Editing Ayahuasca (section)

== History ==

=== Origins ===
Archaeological evidence of the use of psychoactive plants in northeastern Amazon dates back to 1500–2000 BCE. Anthropomorphic figurines, snuffing trays and pottery vessels, often adorned with mythological figures and sacred animals, offer a glimpse of the [[Pre-Columbian era|pre-Columbian]] culture regarding use of the sacred plants, their preparation and ritual consumption [citar naranjo 86].{{Citation needed|date=July 2024}} Although several botanical specimens (like tobacco, [[coca]] and [[Anadenanthera peregrina|''Anadenanthera spp.'']]) were identified among these objects,<ref name=":02">{{Cite book |last=McKenna |first=Dennis |title=Sacred Vine of Spirits: Ayahuasca |publisher=Inner Traditions / Bear & Co |year=2005 |isbn=1594777810 |pages=42 |chapter=Ayahuasca : An Ethnopharmacologic History}}</ref> there is no unequivocal evidence of this date referring directly to ayahuasca. ''Banisteriopsis caapi'' use is suggested from a pouch containing carved snuffing trays, bone spatulas and other paraphernalia with traces of [[harmine]] and [[N,N-Dimethyltryptamine|DMT]], discovered in a cave in southwestern Bolivia in 2008,<ref name="pnas_Chem2">{{cite journal |last1=Miller |first1=Melanie J. |last2=Albarracin-Jordan |first2=Juan |last3=Moore |first3=Christine |last4=Capriles |first4=José M. |date=4 June 2019 |title=Chemical evidence for the use of multiple psychotropic plants in a 1,000-year-old ritual bundle from South America |journal=Proceedings of the National Academy of Sciences |volume=116 |issue=23 |pages=11207–11212 |bibcode=2019PNAS..11611207M |doi=10.1073/pnas.1902174116 |pmc=6561276 |pmid=31061128 |doi-access=free}}</ref> and chemical traces of harmine in the hair of two mummies found in northern Chile.<ref>{{Cite journal |last1=Ogalde |first1=Juan P. |last2=Arriaza |first2=Bernardo T. |last3=Soto |first3=Elia C. |date=February 2009 |title=Identification of psychoactive alkaloids in ancient Andean human hair by gas chromatography/mass spectrometry |url=http://dx.doi.org/10.1016/j.jas.2008.09.036 |journal=Journal of Archaeological Science |volume=36 |issue=2 |pages=467–472 |doi=10.1016/j.jas.2008.09.036 |bibcode=2009JArSc..36..467O |issn=0305-4403}}</ref> Both cases are linked to [[Tiwanaku Empire|Tiwanaku]] people, circa 900 CE. There are several reports of oral and nasal use of [[Anadenanthera peregrina|''Anadenanthera spp.'']] (rich in [[5-MeO-DMT|bufotenin]]) ritualistically and therapeutically during labor and infancy, and researchers suggest that addition of ''Banisteriopsis spp.'' to catalyze its psychoactivity emerged later, due to contact between different groups of Amazon and [[Altiplano]].<ref>{{Cite journal |last1=Ogalde |first1=Juan Pablo |last2=Arriaza |first2=Bernardo T. |last3=Santoro |first3=Calogero M. |last4=Capriles |first4=Jose M. |last5=Puddu |first5=Giannin |last6=Ugalde |first6=Paula C. |last7=Rothhammer Engel |first7=Francisco |date=2017 |title=Consumo prehispánico de sustancias psicoactivas en el norte de Chile sugiere redes tempranas de intercambio con el Altiplano central y la Amazonía |url=https://repositorio.uchile.cl/handle/2250/149398 |journal=Interciencia |language=es |issn=0378-1844}}</ref>

Despite claims by numerous anthropologists and ethnologists, such as [[Plutarco Naranjo]],<ref>{{Cite journal |last=Naranjo |first=Plutarco |date=1986 |title=El ayahuasca en la arqueología ecuatoriana |journal=Am. Indígena |volume=46 |pages=117–127}}</ref> regarding the millennial usage of ayahuasca, compelling evidence substantiating its pre-Columbian consumption is yet to be firmly established. As articulated by [[Dennis McKenna]]:<ref name=":02" /> <blockquote>"No one can say for certain where the practice may have originated, and about all that can be stated with certainty is that is already spread among numerous indigenous tribes throughout Amazon basin by the time ayahuasca came to the attention of Western ethnographers in the mid-nineteenth century" </blockquote>The first western references of the ayahuasca beverage dates back to seventeenth century, during the [[European colonization of the Americas]]. The earlier report is a letter from [[Vincente de Valverde]] to the [[Holy Office of the Inquisition]].