Submitted by Automa??o e Estat?stica (sst@bczm.ufrn.br) on 2016-12-29T17:50:30Z No. of bitstreams: 1 AlineAmabileViolBarbosa_TESE.pdf: 6434010 bytes, checksum: e3a07408423ecca8798dc99b1a3c1f71 (MD5) / Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2017-01-02T20:15:57Z (GMT) No. of bitstreams: 1 AlineAmabileViolBarbosa_TESE.pdf: 6434010 bytes, checksum: e3a07408423ecca8798dc99b1a3c1f71 (MD5) / Made available in DSpace on 2017-01-02T20:15:57Z (GMT). No. of bitstreams: 1 AlineAmabileViolBarbosa_TESE.pdf: 6434010 bytes, checksum: e3a07408423ecca8798dc99b1a3c1f71 (MD5) Previous issue date: 2015-09-18 / Conselho Nacional de Desenvolvimento Cient?fico e Tecnol?gico (CNPq) / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior (CAPES) / O recente desenvolvimento do poder de processamento computacional vem trazendo para dentro do escopo da f?sica e outras ci?ncia exatas desafios at? ent?o considerados exclusivos de ci?ncias qualitativas. M?todos e conceitos da F?sica t?m contribu?do para avan?os em diversas ?reas, dentre elas neuroci?ncia. Vimos na presente tese de doutorado estudar o comportamento do c?rebro humano em estado alterado de consci?ncia, a partir de mapas funcionais gerados por resson?ncia magn?tica funcional (fMRI, {\it functional Magnetic Ressonance}) usando ferramentas da f?sica estat?stica e da teoria de redes complexas. Analisamos dados de fMRI do c?rebro de sujeitos em estado de repouso em duas condi??es distintas: em estado natural e em estado alterado de consci?ncia pela ingest?o de uma infus?o psicoativa, proveniente da cultura ind?gena amaz?nica, chamada Ayahuasca. Em linhas gerais fomos guiados por duas perguntas. O Ayahuasca causa diferen?as nas redes funcionais do c?rebro? Como quantificar essas diferen?as? Inicialmente constru?mos redes complexas usando os dados de fMRI para mapear informa??es das redes funcionais do c?rebro de cada sujeito em ambas condi??es. A seguir analisamos as propriedades estat?sticas e topol?gicas dessas redes. Comparando as redes geradas a partir dos dados adquiridos antes e depois da ingest?o do Ayahuasca, detectamos duas mudan?as importantes nas propriedades estat?sticas e topol?gicas. Encontramos primeiramente um aumento na entropia de Shannon da distribui??o de grau. Encontramos tamb?m uma segunda mudan?a importante: Uma varia??o na topologia que interfere nas efici?ncias das redes referentes ao estado alterado. Parte das mudan?as nas efici?ncias de rede v?o al?m do que pode ser explicado exclusivamente pelo aumento de entropia. Interpretamos e discutimos esses dois resultados no contexto de neuroci?ncia. Comentamos tamb?m sobre a como a quantifica??o de informa??es das redes funcionais pode ser melhorar nossa compreens?o do funcionamento do c?rebro humano e, consequentemente, contribuir para o desenvolvimento de novas metodologias em diagn?stico e tratamento de dist?rbios psiqui?tricos ainda pouco compreendidos. / An important problem in nonlinear dynamics and statistical physics relates to the quantitative description of the behavior of complex systems. The human brain is one such system. Methods and concepts used in physics have contributed to the development of diverse fields, including neuroscience. In this thesis, we investigate the behavior of the human brain in altered states of consciousness. We study the functional maps of the brain generated by functional magnetic resonance imaging (fMRI), using the tools of statistical physics and the theory of complex networks. We analyze resting state fMRI data of the brains of 9 human subjects under two distinct conditions: under normal waking state and in an altered state of consciousness, induced by ingestion of the psychoactive infusion known as Ayahuasca, of Amazonian indigenous origin. Our study was broadly motivated by two questions: Does Ayahuasca affect the functional brain networks? How can we quantify these effects? We initially constructed complex network models of the brain using the fMRI data, before and after ingestion of Ayahuasca. We next analyzed the statistical and topological properties of these networks. Comparing the networks generated from the data before and after Ayahuasca ingestion, we find some significant changes which we highlight: an increase in the Shannon entropy, a increase in the mean geodesic distance and changes in network efficiencies. The increase in mean distance indicates a global expansion of the brain networks. This suggests a decrease in global integration of brain regions. Moreover, the increase in the entropy of the degree distribution suggests an increase in the range of possibilities of functional patterns. The change in the network efficiencies goes beyond what can be accounted for by the changes in degree distribution. We discuss and present potential interpretations of our results in the context of neuroscience.

