It is undeniable that we are living in a psychedelic renaissance with a growing interest in the use of psychoactive plants, not only in Indigenous, religious, or neoshamanic contexts, but also in their therapeutic use (Labate & Cavnar, 2021a). This renaissance is associated, among other factors, with the world ayahuasca diaspora (Labate & Jungaberle, 2011; Labate et al., 2017; Labate & Cavnar, 2018), the global expansion of ayahuasca religions, and the insertion of Indigenous groups in urban ayahuasca circuits in South America and beyond. However, an increasing backlash has also emerged.

Its presence can be seen in the repercussions of the case of a YouTuber who infiltrated a Santo Daime group in Spain for nine months. During this period, he used a hidden camera to film private ceremonies without authorization. This YouTuber edited these recordings and published a very sensationalist and self-promotional video that garnered almost 600,000 views. He also filed a complaint for attempted kidnapping after being discovered by one of the members. Since then, he has been invited onto several TV shows, where he accused the Santo Daime of being a dangerous sect that brainwashes people and provides a number of illicit drugs without any health or safety precautions. In addition to the repercussion of the case, the public perception of ayahuasca got progressively worse, as raids and arrests of members of two neoshamanic groups took place shortly after.

These circumstances have reignited the debate about the use of the beverage in the country, led by the sensationalist media coverage that frequently ignores the scientific data readily available. The allegations are the same: Ayahuasca groups are sects that use dangerous drugs to manipulate their adepts (or “targets”), commonly described as fragile and gullible people, for financial gain. The emergence of ayahuasca as a public health and safety issue, however, is not limited to the case of Spain. In March 2022, the Italian Ministry of Health issued a decree banning ayahuasca and its component plants, as well as its active constituents (Berazaluce, 2022a, 2022b, 2022c). The Italian government’s decision took Santo Daime members in the country by surprise, forcing them to hold their ceremonies drinking water instead of ayahuasca as a form of protest, as the União do Vegetal did in the United States during their court case.

Italy followed a similar approach to France. In 2005—just three months after the acquittal of a Santo Daime group in Paris who were accused of consuming and trafficking illicit substances—the French government, through the Ministry of Health, banned ayahuasca and the plants used in its making. In 2019, the leader of the same Santo Daime group acquitted in 2005 was arrested again. He was released on bail after being detained for four days. He is currently awaiting his trial, and he could be sentenced to several years in prison. In the French case, the ban of ayahuasca was assisted by the contribution of the MIVILUDES, the governmental Inter-Ministerial Mission for Monitoring and Combating Cultic Deviances (dérives sectaires), whose representative gave a presentation on ayahuasca during the meeting of The Commission of Narcotic Drugs that established the prohibition of ayahuasca in France (Bourgone, 2012; Novaes & Moro, in press). This unique partnership shows that ayahuasca is perceived and portrayed by public authorities not only as a health risk but as a dangerous social movement with sectarian tendencies. They suspect not only ayahuasca the drink, but the practices of ayahuasca groups themselves, without presenting any substantial evidence to support their claims. We cannot fail to mention the prohibition of ayahuasca by the Dutch courts in 2018, after almost two decades of the decision that allowed the religious use of ayahuasca by a Santo Daime church in the country (ICEERS, 2018)

Amid this scenario of arrests, prosecutions, sensationalist reports, and the dissemination of fear, distrust, and misinformation, it is necessary to approach the subject in a judicious way, leaving aside prejudices and preconceptions. It is crucial in a moment like this to analyze the accumulated knowledge on the subject of the religious use of ayahuasca (Labate et al., 2008), as well as to understand the contexts in which the regulation of the brew has occurred successfully, creating public policy models that can be studied and adopted in other sociocultural contexts.

Despite the growing interest in ayahuasca in recent decades, its ritual use dates back to centuries ago. In fact, the first historical records of ayahuasca in the Amazon region date back to the late seventeenth century (Antunes, 2011). Historically, the Amerindian use of ayahuasca, present in Brazil, Peru, Bolivia, Colombia, Venezuela, and Ecuador, had several uses. Ayahuasca has been used to facilitate communication with spiritual realms and to explore relationships with the fauna and the flora of the environment. Shamans often drank it to diagnose and cure illnesses. It was also used for divinatory purposes. Ayahuasca was vital not only in shamanic practices; it was also a significant part of the sociocultural life of several Indigenous Amazonian ethnic groups (Luna, 1986).

The use of ayahuasca has not only been historically important for the Indigenous populations of the Amazon forest; it holds still a crucial role in identity and territorial processes, and in the development of organized social movements to preserve the forest and its traditions.

The use of ayahuasca has not only been historically important for the Indigenous populations of the Amazon forest; it holds still a crucial role in identity and territorial processes, and in the development of organized social movements to preserve the forest and its traditions. This happened not only in Colombia, with the creation of an Indigenous association focused on the use of yagé, but also in Brazil, where a number of Indigenous ethnic groups established a political alliance to strengthen their cause regarding the Indigenous uses of ayahuasca. Since 2017, these groups have organized several Indigenous conferences on the subject (The representatives of the Indigenous Peoples of the Juruá Valley, 2020a, 2020b, 2020c, 2022).

In countries like Colombia and Peru, besides the Indigenous use of ayahuasca, there is also a form of folk medicine based on psychoactive plants, chants, and diets. These folk healers are called vegetalistas (Dobkin de Rios, 1972; Luna, 1986). Their practice is mainly found among rural populations who retained elements of ancient Indigenous knowledge about plants while absorbing some influences from European esotericism and urban environments. Particularly in Brazil, there was the unique development of a religious phenomenon centered on non-Indigenous populations who consumed ayahuasca, known as Santo Daime, Barquinha, and União do Vegetal. These religious groups, founded between the 1930s and 1960s, have reinterpreted local traditions with a strong influence of Christianity, incorporating elements of Amazonian shamanism, folk Catholicism, African-Brazilian traditions, and Kardecist spiritism, among other traditions (Labate, 2004). These groups have expanded throughout the early 1980s to some of Brazil’s major cities. In the early 1990s, these groups expanded to Europe and North America, mainly because of the influence of foreigners who discovered ayahuasca in Brazil and wanted to establish branches in their home countries.

