From growing up in the jungle to practicing ayahuasca in the city: An exploration of the globalisation of ayahuasca in terms of authenticity, self-care, and the challenges of such globalisation for medical anthropology ; De crecer en la selva a practicar la ayahuasca en la ciudad: una exploración de la globalización de la ayahuasca en términos de autenticidad, autoatención y de los retos de dicha globalización para la antropología médica

Ediciones Complutense

2023

Universidad Complutense de Madrid (UCM): Revistas Científicas Complutenses

application/pdf

https://revistas.ucm.es/index.php/RASO/article/view/91747/4564456567381; Aixalà, Marc (2022). Integración psiquedélica. Barcelona: Editorial Eleftheria.; Apud, Ismael (2020). Ayahuasca: Between cognition and culture. Tarragona: Publicacions URV.ç; Apud, Ismael; Romaní, Oriol (2017). “Medicine, religion and ayahuasca in Catalonia. Considering ayahuasca networks from a medical anthropology perspective”. International Journal of Drug Policy, 39: 28–36. https://doi.org/10.1016/j.drugpo.2016.07.011; Argento, Elena; Goldenberg, Shira; Deering, Kathleen; et al. (2022). “Interest in receiving psychedelic-assisted therapy among marginalized women: Implications and findings from a community-based study in Canada”. Drug and Alcohol Dependence Reports, 3. https://doi.org/10.1016/j.dadr.2022.100044; Bell, Catherine M. (1997). Ritual: Perspectives and Dimensions. New York: Oxford University Press.; Blanes, Ruy Llera; Mapril, José (2013). Sites and Politics of Religious Diversity in Southern Europe. Leiden: Brill.; Bouso, José Carlos; dos Santos, Rafael Guimarães; Sánchez Avilés, Constanza; et al. (2021). Ayahuasca: informe Técnico 2021. Barcelona: ICEERS. Disponible en: https://www.iceers.org/wp-content/uploads/2020/05/Ayahuasca_Informe_Te%CC%81cnico_ICEERS_2021_ESP.pdf [Consulta: 24.10.2022]; Chantre y Herrera, José (1901). Historia de las Misiones de la Compañía de Jesús en el Marañón español – 1637-1767. Madrid: A. Avrial.; Conrad, Peter (2007). The Medicalization of Society: On the transformation of Human Conditions into Treatable Disorders. Baltimore: The John Hopkins University Press.; Craps, Stef (2013). Postcolonial Witnessing: Trauma Out of Bounds. London: Palgrave Macmillan. https://doi.org/10.1057/9781137292117; Cuadrada, Coral (2014). “Aire corrupto, mujeres diabólicas y ‘Tempestariae’”. Acta historica et archaeologica mediaevalia, 32: 619–658.; De Cárdenas, Nicolás (2022). “Exorcista: El diablo está siempre detrás de los rituales chamánicos con ayahuasca”. Aciprensa, 12.10.2022. Disponible en: https://www.aciprensa.com/noticias/exorcista-satanas-esta-siempre-detras-de-los-rituales-chamanicos-con-ayahuasca-47689 [Consulta: 24.10.2022]; Domínguez-Clavé, Elisabet; Soler, Joaquim; Pascual, Juan C.; et al. (2018). “Ayahuasca improves emotion dysregulation in a community sample azoond in individuals with borderline-like traits”. Psychopharmacology, 236(2): 573–580.; Durkheim, Émile (1995 [1912]). The Elementary Forms of the Religious Life. New York: The Free Press.; Fabrega, Horacio Jr. (1972) “The study of disease in relation to culture”. Behavioral Science, 17, 183-203.; Fedele, Anna (2015). “Iberian Paganism: Goddess Spirituality in Spain and Portugal and the Quest for Authenticity”, en Kathryn Rountree (Ed.) Contemporary Pagan and Native Faith Movements in Europe: Colonialist and Nationalist Impulses. New York: Berghahn, 239–260.; Fotiou, Evgenia (2020a). “The Importance of Ritual Discourse in Framing Ayahuasca Experiences in the Context of Shamanic Tourism”. Anthropology of Consciousness, 31(2): 223–244.; Fotiou, Evgenia (2020b). “Shamanic Tourism in the Peruvian Lowlands: