Thank you for your message.
It was, I think, whimsical of me to suggest that I might be moved to the Non Frauds category as, it seems to me, that despite positive comments like yours and educatedindian’s, once you enter the Research Needed category it is, of course, a life-long affair since people will always be scrutinising your work. I don’t actually mind the scrutiny since I am keen to learn and improve but it seems unfortunate that I arrived here based on a frivolous comment from ‘Tepol’ which came without evidence, has nothing to do with my work or the issues this thread has turned in to, and which a few people here have already expressed suspicion about. Then when my actual work has been evaluated the people here have found no fault with it, at least from a fraudulent perspective.
I trust you can see the paradox and the apparently Catch 22 nature of it: that, according to the three available categories at this forum I am either (a) a Fraud (seemingly not) or (b) a Non Fraud (but I am unlikely to end up there, as you say, because that might imply an endorsement from the moderators rather than simply because my work is non-fraudulent in nature, as you and educatedindian seem to think), and so I am consigned to (c) Research Needed which, while I appear vindicated of fraudulent activities per se nevertheless casts suspicion upon me. Perhaps it may be time for a new category - ‘Off The Hook’ or something similar?! – so that people who have so far proved themselves do not at least have to be lumped in with those who have not?
I had a look at the link you gave. Of course, I don’t work in Colombia but only in Peru, but I’m aware of the issues. They may differ in some respects in Peru but there are things in common.
To take the points of the declaration as they relate to ayahuasca in general or my events in particular, I can make these comments (the numbers below relate to the points of the declaration):
2. “We consider yagé, our medicinal plants and our wisdom to be gifts from God and of great benefit for the health of humanity... As sons of the same Creator and brothers and sisters on Mother Earth, we wish to speak, to offer our contribution so that life, peace and health may be possible.” This corresponds to my experience of working with many different shamans in Peru over 10 years or so. They do regard ayahuasca as a gift of great benefit to humanity, not just to their own people and so have nothing per se against working with all those (Western or native) who have a need for “life, peace and health”.
3. “Non-indigenous people are finally acknowledging the importance of our wisdom and the value of our medicinal and sacred plants.” Yes, I believe this is true. I think there is a genuine feeling that ayahuasca may be a ‘medicine for our times’ and the participants I work with attend my journeys with a clear understanding of the benefits of ayahuasca and not (again in my experience) for a “drug trip” or (just) a “cool experience” as has been suggested elsewhere. I agree, however, that that is just my experience.
“Many of them profane our culture and our territories by commercializing yagé and other plants; dressing like Indians and acting like charlatans.” Possibly and more expressly perhaps (for all I know) in Colombia. All I can honestly say here is that I have never experienced this in Peru, certainly from non-natives.
There are what I regard as unfortunate panderings to the tourist trade in Iquitos, for example where you can take a boat trip for some dollars to the ‘Bora Indian reserve’ to ‘watch the natives dancing in their traditional costumes’. This is a different issue, however. It may arise from the Western tourist trade but it is not Westerners themselves who are dressing up; that is a tribal decision.
“Indeed, even some of our own indigenous brothers do not respect the value or our medicine and go around misleading people, selling our symbols in towns and cities.” My comments above aside, this is a wider issue than ‘Westerners – as a general catch-all term – being guilty of cultural theft’. I’d say, in fact, that the Westerners who come on my trips are those least likely to practice or believe in cultural theft. What is true is that in Iquitos you will be constantly hassled to buy ‘Shipibo artwork’, ‘shamanic rattles’ (which the shamans of the Amazon rarely if ever actually use) and the teeth or skins from ‘jungle power animals’, all this by native and local people.
These things are sold for a reason: poverty, which is part of a wider socio-economic problem (admittedly, probably, with Western corporate roots) but these people also rely on the tourist trade for their survival so it is a difficult question to address and one, I am sure, which would not be solved simply by ending all “spiritual tours”.