In addition to ayahuasca religions, anthropology has been noting, in recent decades, the emergence of new modalities of ayahuasca consumption in urban centers (Labate, 2004). Among the new uses, there is the use of ayahuasca in meditation sessions, in the treatment of drug addiction, in psychotherapy sessions, for artistic inspiration, and in group therapies. It is also possible to point out the intersection of ayahuasca with Afro-Brazilian religions and neoshamanism. The reinvention of the use of ayahuasca and the emergence of neoayahuasquero groups is part of the social and cultural process that unfolded during the expansion of ayahuasca religions. These elements circulated, mingling with the vegetalistas and Indigenous people in the large cities of South America where Amazonian traditions met local urban practices in a process that has led to alliances, exchanges, and new forms of ayahuasca use.

Join us for our “Critical Perspectives on Knowledge Production in Psychedelic Science” course.

Although ayahuasca use by non-Indigenous people is a relatively new phenomenon, its development is associated with the emergence of a certain type of religiosity characteristic of urban centers, creating new networks, such as the neo-esoteric and therapeutic networks, that have gained their own autonomy within the New Age universe. On the other hand, many of these groups present an affiliation or some kind of connection to traditional ayahuasca religions, or to Indigenous groups, forming an intersection between urban networks and the traditional Amazonian uses of ayahuasca.

In Brazil, the Federal Council on Narcotic Drugs (CONFEN) presented a report that found no evidence that the religious use of ayahuasca posed health risks or social harms (CONFEN, 1987). In the following decades, the public policies on ayahuasca moved progressively towards the recognition of the religious use of ayahuasca as a religious and cultural phenomenon protected by the Brazilian Constitution (Antunes, 2019; MacRae, 2014). In an historical decision involving scholars, scientists, jurists, public authorities, and representatives of the ayahuasca religions, the National Council on Drug Policy recognized the religious freedom of the use of ayahuasca in Brazil (CONAD, 2006, 2010). In the 2000s, the initiation of a process to recognize the religious use of ayahuasca as an “intangible heritage” of Brazilian culture, established by the Institute for National Historical and Artistic Heritage (IPHAN), marked an important change in Brazil. Ayahuasca would no longer be an object of drug policies; instead, it entered the realm of affirmative policies, attesting to recognition by the Brazilian government of the historical and cultural value of the religious use of ayahuasca in Brazil (Labate, 2010; Antunes, 2019; Labate & Assis, in press).  

We must also highlight Peru’s recognition of ayahuasca as national cultural heritage. The heritage safeguarding in the Peruvian case aims to protect traditional and Indigenous uses of ayahuasca in the country. In Colombia, although there is no formal regulation of ayahuasca, various attempts at self-regulation have been made by Indigenous peoples, as well as administrative rulings legitimizing the use of yagé. Traditional Indigenous medicine and the Indigenous use of yagé became part of the country’s cultural heritage policy directives in 2009 (Labate & Assis, in press). There was also the creation of the Union of Indigenous Yagé Medics of the Colombian Amazon (UMIYAC). The Union developed The Code of Ethics For the Practice of Indigenous Medicine in the Amazon Piedmont of Colombia (UMIYAC, 2000), establishing a number of guidelines to prevent the commodification of traditional forms of yagé use (Caicedo-Fernández, in press). This self-regulatory measure was not an isolated case; on the contrary, it was preceded by the Declaration of Principles of the Religious Groups who Consume the Tea Hoasca, produced by ayahuasca groups in conversation with Brazilian authorities in the early nineties (Núcleo de Estudos Interdisciplinares sobre Psicoativos [NEIP], 2017). In Spain, the first activist group created around ayahuasca produced a similar initiative (Plantaforma para la Defensa de la Ayahuasca, 2009). Years later, UMIYAC published the Declaration from the Spiritual Authorities, Representatives, and Indigenous Organizations of the Amazon Region (UMIYAC, 2019). These cases prove not only the cultural and historical value of the use of ayahuasca, but they also demonstrate that it has a central role for a number of Indigenous and religious groups, not only socially and culturally, but also as a contemporary form of political expression.

Besides the important contributions of Indigenous groups and ayahuasca religions to advance the political agenda for the regulation of ayahuasca, NGOs, research institutes, and a number of scholars have also promoted the responsible use of ayahuasca and demanded its recognition.

Besides the important contributions of Indigenous groups and ayahuasca religions to advance the political agenda for the regulation of ayahuasca, NGOs, research institutes, and a number of scholars have also promoted the responsible use of ayahuasca and demanded its recognition. In that regard, one must highlight the Statement on Ayahuasca (Anderson et al., 2012), the Manual de Recomendaciones para el uso de la Ayahuasca (Gabriell, 2021), the Ayahuasca-Good Practices Guide (ICEERS, 2014), and the Ayahuasca Technical Report 2021 (ICEERS, 2021). The Chacruna Institute for Psychedelic Plant Medicines has also played an important role, not only through the development of The Council for the Protection of Sacred Plants, but also by publishing important guidelines for ayahuasca groups, such as 7 Best Practices for Ayahuasca Legal Harm Reduction, and the Guide to RFRA and Best Practices for Psychedelic Plant Medicine Churches. These initiatives are part of a collective effort to spread awareness about the responsible use of ayahuasca and to bridge the gaps between government, academia, and ayahuasca groups.

Besides these innovative examples, there are other important cases regarding the regulation of the religious use of ayahuasca outside South America. In the United States, the União do Vegetal and a branch of Santo Daime won the right to use ayahuasca in a religious context. The Supreme Court established a ruling in 2006 attesting that the federal government could not produce any evidence that the religious use of ayahuasca posed health or safety risks for its users, nor for the country. The Supreme Court, therefore, granted União do Vegetal the right to import and consume ayahuasca. Two years later, a Santo Daime branch in Oregon had a similar victory. Since these rulings, no legal issues have arisen in the country regarding União do Vegetal nor the Santo Daime branch. Sometime after, the DEA established an application process for groups that want to obtain a legal exemption for the religious use of ayahuasca. Canada has also granted five exemptions allowing groups to practice their religion without legal restrictions (Rochester, 2017).  The first two exemptions were granted in 2017 by Health Canada to Santo Daime and União do Vegetal. So far, the majority of exemptions were given to branches of Brazilian ayahuasca religions; ironically, the same groups that are now targeted as dangerous sects in some European countries.

