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Shamanic Tourism in Iquitos, Peru

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Shamanic Tourism in Iquitos, Peru ___________________________________________________________________________________ www.neip.info FROM MEDICINE MEN TO DAY TRIPPERS: SHAMANIC TOURISM IN IQUITOS, PERU by Evgenia Fotiou A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology) At the UNIVERSITY OF WISCONSIN-MADISON 2010 ___________________________________________________________________________________ www.neip.info © Copyright by Evgenia Fotiou 2010 All Rights Reserved ___________________________________________________________________________________ www.neip.info FROM MEDICINE MEN TO DAY TRIPPERS: SHAMANIC TOURISM IN IQUITOS, PERU submitted to the Graduate School of the University of Wisconsin-Madison in partial fulfillment of the requirements for the degree of Doctor of Philosophy By Evgenia Fotiou Date of final oral examination: May 11, 2010 Month and year degree to be awarded: August 2010 The dissertation is approved by the following members of the Final Oral Committee: Frank Salomon, Professor of Anthropology, Chair Yongming Zhou, Assistant Professor of Anthropology Maria Lepowsky, Professor of Anthropology Claire Wendland, Assistant Professor of Anthropology Eve Emshwiller, Assistant Professor of Botany ___________________________________________________________________________________ www.neip.info FROM MEDICINE MEN TO DAY TRIPPERS: SHAMANIC TOURISM IN IQUITOS, PERU Evgenia Fotiou Under the supervision of Professor Frank Salomon At the University of Wisconsin-Madison This dissertation, examines the cultural construction of ayahuasca (an Amazonian hallucinogen) and shamanism, their manifestations in the western imagination and experience, and their localized experience in the city of Iquitos, Peru, in the context of the phenomenon of shamanic tourism. Shamanic tourism has flourished in the last few years and is promoted internationally by several agents both local and western. I embarked on this research in order to answer two questions: first, what are the motives of westerners who participate in ayahuasca ceremonies, and second, how do they conceptualize and integrate their experiences in their existing worldview. Iquitos, Peru was chosen as a research site because as a gateway to the eco- and shamanic tourism serves as a location where different cultural constructions of ayahuasca co-exist, namely the urban mestizo and western, it can offer a better perspective on the appropriation of ayahuasca by westerners. I place the phenomenon of shamanic tourism within the historical context of the relationship of the West with the exotic and spiritual “other”, a history that has gone hand in hand with colonialism and exploitative relationships. I argue that shamanic tourism is not an anomaly but is consistent with the nature of shamanism, ___________________________________________________________________________________ www.neip.info which has historically been about intercultural exchange, as shamanic knowledge and experience has been sought cross-culturally. In addition, in the West, esoteric knowledge has often been sought in faraway places, thus this intercultural exchange is also consistent with Western tradition. Through my data I show that the western interest in ayahuasca is much more than a pretext for drug use but rather is often perceived as a pilgrimage and should be looked at in the context of a new paradigm, or rather a shift in the discourse about plant hallucinogens, a discourse that tackles them as sacraments, in sharp contrast to chemical drugs. Ritual in this context is instrumental but not as something that reproduces social structure; rather it fosters self transformation while at the same time challenging the participants’ very cultural constructs and basic assumptions about the world. ___________________________________________________________________________________ www.neip.info i To my parents and to Daniel, my family ___________________________________________________________________________________ www.neip.info ii Acknowledgments This work couldn’t have been completed without the support of many people and institutions. My heartfelt gratitude goes to my parents, who despite coming from a very different background put up with my strangeness, supported my decision to go to the other side of the world and investigate strange things, and upon my return did their best to understand my work. Without even knowing it, they taught me cultural relativism early on in life. My husband, Daniel Andreev, deserves special thanks for very similar reasons, especially for following me to the other side of the world for the greatest adventure of our lives. This research couldn’t have been completed without the financial support by the Greek State Scholarship Foundation (IKY) and several grants by the University of Wisconsin LACIS program as well the Graduate School. I also want to thank my advisor, Frank Salomon, for his long-standing support, the Department of Gender and Women’s Studies for taking me under their wing, and of course my doctoral committee members for their valuable input: Maria Lepowsky, Yongming Zhou, Claire Wendland and Eve Emshwiller. I also wish to thank Marlene Dobkin de Rios for her encouragement, Alan Shoemaker and Mariela Noriega for their friendship, Maria Cristina Mendoza Vidal, Hamilton Souther and Jose Segarra for their friendship and insights, Araceli Alonso for being a wonderful mentor and inspiration, Aris Mousoutzanis for being an inspiration, Petyo and Laurie Fox-Petrov for opening their home to me and my husband, Luis Antonio Sánchez Perales and his family, especially his sister Rosario ___________________________________________________________________________________ www.neip.info iii for their friendship and support while in Peru, Ernst and Susanne Halbmayer for their friendship, and my friends Karina Garcia, Mark Dikstaal, Markus Weichbrodt, Isabel Lazo, Tom McKinnon, Carlo Brescia, and Jesus Lagunas. They are all part of this work in some way. I am grateful to the following colleagues for offering stimulating conversation and friendship: Dennis McKenna, Maria Cipoletti, Stephen Trichter, Mary Zimmerle, Steve Beyer, Susana Bustos, Robert Tindall, Brian Anderson, Claudia Weiner, Diane Hardgrave, John Baker, Carlos Pabon, Francis Jervis, Tina Fields, Malcolm Halfhuid, Paul Gahlinger, Michael Uzendoski, Sara Lewis, Jeronimo M.M.. I am eternally grateful to the people who shared their experiences with me in interviews and long conversations while I was in the field and beyond. They don’t know how courageous they are; I have kept in touch with most of them, and some continue to share their insights. My deepest gratitude goes to the curanderos that shared their knowledge with me and allowed me to be part of their ceremonial circles despite my initial skepticism and scientific approach. ___________________________________________________________________________________ www.neip.info iv Table of Contents Introduction.................................................................................................................. 1 Subject presentation................................................................................................. 1 Context and rationale ........................................................................................... 5 Ayahuasca............................................................................................................ 7 The Ayahuasca experience ................................................................................ 15 Description of the field site – Iquitos..................................................................... 20 History................................................................................................................ 30 Theoretical considerations ..................................................................................... 46 Description of research project and methodology ................................................. 60 PART I: The Western Vision Quest .......................................................................... 76 Chapter 1: Shamanism and the Western imagination............................................ 78 Generic Shamanism ........................................................................................... 79 Irrational and vilified Shamanism...................................................................... 83 Medicalized Shamanism .................................................................................... 86 Idealized Shamanism ......................................................................................... 89 Neoshamanism and the New Age...................................................................... 93 Chapter 2: Hallucinogens and the Western tradition ............................................. 98 Discussion of hallucinogens in the Western tradition........................................ 99 Scientific Approaches ...................................................................................... 100 The legacy of the 1960s ................................................................................... 105 The entheogenic paradigm............................................................................... 106 Ayahuasca in the West..................................................................................... 108 Scientific studies on ayahuasca........................................................................ 113 Chapter 3: Shamanic tourism..............................................................................
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