<ref>{{Cite book |last=Varella |first=Alexandre Camera |title=A Cultura do uso de psicoativos nas grandes civilizações pré-colombianas (aproximações e perspectivas). |year=2005}}</ref> Jose Chantre y Herrera still in the seventeenth century, provided the first detailed description of a "devilish potion" cooked from bitter herbs and lianas (called ''ayaguasca'') and its rituals:<ref>{{Cite book |last=Chantre Y Herrera |first=José |title=Historia de las misiones de la Compañía de Jesús en el Marañón español |publisher=Madrid: Imprenta de A. Avrial |year=1901}}</ref> <blockquote>"[...] In other nations, they set aside an entire night for divination. For this purpose, they select the most capable house in the vicinity because many people are expected to attend the event. The diviner hangs his bed in the middle and places an infernal potion, known as ayahuasca, by his side, which is particularly effective at altering one's senses. They prepare a brew from bitter vines or herbs, which, when boiled sufficiently, must become quite potent. Since it's so strong at altering one's judgment in small quantities, the precaution is not excessive, and it fits into two small pots. The witch doctor drinks a very small amount each time and knows well how many times he can sample the brew without losing his senses to properly conduct the ritual and lead the choir". </blockquote>Another report produced in 1737 by the missionary [[Pablo Maroni]], describes the use of a psychoactive liana called ayahuasca for divination in the [[Napo River]], Ecuador:<ref>{{Cite book |last=Maroni |first=Pablo |title=Noticias auténticas del famoso Río Marañón y misión apostólica de la Compañía de Jesús de la Provincia de Quito en los dilatados bosques de dicho río, escribíalas por los años de 1738, un misionero de la misma compañía |publisher=Iquitos: Instituto de Investigaciones de la Amazonía Peruana (IIAP) |year=1988}}</ref> [[File:Ayahuasca and chacruna cocinando.jpg|thumb|right|Ayahuasca cooking]]<blockquote>"For divination, they use a beverage, some of [[Datura|white datura]] flowers, which they also call Campana due to its shape, and others from a vine commonly known as Ayahuasca, both highly effective at numbing the senses and even at taking one's life if taken in excess. They also occasionally use these substances for the treatment of common illnesses, especially headaches. So, the person who wants to divine drinks the chosen substance with certain rituals, and while deprived of their senses from the mouth downwards, to prevent the strength of the plant from harming them, they remain in this state for many hours and sometimes even two or three days until the effects run their course, and the intoxication subsides. After this, they reflect on what their imagination revealed, which occasionally remains with them for delirium. This is what they consider accomplished and propagate as an oracle." </blockquote>Latter reports were produced by Juan Magnin in 1740, describing ayahuasca use as a medicinal plant by the [[Jivaroan peoples]] (called ''ayahuessa'')<ref>{{Cite book |last=Magnin |first=Juan |title=Breve descripción de la provincia de Quito, en la América Meridional, y de sus missiones de Succumbíos de religiosos de S. Franc.º y de Maynas de PP. de la Comp.ª de Jhs, a las orillas del gran río Marañón, hecha para el mapa que se hizo el año 1740. |publisher=Sociedad Ecuatoriana de Investigaciones Históricas y Geográficas |year=1988}}</ref> and by [[Franz Xaver Veigl]] in 1768, that reports about several "dangerous plants", including a bitter liana used for [[precognition]] and sorcery.