Discover the Indigenous Reciprocity Initiative of the Americas

These examples highlight that ayahuasca can be successfully regulated, not only in countries where it’s use is part of the cultural practices of traditional populations, but also in very different social, cultural, and economic settings. The cases in South America, and the exemptions granted in the United States and Canada, are proof that compromises can be made; that there are possible ways to successfully regulate the use of ayahuasca, not only protecting the rights of ayahuasca groups and traditional populations, but also creating codes of ethics and guidelines for its responsible use. We should not fail to note that the International Narcotics Control Board (INCB) has declared that ayahuasca is not subject to international control, an involved discussion that we will not get into here (see Tupper and Labate, 2012).

It is also important to note that União do Vegetal contributed directly to the first biomedical research on the use of ayahuasca, the Hoasca Project, in 1993. The project compared the physical and psychological health of several members of União do Vegetal with ten years or more of ayahuasca use and a control group that had never taken ayahuasca. After several tests, the researchers concluded that there was no evidence that the use of ayahuasca in a ceremonial context presented any risks for ayahuasca users. This trailblazing project served as inspiration for a number of research projects that focus on the therapeutic potential of ayahuasca (Labate & Cavnar, 2014, 2021b). Some recent double-blind research has shown that ayahuasca could be useful for treating certain treatment-resistant diagnoses, such as depression, drug addiction, PTSD, and anxiety (Dos Santos, 2013; Palhano-Fontes, 2019).

This collection of examples of successful regulation processes, the scientific data on safety and effectiveness, and the findings of the academic literature on the use of ayahuasca points to the fact that, if done in a controlled environment with the guidance of experienced people, it is a benign practice that poses no harm nor risk to public health and safety. In light of recent events, and the ongoing stigmatization of ayahuasca, we hope that this article can serve as a call for ayahuasca groups, academia, international agencies, and national governments to open up a channel for dialogue and for change.

We cannot simply accept the fact that ayahuasca groups are being treated as criminals, having their homes and workplaces raided by the police with machine guns. The recognition and accommodation of minorities needs to part of the political agenda.

We cannot simply accept the fact that ayahuasca groups are being treated as criminals, having their homes and workplaces raided by the police with machine guns. The recognition and accommodation of minorities needs to part of the political agenda. While raids are being made, there are calls that are not being answered from these groups to start a dialogue with public authorities to establish guidelines for the regulation of the use of ayahuasca.

Ayahuasca is not a threat to public health and the ayahuasca religions are not criminal organizations. To treat legitimate faith practices from minorities of the Global South as international traffic of dangerous drugs is a violation of human rights and reveals a complete lack of anthropological sensitivity and a serious Eurocentric prejudice against other cultures.

The prohibitionist bias linked to the stigma associated with ayahuasca groups as dangerous sects found in the media and proclaimed by public authorities serves only to obscure and exoticize religious minorities and traditional populations. In fact, the terms “sect” and “cult” are no longer used in the academic literature or by scholars of religion (Introvigne, in press). Abandoned by scholars, they have become accusatory and derogatory terms that frequently serve as tools to spread fear and prejudice and are used to constrain and control religious practices and to attack religious freedom. It is not a surprise, therefore, that these same notions are being used to classify ayahuasca groups and to justify repression of ayahuasca use in the alleged name of public order and health. We cannot abide by that. We are here to affirm the legitimacy of well-established cultural and religious practices and to defend the rights of traditional populations, bona fide religious institutions, and social minorities. The regulation of ayahuasca and the recognition of ayahuasca groups are not only desirable accomplishments, but necessary ones.

To support legal effort in Spain, donate here.

If you would like to add your signature to this letter of support, please fill out THIS FORM.

We stand in solidarity and urge authorities to respect the religious freedom of ayahuasca drinkers.

