Cree filmmaker Neil Diamond takes an entertaining and insightful look at the Hollywood Indian, exploring the portrayal...
Ayahuasca News
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The Path of The Sun Presents Aya(X) A talk with Stephan Beyer, PhD author of "Singing to to the Plants" about ayahuasca
Jerónimo M.M.'s insight:
I usually agree w Beyer on everything, he is right on this one too. I do think however that his lens is too narrow, had he looked beyond Peruvian vegetalismo and into the Brazilian churches he'd find people who much before 93 were drinking ayahuasca for personal growth and to cure all sorts of things, including eczema 
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One researcher thinks the drugs of the future might come from the past: botanical treatments long overlooked by Western medicine.
Jerónimo M.M.'s insight:
Fifteen years ago this was the big story, looks like it's back again
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Ayahuasca is a sacred brew that has a long history of ritual use among indigenous groups of the Upper Amazon. It is made from the stem of the ayahuasca vine (Banisteriopsis caapi, or in Quechua, “the vine of the ancestors”) and the leaves of either the chacruna (Psychotria viridis) or chagropanga (Diplopterys cabrerana).
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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“Yes, I know of Sun Bear. He’s a plastic medicine man.”— Matthew King, Oglala Lakota Elder, 1985
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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Armenia, an independent republic formerly within the Soviet Union, was the world’s first country to adopt Christianity as its national religion in 301 A.D. Consequently, one might assume that few traces remain of pre-Christian ways—and then only in remote villages and ancient monasteries lost in the mountains. A closer examination, however, dispels this stereotypical view. In spring 2002, during fieldwork in the Kotayk region of Armenia, I participated in a feast in the ruins of a monastery devoted to the local saints Poghos and Petros.
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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The Tuareg are a semi-sedentary, Islamic, socially-stratified Saharan people who live in Niger and Mali, West Africa, and speak Tamajaq (a Berber language). Several types of healers serve among the Tuareg (also known as Tamashek), and many of them are believed to have a special contract with spirits called Kel Essuf (“people of the wild, solitude, or nostalgia”). Islamic marabouts perform divination and heal with Qur’anic verses and cabalistic numerical systems. Smith/artisans are usually spirit-possession ritual drummers believed to hold superhuman powers.
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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A recent anthropological emphasis holds that there is not one universal shamanism, but many shamanisms. The diversity of shamanistic and mediumistic practices in Nepal supports this argument. Although the country’s specific ethnic groups can each be associated with particular religious or ritual practices, it is more useful to think of these cultural strands as part of the larger Hindu-Buddhist-shamanistic ritual system that is prevalent among the hill communities and reflects Nepal’s complex geographical, linguistic, and cultural diversity.
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Qarterly 27.2 (Summer 2003) Shamanisms and Survival
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Psilocybin provides the opportunity to explore a very novel state of consciousness which is being increasingly attributed with high levels of psychological and spiritual significance. In particular, it is being attributed to catalyzing powerfully transformative changes in those using it. There is solid discussion on the the various qualities and characteristics of the psilocybin experience within the academic community, but a coherent model of the psychology of psilocybin specific to the process of positive personal transformation is lacking. This presentation presents such a model, developed out of personal experience and extensive study.
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Although we are relieved that attention is once again being given to basic research into depression—after the hiatus created the effective abandonment of this area of research by Big Pharma from 2010 onwards—we are nonetheless deeply concerned that the mistakes that led to this withdrawal are in danger of being repeated. Carhart-Harris and colleagues’ study included 12 patients, and although the investigators reported that eight patients achieved complete remission at 1 week, only five of these patients were still in complete remission after 3 months of follow-up. The investigators concluded that this finding provides preliminary support for the safety and efficacy of psilocybin. The safety aspects are not at issue, but findings from a number of meta-analyses now indicate that placebo alone can account for remission in approximately 40% of patients in this setting. Regrettably for the investigators’ conclusions with respect to efficacy, this figure matches almost exactly the 42% (ie, 5/12) of patients they report as showing remission after 3 months. Further studies are of course always welcome, but we must be very careful not to be blinded in our critical thinking in this context by hopes that serendipity can provide answers that science has so far failed to provide.
Jerónimo M.M.'s insight:
interesting comment
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En la ayahuasca que practican los extranjeros (y reforman) todo gira en torno al momento crucial de apurar la vomitiva infusión, en cuyas moléculas, dice un atrevido, se encuentra Dios.
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V .N. BASILOV (Moscow): "Shamanic Disease" in Uzbek Folk Beliefs
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AKE HULTKRANTZ (Stockholm): Introductory Remarks on the Study of Shamanism
Jerónimo M.M.'s insight:
good reading
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In the Peruvian jungles of the Amazon Rainforest, four people with various maladies are treated by a Shaman using one of the most powerful hallucinogens o
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Rio Branco, Brazil, to be transformed into the global epicenter of ayahuasca culture and debate
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Nomadic Bolivian-American performance artist Donna Huanca arrives in London with a troupe of models, ready to cover themselves in paint and turmeric. She explains what it’s like to be watched, and why trans women will destroy the patriarchy
Jerónimo M.M.'s insight:
name dropping ayahuasca for no good reason?
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Shamanism, humanity’s most ancient spiritual practice, has undergone a dramatic modern resurgence. The concept of shamanism is widely utilized in contemporary spiritual healing groups and has gained such popularity that traditional healers have adopted the term to tell outsiders about their practices.
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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In this issue of Cultural Survival Quarterly, readers are introduced to the extraordinary category of people who have come to be known as “shaman”—those otherworldly men and women chosen by the spirits to mediate between the human and spiritual dimensions.
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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Oma Djo, a highly respected elderly Ju/’hoan healer, referred to n/om spiritual energy as something that “helps keep us alive.” N/om lies at the heart of the Ju/’hoan practice of healing, a practice that follows the pattern of classical shamanism. During all-night community healing dances, n/om boils within the healers to create an altered state of consciousness (ASC) called !aia.
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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Xu Ma tossed and turned in a disturbed sleep, lost in a land covered with green grass and trees that rolled on and on as far as she could see. Many times in past nights she had witnessed that same scene and awoken in a sweat. An enlarged lump had appeared on her wrist at about the same time the dreams had begun, and she felt a throbbing pain that continued to worsen. The village clinic could do little to alleviate her distress. Neighbors suggested she seek out a woman healer named Wang.
Jerónimo M.M.'s insight:
Oldie but goodie, from Cultural Survival Quarterly 27.2 (Summer 2003) Shamanisms and Survival
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Taboos can be both impediments to knowledge and storehouses of knowledge. This talk explores the taboos in place in the scientific community studying ayahuasca.
Jerónimo M.M.'s insight:
Well worth a read
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There is much happening in psychedelics, both at the research side (into effects, new substances, anthropology) and in society. But can we sketch a future for these at the same time scary and yet promising substances?
Jerónimo M.M.'s insight:
Food for thought, are we too limited in the ways we think about psychedelics?
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A Canadian and a Brit had a vision to serve mind-expanding drugs in America.
Jerónimo M.M.'s insight:
A nice summary of the Ayahuasca Healings case
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Her song stroked me, reassured me and seemed to reach inside and pluck things out
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LÁSZLÓ KÜRTI (Budapest): Language, Symbol and Dance: An Analysis of Historicity in Movement and Meaning
Jerónimo M.M.'s insight:
another one
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i think its on netflx