Within-treatment changes in a novel addiction treatment program using traditional Amazonian medicine

Aims: The therapeutic use of psychedelics is regaining scientific momentum, but similarly psychoactive ethnobotanical substances have a long history of medical (and other) uses in indigenous contexts. Here we aimed to evaluate patient outcomes in a residential addiction treatment center that employs a novel combination of Western and traditional Amazonian methods. Methods: The study was observational, with repeated measures applied throughout treatment. All tests were administered in the center, which is located in Tarapoto, Peru. Data were collected between 2014 and 2015, and the study sample consisted of 36 male inpatients who were motivated to seek treatment and who entered into treatment voluntarily. Around 58% of the sample was from South America, 28% from Europe, and the remaining 14% from North America. We primarily employed repeated measures on a psychological test battery administered throughout treatment, measuring perceived stress, craving frequency, mental illness symptoms, spiritual well-being, and physical and emotional health. Addiction severity was measured on intake, and neuropsychological performance was assessed in a subsample from intake to at least 2 months into treatment. Results: Statistically significant and clinically positive changes were found across all repeated measures. These changes appeared early in the treatment and were maintained over time. Significant improvements were also found for neuropsychological functioning. Conclusion: These results provide evidence for treatment safety in a highly novel addiction treatment setting, while also suggesting positive therapeutic effects

Emotion and location cues bias conceptual retrieval in people with deficient semantic control

Visuo-spatial context and emotional valence are powerful cues to episodic retrieval, but the contribution of these inputs to semantic cognition has not been widely investigated. We examined the impact of visuo-spatial, facial emotion and prosody cues and miscues on the retrieval of dominant and subordinate meanings of ambiguous words. Cue photographs provided relevant visuo-spatial or emotional information, consistent with the interpretation of the ambiguous word being probed, while miscues were consistent with an alternative interpretation. We compared the impact of these cues in healthy controls and semantic aphasia patients with deficient control over semantic retrieval following left-hemisphere stroke. Patients showed greater deficits in retrieving the subordinate meanings of ambiguous words, and stronger effects of cueing and miscuing relative to healthy controls. These findings suggest that contextual cues that guide retrieval to the appropriate semantic information reduce the need to constrain semantic retrieval internally, while miscues that are not aligned with the task increase the need for semantic control. Moreover, both valence and visuo-spatial context can prime particular semantic interpretations, in line with theoretical frameworks that argue meaning is computed through the integration of these features. In semantic aphasia, residual comprehension relies heavily on facial expressions and visuospatial cues. This has important implications for patients, their families and clinicians when developing new or more effective modes of communication

Democratic Citizenship as Uruguayan cultural heritage

Amidst a global turn towards authoritarianism and populism, there are few contemporary examples of state-led democratization. This article discusses how Uruguay's Frente Amplio (FA) party has drawn on a unique national democratic cultural heritage to encourage a coupling of participatory and representative institutions in "a politics of closeness." The FA has reinvigorated Batllismo, a discourse associated with social justice, civic republicanism, and the rise of Uruguayan social democracy in the early twentieth century. At the same time, the FA's emphasis on egalitarian participation is inspired by the thought of Uruguay's independence hero José Artigas. I argue that the cross-weave of party and movement, and of democratic citizenship and national heritage, encourages the emergence of new figures of the citizen and new permutations for connecting citizens with representative institutions. The FA's "politics of closeness" is an example of how state-driven democratization remains possible in an age described by some as "post-democratic"

Reassessing the cultural and psychopharmacological significance of Banisteriopsis caapi: preparation, classification and use among the Piaroa of southern Venezuela

Recent attention to the monoamine oxidase inhibiting properties of Banisteriopsis caapi's harmala alkaloids has precluded a balanced assessment of B. caapi's overall significance to indigenous South American societies. Relatively little attention has been paid to the cultural contexts, local meanings and patterns of use of B. caapi among snuff-using societies, such as the Piaroa, who do not prepare decoctions containing N,N-dimethyltryptamine (DMT) admixtures. This article reviews the psychopharmacological literature on B. caapi in light of recent ethnographic work conducted among the Piaroa of southern Venezuela. Piaroa shamans use only B. caapi's cambium, identify at least five distinct varieties of B. caapi, and emphasise the plant's importance for heightening empathy. Some Piaroa people also attribute a range of extra-shamanic uses to B. caapi, including as a stimulant and hunting aid. In light of the psychopharmacological complexity of harmala alkaloids, and ethnographic evidence for a wide range of B. caapi uses, future research should reconsider B. caapi's cultural heritage and psychopharmacological potential as a stimulant and antidepressant-like substance