1. Sean T. McAllister, JD, Council for the Protection of Sacred Plants, Chacruna Institute
2. Lorien Chavez, Social Strategy and Communications Officer, Chacruna Institute
3. Alejandra Barajas, Program Coordinator, Chacruna Institute
4. Fernando R. Beserra, PhD, Coordinator, Associação Psicodélica do Brasil (APB)
5. Jon Dennis, JD, Council for the Protection of Sacred Plants, Chacruna Institute
6. Joseph McCowan, PsyD, Racial Equity and Access Committee
7. Arti Chhabria, MSS, MLSP, MAPS Public Benefit Corporation
8. Thiago Rodrigues, PhD, Fluminense Federal University
9. Manuel Villaescusa, MSc, Plantaforma para la defensa de la Ayahuasca
10. Robert Heffernan, Council for the Protection of Sacred Plants, Chacruna Institute
11. Caroline Dorsen, PhD, RN, Rutgers University School of Nursing
12. Melissa Lavasani, MS, MPP, Psychedelic Medicine Coalition
13. Joseph Mays, MSc, Indigenous Reciprocity Initiative Program Director, Chacruna Institute
14. David Bronner, CEO, Dr. Bronner’s
15. Daniela Peluso, PhD, University of Kent
16. Nicholas Spiers, MSc, Research Coordinator, Chacruna Institute
17. Edward MacRae, PhD, Associate Professor, Federal University of Bahia (Brazil)
18. Anja Loizaga-Velder, PhD, Director of Research, Nierika Institute for intercultural Medicine
19. Kelan Thomas, PharmD, Chacruna Chronicles
20. Marca Cassity, BSN, RN, LMFT, Native American Trauma Therapist, Psychedelic Researcher
21. Ana Gretel Echazu B., PhD, Associate Professor, Federal University of Rio Grande do Norte (Brazil)
22. José Sanchez Marquez, BSc, Plantaforma para la defensa de la Ayahuasca
23. Henrique Soares Carneiro, PhD, University of São Paulo
24. Hena Malik, Social Media Coordinator, Chacruna Institute
25. Mauricio Fiore, PhD, Centro Brasileiro de Análise a Planejamento
26. José Arturo Costa Escobar, PhD, Escola Livre de Redução de Danos
27. Douglas Finkelstein, MBA, CEO, Empathic.Health
28. Sandra Lucia Goulart, PhD, Nucleus for Interdisciplinary Studies on Psychoactive Drugs (NEIP)
29. Luciana Zaffalon, PhD, Plataforma JUSTA
30. Danielle Negrin, Executive Director, San Francisco Psychedelic Society
31. Brian Anderson, MD, MSc, UCSF School of Medicine; Council for the Protection of Sacred Plants, Chacruna Institute
32. Jesse Gould, Founder, Heroic Hearts
33. Paulo José dos Reis Pereira, PhD, Pontifical Catholic University of São Paulo
34. Leonardo R. PEREZ, PhD, Maloca Internationale, NGO with U.N. consultative status
35. Joe Tafur, MD, Church of the Eagle and the Condor, Modern Spirit, Inc.
36. Lucas O. Maia, PhD, Interdisciplinary Cooperation for Ayahuasca Research and Outreach (ICARO), University of Campinas
37. Massimo Introvigne, PhD, CESNUR
38. Gayle Highpine, MA, Independent Researcher and Author
39. Wen Feng, MD, Stanford University, Veterans Affairs Palo Alto Healthcare System
40. Claudio Kutzwor, Plantaforma para. Defensa de la Ayahuasca
41. Jessica Nielson, PhD, University of Minnesota, Department of Psychiatry & Behavioral Sciences
42. José Eliézer Mikosz, PhD, Unespar – Universidade Estadual do Paraná
43. Igor Fernandes Antunes, MA, University of São Paulo
44. Gillian Scott-Ward, PhD
45. Helle Kaasik, PhD, Ayahuasca Researcher
46. Richard Grossman, LAc, PhD, Sacred Plant Alliance
47. David F. Rodríguez-Mora, MSc, University of Texas at San Antonio
48. Marc G Blainey, PhD, Psychotherapist / Chaplain, Homewood Health Centre
49. Ana Elda Maqueda, PhD, Independent Researcher and Author
50. Walter Moure, PhD, Medical Anthropology, Faculdade de Medicina, Universidade de São Paulo; CrossCultural Philosophy, FFyL, Universidad de Buenos Aires
51. Pilar Hernandez-Wolfe, PhD
52. Corine de Boer, MD, PhD, Consultant Chief Medical Advisor MAPS PBC
53. Wendy Chapkis, PhD, University of Southern Maine
54. Stanley Krippner, PhD, California Institute of Integral Studies
55. Frederico Policarpo, PhD, Universidade Federal Fluminense
56. Bruno Ramos Gomes, PhD, Chacruna’s Ayahuasca Community Committee
57. Dráulio Barros de Araújo, PhD, Brain Institute, UFRN, Brazil
58. Nige Netzband, DPsych(c), MSc, Onaya Science
59. Claudia Schwarz-Plaschg, PhD, University of Edinburgh
60. Simon Ruffell, MD, PhD, Onaya Science
61. Leor Roseman, MD, PhD, Centre for Psychedelic Research, Imperial College London
62. Amy Jones, EdM, LCSW, Psychotherapist
63. Sebastian Torterola, MD, Independent Researcher, Translator & Journalist
64. Carlos Miguel Gómez, PhD, Universidad del Rosario
65. Olivia Marcus, PhD, MPH, New York University
66. Nicole L Galvão-Coelho, PhD, Universidade Federal do Rio Grande do Norte (UFRN), Brazil
67. Carlos Suárez Álvarez, MA, Independant Researcher and Author
68. Iñaki Berazaluce Pintado, BA, Researcher and Journalist (Plantaforma)
69. Julie Holland, MD, Psychiatrist and Author
70. Rick Doblin, PhD, Executive Director of MAPS
71. Santiago López-Pavillard, PhD, President of Eleusis Association
72. Victor Alfonso Cabral, LSW, Licensed Social Worker, Psychedelic Therapist, and Poiicy/Advocacy
73. Ben Sessa, MBBS, BSc, MRCPsych, Psychiatrist and Author
74. Jenny Neal, Marketing at MAPS
75. Lígia Duque Platero, PhD, Education Program Associate
76. Liana Gillooly, Strategy Officer at Multidisciplinary Association for Psychedelic Studies (MAPS)
77. Zane Bader, Communications Officer at MAPS
78. Philippe Lucas, PhD, President, SABI Mind
79. Devon Christie, MD
80. Martha J. Hartney, JD, Attorney, Member of Counsel for the Protection of Sacred Plants, Chacruna Institute
81. Ismael Apud Peláez, PhD, Faculty of Psychology, Universidad de la República
82. Kim Hewitt, PhD, SUNY Empire State College
83. Gilbert Paul Carrasco, Professor of Law Emeritus, Willamette University College of Law
84. Vicky Dulai, MS, MAPS Board
85. Merlin Sheldrake, PhD, VU, Amsterdam
86. Justin Williams, MSc, Harvard University, Department of Organismic and Evolutionary Biology
87. Sophia Rokhlin, MSc, Author, Rainforest Foundation US
88. Emily Sinclair, PhD (C), Chacruna Institute for Psychedelic Medicines
89. Tom John Wolff, PhD, Dipl-Psych, Psychologist, Psychotherapist and Author
90. Analia Castaños-Davis, MA, LMHC, Psychotherapist, Educator
91. Laura Dev, PhD, Assistant Professor, University of Wisconsin-Platteville
92. Ignacio Cano, Plantaforma para la Defensa de la Ayahuasca
93. Jack Silver, JD, Law Offfice of Jack Silver
94. Guilherme Borges, PhD, Universidade Federal de Goiás (UFG), Brazil
95. Sylvia Thyssen, Senior Editor, Erowid Center
96. Gabby Agin-Liebes, PhD, Postdoctoral Scholar and Licensed Clinical Psychologist
97. Azadeh Momenghalibaf, MSc, Chacruna Institute for Psychedelic Medicines
98. Kathleen Harrison, MA, Botanical Dimensions
99. Sara Gael Giron, MA, LPC, MAPS
100. Verónica Hernández, PhD, Clinical Psychologist
101. Karina Biondi, PhD, Universidade Estadual do Maranhão (UEMA), Brazil
102. Rae St. Arnault, BA, ND, Psychedelic Development Corp.
103. Adele Lafrance, PhD, Emotion Science
104. Shirelle Noble, Beckley Academy
105. Allison Hoots, JD, Council for the Protection of Sacred Plants, Chacruna Institute
106. Mareesa Stertz, Lucid News
107. Clara Novaes, PhD, Psychologist
108. Elena Argento, PhD, MPH, University of British Columbia
109. Genesee Herzberg, PsyD, Sage Integrative Health
110. Janis Phelps, PhD, Founder, CIIS Center for Psychedelic Therapies and Research

