Resumo da TeseA presente tese enfoca a comparação entre religiões distintas de uma mesma tradição, identificadas aqui como cultos ayahuasqueiros, por se caracterizarem pela utilização ritual da bebida psicoativa ayahuasca, denominada de Daime ou Vegetal nos casos pesquisados. Esta tradição é dividida em linhas, segmentos, centros, núcleos e igrejas. Trata-se de três grandes linhas (Santo Daime, Barquinha e União do Vegetal), com suas várias fragmentações internas. A perspectiva comparativa tem como objetivo captar os contrastes e as semelhanças entre os diferentes grupos da mencionada tradição, procurando esclarecer, simultaneamente, como ela se constrói e se transforma através de um constante jogo de oposições, acusações e alianças entre esses grupos. Por isso, privilegiamos, na tese, a análise de eventos de crise e conflitos que envolvem os adeptos das três linhas religiosas enfocadas.
Resumo: O artigo apresenta uma análise sobre o processo de construção dos relacionamentos entre as religiões ayahuasqueiras e o Estado brasileiro. Estas religiões utilizam a bebida psicoativa ayahuasca, sendo associadas ao debate público contemporâneo sobre drogas. Ampliando seus direitos, conforme constroem sua legitimidade social elas passam a se afastar do tema das drogas. A conquista do direito do uso religioso da ayahuasca e a possibilidade de inclusão deste tema nas políticas culturais do Estado brasileiro são expressões das escolhas, estratégias e projetos políticos das religiões abordadas no presente artigo. Pretende-se traçar algumas comparações entre a política das religiões ayahuasqueiras com a de outras expressões religiosas brasileiras.
I approach a set of processes that involve transformations, transpositions, and intermediations between different expressive forms of Amazonian Indigenous Peoples associated with the use of ayahuasca. I focus on groups of the Pano linguistic stock, particularly the Huni Kuin (Kaxinawa) and the example of the MAHKU (Movimento dos Artistas Huni Kuin), a new artistic collective created by some of these Indigenous People. I point to the complex meanings of the various expressive forms of these peoples, from traditional (oral narratives, graphics, visionary images linked to shamanic practices) to more recently adopted (figurative drawing and graphic recording in book format). I emphasize the importance of ayahuasca for the elaboration of these different expressive forms. By highlighting the meanings that imply the use of ayahuasca in certain Indigenous contexts, I also intend to contribute to the expansion of understanding of and broader debate about psychedelic experiences.
This article analyses the relations between the União do Vegetal (UDV) and other religious traditions. Narratives provided by early members and biographical details of the founder of the UDV since his childhood, reveal the presence of elements within the cosmology and rituals of this religion that are originated in various sources. These span from popular Catholicism, Allan Kardec's Spiritism, Masonry, Jewish tradition, and Afro-Brazilian religions, to popular Amazonian beliefs. The text shows how the combination of aspects of these different traditions is important in the constitution of the new religious system of the União do Vegetal. The article situates this ayahuasca religion within the field of Brazilian religiosity, indicating, for instance, parallels in its formative process with the history of other religions, such as Umbanda. The article also highlights relationships between elements of the mythology, doctrine and rituals of the União do Vegetal and the Amazonian context linked to the use of ayahuasca.
The articles in this special edition exemplify three major issues in current debates on Sacred Plants: a) the wisdom of Indigenous understandings of sacred plants, b) beneficial emerging uses of sacred plants by non‐Indigenous people, c) the position of Indigenous wisdom for emerging uses of sacred plants.
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