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Desde a metade da última década, em grandes cidades do Brasil, começou a se difundir o uso da secreção da rã Phyllomedusa bicolor. Tradicionalmente usada como revigorante e estimulante para caça por grupos indígenas do sudoeste amazônico (entre eles, Katukina, Yawanawá e Kaxinawá), tem havido um duplo interesse pelo kambô nos centros urbanos: como um "remédio da ciência" – no qual se exaltam suas propriedades bioquímicas – e como um "remédio da alma" – onde o que mais se valoriza é sua "origem indígena". A difusão urbana do kambô tem-se dado, sobretudo, em clínicas de terapias alternativas e no ambiente das religiões ayahuasqueiras brasileiras. Os aplicadores são bastante diversos entre si: índios, ex-seringueiros, terapeutas holísticos e médicos. Neste artigo apresentamos uma etnografia da difusão do kambô, analisando sobretudo o discurso que esses diversos aplicadores têm elaborado sobre o uso da secreção, compreendida por alguns como uma espécie de ‘planta de poder’, análoga ao peiote e a ayahuasca.

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This article offers critical sociological and philosophical reflections on ayahuasca and other psychedelics as objects of research in medicine, health and human sciences. It situates 21 st century scientific inquiry on ayahuasca in the broader context of how early modern European social trends and intellectual pursuits translated into new forms of empiricism and experimental philosophy, but later evolved into a form of dogmatism that convenienced the political suppression of academic inquiry into psychedelics. Applying ideas from the field of science and technology studies, we consider how ayahuasca's myriad ontological representations in the 21 st century-for example, plant teacher, traditional medicine, religious sacrament, material commodity, cognitive tool, illicit drug-influence our understanding of it as an object of inquiry. We then explore epistemological issues related to ayahuasca studies, including how the indigenous and mestizo concept of "plant teacher" or the more instrumental notion of psychedelics as "cognitive tools" may impact understanding of knowledge. This leads to questions about whether scientists engaged in ayahuasca research should be expected to have personal experiences with the brew, and how these may be perceived to help or hinder the objectivity of their pursuits. We conclude with some brief reflections on the politics of psychedelic research and impediments to academic knowledge production in the field of psychedelic studies.

Although it is exciting to witness the culmination of decades of drug policy advocacy and clinical research, the psychedelic science movement struggles with many of the same social issues that plague healthcare in general. The healing properties of plant medicines and their derivatives were originally brought to Western consciousness by indigenous cultures from all over the world. These practices are now being adapted to Western models of healthcare, in part, to achieve governmental approval as medical treatments. The current models of psychedelic psychotherapy being utilized in clinical trials are resource-intensive and therefore likely to remain out of reach for the socioeconomically disadvantaged if approved as medical treatments. Moreover, people of color and women are uncommon in leadership positions in the psychedelic research community, and few people of color are included as research participants in psychedelic studies. This piece introduces a special issue with a focus on issues of diversity, equity, and accessibility in psychedelic medicine.

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