In addition to the original signatories above, the following individuals have signed this letter of support:

1. Ben Meeus, MA, Yorenka Tasorentsi Institute
2. Jamal Cameron, MA, Access to Doorways
3. Óscar Álvarez Bobo, MD, Parc Sanitari Sant Joan de Deu
4. Igor Domsac, PhD, Communications, ICEERS
5. Monica Silva Gonzalez, PhD, International Development Cooperation
6. Genís, MSc, ICEERS
7. Maja Kohek, PhD, Medical Anthropology Research Centre (MARC), University of Rovira i Virgili
8. Jerónimo Mazarrasas, BSc, ICEERS
9. José Carlos Bouso Saiz, PhD, ICEERS
10. Òscar Parés, MA, ICEERS Foundation
11. Kiko Castellanos, Comms & IT Production Manager at ICEERS
12. Constanza Sánchez Avilés, PhD, ICEERS
13. Ricard Faura, PhD, ICEERS & Open University of Catalonia
14. Sergio Pérez Rosal, MD, OVID
15. Benjamin De Loenen, MA, ICEERS
16. Sara Lewis, PhD, Naropa University
17. Ginger Coy, BA, Threshold Foundation
18. Jessica M. Jones, LCSW, Pa’lante Psychotherapy, LLC
19. Nick Domitrovic, MSc, The University of Toledo College of Medicine and Life Sciences
20. Stephen Eric Sienknecht, PsyD, Polaris Insight Center
21. Nick Lu, MD
22. Mark Achba, BFA, International Psychedelics Awareness Foundation (Director)
23. Ricky Jinks
24. Don St John, PhD, UDV
25. Jamie Lantz, MA, Body Intelligence
26. Maya Hill, self-employed
27. Bonnie Cardell, MA, LMFT, Self-Employed
28. Osiris Sinuhe Gonzalez Romero, PhD, University of Saskatchewan
29. Lorene Stanwick, BA, BEd, MEd
30. Paula Berry, MSW
31. Rick Garcia, BA, American University
32. Katie Holz, MA, Antioch University
33. G Lenkut, MSc, Bentley University
34. G. William Barnard, PhD, Southern Methodist University
35. Gregory Wells, PhD
36. Jason Polen, JD, Lewis & Clark College
37. Cristina Pacilio, BSc
38. Rachael Andrews, BA, University of California, Irvine
39. Yvonne Read, BSc, Naropa University
40. Maya Armstrong, MD, New Mexico Department of Health
41. Natalia López, BA, Stibrawpa
42. Pamela Banting, PhD, University of Calgary
43. Maudisa Meroe, MSW, LCSW, Meroe Counseling & Wellness, LLC
44. Timothy Pickett, BSc, UC Davis
45. Peter Brandt, BA, California Institute of Integral Studies
46. LissaIvy Tiegel, MA, CIIS
47. Anja Cehnar, MA, Faculty of Arts, University of Ljubljana, Slovenia
48. Stuart Hurst
49. Michael Metzler, PhD, MD, Pioneer Memorial Hospital
50. Willow Bowler, MA, MAPS
51. Sherry Rais, BA, MSc, Enthea
52. Tatjana Hardy, MA, Société psychédélique française
53. Sergey Vardanyan, MA, EntheoBliss Foundation
54. Duprat
55. Björn Goldstein, PhD, Bielefeld University
56. Linda Graham, PhD, Clinical Psychologist
57. Susanna Gutmann
58. Rob Zwinkels
59. Tonya Bathe, MSc, NHS
60. Aleksander Wronam, BDC
61. Anne Katrin Schlag, PhD, Drug Science
62. Andrea Olivari, MD, Accounting Manager ICEERS
63. Andrea Pennington, MD, Conscious Evolution
64. James Johnson, MA
65. René Tastet
66. Frederico Romanoff, MA, UFSC
67. Mike Logghe, BSc, MAPS
68. Leigh Ann Roberts, JD, End of Life Doula & Integration Coach, Thresholding, LLC
69. Keli & Sizer Yerger, MA, AAMFT
70. Allison Lockshier, BA, RN, AEP
71. Matthew Brockmeier, JD, Psilodyne
72. Jason LeValley, MA, University of Redlands
73. John Walker
74. Ethan Nadelmann, PhD, JD, Psychoactive Podcast
75. Shawn Rubin, PsyD, California Institute of Integral Studies
76. Jessica DeWitt, PhD, Network in Canadian History and Environment
77. Luís Fernando Tófoli, PhD, MD, Interdisciplinary Cooperation for Ayahuasca Research and Outreach (ICARO) – University of Campinas, Brazil
78. Christina Muncy, Seeking Santosha
79. Deborah Parrish Snyder, Synergetic Press
80. Itacir Jose Rockenbach, BA, Santo Daime Iceflu Brasil
81. Cat Chaney, MSc
82. Sylvia Pinto, MA, NASW-California
83. Sitaramaya Sita, PlantTeachers
84. Alberto Ribas-Casasayas, PhD, Associate Professor of Spanish and Latin American Studies, Santa Clara University
85. Joanndith
86. Niklas Rieke, SSDP
87. Alejandro, MA
88. Sidarta Ribeiro, PhD, Brain Institute of the Federal University of Rio Grande do Norte
89. Fernanda Palhano-Fontes, PhD, Brain Institute, UFRN
90. Jonathan Glazer, BA
91. Adriana Gonçalves Veras e Silva, BA, ICEFLU
92. Helen Loshny, MA, Founder, Psychedelic Development Corp.
93. Anya Oleksiuk, MA, Co-director of the Psychedelic Society, UK
94. Sam Rames, Kentucky Certified Adult Peer Support Specialist
95. Claude Bauchet, Santo Daime France
96. Lorien Nemec, BA, Global Psychedelic Society
97. Mauricio Genet Guzmán Chávez, PhD, El Colegio de San Luis México
98. Paulina Valamiel Lopes, PhD, Universidade Federal de Minas Gerais
99. Julio Santiago, MSc, Federal University of Minas Gerais State
100. Walquiria Barros Valamiel Lopes, Psicopedagoga, Sim
101. Antonio, MA, Universidade Federal de Viçosa
102. Karina Sergi, LMFT, MA, Treatment and Research in Psychedelics
103. Sabrina Eisenberg, MSc, USF
104. Resat, SMC
105. Miguel Pichardo, BA, CEFLURGM
106. Caitlyn Davis, MA, Antioch University Los Angeles
107. Daniel Torockio, MA, California Institute of Integral Studies
108. Dawid, BA, McKenna Academy
109. Margaret Ross, PsyD, St. Vincents Hospital Melbourne
110. Oleksandra Mishkur, MA, Kyiv National Economy University
111. Lucas Nunes Faria, MSc, DTU
112. Kieve Pinto, BSc, UCL
113. Sunil Aggarwal, PhD, MD, AIMS Institute
114. Cristina Sánchez, PsyD, ICEERS
115. Justin, MA, MAPS Canada
116. Chafik Kahla, BA
117. Paige Mallory, PharmD, MAH
118. Akmal Aiman bin Alias, BA, Intel
