotional, and practical cultural systems rife with contradictions and potential misunderstandings. Although these are also settings for positive exchanges, as would be expected, the convergence of translocal and transnational flows of communication, knowledge, and practices also comes with its challenges. This study focuses on a more obscure, yet growing, consideration of what happens when various belief systems are brought together within transnational ritual contexts by examining the relationship between sex, seduction, and gendered power relations in the context of ayahuasca rituals. By “sex” and “seduction,” I refer to sexual imagery, meanings, attraction, arousal, and/or the physical sexual act in relation to the ayahuasca ceremony or ceremonial space. Initially, I will examine the historical, symbolic, and practical relationships between ayahuasca and sex. I will focus on how, in the historical and contemporary associations of sex with ayahuasca, the adoption and reinvention of ayahuasca rituals is part of the ongoing challenges that ayahuasca usage and practices undergo. Through an analysis of local and global narratives, the paper also engages with Amerindian epistemologies and theories of perspectivism, countertransference, and “the male gaze” to examine local concerns and interactions between shamans, their apprentices, and ayahuasca participants, and how they variably position themselves as authorities, intermediaries, and gendered individuals. In the broadest sense, I will explore gender relations between shamans and local as well as nonlocal participants and the resultant ensuing debates about sex and sexuality as discussed among locals and web-based audiences. Importantly, this discussion is not meant to detract from the legitimacy ayahuasca rituals deserve.
Ayahuasca, a psychotropic beverage used by numerous indigenous groups of the Upper Amazon, the Orinoco Basin and the Pacific Lowlands of Colombia and Ecuador, has an important role in their medico-religious, artistic and social lives. Its use was later incorporated in healing ceremonies among the mestizo population of Peru, Ecuador and Colombia. This chapter presents an overview of such uses among some indigenous groups as well as that of contemporary practitioners in the Peruvian Amazon region.
Ayahuasca Shamanism in the Amazon and Beyond, 2014
In many cultural anthropological studies, “traditional” uses of the hallucinogenic brew ayahuasca among various groups in the Amazon rainforest have been subject to investigation. Findings from such research are sometimes juxtaposed with so-called modern or internationalized uses of the same compound. Although the positions of ayahuasca tourists, “apprentice shamans,” or famous indigenous protagonists have been studied seldom, even if thoroughly, there is still another important perspective hitherto almost untouched, which will be addressed in this chapter: the natives’ point of view regarding the transition from alleged “traditional” to “modern” uses of the substance.
Ayahuasca is a hallucinogenic plant mixture used in a ceremonial context throughout western Amazonia, and its use has expanded globally in recent decades. As part of this expansion, ayahuasca has become popular among westerners who travel to the Peruvian Amazon in increasing numbers to experience its reportedly healing and transformative effects. Drawing from ethnographic fieldwork in and around the area of Iquitos, Peru, the epicenter of ayahuasca tourism, this paper focuses on some of the problematic aspects of western engagement with indigenous spiritual traditions. This engagement is usually based on idealized and romanticized notions of indigenous shamanism and an inability to digest its less palatable aspects, such as sorcery. Through ethnographic examples and ethnohistorical evidence, I show that the romanticization indigenous peoples is not benign. In fact, this one-sided romantic image hides the complexity of indigenous peoples' situations by erasing the injustices that they have experienced and continue to experience. I propose a more holistic approach to ayahuasca shamanism that views indigenous peoples not living in a fictitious harmony with nature but as people embedded in larger struggles and facing important challenges not the least of which is the recent commercialization of indigenous spirituality.
In: Leal Filho, Walter, King, Victor T., Borges de Lima, Ismar. (Org.). Indigenous Amazonia: Regional Development and Territorial Dynamics. xed.Cham: Springer Nature Switzerland AG,, 2019
The purpose of this text is to understand how ayahuasca tourism affects local communities from an ethno-development and postcolonial studies approach. Our extensive ethnographic field research in Northeastern Peru has led us to encompass a view in which humans and plants establish complex relationships. In this text, we criticize the way Western ontologies situate plants as objects for consumption. The history of plant exploitation in the Amazon is long and it starts at the beginning of the twentieth century with the Rubber Boom. Presently, during the first decade of our twenty-first century, the Peruvian Amazon has become a new spiritual Mecca for Western tourists seeking enlightenment and healing. The sudden arrival of tourists caused a significant impact on local cultures and economies. Indigenous, mestizo and foreigner entrepreneurs embraced the opportunity to market the knowledge of medicinal and magic plants as a service from the Indigenous cultures. In this context, ayahuasca lodges emerged as healing spaces dedicated to organizing ceremonies with the psychoactive beverage as well as purges and diets with other medicinal plants. With the compilation of narratives and the construction of case studies, we intend to portray the subtle social dynamics between local and foreigner working to build their practices “between worlds”. Each group engages the global trends of ayahuasca spirituality through their own particular ways of connecting with plants. The chapter ends with a reflexion about the impact of ayahuasca tourism on the protection and promotion of Indigenous and mestizo autonomy, advocating the strengthening of the postcolonial and ethno-developmental perspectives in the studies concerning ayahuasca.
