Many thanks for www.katukina.com for contributing this article Tobacco snuff is a sacred shamanic medicine or tool, that has been used by tribes of the Amazon basin for thousands of years and is an essential part of their tribal culture and history. Rapé is the name for one of many of these snuffs, and it’s foundation lies by numerous indiginous tribes in Acre, Brazil. Curiously, Rapé is not sniffed, snorted or inhaled. Instead, it is administered (blown) into the nostrils with a special blowpipe called “Kuripe” (self administration) or “Tepi” (another person administers). This “blow” is quite forceful and not specifically pleasant. It can be rather shocking. The appearance of a Rapé is a grey- to sand coloured, very fine and dry dust. It is traditionally prepared by ceremonial pounding of Tobacco (N. rustica) with tree ashes, followed by patiently filtering it through a fine mesh, resulting in a dust as fine as 125 micron. The varieties of Tobacco used are not the commonly known N. tabacum, but N. rustica, such as “Corda” or “Moi” …
Art – Caapi Dreams by Donna Torres.
This is an introductory beginners guide to several plants significantly connected to Ayahuasca shamanism.
A look into Western assumptions and modifications of traditional ayahuasca practices. “The ayahuasca brew is known locally as “the purge”: rather than to address a specific disease, the locals consume it to cleanse the stomach and the blood, throw up bad energy and attract good luck: hunting, sales, wife or husband. Thus, the purgative property of the remedy (result of the vine’s alkaloids, Banisteriopsis caapi) is privileged over its visionary property (due to the DMT of the chacruna, Psychotria viridis).
Westerners, in popular texts and widespread opinion, celebrate DMT; the vine’s function is to allow the DMT not to be destroyed in the stomach but instead reach the bloodstream.”
This story gives a sense of what “Pachamama” means (the feminine universe) and also gives a sense of the Andean conception of gender roles.
Underlying the intricate geometric patterns of great complexity displayed in the art of the Shipibo people is a concept of an all pervading magical reality which can challenge the Western linguistic heritage and rational mind. The Ethnologist Angelika Gebhart-Sayer, calls this “visual music”.
Two rhythmic instruments are used in shamanic performance in the Upper Amazon — the shacapa, the leaf-bundle rattle; and the maraca, the seed-filled gourd rattle. Whether shacapa or maraca, rattles are the most important shamanic tool in the Amazon — the equivalent of the shaman’s drum elsewhere.
There are four major types of ecological zones in the Amazon. Each one has given rise to a way of life adapted to it.
Regions with the greatest linguistic diversity are the regions with the greatest biological diversity.
What is mestizo shamanism? The Loreto province of northeastern Peru (and to a lesser extent to Ucayali province south of it) is virtually unique in Latin America in that indigenous shamanic practices have been adopted and adapted by the mestizo population, and become a part of the mestizo culture. While mestizo curanderismo is not unknown elsewhere in the Spanish-speaking world, it is almost always found in isolated rural areas. Among most mestizo populations, there is strong social pressure to distance oneself from the scorned indigenous world and embrace the prestigious Spanish/western world, and only in the most isolated rural regions would mestizos continue indigenous practices. And in the modern world, with television and mass communication, such pockets of isolation are fast disappearing. Yet, in the province of Loreto in northeastern Peru, not only does an active mestizo shamanism thrive, but it thrives even in urban centers. Especially in the city of Iquitos – population about 400,000. (Iquitos resident Alan Shoemaker quoted the Iquitos police chief as estimating that on any given Friday, 10% of the …
The earliest Europeans to mention Ayahuasca were Jesuits travelling in the Amazon. One of the earliest such reports of this “diabolical potion,” written in 1737, describes it as: “an intoxicating potion ingested for divinatory and other purposes and called ayahuasca, which deprives one of his senses and, at times, of his life.”
“We consider yagé, along with our other medicinal plants and our wisdom and knowledge, to be a gift from God and a great benefit for the health of humanity. We have a duty to demonstrate to the world, with determination and solemnity, the importance of our values.”