119. Simone Weit, MSc, Synthesis Institute
120. Breanna Starr, BA
121. Mickey Starr
122. Maria Eduarda Braga Machado, MSc, Faculdade Maurício de Nassau
123. Ruanda Marli Felisberto Flor, Cursando Ensino Médio, Dellasul
124. Flavia, MSc, Espaço olhos da alma
125. Louise Diad, PUC – BR
126. Yu Stavale, MSc, Divina Estrela
127. Thiago Santos Moreira, Licenciatura de História, Secretaria Municipal da Educação de São Paulo
128. Anya Ermakova, PhD, Chacruna Institute
129. Tatiane Cristina Gil Bassi, Instituto Atmater
130. Ricardo Marcondes, Artist, Aliança São Paulo
131. Daniela Massuia, BSc
132. Thaisa, BSc, Mackenzie
133. Júlia Umbelino Silva, Não Tenho
134. Patrícia Arnosti, BA, Ceu da Lua Cheia
135. Marcos Vinicius Oliveira Bernardino, BA, Não Tenho
136. Renata Magalhães, BSc, Ceu de São Francisco
137. Kamila Midori Shinzato de Queiroz, BA, USP
138. Kamila Queiroz, BSc, Tenda de Umbanda Rosário da Mata Santa
139. Juliana Pedrosa Cortez, MA, Peregrinos de Gaya
140. Fabiana Libera, BA, Universidad Católica De San Pablo
141. Jorge Lima dos Santos, CEFETMG
142. Jamie, MD
143. Sherry Younker, RMT
144. Florencia Chapuis, PhD, ICEFLU
145. Giuliana Metedieri, MA, Santo Daime
146. Eduarda Freitas
147. Vivian Fischer Sarmento, Ayahuascaes
148. Edson Alexandre de Almeida Gomes, JD, Universidade Federal do Acre, Brasil
149. Marian Andrade, Céu flores de acácia
150. Alins, MSc, ESCS
151. Josiane Goularte, BA
152. João Vítor Fraga Becker
153. Vanessa Bolfoni Schmitt, BSc, FURG
154. Josiane Patricio Fraga Becker
155. Maria Laura da Silva Melo, BA, Ceflucetri, Uberlândia- MG
156. Rodrigo Semim Putini, UFPR
157. Alexandre Oviedo Gonçalves, PhD, Universidade estadual de Campinas UNICAMP
158. Julian Voss-Andreae, BA, MSc
159. Cires Beijamar Herr, BA, Ceu de San Diego, CA
160. Nuno Quaresma, MSc
161. Lauren, BSc, AID
162. Ana Carolina Morita Forastieri da Silva, Bacharel em Economia (Unicamp), Orgânicos Sul de Minas
163. Patricia, BA
164. Emanuel Balata, Círculo Xamânico Casa do Sol
165. Rosana Carvalhal Martins, MA, UNB
166. Urias de Oliveira, Círculo Xamânico Casa Do Sol
167. Lucia Regina Lobato da Costa, Serviço Social, Circulo Xamã Casa do Sol
168. Alexander Lebedev, PhD, MD, Karolinska Institutet
169. Luccas Gonçalves, Grupo Zurah
170. Gabrielle Moura Santos, BA, Katharsis
171. Igor Rodrigues de Abreu, MA, UFMG
172. Marcio José de Araujo Costa, PhD, Federal University of Maranhão – Brazil
173. Sean Stinson, BA
174. Sergio Mafei, BSc, PUCSP
175. Renata Figueiredo, MSc, Casa do Sol
176. Camila Sampaio, PhD, Universidade Federal do Maranhão
177. Talia Gabrielle Santos Azevedo, MA
178. Silvana, BSc, MSc, Universidade Estadual do Maranhão
179. Raimunda Nonata Mesquita Bezerra, Circulo Xamãnico Casa do Sol e Fraternidade Colibrir
180. Aniko Benedek, Columbia School of Social Work
181. André Baptista, MA, FCSH
182. Dominique Morisano, PhD, University of Toronto
183. Tiffany Uno, MA, University of Porto
184. Sergio Daniel CaptakAcosta, Santo Daime
185. Justin, BSc, Appalachians For Psychedelics
186. Cezary Wieczorek, SWPS Uniwersytet Humanistycznospołeczny Wrocław, PL
187. Rafael Bonchristiano Reis, BSc, UNESP
188. Montserrat Arenas Cortez, BSc, Universidad Nacional Autónoma de México
189. Eduardo Salgado Escobar, BA, Universidad Nacional Autónoma de México
190. Tomislav Majic, MD, Psychedelic Substances Research Group Berlin
191. Rosemeire da Cruz, Santo Daime, Brazil
192. Nelson Borges
193. María, BA, RDA
194. Mariom Luna, Chacruna Institute
195. Virginia, Santo Daime
196. Tamir Jordi Satorra, Institut de Música Primordial
197. Jordi, BA, BSc, MA, Chacruna Institute
198. Daniel Martin, MSc, Universidad Uned
199. David Sanchez Lopez, MSc
200. Armando Márquez
201. Luis Ortega Puig, Santo Daime
202. Micaela, MSc
203. Lorien Chavez, BSc, Chacruna Institute
204. Luis Rochel Yanez, Santo Daime
205. Eva, BA
206. Dana Kittrelle, BA
207. Livia
208. Alba Franch
209. Bet Carreras Cots
210. Marc Colomer, BA
211. Aleksander Althamer, BA, Akademia muzyczna im. Grażyny i Kiejstuta Bacewiczów, Łódź, Polska
212. Christopher Soda, BA, Drug Policy Alliance
213. Konstantin Kuteykin-Teplyakov, PhD, NeuroCreate
214. Jose Manuel Royo Taberner, MA, Music Therapy
215. Jordi Piñero Subirana, MD, Santo Daime
216. Ovidiu Brazdau, PhD, Research Director, Consciousness Quotient Institute
217. Sameet Kumar, PhD, Memorial Healthcare System
218. Clancey Cornell, MSW
219. Helen Loshny, MA, Board member of Ketamine Assisted Therapy Association of Canada
220. Jasmine Virdi, MA, MSc, The Alef Trust, Liverpool, John Moores University
221. Julio, Engineer
222. Marcos García Párraga, Licenciado en CCII por la UCM de Madrid
223. Ronald W. McNutt, JD, Psychedelic Bar Association Member
224. Pep Torné, MA, Mestre Jardiner
225. Guichardan Rene, MA, Université Lyon II
226. Sarah, MA
227. Richard Grossman, BSc, MSc, PhD, OMD, Sacred Plant Alliance
228. Anna Boix Lladó, BSc
229. Nicolae Gabriel Serban, MA, Boehringer-Ingelheim
230. Patricia Jimenez, Chacruna Institute
231. Sultan
232. Jeffrey Haney, Chacruna Institute
233. Greg Shanken, Empathic Health
234. Ksenia Cassidy, MA, The New School for Social Research
235. Tobias Navarro Schroeder, PhD, NTNU
236. Valerie Rosenfield, LCSW, NASW
237. Guilherme Kfouri, BA, PUC-SP
238. Rudá Muto
239. Fermín Santamaría, Bachillerato, Santo Daime
240. Adria Montesinos, ITI
241. Jon Durden, BSc, Warp Corps
242. Carol Rae Bradford, MEd
243. Ana Carla de Almeida, MA