Critical and Ethical Considerations”. The Journal of Latin American and Caribbean Anthropology, 25(3): 374–396.; Fotiou, Evgenia (2022). “How Transreligious Ayahuasca Use Challenges Conventional Definitions of Religion”. Shaman, 30(1-2): 59-78.; Foucault, Michel (1975). The Birth of the Clinic: An Archeology of Medical Perception. New York: Vintage Books.; Fuller, Robert C. (2000). Stairways to Heaven: Drugs in American Religious History. Boulder: Westview Press.; GBD 2019 Diseases and Injuries Collaborators (2020). “Global burden of 369 diseases and injuries in 204 countries and territories, 1990-2019: a systematic analysis for the Global Burden of Disease Study 2019”. The Lancet, 396(10258): 1204–1222. https://doi.org/10.1016/S0140-6736(20)30925-9; Greene, Shane (1998). "The Shaman's Needle: Development, Shamanic Agency, and Intermedicality in Aguaruna Lands, Peru". American Ethnologist, 25(4): 634-658. https://doi.org/10.1525/ae.1998.25.4.634; Haijen, Eline C.; Kaelen, Mendel; Roseman, Leor; et al. (2018). “Predicting responses to psychedelics: a prospective study”. Frontiers in pharmacology, 9: 897.; Haro Encinas, Armando Jesús (2000). “Cuidados profanos: una dimensión ambigua en la atención de la salud”, en Enrique Perdiguero y Josep Maria Comelles (Eds.) Medicina y cultura. Estudios entre la antropología y la medicina. Barcelona: Edicions Bellaterra, 101-161.; Hartogsohn, Ido (2016). “Set and setting, psychedelics and the placebo response: an extra-pharmacological perspective on psychopharmacology”. Journal of Psychopharmacology, 30: 1259–1267.; Hartogsohn, Ido (2021). “Set and setting in the Santo Daime”. Frontiers in Pharmacology, 12: 651037. doi:10.3389/fphar.2021.651037; JIFE (2011). Informe de la Junta Internacional de Fiscalización de Estupefacientes correspondiente a 2010. Nueva York: Naciones Unidas. Disponible en: https://www.incb.org/documents/Publications/AnnualReports/AR2010/AR_2010_Spanish.pdf [Consulta: 20.10.2022]; JIFE (2013). Informe de la Junta Internacional de Fiscalización de Estupefacientes correspondiente a 2012. Nueva York: Naciones Unidas. Disponible en: https://www.incb.org/documents/Publications/AnnualReports/AR2012/AR_2012_S.pdf [Consulta: 20.10.2022]; Jiménez-Garrido, Daniel F.; Gómez-Sousa, María; Ona, Genís; et al. (2020). “Effects of ayahuasca on mental health and quality of life in naïve users: A longitudinal and cross-sectional study combination”. Scientific reports, 10(1), 4075.; Jussim, Lee (2020). “Are All Childhoods Traumatic?” Psychology Today, 11.07.2020. Disponible en: https://www.psychologytoday.com/us/blog/rabble-rouser/202007/are-all-childhoods-traumatic [Consulta: 20.10.2022]; Kiraga, Maggie K.; Mason, Natasha L.; Uthaug, Malin. V.; et al. (2021). “Persisting Effects of Ayahuasca on Empathy, Creative Thinking, Decentering, Personality, and Well-Being”. Frontiers in pharmacology, 12: 721537.; Kleinman, Arthur (1978). “Concepts and Model for the comparison of medical systems as a cultural model”. Social science & medicine, 12(2B): 85-93.; Kohek, Maja (2020). Through the looking-glass: The use of psychoactive plants in Catalonia. Departament d’Antropologia Social i Filosofía [tesis doctoral]. Tarragona: University Rovira i Virgili.; Kohek, Maja; Sánchez Avilés, Constanza; Romaní, Oriol; et al. (2021). “Ancient psychoactive plants in a global village: The ritual use of cannabis in a self-managed community in Catalonia”. The International journal of drug policy, 98, 103390. doi:10.1016/j.drugpo.2021.103390; Kołodziejska-Degórska, Iwona (2016). "Patients’ webs of relations in the medical landscapes of Central Ukraine”. Anthropology & Medicine, 23(2): 