Submitted by Automa??o e Estat?stica (sst@bczm.ufrn.br) on 2017-10-18T21:17:41Z No. of bitstreams: 1 FernandaPalhanoXavierDeFontes_TESE.pdf: 13181222 bytes, checksum: 0ecabee11e1314b4530f44422a85a1bd (MD5) / Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2017-10-30T19:36:31Z (GMT) No. of bitstreams: 1 FernandaPalhanoXavierDeFontes_TESE.pdf: 13181222 bytes, checksum: 0ecabee11e1314b4530f44422a85a1bd (MD5) / Made available in DSpace on 2017-10-30T19:36:31Z (GMT). No. of bitstreams: 1 FernandaPalhanoXavierDeFontes_TESE.pdf: 13181222 bytes, checksum: 0ecabee11e1314b4530f44422a85a1bd (MD5) Previous issue date: 2017-07-28 / Ensaios cl?nicos recentes t?m sugerido o potencial antidepressivo de alguns psicod?licos seroton?rgicos, como a ayahuasca e a psilocibina. A ayahuasca ? uma subst?ncia utilizada h? centenas de anos por povos ind?genas da bacia amaz?nica. Essa bebida ? geralmente preparada a partir de duas plantas, uma contendo a triptamina psicod?lica N,Ndimetiltriptamina, um agonista de receptores seroton?rgicos e sigma-1. A outra planta cont?m potentes inibidores revers?veis da monoamina oxidase A, como a harmina, harmalina e tetrahidroharmina. Em um ensaio cl?nico recente, 17 pacientes com depress?o resistente ao tratamento foram submetidos a uma ?nica sess?o com a ayahuasca, e a severidade dos sintomas avaliados por escalas cl?nicas para a depress?o, nesse caso a Escala de Avalia??o de Depress?o de Montgomery-?sberg (MADRS) e a escala de Hamilton (HAM-D). Os resultados sugerem melhora significativa j? nas primeiras horas ap?s a ingest?o, efeito esse mantido por 21 dias. Apesar de promissor, esse estudo n?o controlou o efeito placebo, que ? alto, chegando a alcan?ar 40%, em ensaios cl?nicos para depress?o. Esta tese faz parte de um ensaio cl?nico duplo-cego randomizado placebo-controlado em 35 pacientes com depress?o unipolar resistente ao tratamento. Um grupo de volunt?rios controles saud?veis tamb?m foi avaliado. Os pacientes receberam uma ?nica dose de ayahuasca ou placebo. Um dia antes e um dia depois da administra??o da subst?ncia, os pacientes participaram de uma s?rie de testes e avalia??es, incluindo escalas psicom?tricas e imagem por resson?ncia magn?tica funcional (fMRI), realizados no decurso de uma sess?o experimental de quatro dias. A severidade da depress?o foi aferida por duas escalas cl?nicas: MADRS e HAM-D. As avalia??es foram realizadas um dia antes (linha de base), e um, dois e sete dias ap?s a sess?o de tratamento. Observamos efeitos antidepressivos significativos da ayahuasca quando comparados ao placebo em todos os instantes de tempo avaliados (D1, D2 e D7). Os escores da MADRS foram significativamente menores no grupo da ayahuasca, em compara??o com o placebo. Da mesma forma, as pontua??es da HAM-D foram significativamente diferentes entre os grupos no D7. Os tamanhos do efeito entre os grupos aumentaram de D1 para D7. As taxas de resposta (redu??o de 50% nos sintomas) foram elevadas para ambos os grupos nos dias D1 e D2. J? sete dias ap?s a sess?o, a taxa de resposta foi significativamente maior no grupo ayahuasca que no placebo (64% ayahuasca x 27% placebo). Nesse mesmo ponto de avalia??o, a taxa de remiss?o foi marginalmente maior no grupo ayahuasca que no placebo (p<0.056, 36% ayahuasca x 7% placebo). Al?m disso, investigamos a rela??o entre os efeitos antidepressivos e os efeitos psicod?licos agudos da ayahuasca, avaliados pela Escala de Avalia??o Alucin?gena (HRS, Hallucinogenic Rating Scale) e o Question?rio de Experi?ncia M?stica (MEQ30, Mystical Experience Questionnaire). Os resultados sugerem que efeitos psicod?licos mais intensos est?o correlacionados a taxas de resposta maiores no D7. Por fim, para investigar as bases neurais dos efeitos antidepressivos da ayahuasca, utilizamos dados de fMRI adquiridos durante a realiza??o de um protocolo de regula??o emocional um dia antes e um dia ap?s a sess?o de tratamento. Observamos mudan?as na am?gdala, ?nsula anterior, c?rtex pr?