Ayahuasca is an Amazon brew prepared in order to induce shamanic experiences. Its use might date back to at least 2000 B.C. Today, it is an important part of indigenous shamanism and neo-shamanism practices. In this text, we explore some possibilities and problems arisen by considering Ayahuasca indigenous uses intangible heritage in Peru and Brazil.
The World Ayahuasca Diaspora: Reinventions and Controversies, 2016
The World Ayahuasca Diaspora: Reinventions and Controversies, Publisher: Routledge, Editors: Beatriz Caiuby Labate, Clancy Cavner, Alex K. Gearin, pp.165-181
University of Guelph Atrium, 2020
Ayahuasca is the most common term which refers to a plant based hallucinogenic beverage made with the jungle lianas Banisteriopsis Caapi (Schultes 1972:35; De Rios 1984:8). Through a review of this literature, my project evaluates how the changing geographic boundaries, cultural context and worldview of ayahuasca users alter the intention and meaning of ayahuasca usage. This paper provides a contextual overview of hallucinogenic plants in Central and South America, key themes in shamanism and Amazonian shamanism. Local Amazonian ayahuasca use in Peru, Ecuador and Colombia, Brazilian ayahuasca religions, neo-shamanism and ayahuasca drug tourism literature is presented and analyzed drawing upon Van Gennep’s (1960) “Rites de Passage”, Victor Turner’s (1970) “Liminality”, Shaw and Stewart’s (2003) problematization of syncretism and Grimes’ (1992) characteristics of the reinvention of ritual. Literature regarding therapeutic/medicinal ayahuasca use and ayahuasca legality is also presented. I argue recent and contemporary ayahuasca use may utilize traditional elements of Amazonian shamanism, though depart from Indigenous cosmology as ideologies governing it’s use become syncretic, institutionalized and influenced by Western individualism.
This article presents a reflection on the entrance of indigenous peoples into the urban ayahuasca circuit. We describe the process of contact of different indigenous populations, such as the Kaxinawa, Guarani, Apurinã, Kuntanawa and Yawanawa with the Brazilian religions and the neo-ayahuasqueros. We observe the claim of some of these groups that they had been responsible for presenting ayahuasca to Mestre Irineu, the founder of Santo Daime. We consider the penetration of the discourse of some of these actors in the public debate, with the intention of understanding their demand for the participation of indigenous peoples in the process of recognizing ayahuasca as immaterial cultural heritage by the Institute of National Historic and Artistic Heritage (IPHAN). We analyze the way in which the entrance of these indigenous peoples into this circuit, or the participation of non-indigenous peoples in ceremonies in Acrean indigenous villages, are reconfiguring the field of Brazilian ayahuasca religiosity.
Ethnopharmacologic Search for Psychoactive Drugs 2017: 50th Anniversary Symposium, 2018
Dietary taboos exist across virtually all human societies and they play important roles in religious and spiritual practices worldwide. Whether Hindu restrictions on meat for Brahmin religious leaders (Dumont, 1966), or Jewish restrictions on consuming milk products with meat (Freidenreich, 2011) or the Orang Asli of Malaysia selectively restricting meat consumption of animals with " weak " spirits (Bolton, 1972), dietary regimes often have associated logics of spiritual reasoning and practice. Some researchers have argued that purely functionalist explanations can account for the significance of food restrictions in religious traditions. Undertaking a global analysis, Meyer-Rochow (2009) argued that religious food taboos function to either protect human health, sustain ecological systems , enforce inequalities among different populations, or strengthen identity or group-cohesion. In contrast to these type of explanations, Simoons (1994) argued that complex magico-religious beliefs and symbols are fundamental in trying to explain the significance of religious dietary restrictions around the world. The theoretical positions of both the functionalists and symbolists agree that understandings of the diversity of spiritual food taboos need to include consideration of the culturally or environmentally specific contexts of the restrictions. Restrictions on dietary and behavioral regimes in spiritual practices across different cultures can be so radically different from each other that comparative approaches may strike readers as more than odd. Yet, this diversity also indicates how remarkable it is when a cultural group adopts the spiritual dietary restrictions of a different culture. The recent emergence and popularity of the indigenous Amazonian psychoactive drink ayahuasca among members of Western societies provides an example of how spiritual dietary practices may become reimagined and adapted within just a few decades. Ayahuasca is a shamanic medicine and religious sacrament that typically induces vomiting and visions or other non-ordinary sensory experiences. The practice of drinking ayahuasca is accompanied by a diversity of dietary regimes and related behavioral taboos in its different contexts of use across indigenous Amazonia.

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