Piaroa shamanic ethics and ethos: living by the law and the good life of tranquillity

The Amazonian cosmos is a battlefield where beauty is possible but violent chaos rules. As a result, the Piaroa world is characterised by an ongoing battle between shamans who uphold, on behalf of all Piaroa, the ideal of ethical living, and forces of chaos and destruction, epitomised by malevolent spirits (märi) and dangerous sorcerers. This essay draws on ethnographic research involving shamanic apprenticeship conducted between 1999 and 2002 to explore the ethics of Piaroa shamanic practice. Given the ambivalent nature of the Amazonian shaman as healer and sorcerer, what constitutes ethical shamanic practice? How is good defined relative to the potential for social and self-harm? I argue that the Piaroa notions of ‘living by the law’ and ‘the good life of tranquillity’ amount to a theory of shamanic ethics and an ethos in the sense of a culturally entrained system of moral and emotional sensibilities. This ethos turns on the importance of guiding pro-social, cooperative and peaceful behaviour in the context of a cosmos marked by violent chaos. Shamanic ethics also pivots around the ever-present possibility that visionary power dissolves into self- and social destruction. Ethical shamanic practice is contingent on shamans turning their own mastery of the social ecology of emotions into a communitarian reality

Reassessing the cultural and psychopharmacological significance of Banisteriopsis caapi: preparation, classification and use among the Piaroa of southern Venezuela

Recent attention to the monoamine oxidase inhibiting properties of Banisteriopsis caapi's harmala alkaloids has precluded a balanced assessment of B. caapi's overall significance to indigenous South American societies. Relatively little attention has been paid to the cultural contexts, local meanings and patterns of use of B. caapi among snuff-using societies, such as the Piaroa, who do not prepare decoctions containing N,N-dimethyltryptamine (DMT) admixtures. This article reviews the psychopharmacological literature on B. caapi in light of recent ethnographic work conducted among the Piaroa of southern Venezuela. Piaroa shamans use only B. caapi's cambium, identify at least five distinct varieties of B. caapi, and emphasise the plant's importance for heightening empathy. Some Piaroa people also attribute a range of extra-shamanic uses to B. caapi, including as a stimulant and hunting aid. In light of the psychopharmacological complexity of harmala alkaloids, and ethnographic evidence for a wide range of B. caapi uses, future research should reconsider B. caapi's cultural heritage and psychopharmacological potential as a stimulant and antidepressant-like substance

Märipa: to know everything. The experience of power as knowledge derived from the integrative mode of consciousness

Shamans of the Piaroa ethnic group (southern Venezuela) conceive of power in terms of knowledge derived from visionary experiences. Märipa is an epistemology concerning the translation of knowledge derived from the integrative mode of consciousness, induced primarily through the consumption of plant hallucinogens, to practical effect during waking life. I integrate mythological, neurobiological, experiential, and ethnographic data to demonstrate what märipa is, and how it functions. The theory and method of märipa underlie not only Piaroa shamanic activity, but all aspects of Piaroa life; mythology, causality, eschatology, and history. Piaroa shamanic practices involve conditioning the mind to achieve optimal perceptual capacities that facilitate accurate prediction and successful psycho-social prescription. Piaroa shamans describe their technologies of consciousness in terms of gods and spirits, but also in terms of studying and the acquisition of information. Because neurobiological processes underlie the development and experience of märipa, the language of neurobiology enables a partial translation of this indigenous epistemology. The concepts of feed forward neural processing and somatic markers are central to the processes of mental imagery cultivation that Piaroa shamans employ to divine solutions to adaptive problems. Piaroa 'techniques of ecstasy' involve the ability to apply mythological templates of human adaptation to schemas of human behaviour based on years of social analysis in association with heightened information processing capacities derivative of refined experimentation with the integrative mode of consciousness. Keyordsshamanism, neurophenomenology inugrativeconsciousness, hallucinogens