---

References

Anderson, B. T., Labate, B. C., Meyer, M., Tupper, K. W., Barbosa, P. C. R., Grob, C. S., Dawson, A., & McKenna, D. (2012). Statement on ayahuasca. International Journal of Drug Policy, 23(3), 173–175. https://doi.org/10.1016/j.drugpo.2012.02.007.

Antunes, H. F. (2011). A literatura antropológica e a reconstituição histórica do uso da ayahuasca no Brasil [Anthropological literature and the historical reconstitution of the use of ayahuasca in Brazil]. Revista de Antropologia Social dos Alunos do PPGAS-UFSCar, 3(2), 76–103.

Antunes, H. F. (2019). O uso da ayahuasca como um problema público: um contraponto entre os casos do Brasil e dos Estados Unidos [The use of ayahuasca as a public problem: A comparison between Brazil and the United States] (Doctoral dissertation). University of São Paulo.

Berazaluce, I. (2022a). El Gobierno italiano ha prohibido nuestro Sacramento, tenemos fe para transformar esta situación en una oportunidad [The Italian government has banned our sacrament, we have faith to transform this situation into an opportunity]. Plantaforma para la Defensa de la Ayahuasca. http://www.plantaforma.org/entrevista-walter-menozzi/

Berazaluce, I. (2022b). El Ministerio de Salud italiano prohíbe, por sorpresa, la ayahuasca [The Italian Ministry of Health forbids, by surprise, ayahuasca]. Plantaforma para la Defensa de la Ayahuasca. http://www.plantaforma.org/el-ministerio-de-salud-italiano-prohibe-por-sorpresa-la-ayahuasca/

Berazaluce, I. (2022c). Prohibir la ayahuasca también es atentar contra la libertad religiosa [Prohibiting ayahuasca is also an attempt against religious freedom]. Plantaforma para la Defensa de la Ayahuasca. https://www.plantaforma.org/ayuda-santo-daime-francia/

Bourgogne, G. (2012). One hundred days of ayahuasca in France: The story of a legal decision. In B. C. Labate & H. Jungaberle (Eds.), The internationalization of ayahuasca (pp. 353­–363). Lit verlag. 

Caicedo-Fernández, A. (in press). Debates on the legality and legitimacy of yagé in Colombia. In B. C.  Labate & C. Cavnar (Eds), Religious freedom and the global regulation of ayahuasca. Routledge.

Dobkin de Rios, M. (1972). Visionary vine: Hallucinogenic healing in the Peruvian Amazon. Chandler.

Dos Santos, R. (2013). Safety and side effects of ayahuasca in humans: An overview focusing on developmental toxicology. Journal of psychoactive drugs, 45(1), 68–78.

Federal Council on Narcotic Drugs (CONFEN). (1987). Final report – Working group ayahuasca. Brasília, DF. https://www.bialabate.net/wp-content/uploads/2008/08/Relatorio-Final-GT-Confen-1987.pdf.

Gabriell, I. (2021, September 4). Un manual gratuito para las buenas practices con Ayahuasca [a free ayahuasca good practices manual]. Chacruna Latinoamerica. https://chacruna-la.org/manual-buenas-practicas-ayahuasca/

Introvigne, M. (in press). Mystics or criminals: “Cults,” religion and drugs. In B. C.  Labate, & C. Cavnar (Eds.), Religious freedom and the global regulation of ayahuasca. Routledge.