-frontal ventrolateral e na por??o subgenual do giro do c?ngulo. Este ? o primeiro ensaio cl?nico, duplocego, controlado, a testar o uso de uma subst?ncia psicod?lica para a depress?o resistente ao tratamento. Em conjunto, nossos resultados trazem novas evid?ncias que apoiam a seguran?a e o valor terap?utico da ayahuasca, administrada dentro de um cen?rio apropriado, para ajudar a tratar a depress?o. / Recent open label trials show that psychedelics hold promise as fast-onset antidepressants in treatment resistant depression. In Brazil, a psychedelic substance worth mentioning is the ayahuasca. This brew composed by the psychedelic N,N-dimethyltryptamine (N,NDMT), a serotonin and sigma-1 receptors agonist, and reversible monoamine oxidase A inhibitors, such as harmine, harmaline, and tetrahydroharmine, causes changes in perception, emotion and cognition. Preliminary results from our group suggest its antidepressant potential, in addition to demonstrating its safety and tolerability. Although promising, none of these studies have controlled for the placebo effect, which is high in clinical trials for depression. To address this issue, we conducted a parallel-arm, double-blind randomized placebocontrolled trial in 35 patients with treatment-resistant depression. A healthy control group of 50 volunteers was also examined. Patients received a single dose of either ayahuasca or placebo. One day before dosing, and one day after dosing patients were enrolled in a series of tests and assessments, including psychometric scales and fMRI, conducted in the course of a four-day experimental session, to assess changes in different markers of depression. Two clinical scales for depression assessed changes in depression severity: the Montgomery??sberg Depression Rating Scale (MADRS) and the Hamilton Depression Rating scale (HAM-D). Assessments were made at baseline, and at 1, 2 and 7 days after dosing. We observed significant antidepressant effects of ayahuasca when compared to placebo at all endpoints. MADRS scores were significantly lower in the ayahuasca group, compared to placebo. Likewise, HAMD scores were significantly different at D7. Between-group effect sizes increased from D1 to D7. Response rates were high for both groups at D1 and D2, and were significantly higher in the ayahuasca group at D7. Remission rate was marginally significant at D7. In addition, we examined the relationship between the antidepressant and acute psychedelic effects of ayahuasca. The psychedelic effects were assessed using the Hallucinogen Rating Scale (HRS) and the Mystical Experience Questionnaire (MEQ30) after the dosing session. We found that higher psychedelic effects measured by both HRS and MEQ30 correlated with improvements in clinical outcome at D7. Finally, to investigate the neural bases of the antidepressant effects of ayahuasca, we used fMRI data through an emotional task at baseline, and one day after dosing. We observed changes in key limbic regions, such as amygdala, anterior insula, ventrolateral prefrontal cortex, and subgenual cingulate cortex in ayahuasca group when compared to placebo. To our knowledge this is the first controlled trial to test a psychedelic substance in treatment resistant depression. Overall, this study brings new evidence supporting the safety and therapeutic value of ayahuasca, dosed within an appropriate setting, to help treat depression.

Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Ayahuasca is a psychoactive beverage prepared by decoction of stems and leafs from Banisteriopis caapi and Psycotria viridis, respectively. Initially, this tea was used by South America Indian tribes, but nowadays, the consumption is spread all over the world due the growth of religious groups where ayahuasca is considered a sacrament. In this work, we propose a method for determination of the alkaloids: Tryptamine, N, N – Dimethyltryptamine, Harmalol, Harmine, Harmaline and Tetrahydroharmine in ayahuasca samples by HPLC/DAD system using Solid Phase Extraction technique as sample preparation. Tests carried out with standard solutions of alkaloids allowed the adjustment of the chromatographic conditions for simultaneous determination of analytes. The best analytic answer for extraction procedure was employing silica cartridge. The validation of the analytical method showed linearity in the range of 0.9950 a 0.9998 and sensitivity in the concentration range of 1-250 μg mL-1 accuracy and precision, with recovery values between 45.0 to 107.4% and variation coefficients between 1.1 to 9.8%; limits of detection and quantification in the range of 6.8 - 18.8 μg mL-1 and 20.6 - 57.1 μg mL-1, respectively. Moreover, the adsorptive capacity of two new solid phases [Biochar and SiMen(M)TSC] was observed with satisfactory recovery results in the range of 40.6 - 116.2 and 45.3 - 115.7%, respectively. The concentrations of these alkaloids were determined in ayahuasca beverage from nonprofit religious cult of the Fortaleza City showed to range from 0.3 to 36.7 g L-1. / Ayahuasca é uma bebida psicoativa preparada pela decocção de caules da Banisteriopis caapi com folhas da Psycotria viridis. Inicialmente esta bebida foi utilizado por tribos indígenas sul-americanas, porém atualmente o consumo está disseminado em todo o mundo devido à expansão de centros religiosos nos quais a ayahuasca é considerada um sacramento. Neste contexto, o presente trabalho propõe um método para determinação dos alcaloides triptamina, N, N-dimetiltriptamina, harmalol, harmina, harmalina e tetrahidroharmina em amostras de ayahuasca empregando as técnicas de extração em fase sólida (SPE) e cromatografia líquida de alta eficiência e detector com arranjo de diodos (HPLC-DAD). Testes realizados com soluções padrão dos alcaloides permitiram o ajuste das condições cromatográficas para determinação simultânea dos analitos. A melhor reposta analítica para o procedimento de extração foi empregando o cartucho de sílica. A validação do método analítico apresentou linearidade na faixa de 0,9950 a 0,9998 e sensibilidade no intervalo de concentração de 1-250 μg mL-1; exatidão e precisão, com valores de recuperação entre 45,0 - 107,4% e coeficientes de variação entre 1,1 - 9,8%; limites de detecção e quantificação na faixa de 6,8 - 18,8 μg mL-1 e 20,6 - 57,1 μg mL-1, respectivamente. Além disso, a capacidade adsortiva de duas novas fases sólidas [biocarvão e SiMen(M)TSC] foi verificada apresentando resultados satisfatórios de recuperação na faixa de 40,6 - 116,2% e 45,3 - 115,7%, respectivamente. As concentrações destes alcaloides foram determinadas na bebida ayahuasca, cedidas sem fins lucrativos por centro religioso na cidade de Fortaleza, apresentado valores entre 0,3 - 36,7 g L-1.

Cette thèse est le résultat d'une étude menée grâce à une enquête de terrain multisituée dans plusieurs pays européens (France, Espagne, Belgique et Pays Bas)et sud-américains (Pérou, Bolivie, Ecuateur,Argentine et Brésil). Il s'agit de mettre en question, de décrire et de comprendre le fonctionnement de certains réseaux transnationaux de praticiens, de sympathisants et d'usagers de pratiques rituelles et de discours étiquetés comme "chamaniques". Les divers terrains sont analysés à partir du paradoxe d'un chamanisme entendu tant comme une sorte de "label" ayant un succés croissant sur le marché thérapeutique et spirituel contemporain qu'en tant que système de prise en charge et de réparation du malheur individuel et collectif ayant une histoire interethnique et interculturelle qui lui est propre et qui témoigne de la capacité d'adaptation et de persistance du système lui-même. / Doctorat en sciences sociales, Orientation anthropologie / info:eu-repo/semantics/nonPublished

This diploma thesis deals with what one must do in order to become an ayahuasca neo-shaman, or what specific ayahuasca neo-shaman habitus one must acquire in order to be considered a neo-shaman and to be able to perform ayahuasca rituals. For this the author used methods of carnal ethnography and autoetnography. Ayahuasca rituals are embedded in a broader anthropological theory of rites of passage and are examined in the framework of carnal ethnography by the method of observed participation, while semi-structured interviews with neo-shamans are used also. As part of the autoetnography, the author experienced a neo-shaman habitus on himself, which allowed him to easily look into the otherwise non-transferable structure of the neo-shaman habitus. This research has shown that there are three key parts for the ayahuasca neo-shaman habitus, ie the "ecstatic", "didactic" and "material", but their forms are different for each neo-shaman, due to their specific life trajectories. The resulting ritual is then the product of the specific bricolage of each neo-shaman and mixes elements and techniques of different traditions and cultures. Keywords shaman, shamanism, neo-shaman, neo-shamanism, ayahuasca, habitus, carnal ethnography, autoetnography, ritual, rites of passage