155-171. doi:10.1080/13648470.2016.1180583; Kuypers, Kim P.C.; Riba, Jordi; de la Fuente Revenga, Mario; et al. (2016). “Ayahuasca Enhances Creative Divergent Thinking while Decreasing Conventional Convergent Thinking”. Psychopharmacology (Berl), 233(18): 3395–3403. doi:10.1007/s00213-016-4377-8; Labate, Beatriz C.; Bouso, José Carlos (2013). “Cura, cura cuerpecito: reflexiones sobre las posibilidades terapéuticas de la ayahuasca”, en Beatriz C. Labate y José Carlos Bouso (eds.). Ayahuasca y salud. Barcelona: Los Libros de La Liebre de Marzo, 28-45.; Labate Beatriz C.; Coutinho Tiago (2014). “My grandfather gave ayahuasca to Mestre Irineu: Reflections on the entrance of Indigenous peoples into the urban circuit of ayahuasca consumption in Brazil”. Curare, 37(3), 181–194.; Labate, Beatriz C.; Jungaberle, Henrik (2011). The Internationalization of Ayahuasca. Münster: LIT Verlag.; Lafrance, Adele; Loizaga-Velder, Anja; Fletcher, Jenna; et al. (2017). “Nourishing the spirit: exploratory research on ayahuasca experiences along the continuum of recovery from eating disorders”. Journal of psychoactive drugs, 49(5): 427–435.; Langdon, Esther Jean (2013). “New Perspectives of Shamanism in Brazil.” Civilisations: Revue Internationale d’anthropologie et de Sciences Humaines, 61(2): 19–35.; Langdon, Esther Jean; de Rose, Isabel Santana (2012). “(Neo)Shamanic Dialogues: Encounters between the Guarani and Ayahuasca.” Nova Religio, 15(4): 36–59.; Leslie, Charles (1980). “Medical Pluralism in World Perspective”. Social Science and Medicine, 14b: 191-195.; Lindquist, Galina (2005). “Healers, Leaders and Entrepreneurs: Shamanic Revival in Southern Siberia”. Culture and Religion, 6(2): 263–85.; López-Pavillard, Santiago (2018). Chamanes, ayahuasca y sanación. Madrid: Consejo Superior de Investigaciones Cientificas.; López-Pavillard, Santiago (2008). Recepción de la ayahuasca en España. Tesis de Máster. UCM, España.; Luna, Luis Eduardo (2011). “Indigenous and mestizo use of ayahuasca: An overview”, en Rafael G. Dos Santos (Ed.), The Ethnopharmacology of Ayahuasca. Kerala: Transworld Research Network, 1-21.; Martín, Antonio; Muñoz Juan (2019). El estatuto legal de la ayahuasca en España. València: Tirant lo Blanc.; Maté, Gabor (2008). In the realm of hungry ghosts. Close encounters with addiction. Knopf Canada.; Maté, Gabor (2021). Scattered minds: The origins and healing of attention deficit disorder. Vintage Canada.; McKenna, Denis Jon (1999). “Ayahuasca: an Ethnopharmacologic History”, en Ralph Metzner (ed.), Ayahuasca: Hallucinogens, Consciousness, and the Spirit of Nature. New York: Thunder ‘s Mouth Press, 187–213.; Melton, John Gordon; Moore, Robert L. (1982). The Cult Experience: Responding to the New Religions. Texas: Pilgrim Press.; Menéndez, Eduardo (1983). Hacia una práctica médica alternativa. Hegemonía y autoatención (gestión) en salud. México: Centro de Investigaciones y Estudios Superiores en Antropología Social (Cuadernos de la Casa Chata 86).; Menéndez, Eduardo (1984). “El modelo médico hegemónico: transacciones y alternativas hacia una fundamentación teórica del modelo de autoatención en salud”. Arxiu d’Etnografia de Catalunya 3: 82–119.; Menéndez, Eduardo (2003). “Modelos de atención de los padecimientos: de exclusiones teóricas y articulaciones prácticas". Ciência & Saúde Coletiva, 8(1): 185-207. https://dx.doi.org/10.1590/S1413-81232003000100014; Menéndez, Eduardo (2018). “Autoatención de los padecimientos y algunos imaginarios antropológicos”. Desacatos, 58: 104–13.; Narasimhan, Manjulaa; Allotey, Pascale; Hardon, Anita (2019). “Self care interventions to advance health and wellbeing: a conceptual framework to inform normative guidance”. BMJ, 365: l688 doi:10.1136/bmj.l688; OMS (2020). WHO reveals leading causes of death and disability worldwide: 2000-2019, 09.12.2020. Disponible en: https://www.who.int/news/item/09-12-2020-who-reveals-leading-causes-of-death-and-disability-worldwide-2000-2019 [Consulta: 26.10.2022]; Pandell, Lexi (2022). “How trauma became the word of the decade”. Vox, 25.01.2022. Disponible en: https://www.vox.com/the-highlight/22876522/trauma-covid-word-origin-mental-health [Consulta: 20.10.2022]; Perdiguero, Enrique (2004). “El fenómeno del pluralismo asistencial: una realidad por investigar.” Gaceta Sanitaria, 18(1): 140–145.; Perkins, Daniel; Opaleye, Emerita S.; Simonová, Hana; et al. (2022). “Associations between ayahuasca consumption in naturalistic settings and current alcohol and drug use: Results of a large international cross-sectional survey”. Drug and alcohol review, 41(1): 265–274.; Perkins, Daniel; Schubert, Violeta; Simonová, Hana; et al. (2021). “Influence of Context and Setting on the Mental Health and Wellbeing Outcomes of Ayahuasca Drinkers: Results of a Large International Survey”. Frontiers in pharmacology, 12, 623979.; Polari, A. (2015). Miração e a consciência xamânica. Disponible en: https://www.santodaime.org/site/ritual/a-miracao [Consulta: 15.10.2022].; Pontual, Alexandre Augusto de Deus; Tófoli, Luís Fernando; Corradi-Webster, Clarissa Mendonça; et al. (2022). “The influence of ceremonial settings on mystical and challenging experiences occasioned by ayahuasca: A survey among ritualistic and religious ayahuasca users”. Frontiers in psychology, 13, 857372.; Prance, Ghillean T.; Chadwick, Derek; Marsh, Joan (1994). Ethnobotany and the Search for New Drugs. New York: John Wiley and Sons.; Prat, Joan (1997). El estigma del extraño. Un ensayo antropológico sobre sectas religiosas. Barcelona: Ariel Editorial.; Prat, Joan (2012). Els nous imaginaris culturals: Espiritualitats orientals, teràpies naturals i sabers esotèrics. Tarragona: Publicacions URV.; Prat, Joan (2017). La nostalgia de los orígenes. Barcelona, Kairós.; Requeijo, Alejandro. (2022). “Desarticulan un grupo chamánico que hacía rituales con sustancias peligrosas”. El Confidencial, 05.10.2022. Disponible en: https://www.elconfidencial.com/espana/2022-10-05/desarticulan-grupo-chamanico-rituales-sustancias_3501459/?utm_source=whatsapp [Consulta: 24.10.2022]; Romaní, Oriol (1999). Las Drogas, sueños y razones. Barcelona: Ariel.; Saintyves, P. [Nourry, Émile] (1914). La force magique: du mana des primitifs au dynamisme scientifique. Paris: Librairie Critique.; Sánchez, Constanza; Bouso, José Carlos (2015). “Ayahuasca: From the Amazon to the global village”. Transnational Institute, Drug Policy Briefing, 43: 1–23. Disponible en: https://www.tni.org/files/publication-downloads/dpb_43_eng_web_19122015.pdf [Consulta: 11.10.2022]; Schramm, Katharina; Beaudevin, Claire (2019). “Sorting, typing, classifying the elephants in our ethnographic rooms”. Medicine Anthropology Theory, 6(4): 276–290. https://doi.org/10.17157/mat.6.4.767; Seeman, Mary V. (2010). “Raves, Psychosis, and Spirit Healing”. Transcultural Psychiatry 47(3): 491–501. https://doi.org/10.1177/1363461510378469; Sibley, Chris G.; Bulbulia, Joseph A. (2012). “Healing those who need healing: How religious practice interacts with personality to affect social belonging”. Journal for the Cognitive Science of Religion, 1(1): 29–45. https://doi.org/10.1558/jcsr.v1i1.29; Singer, Merrill; Baer, Hans A. (2012). Introducing medical anthropology. New York: Altamira Press.; Soler, Joaquim; Elices, Matilde; Franquesa, Alba; et al. (2016). “Exploring the therapeutic potential of ayahuasca: acute intake increases