4. “There are those who take our seeds to patent them, to own them. Others want to declare yagé a narcotic plant and prohibit its use for the good of humanity [my italics]. We also denounce those anthropologists, botanists, business people, doctors and other scientists who are experimenting with yagé and other medicinal and sacred plants without taking into account our ancestral wisdom and our collective intellectual property rights.” I cannot agree more strongly but again these are corporate rather than purely ‘Western’ or ‘non-native’ issues. The shamans too are sometimes complicit in their work with and for those companies who want to patent seeds and cures and “own them” – not just (or only) for the money they receive in return but because they genuinely believe in the power of these plants for “the good of humanity”. I agree very strongly that the knowledge and goodwill of native shamans is being exploited but most often not by small-scale “spiritual tours” or events like mine but on a grand scale by Western corporations, but I also think that demands an enquiry well beyond the scope of this forum.
6. “We demand respect for our territories, our indigenous medicine and our traditional healers”. Of course. These elements are well considered in the events I offer but I have to say (even though this would seem to strip me of any ‘unique selling potential’) that even those companies in Iquitos which sell “spiritual tours” to take part in rainforest ceremonies exhibit a sense of respect for the shamans and their medicines – if only because their own business depends on selling this respect to paying participants and maintaining a good partnership with the shamans who will provide the ceremonies for them. I am not aware – in a pure sense – of any shaman or tribe who is being “exploited” by such people although I do know of some “spiritual tour” operators who pay their shamans so pitifully that I am embarrassed by them, but they are not necessarily all Westerners either.
“We ask the world to acknowledge that our medicine is also a science, although not in the same way Westerners understand it. We, the Taitas, are real healers and for many centuries we have effectively contributed to the health of our villages. Furthermore, our medicine looks beyond the physical and seeks the wellbeing of the mind, the heart and the spirit.” Agreed in full. This is what I meant when I said I do not consider myself to be offering a “spiritual tour” but a healing experience.
7. “We demand the immediate suspension of the patent Loren Miller was awarded in the United States.” I believe this disgraceful patent was overturned some years ago (2004?), which also shows the age of this declaration although its points may still be valid.
8. “We ask for legal recognition of our autonomy in caring for the health of our peoples in accordance with our traditions and values.” In Peru, at least, ayahuasca was declared a National Treasure by the government in 2008 and its traditional ceremonies are protected.
10. “Non-indigenous people can help us consolidate our unity and the defense of our traditional medicine, as it has been proven that they also benefit from the wisdom of the Taitas.” Again agreed in full. For me this is one of the purposes (or at least the outcomes) of the events I run.
11 and 13. “We agreed to work toward the unity and defense of our traditional medicine and offer our services for the health of indigenous people and of humanity... Conscious of the fact that non-Indians also need our services as doctors.” [My italics]. My point as well. The shamans I work with, while recognising ayahuasca as an indigenous medicine do not regard it necessarily for their own use but believe it is a gift for all mankind and one to be treated with respect by everyone.
You say: “One of the things that seems to come up here a lot is the problem people have verifying if what people are doing actually has the backing of the indigenous peoples that is claimed.” Yes, and according to the contents of the link you provided, even whether native people are (a) respecting their own culture and its traditions and (b) genuinely offering the services they purport to be providing. It is a very complex and difficult issue and one which I have given much thought to and which is not going to be answered here simply. Numerous factors intrude.
You also say: “It seems setting up some sort of reputable directory that is run by principles set forth by the traditional leaders in that area would be really helpful.” Again, with respect, and based on my experience, I think it is more complicated than that. There is competition and ego among traditional healers just as in all walks of life. Who is to say who is even a “traditional healer” for example, and according to what (and whose) criteria, especially given that aspects of all traditions may change? I personally believe that, as non-Peruvians, non-Colombians and non-traditional healers or shamans ourselves, we should know our limitations and not intrude on the deliberations of others but respond to their conclusions and decisions, based also on what we know to be true for ourselves based on our own experiences and not theoretical arguments (though I am not suggesting for a moment that you are doing the latter).
Best wishes
Ross