Snuff synergy: preparation, use and pharmacology of yopo and Banisteriopsis caapi among the Piaroa of southern Venezuela

Current understanding of the preparation and use of yopo, a hallucinogenic snuff made from the ground seeds of the Anadenanthera peregrina tree, has departed little from the accounts of scientists and travellers made over a century ago. Schultes and others have made refinements to these early accounts. While several scholars have drawn attention to the fact that little ethnographic work has been conducted to assess the ethnobotanical diversity and cultural framework of the snuff hallucinogen complex, few subsequent studies deal with botanical variations in preparation and use. \ud \ud This article contrasts historical accounts of yopo preparation with ethnographic data I have recently collected among the Piaroa of southern Venezuela to demonstrate one way in which yopo preparation and use deviates from the basic model established by Humboltd, Spruce and Safford. Piaroa shamans include B. caapi cuttings in the preparation of yopo and consume doses of B. caapi prior to snuff inhalation concomitant with the strength of visions desired for particular tasks. I argue that the combined use of yopo and B. caapi by Piaroa shamans is pharmacologically and ethnobotanically significant, substantiates claims of the use of admixtures in snuff, and demands further ethnographic investigation of the snuff hallucinogen complex.\u

Märipa Teui: a radical empiricist approach to Piaroa shamanic training and initiation

This article gives an overview of key components of the Piaroa shamanic training and initiation complex. While anthropologists have given accounts of how Piaroa people describe the initiatory rites undertaken by shamans, the ongoing training involved in preparing for initiation has received comparatively little attention. Piaroa shamanic training is ongoing, and punctuated by three painful initiatory ordeals. Piaroa shamans specialise in the use of plant hallucinogens to attain visions interpreted according to a dynamic matrix of psycho-social forces and mytho-historical templates. Direct experience of the parameters and technologies of consciousness employed by Piaroa shamans can lead to ethnographic locutions of the functional, experiential and ideological dynamics of Piaroa shamanism. While cultural loading conditions what one sees during visions, the neurobiological bases of shamanic practices are cross-culturally accessible, and allow for participatory understanding of an inner shamanic logic, that is how one sees. Se presenta un acercamiento a los componentes claves del complejo de iniciación y capacitación chamánico de la etnia Piaroa. Mientras algunos antropólogis han escrito cuentos dados por los Piaroa sobre la iniciación chamánica, el processo de capacitación emprendida por los novicios se ha recibido poca atención. La capacitación chamánica Piaroa es en curso, y marcado por tres etapas de iniciación conllevando ritos dolorosos. Los chamanes Piaroa especialisan en el uso de plantas alucinógenas para obtener visiónes interpretado tras una matriz de fuerzas psico-sociales y guias mito-históricos. La experiencia directa de los parametos y tecnologías de conciencia empleados por los Piaroa facilitan locuciónes etnográficas de los dinámicos funcionales, experienciales e ideológicas del chamanismo Piaroa. Mientras factores culturales condicionan lo que ve en visiones chamánicas, las bases neurobiológicas de practicas chamánicas son accesibles cruz-culturalmente y facilitan la comprensión de un lógico chamánico, como se ve

The ‘I’ and the ‘we’ of citizenship in the age of waning democracy: Wolin and Balibar on citizenship, the political and dedemocratization

Despite drawing on different historical traditions and philosophical sources, Sheldon Wolin and Étienne Balibar have come to see citizenship and democracy in fundamentally similar ways. However, the work of one has not been considered alongside that of the other. In this paper, I examine some of their key texts and draw out three areas of common concern: the historical specificity of the political, citizenship as a dialectical process and dedemocratization. The significance of Wolin and Balibar’s writing on citizenship and democracy lies in a set of proposals for the eternal rebirth of the citizen as democratic agent between action and institution, hierarchy and equality, individual and community, difference and the universal. Their open-ended frameworks can be seen as an antidote to contemporary pessimism about the fate of democracy as either political order or normative ideal. I conclude by suggesting that contemporary Ecuadorean and Bolivian debates about how to combine relational ontologies and liberalism has opened a fertile domain for re-imagining the I and We of citizenship