Globalisation has facilitated cultural exchange between indigenous traditions and Western practices, which has led to a growing interest in the ritual, religious and therapeutic use of ayahuasca.
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Traditional Healing Practices Involving Psychoactive Plants and the Global Mental Health Agenda: Opportunities, Pitfalls, and Challenges in the “Right to Science” Framework
The global mental health (GMH) movement aims to establish a world in which every human can access mental health services based on two fundamental principles: respect for human rights and evidence-based treatments. Despite being criticized, especially for its neocolonial tendency to impose psychiatric systems that defy local epistemologies, this movement is garnering increasing attention.
Entering the Crack Between the Worlds: Symbolism in Western Shamanism
This paper will explore shared symbols in Western shamanism, their meanings and signification. Shamanism is a contested and multivalent term, so first there will be a theoretical delimitation of what is meant by Western shamanism. The denition presented is a religious practice found in contemporary Western society. Symbolism will then be analysed through three main categories. The first category of symbols will be the use of darkness/light metaphors, and their meaning and importance in Western shamanism. Then the symbol of soul loss and retrieval will be analysed, and the image of the journeys and what this is supposed to achieve. Finally, the practice of symbolic appropriation will be tackled by analysing the use (and abuse) of symbols from other cultures. What this will demonstrate on the one hand is the Western origin of the shared symbols used in Western shamanism and on the other hand how this origin is concealed with non-Western symbols, used as a strategy of legitimation
Bringing Indigenous Healing and Psychoactive Plants To Global Mental Health. Mad In America: Science, Psychiatry and Social Justice.
Researchers note that indigenous practices and psychoactive plants are finding growing acceptance in the Global North for self-care and mental health.
The Globalization of Ayahuasca Shamanism and the Erasure of Indigenous Shamanism
Ayahuasca is a hallucinogenic plant mixture used in a ceremonial context throughout western Amazonia, and its use has expanded globally in recent decades. As part of this expansion, ayahuasca has become popular among westerners who travel to the Peruvian Amazon in increasing numbers to experience its reportedly healing and transformative effects. Drawing from ethnographic fieldwork in and around the area of Iquitos, Peru, the epicenter of ayahuasca tourism, this paper focuses on some of the problematic aspects of western engagement with indigenous spiritual traditions. This engagement is usually based on idealized and romanticized notions of indigenous shamanism and an inability to digest its less palatable aspects, such as sorcery. Through ethnographic examples and ethnohistorical evidence, I show that the romanticization indigenous peoples is not benign. In fact, this one-sided romantic image hides the complexity of indigenous peoples’ situations by erasing the injustices that they have experienced and continue to experience. I propose a more holistic approach to ayahuasca shamanism that views indigenous peoples not living in a fictitious harmony with nature but as people embedded in larger struggles and facing important challenges not the least of which is the recent commercialization of indigenous spirituality.
Tripping for the Planet: Psychedelics and Climate Activism
With more states legalizing psychedelics, activists are interested in exploring their power. The Frontline examines whether that’s a good idea.
Psychedelic use predicts objective knowledge about climate change via increases in nature relatedness
Lifetime psychedelic substance use has previously been linked to nature relatedness and pro-environmental behaviour. Yet, participants’ responses to the self-report measures in these studies may have been affected by stereotypical associations or confirmation bias. We therefore re-examined this link by measuring three pro-environmental dependent variables: nature relatedness, concerns about climate change, and objective knowledge about climate change. Additionally assessing lifetime experience with 30 psychoactive substances, we collected an international convenience sample for an online survey (n = 641), Controlling for age, educational attainment, and covariation in substance use indicators, psychedelic use (primarily the use of psilocybin) predicted objective knowledge about climate change directly, and indirectly via nature relatedness. Further, it predicted concern about climate change indirectly via nature relatedness. The results suggest that the relationship of psychedelics with pro-environmental variables is not due to psychological biases, but manifests in variables as diverse as emotional affinity towards nature as well as knowledge about climate change.
The Role of Global Traditional and Complementary Systems of Medicine in Treating Mental Health Problems
Traditional and complementary systems of medicine include a broad range of practices, which are commonly embedded in cultural milieus and reflect community beliefs, experiences, religion, and spirituality. Two major components of this system are discernible: complementary alternative medicine and traditional medicine, with different clientele and correlates of patronage. Evidence from around the world suggests that a traditional or complementary system of medicine is commonly used by a large number of people with mental illness. Practitioners of traditional medicine in low-income and middle-income countries fill a major gap in mental health service delivery. Although some overlap exists in the diagnostic approaches of traditional and complementary systems of medicine and conventional biomedicine, some major differences exist, largely in the understanding of the nature and cause of mental disorders. Treatments used by providers of traditional and complementary systems of medicine, especially traditional and faith healers in low-income and middle-income countries, might sometimes fail to meet widespread understandings of human rights and humane care. Nevertheless, collaborative engagement between traditional and complementary systems of medicine and conventional biomedicine might be possible in the care of people with mental illness. The best model to bring about that collaboration will need to be established by the needs of the extant mental health system in a country. Research is needed to provide an empirical basis for the feasibility of such collaboration, to clearly delineate its boundaries, and to test its effectiveness in bringing about improved patient outcomes.
Narrating the Unspeakable: Making Sense of Psychedelic Experiences in Drug Treatment
The use of psychedelic substances has been described as an ‘unspeakable primary experience,’ one that is personal and ultimately indescribable. The ineffable quality of such an experience, however, does not prohibit or invalidate attempts to explain it. The struggle to narrate one’s experience is instead an important endeavor. But, how does narration work if the psychedelic experience is truly unspeakable? What kind of narratives are possible? What kinds of narrative work do psychedelics foreclose? This article addresses these questions by analyzing narratives generated about the use of psychedelics for drug treatment. Drawing on 16 months of ethnographic research at drug treatment centers in Baja California, Mexico, this article examines what narration looks like in the context of a psychedelic-based drug treatment modality. It pays particular attention to how people in treatment retell – or struggle to retell – their experiences with psychedelics to make sense of them and then articulate them for the researcher. I argue that psychedelic experiences pose a unique challenge for the anthropological study of these substances, particularly their therapeutic use. I show how these experiences resist narrativization in multiple ways, presenting both ethnographic and epistemological obstacles to the production of anthropological knowledge.
From Egoism to Ecoism: Psychedelics Increase Nature Relatedness in a State-Mediated and Context-Dependent Manner
(1) Background: There appears to be a growing disconnection between humans and their natural environments which has been linked to poor mental health and ecological destruction. Previous research suggests that individual levels of nature relatedness can be increased through the use of classical psychedelic compounds, although a causal link between psychedelic use and nature relatedness has not yet been established. (2) Methods: Using correlations and generalized linear mixed regression modelling, we investigated the association between psychedelic use and nature relatedness in a prospective online study. Individuals planning to use a psychedelic received questionnaires 1 week before (N = 654), plus one day, 2 weeks, 4 weeks, and 2 years after a psychedelic experience. (3) Results: The frequency of lifetime psychedelic use was positively correlated with nature relatedness at baseline. Nature relatedness was significantly increased 2 weeks, 4 weeks and 2 years after the psychedelic experience. This increase was positively correlated with concomitant increases in psychological well-being and was dependent on the extent of ego-dissolution and the perceived influence of natural surroundings during the acute psychedelic state. (4) Conclusions: The here presented evidence for a context- and state-dependent causal effect of psychedelic use on nature relatedness bears relevance for psychedelic treatment models in mental health and, in the face of the current ecological crisis, planetary health.