Tatá Yawanawá's beautiful opening words for the II World Ayahuasca Conference, Rio Branco, Acre. Tatá, the oldest pajé (shaman) of the Yawanawá communit
Agentes del Equipo de Delincuencia Organizada y Antidrogas (EDOA) de la Guardia Civil de la Comandancia de Las Palmas ha detenido, el pasado día 1 del presente mes a una persona de iniciales C.J.D.H., de nacionalidad española y 39 a&nti
Mind-altering drugs have returned to the laboratories of scientists in search of therapies for mental disturbances. Ecstasy was the star attraction at a congress in the USA where it is entering the final phase of clinical tests for treating post-traumatic stress, a malady affecting war veterans and victims of urban violence, among others
And this week’s show is with Kat Courtney, an Afterlife Coach. Kat first received the term “Afterlife Coach” after one of the many times she experienced death. She had been working as a Spiritual Life Coach and Shamanic Apprentice for a decade, and felt that her life’s purpose was still a little. . . off. As she sat in her 999th or so Ayahuasca ceremony, it dawned on her that there are three things she love most in this world: Connection to soul, Ayahuasca, and death.
Many social scientists attribute the health-giving properties of religious practice to social support. This paper argues that another mechanism may be a positive relationship with the supernatural, a proposal that builds upon anthropological accounts
Within the field of Psychedelic Studies, qualitative research is a transdisciplinary method of inquiry that seeks to understand how individuals ascribe significance to their psychedelic experiences. In so doing, it complements traditional
En este trabajo presentaré unas notas generales sobre el llamado perspectivismo amerindio, corriente teórica que está ganando espacio académico en el marco de los estudios antropológicos de sociedades indígenas de América del Sur. Aquí no agotaré por supuesto la totalidad de sus particularidades, contribuciones o críticas, sino que esbozaré algunas observaciones preliminares, identificando asimismo el contexto académico más general de donde surge y aspectos relacionados con la economía política de la producción de conocimiento antropológico basado en una perspectiva postcolonial (Mignolo, 2000; Wright, 1995, 1998). Mi punto de vista, en un principio exterior al núcleo central etnográfico de esta corriente teórica etnológica, cuyo corazón se ubica en la región amazónica, será de índole más amplia en términos regionales, así como desde la teoría antropológica que se interesa por las ontologías no occidentales, especialmente la antropología de la religión.
Empujada por las tecnologías indígenas y las plantas de poder que crecen en la gran farmacia del planeta, Raimunda tuvo un viaje cósmico que culminó con una visión tan clara como
En este webinar serán comparados desde el punto de vista biomédico los efectos de la DMT y los de la ayahuasca. La DMT es el principio psicoactivo de l
My Heart Is My Land is a film about the indigenous look at our planet’s issues. A narrative that mixes documentary language with fiction scenes, passing through 7 countries: Brazil, South Africa, Namibia, Israel, Italy, Germany and Spain.
The film will tell the story of the Huni Kuî ethnic group (Acre, border between Brazil and Peru) from the memories of the old chief of the family: Soeiro Sales Kaxinawa, and of his son Siã Huni Kuî, a filmmaker, Chico Mendes’ companion and a key player to the organization of the Forest Peoples Alliance, and their three grandchildren, Bane Sales, Yawa Bane and Txana Bane. They are the protagonists and makers of this film, the very expression of the force and the indigenous message, behind and in front of the cameras.
Directed by Siã Huni Kuî and Enio Staub, who also signed the script with the Spanish journalist Juan Carlos de la Cal, My Heart Is My Land will lead you to reflect on humanity and its constant movements in a world full of borders and challenges, which shelters the most diverse stages of civilization in the same time and space.
They left the forest to face the challenges of the big cities without losing their origins. Their emotions and memories are revealed, bringing existential, natural, social differences and the contrast of modernity with their ancestral traditions.
O presente artigo resulta de uma composição dos autores. Os desenhos realizados pelos MAHKU – Movimento dos Artistas Huni Kuin – a partir dos cantos huni meka, cantos do nixi pae (ayahuasca), são motivos para o comentário de Ibã Huni Kuin e sua forma de tradução da linguagem dos cantos que ele denomina “pôr ou colocar no sentido”. Na primeira parte faz-se uma breve apresentação da trajetória do Mahku, retratada no ensaio audiovisual O sonho do nixi pae (Dir. Amilton Mattos, 2015), do trabalho de pesquisa de Ibã e do coletivo de artistas Huni Kuin
Los efectos del compuesto han demostrado ser prometedores para el tratamiento de la depresión, la ansiedad, los trastornos alimentarios y la dependencia química.
“WE HAVE THE RIGHT NOT TO CHANGE THINGS”: AYAHUASCA TRADITIONS AND MODERNITY The expansion of Ayahuasca beyond its amazonian cradle and its encounter with industrial Western culture has put Amazonian traditions under considerable pressure to change and adapt. The result has been a steady stream of hybridisation processes that far from being new, are part of a long history of asymmetric relationships in the Amazon.
In the midst of this some people, let’s call them traditionalists, have complained, with some good reason, that these innovations come from a superficial understanding of the traditions and are disrespectful, dangerous, or downright racist. Other people, let’s call them the innovators, have complained, again with some reason, that the traditions were unnecessarily restrictive, impractical in the modern world, shortsighted, and sometimes downright sexist.
What to do? If cultures are dynamic and in constant flux and transformation, does this mean that other people’s spiritual practices can be borrowed, or modified and adapted to our own needs? What are the limits for this? How do we reconcile our need to access traditional knowledge with the rights and perspectives of the source communities?
In the search for a broader understanding of this matter we will examine some real-life dilemmas coming from both the indigenous as well as the religious ayahuasca traditions. We’ll hear the many sides of the debate, ponder the implications, and try to cast a hopeful glance towards the future
Sarah Shenker takes to the TEDxWarwick stage to share stories of uncontacted tribes and highlights why we should all care about them —the most vulnerabl
This paper analyzes an ethnographic scene during my research on Qom/Toba shamanism, in which I talked about shamanic issues with my interlocutor, Alejandro Katache, then a well known pi'ioGonaq ("healer", "shaman") in La
Way out in the western hills of Sonoma County where no one can hear it, Owsley “Bear” Stanley’s personal speaker system is cranking Doc and Merle Watson’s version of…
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Rest in peace Tatá Yawanawá