Social & Cultural Geography
March 31, 2016
Jonathan Thomas Lowell, Paul C. Adams
16 citations
The Santo Daime religion, centered in the Amazonian village of Céu do Mapiá, uses ayahuasca as a key sacrament. The village acts as a global hub for the flow of substances, people, and meanings, blending human agency with the agency of the Banisteriopsis caapi vine. Religious networking involves three forms of crossing—terrestrial, corporeal, and cosmic—held together by the power of place. The ayahuasca network also engages with religious diffusion, environmental movements, and legal struggles over international drug trafficking and psychoactive substance use.
Social & Cultural Geography
August 1, 2007
S. Rycroft
12 citations
Many nonrepresentational perspectives—those emphasizing practice, performance, and experience over fixed representation—first emerged in the 1960s counterculture through experiments in arts, media, politics, and everyday life. These experiments, including psychedelics and underground cinema, aimed to shape a new kind of countercultural subject. Although such nonrepresentational practices thrived in some countercultural enclaves, they struggled in others, partly because their success remained tied to how they were represented. In 1960s Los Angeles, for instance, these practices were more often represented than actually enacted. The text warns against treating representation as a static, deadening force, noting that postwar representational practices themselves evolved to evoke sensory and subconscious responses, creating nonrepresentational moments within representation.