Por que a ayahuasca? Da internacionalização de uma prática ritual ameríndia

Losonczy, Anne-Marie; Mesturini, Silvia

doi:10.4000/aa.986

Cited by 5 publications

(2 citation statements)

References 9 publications

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“…Livros psicodélicos como os de Carlos Castaneda e seu mítico personagem Don Juan faziam sucesso, chamando a atenção para o xamanismo, e a América Latina começa a aparecer como destino especial -o próprio guru da beat generation, William Burroughs, havia viajado à Amazônia ainda na década de 1950 em busca da ayahuasca (Losonczy e Mesturini 2011).…”

Section: Transformações Demográficas E Contexto De Expansãounclassified

Dos igarapés da Amazônia para o outro lado do Atlântico: a expansão e internacionalização do Santo Daime no contexto religioso global

Assis

Labate

2014

Relig. soc.

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Na década de 1930, próximo aos seringais da floresta amazônica, emergia uma comunidade de cunho religioso, repleta de elementos de diferentes religiosidades, dirigida por um líder carismático e centrada na utilização de uma bebida psicoativa, a ayahuasca. Esse pequeno grupo era influenciado pelos elementos materiais e culturais da região naquela época, como as bases militares, as visões tradicionais de gênero, os fluxos migratórios, o intercâmbio cultural com caboclos e indígenas e o contato com os seringais. Formada majoritariamente por imigrantes nordestinos negros e mulatos, essa comunidade era comandada por um negro maranhense sem escolarização formal, neto de escravos, chamado de "Mestre". E assim permaneceu, de modo relativamente estável, até a década de 1970.Quatro décadas depois, o cenário é bastante distinto: denominado "Santo Daime", não se trata mais de uma única comunidade, mas de uma rede dispersa de múl-tiplos núcleos. O grupo reúne alguns milhares de adeptos, sobretudo pessoas escola-

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Section: Transformações Demográficas E Contexto De Expansãounclassified

Dos igarapés da Amazônia para o outro lado do Atlântico: a expansão e internacionalização do Santo Daime no contexto religioso global

Assis

Labate

2014

Relig. soc.

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“…Although many groups use a variety of plants and substances to access "alternative worlds" (Schultes 1972), others have developed dreaming, corporal or sensorial techniques to evoke their shamanic experiences without the ingestion of psychoactive substances. In spite of the diversity of techniques, ayahuasca has, over the last two decades, become a global symbol closely associated with Western representations of indigenous shamanism; it is sought for therapeutic, spiritual and leisure purposes in a global network composed of groups exhibiting a broad diversity of interests and ethnic and socio-cultural origins (Losonczy and Mesturini 2011;Mesturini 2010;Davidov 2010).…”

Section: Ayahuasca As Global Shamanic Medicinementioning

confidence: 99%

Contemporary Guarani Shamanisms: “Traditional Medicine” and Discourses of Native Identity in Brazil

Langdon

Rose

2012

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The psychoactive substance known as ayahuasca has long been identified with Amazonian shamanism and traditional medicine. Over the last two decades its use has spread outside this region to urban populations in different parts of the world. This paper examines the adoption of the ritual use of the beverage by the Guarani Indians along the southern coast of Brazil. We argue that this process is related to the growing politics of identity of Brazilian indigenous peoples as well as to public policies that promote cultural diversity. In the case analyzed here, the adoption of ayahuasca is articulated with an ongoing cultural revitalization in activities related to shamanism, health and education and with the specific desires and actions of the leading family in one Guarani village.

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Reflections on crafting an ayahuasca community guide for the awareness of sexual abuse

Peluso

Sinclair

Labate

et al. 2020

Journal of Psychedelic Studies

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This article reflects upon the conception and development of a set of guidelines for the awareness of sexual abuse in ayahuasca settings, an assortment of scenarios that take place in local and global settings entailing the use of a psychedelic brew known for producing visionary and purgative effects composed of Amazonian Banisteriopsis caapi (ayahuasca vine) commonly combined with the leaves of Psychotria viridis (chacruna) or Diplopterys cabrerana (chaliponga). The globalization and diaspora of ayahuasca expertise, usage, and plant materials has broadened the diversity of individual and group interactions and geographical and social contexts in which this hallucinogenic concoction is ingested, and thus given rise to a range of possibilities, which also may, despondently, include possibilities for sexual harassment and abuse. The authors raise the key issues and processes that have led to formation, publication, and dissemination of the Ayahuasca Community Guide for the Awareness of Sexual Abuse of Chacruna Institute for Psychedelic Plant Medicines, focusing specifically on the needs for such guidelines, as well as the challenges faced in collaboratively creating them. The creation of guidelines as an educational task is wrought with concerns, as they must first and foremost convey the fact that abuse is never the victim/survivor’s fault, and yet they must also aim to inform individuals of potential common scenarios that can lead to abuse. In this sense, guidelines themselves are held up to scrutiny, and the process of collaboratively crafting the Chacruna Institute’s Guide for the Awareness of Sexual Abuse has not been an exception.

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Por que a ayahuasca? Da internacionalização de uma prática ritual ameríndia

Cited by 5 publications

References 9 publications

Dos igarapés da Amazônia para o outro lado do Atlântico: a expansão e internacionalização do Santo Daime no contexto religioso global

Dos igarapés da Amazônia para o outro lado do Atlântico: a expansão e internacionalização do Santo Daime no contexto religioso global

Contemporary Guarani Shamanisms: “Traditional Medicine” and Discourses of Native Identity in Brazil

Reflections on crafting an ayahuasca community guide for the awareness of sexual abuse

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