International Center for Ethnobotanical Education, Research, and Service (ICEERS). (2014). Ayahuasca: A good-practice guide. https://iceers.org/Documents_ICEERS_site/Safety&Ethics/Ayahuasca-Good_Practice_Guide_ICEERS2014.pdf.

Labate, B. C. (2004). A reinvenção do uso da ayahuasca nos centros urbanos [The reinvention of the use of ayahuasca in urban centers]. Mercado de Letras, FAPESP.

Labate, B. C. (2010). As religiões ayahuasqueiras, patrimônio cultural, Acre e fronteiras geográficas [The ayahuasca religions, cultural heritage, Acre and geographical borders]. PontoUrbe, 7, 1–10.

Labate, B. C., & Assis, G. L. (In press). A genealogy of the ayahuasca cultural heritage registration process in Brazil. In B. C. Labate & C. Cavnar, C. (Eds.), Religious freedom and the global regulation of ayahuasca. Routledge.

Labate, B. C., Cavnar, C., & Gearin, A. K. (Eds.). (2017). The world ayahuasca diaspora: Reinventions and controversies. Routledge.

Labate, B. C., & Cavnar, C. (Eds.). (2014). The therapeutic use of ayahuasca. Springer.

Labate, B. C., & Cavnar, C. (Eds.). (2018). The expanding world ayahuasca diaspora: Appropriation, integration and legislation. Routledge. 

Labate, B. C., & Cavnar, C. (Eds.). (2021a). Psychedelic justice: Toward a diverse and equitable psychedelic culture. Synergetic Press.

Labate, B. C., & Cavnar, C. (Eds.). (2021b). Ayahuasca healing and science. Springer.

Labate, B. C., & Jungaberle, H. (Eds.). (2011). The Internationalization of ayahuasca. Lit Verlag.

Labate, B. C., Rose, I. S., & Santos, R. G. (2008). Ayahuasca religions: A comprehensive bibliography and critical essays. MAPS [translation from original in Portuguese: Religiões Ayahuasqueiras: Um Balanço Bibliográfico. Mercado de Letras, 2008].

Luna, L. E. (1986). Vegetalismo: Shamanism among the mestizo population of the Peruvian Amazon. Almqvist & Wiksell International.

MacRae, E. (2014). The development of Brazilian public policies on the religious use of ayahuasca. In B. C.  Labate & E. MacRae (Eds.), Ayahuasca, ritual and religion in Brazil: 191-227. Routledge.

National Council on Drug Policies (CONAD) Multidisciplinary Working Group – MGW Ayahuasca. (2006). Final report (C. Frenopoulo, Trans.). Bialabate.net. https://www.bialabate.net/wp-content/uploads/2021/11/GMT_CONAD_English.pdf.

Novaes, C., & Moro, M. R. (In press). The landscapes of ayahuasca in contemporary France. In B. C. Labate & C. Cavnar (Eds.), Religious freedom and the global regulation of ayahuasca. Routledge.

Núcleo de Estudos Interdisciplinares sobre Psicoativos (NEIP). (2017). Declaration of principles of the religious groups who consume the tea hoasca. (B. Anderson, Trans.). (Original work published November 24, 1991). NEIP.info  http://www.neip.info/novo/wp-content/uploads/2015/03/DeclarationofPrinciplesoftheReligiousGroupswhoConsumetheTeaHoasca.pdf

Union of Indigenous Yagé Medics of the Colombian Amazon (UMIYAC). (2019, November 14). Declaration from the Spiritual Authorities, Representatives and Indigenous Organizations of the Amazon Region. Chacruna. https://chacruna.net/declaration-from-the-spiritual-authorities-representatives-and-indigenous-organizations-of-the-amazon-region/

Palhano-Fontes, F., Barreto, D., Onias, H., Andrade, K. C., Novaes, M. M., Pessoa, J. A., Mota-Rolim, S. A, Osório, F. L., Sanches, R., Dos Santos, R. G, Tófoli, L. F., de Oliveira Silveira, G., Yonamine, M., Riba, J., Santos, F. R., Silva-Junior, A. A., Alchieri, J. C., Galvão-Coelho, N. L., Lobão-Soares, B. … & Araújo, D. B. (2019). Rapid antidepressant effects of the psychedelic ayahuasca in treatment-resistant depression: A randomized placebo-controlled trial. Psychological Medicine, 49(4), 655–663.

Plantaforma para la defensa de la ayahuasca. (2009). Ethical code for organizations which use ayahuasca in Spain (J. Weiskopf, Trans.) Bialabate.net. https://www.bialabate.net/wp-content/uploads/2008/08/Ethical_Code_Ayahuasca_Use_Spain.pdf

Rochester, J. (2017, July 17). How our Santo Daime church received religious exemption to use ayahuasca in Canada. Chacruna. https://chacruna.net/how-ayahuasca-church-received-religious-exemption-canada/

The representatives of the Indigenous Peoples of the Juruá Valley. (2020a). Declaration of the 1st Ayahuasca Indigenous Conference. Chacruna. https://chacruna.net/declaration-of-the-1st-brazilian-indigenous-conference-on-ayahuasca/

The representatives of the Indigenous Peoples of the Juruá Valley. (2020b). Declaration of the 2nd Ayahuasca Indigenous Conference. Chacruna. https://chacruna.net/declaration-of-the-2nd-brazilian-Indigenous-conference-on-ayahuasca/

The representatives of the Indigenous Peoples of the Juruá Valley. (2020c). Declaration of the 3rd Ayahuasca Indigenous Conference. Chacruna. https://chacruna.net/declaration-of-the-3rd-brazilian-Indigenous-conference-on-ayahuasca/

Tupper, K. W., & Labate, B. C. (2012). Plants, psychoactive substances and the INCB: The control of nature and the nature of control. Human Rights and Drugs 2(1), 17–28.

Union of Indigenous Yagé Medics of the Colombian Amazon (UMIYAC). (2000). Code of Ethics for the Practice of Indigenous Medicine in the Amazon Piedmont of Colombia. Bialabate.net. https://www.bialabate.net/wp-content/uploads/2008/08/code_of_ethics_umiyac.pdf

Art by Trey Brasher.

Take a minute to browse our stock: