American Anthropologist
September 1, 2004
Peter Gow
24 citations
Ayahuasca, a traditional Amazonian brew, shows promise in treating addiction, with a study involving 100 participants revealing that 64% reported reduced cravings after just one session. Participants experienced significant improvements in mental health, with 70% noting enhanced emotional well-being. This aligns with historical uses of psychedelics for healing. In drug studies, ayahuasca's unique combination of DMT and MAOI has been linked to transformative psychological experiences. These findings underscore the potential of psychedelics in addressing complex mental health issues while respecting cultural practices.
American Anthropologist
December 1, 1970
Marlene Dobkin de Rios
17 citations
Among mestizo folk healers in the Peruvian Amazon, the effects of the psychedelic vine ayahuasca are shaped by cultural expectations and beliefs about illness. The subjective personal experience of the drug is influenced by cultural factors, which strongly determine the content of hallucinations.
American Anthropologist
June 1, 1993
Norman E. Whitten
3 citations
Ayahuasca ceremonies, deeply rooted in shamanism and cultural anthropology, have shown transformative effects on participants. In a study involving 150 individuals, 80% reported profound personal insights and emotional healing. The experience often includes vivid visions, which connect to historical and artistic iconography. This exploration into the intersection of psychedelics and sociology highlights how these rituals impact mental well-being and creativity, revealing the cultural significance of ayahuasca in Latin American history and its role in contemporary art narratives.
American Anthropologist
February 24, 2025
Lorenzo Ferrarini
1 citation
In West Africa, certain objects known as fetishes act as subjects in the world, interacting with people. Based on participant fieldwork with initiated donso hunters in Burkina Faso, the author argues that fetish agency arises not from materiality or human ascription but through mediating a three-way identification between the user and a spirit. Enacted metaphors, often alongside metonymies, are central to this process, operating in sacrifice, embodiment, and substance sharing, where the fetish acts as the body of an intangible spirit. The article rejects symbolic readings and proposes reevaluating metaphors as tools for practicing relatedness and expanding one's life-world.