<p>This essay aims at understanding the experience of the use of <strong>ayahuasca</strong>, and similarities and differences between interview protocols and socio-cultural identities. The work is based on field studies conducted in the Peruvian Andes, in the village of Pisac September to November 2009. What has emerged is that the experience does not seem to be dependent on cultural manifestations as much as it is dependent on general human cognition. Theories have been applied on an empirical phenomenological descriptive study. Various brain activities, along with mental mechanisms contribute to a deeper understanding of the findings in the descriptive analysis.</p><p>It seems that the cultural differences, which I have classed as typological in the phenomenological study, mostly are expressions of meaning for the informants. Furthermore, I have argued that the typical mystical experience, or if you like religious experience, is an essentially biological phenomenon related to episodic memory dealing with experiences. The typological characteristics are products of the semantic memory and these characteristics are primarily linguistic and cultural phenomena. The socio-cultural identities express the basic experience of Ayahuasca and altered states of consciousness in fundamentally similar ways, because both groups share the same human cognition. Regarding these cognitive mechanisms, I have also argued that there are mechanisms such as ”Theory of mind” and ”Active detection device” which have been active in the experiences of ayahuasca.</p>

This essay aims at understanding the experience of the use of ayahuasca, and similarities and differences between interview protocols and socio-cultural identities. The work is based on field studies conducted in the Peruvian Andes, in the village of Pisac September to November 2009. What has emerged is that the experience does not seem to be dependent on cultural manifestations as much as it is dependent on general human cognition. Theories have been applied on an empirical phenomenological descriptive study. Various brain activities, along with mental mechanisms contribute to a deeper understanding of the findings in the descriptive analysis. It seems that the cultural differences, which I have classed as typological in the phenomenological study, mostly are expressions of meaning for the informants. Furthermore, I have argued that the typical mystical experience, or if you like religious experience, is an essentially biological phenomenon related to episodic memory dealing with experiences. The typological characteristics are products of the semantic memory and these characteristics are primarily linguistic and cultural phenomena. The socio-cultural identities express the basic experience of Ayahuasca and altered states of consciousness in fundamentally similar ways, because both groups share the same human cognition. Regarding these cognitive mechanisms, I have also argued that there are mechanisms such as ”Theory of mind” and ”Active detection device” which have been active in the experiences of ayahuasca.

La existencia o no de ancestros en la Amazonía indígena ha sidoobjeto de importantes debates. Sin embargo, los líderes de la región no dudan en llamar ‘ancestrales’ sus saberes, normas o territorios,en un sentido que, desde un punto de vista académico, puede parecer enigmático. «Ancestrales, pero… ¿con o sin ancestros?», preguntaría entonces, confuso, el antropólogo. En este artículo propongo aportar elementos de respuesta a estapregunta a través del caso peruano. Primero analizo cómo los líderes indígenas amazónicos, conectándose al circuito del derecho internacional, adoptan la noción jurídica de ‘posesión ancestral’ del territorio para adaptarla al ámbito político. Este planteamiento rinde cuenta de la generalización y uniformización reciente del vocablo ‘ancestral’ pero deja pendiente el problema de su eventual articulación con las cosmologías indígenas que pretende reflejar. Por eso, en la segunda parte, intento sondear sobre la pertinenciade la categoría de ‘ancestro’ en la Amazonía indígena, recordando brevemente el debate académico para ir definiendo en qué medida esta categoría puede cobrar sentido. A partir del testimonio de un experimentado líder awajún, la tercera parte permite, entonces, volver más explícitos los diferentes sentidos y planos referenciales que despliega la referencia a lo ancestral, mostrando cómo los indígenas amazónicos no solo adoptan elementos conceptuales y discursivos externos, sino que al mismo tiempo los transforman a partir de sus propias singularidades cosmológicas y perspectivas políticas. / The existence —or not— of the concept of ancestors in the indigenous Amazon has been the subject of much debate. However, regional leaders do not hesitate to call upon ‘ancestral’ knowledge, customs, or territories in the sense that, from an academic point of view, could appear enigmatic. «Ancestral, but… with or without ancestors?» is the question a confused anthropologist might ask. In this article, I propose to offer elements of a response to this question,based on a case study in Peru. First I analyze how Amazonian indigenous leaders, following international law, have adopted the legal notion of ‘ancestral possession’ of their territory to adapt it to the political sphere. This approach accounts for the recent generalization and uniformization of the term ‘ancestral’, but poses the problem of how it articulates with the indigenous cosmologies that it supposes to reflect. For this reason, I explore in the second section the pertinence of the category of ‘ancestor’ in the indigenous Amazon, briefly drawing upon the academic debate in order to define inwhat way this category takes on meaning. Based on testimony from an experienced Awajún leader, we thus return in the third section more explicitly to the different meanings and planes of reference that unfold when one uses the term ‘ancestral’, showing how Amazonian indigenous people not only adopt external conceptual elements and arguments, but also transform them based on their own cosmological singularities and political perspectives.