mindfulness-related capacities”. Psychopharmacology, 233(5): 823–829.; Suárez Álvarez, Carlos. (2021). La edad del desarrollo. Señoritas y muchachos en la selva que se acaba. Leticia: Universidad Nacional de Colombia.; Talin, Piera; Sanabria, Emilia (2017). “Ayahuasca's entwined efficacy: An ethnographic study of ritual healing from ‘addiction'". International Journal of Drug Policy, 44:23-30.; Thomas, Gerald; Lucas, Philippe; Capler, N. Rielle; et al. (2013). “Ayahuasca-assisted therapy for addiction: results from a preliminary observational study in Canada”. Current Drug Abuse Reviews, 6(1), 30–42. doi:10.2174/15733998113099990003; Tukano, Daiara (2022). A Medicine Heritage of 160 Indigenous Peoples: The Origins of Ayahuasca Before Globalization. Chacruna. Disponible en: https://chacruna.net/indigenous-peoples-medicine-heritage-ayahuasca-globalization/; Tupper, Kenneth; Labate, Beatriz (2012). “Plants, Psychoactive Substances and the International Narcotics Control Board: The Control of Nature and the Nature of Control.” Human Rights and Drugs, 2(1): 17-28. Available at SSRN: https://ssrn.com/abstract=2425126; Turner, Victor (1979). “Betwixt and between: The liminal period in rites de passage”, en William A. Lessa y Evon Z. Vogt (Eds.), Reader in comparative religion: An anthropological approach. New York: Harper & Row Publishers, 234-243.; Turner, Victor (1985). On the edge of the blush: anthropology as experience. Arizona: The University of Arizona Press.; Turner, Victor (1991 [1969]) The Ritual Process: Structure and Anti-Structure. London: Aldine Publishing Company.; UMIYAC (2017). Conversaciones entre médicos y seguidores del Yagé: Gobierno Proprio, Territorio y Conocimiento Ancestral. Disponible en: https://neip.info/novo/wp-content/uploads/2017/06/UMIYAC_Medicos_seguidores_yage_ALA_5_jun_2017.pdf; Uthaug, Malin; Mason, Natasha; Toennes, Stefan W.; et al. (2021). “A placebo-controlled study of the effects of ayahuasca, set and setting on mental health of participants in ayahuasca group retreats”. Psychopharmacology, 238(7): 1899–1910.; Uthaug, Malin; van Oorsouw, Kim; Kuypers, Kim P.C.; et al. (2018). “Sub-acute and long-term effects of ayahuasca on affect and cognitive thinking style and their association with ego dissolution”. Psychopharmacology, 235: 2979–2989.; Vallverdú, Jaume (2001). El cant de la devoció. Un estudi antropològic sobre els Hare Krisna. Tarragona: Arola.; Vallverdú, Jaume (2010). “Religión y salud (o curarse y convertirse)”, en María Antonia Martorell, Josep Maria Comelles, Mariola Bernal (Eds.) Antropología y Enfermería 2. Tarragona: Publicaciones URV, 237–258.; Van Gennep, Arnold (1960). Rites of Passage. Chicago: University of Chicago Press.; Van Oorsouw, Kim; Toennes, Stefan W.; Ramaekers, Johannes G. (2022). “Therapeutic effect of an ayahuasca analogue in clinically depressed patients: a longitudinal observational study”. Psychopharmacology, 239(6): 1839–1852. https://doi.org/10.1007/s00213-021-06046-9; Weber, Max (2002 [1919]). “Wissenschaft als Beruf”, en D. Kaesler (ed.) Max Weber Schriften 1894-1922. Stuttgart: Kröner, Kröners Taschenbuchausgabe; Band 233.; https://revistas.ucm.es/index.php/RASO/article/view/91747

https://doi.org/10.1016/j.drugpo.2016.07.01110.1016/j.dadr.2022.10004410.1057/978113729211710.1016/S0140-6736(20)30925-910.1525/ae.1998.25.4.63410.3389/fphar.2021.65103710.1016/j.drugpo.2021.10339010.1007/s00213-016-4377-810.1136/bmj.l68810.17157/mat.6.4.76710.1177/136346151037846910.1558/jcsr.v1i1.2910.2174/1573399811309999000310.1007/s00213-021-06046-9
https://revistas.ucm.es/index.php/RASO/article/view/91747

Derechos de autor 2023 Revista de Antropología Social

edsbas.6660615C