Use of Ayahuasca among Rubber Tappers of the Upper Juruá

Abstract

The article is the fruit of co-authorship between an anthropologist with long research experience in the area of the Extractivist Reserve of the Alto Juruá, in the far west of the state of Acre in the Brazilian Amazon, and a rubber tapper who was first introduced to ayahuasca in the context of a rubber camp. His initiation has elements of non-indigenous and indigenous culture and results in a quite original synthesis, which is narrated in the first-person at the beginning of the article. The article traces the history of the introduction of ayahuasca, or cipó (vine), among the rubber tappers of the Alto Juruá in their relations with indigenous populations and their pajés (shamans), highlighting those rubber tappers who distinguished themselves as apprentices and became healers renowned among their contemporaries. Beginning in the 1980s the use of cipó occurs in the context of the struggle of rubber tappers against the rubber bosses, and ayahuasca mysticism merges with political conflict. New syntheses take place, now with the introduction of elements of the religious doctrine of Santo Daime.

Ayahuasca, Psychedelic Studies and Health Sciences: The Politics of Knowledge and Inquiry into an Amazonian Plant Brew

“…The fact that ayahuasca has become an object of contemporary medical research, yielding promising findings of therapeutic potential in various health domains [7], suggests that the brew has the potential for the ontological status of a medicine. Certainly, ayahuasca has been deemed a "medicine" useful for healing in some Amazonian indigenous and mestizo contexts [34][35][36]. Yet this phenomenon-i.e., the fact that the ayahuasca spirits are called doctorcitos and that vegetalistas (i.e., ceremony leaders) are called also "traditional doctors" or "healers"-is due to evolving interfaces with occidental medical conceptions and is part of the process of translation of ayahuasca to a more biomedical idiom [4].…”