Dentro dos “novos movimentos religiosos” encontramos as religiões ayahuasqueiras brasileiras União do Vegetal (UDV) e o Santo Daime. Essas duas religiões se baseiam no uso do chá psicoativo ayahuasca, conhecido como vegetal e daime, respectivamente. Tiveram início na região amazônica e estão presentes nos centros urbanos em praticamente todo o Brasil e em outros países, a partir de uma difusão configurada no contexto da “nova consciência religiosa”. Este contexto é marcado por uma pluralidade religiosa referente a uma tradição de ecletismo e circularidade. Esta intensa mobilidade e circulação das pessoas entre diferentes experiências espirituais está calcada numa dinâmica de conversões, desconversões e reconversões típico da bem emprega metáfora do peregrino de Hervieu-Léger (1999). Numa pesquisa etnográfica centrada na União do Vegetal (UDV) e no Santo Daime de Porto Alegre/Grande Porto Alegre (RS) buscou-se através de um estudo comparativo e de análise de trajetórias compreender como os fiéis conjugam mobilidade e fidelidade religiosa focalizando os processos de conversão, desconversão e reconversão, partindo da hipótese de que o processo de conversão estaria ligado a uma interface entre a “estrutura” e a experiência religiosa com base na perspectiva da “butinage religiosa” proposta por Edio Soares (2009), num contraponto a idéia de “bricolage”. A “tradução” da pesquisa foi construída com base numa metáfora que representa a simbologia nativa: a rosa e o beija-flor. Para a UDV a rosa representa o chá ayahuasca e o beija-flor simboliza o Espírito Santo para os daimistas, representado no próprio espírito dos mestres fundadores da doutrina. / Within the "new religious movements" we find the Brazilian ayahuasca religions União do Vegetal (UDV) and the Santo Daime. These two religions are based on the use of psychoactive tea ayahuasca, known as vegetable and daime, respectively. Started in the Amazon region and are present in almost all urban centers in Brazil and other countries, from a broadcast set in the context of "new religious consciousness." This context is marked by a number referring to a religious tradition of eclecticism and circularity. This high degree of mobility and movement between different spiritual experiences is grounded in a dynamic conversion, desconversion and reconversion typical and well-used on the metaphor of the pilgrim Hervieu-Léger (1999). In an ethnographic study focused on the União do Vegetal (UDV) and Santo Daime in Porto Alegre/Grande Porto Alegre (RS) was sought through a comparative study and analysis of trajectories understand how the faithful combine mobility and religious fidelity focusing on the processes conversion, desconversion and reconversion, assuming that these would be linked to an interface between the "structure" and religious experience from the perspective of "religious butinage" proposed by Edio Soares (2009), in contrast to the idea of “bricolage”. The "translation" of the research was built on a metaphor that represents the native symbols: the rose and the hummingbird. For the rose represents the UDV ayahuasca and the hummingbird symbolizes the Holy Spirit to the daimistas, represented the own spirit of the founding masters of doctrine.

This research thesis explores how healers in the Peruvian Upper Amazon experience and negotiate their roles and knowledge systems at the interface of Amazonian, Western scientific and other medical knowledge systems at the confluence of community and environmental health. Experiences of identity, practice and place feature in this research among selected healers in the region of San Martín, Peru. Relationships with nature have sustained Indigenous populations in this region, and economic pursuits of natural resources have attracted many populations to the Upper Peruvian Amazon, making it an interesting site for the analysis of healers’ experiences at the interface of different knowledge systems. An emergent objective of this thesis has been to provide what healers in the region expressed to me as a need for an experiential approach to research on local medical knowledge systems. The resulting thesis is an ethnography of my experiences learning from healers and plant teachers about intercultural health initiatives on a regional level in Peru.