<ref>{{Cite book |last1=Veigl |first1=Franz Xaver |title=Noticias detalladas sobre el estado de la provincia de Maynas en América meridional hasta el año de 1768 |last2=Gasché |first2=Jorge |last3=Veigl |first3=Franz Xaver |date=2006 |publisher=CETA |isbn=978-9972-2510-8-5 |edition=[Nachdr. der Ausg.] von 1785 |series=Monumenta Amazónica B |location=Iquitos}}</ref> All these reports were written in context of [[Jesuits|Jesuit missions]] in South America, specially the [[Mainas missions]],<ref name=":13">{{Cite book |last=Brabec de Mori |first=Bernd |title=The Internationalization of Ayahuasca |year=2011 |chapter=Tracing Hallucinations – Contributing to a Critical Ethnohistory of Ayahuasca Usage in the Peruvian Amazon}}</ref> in [[Latin]] and sent only to Rome, so their audience wasn't very large and they were promptly lost in the archives. For this reason, ayahuasca didn't receive interest for the entire subsequent century.<ref>{{Cite web |date=2020-04-05 |title=1648–1768 – The First Written Reports of Ayahuasca Made by Jesuit Missionaries |url=https://ayahuasca-timeline.kahpi.net/ayahuasca-first-reports-jesuit-missionaries/ |access-date=2023-08-14 |website=Ayahuasca Timeline – From Mythic Origins to Global Popularity |language=en-US}}</ref>

=== Early academic research ===
In academic discourse, the initial mention of ayahuasca dates back to [[Manuel Villavicencio]]'s 1858 book, "''Geografía de la República del Ecuador.''" This work vividly delineates the employment and rituals involving ayahuasca by the [[Jivaroan peoples|Jivaro]] people.<ref>{{Cite journal |last=Williams |first=Justin |date=2015 |title=Investigating a Century-Long Hole in History: The Untold Story of Ayahuasca From 1755–1865 |url=https://core.ac.uk/download/pdf/54847411.pdf |journal=Undergraduate Honors Theses. Paper 802, University of Colorado, Boulder}}</ref> Concurrently, [[Richard Spruce]] embarked on an Amazonian expedition in 1852 to collect and classify previously unidentified botanical specimens. During this journey, Spruce encountered and documented ''Banisteriopsis caapi'' (at time named ''Banisteria caapi'') and observed an ayahuasca ceremony among the [[Tucano people|Tucano]] community situated along the [[Vaupés River]]. Subsequently, Spruce uncovered the usage and cultivation of ''B. caapi'' among various indigenous groups dispersed across the Amazon and Orinoco basins, like the [[Guahibo people|Guahibo]] and [[Zaparo people|Sápara]]. These multifarious encounters, together with Spruce's personal accounts of subjective ayahuasca experiences, were collated in his work, "Notes of a Botanist On The Amazon and Andes.".<ref>{{Cite book |last=Spruce |first=Richard |title=Notes of a Botanist on the Amazon & Andes: Being Records of Travel on the Amazon and Its Tributaries, the Trombetas, Rio Negro, Uaupés, Casiquiari, Pacimoni, Huallaga and Pastasa; as Also to the Cataracts of the Orinoco, Along the Eastern Side of the Andes of Peru and Ecuador, and the Shores of the Pacific, During the Years 1849–1864 |publisher=Macmillan |year=1908}}</ref> By the end of the century, other explorers and anthropologists contributed more extensive documentation concerning ayahuasca, notably the [[Theodor Koch-Grunberg|Theodor Koch-Grünberg]]'s documents about Tucano and [[Arecuna people|Arecuna]]'s rituals and ceremonies,<ref>{{Cite book |last=Koch-Grünberg |first=Theodor |title=indianertypen aus dem Amazonasgebiet nach eigenen Aufnahmen während seiner Reise in Brasilien |publisher=Ernst Wasmuth, Berlin. |year=1906}}</ref><ref>{{Cite book |last=Koch-Grünberg |first=Theodor |title=Zwei Jahre unter den Indianern: Reisen in Nordwest-Brasilien 1903–1905 |publisher=Ernst Wasmuth, Berlin |year=1909}}</ref> [[Ermanno Stradelli|Stradelli]]'s first-hand reports of ayahuasca rituals and mythology along the [[Jurupari River|Jurupari]] and [[Vaupés River|Vaupés]]<ref>{{Cite journal |last=Stradelli |first=Ermanno |date=1890 |title=L'Uaupés e gli Uaupés, Bollettino della Società Geografica Italiana |journal=Bollettino della Società Geografica Italiana |volume=3 |issue=27 |pages=425–453}}</ref> and Alfred Simson's first description of admixture of several ingredients in the making of ayahuasca in [[Putumayo River|Putumayo]] region, published in 1886.<ref>{{Cite book |last=Simson |first=Alfred |title=Travels in the Wilds of Ecuador. |publisher=London: Lowe, Livinston, Marston & Searle |year=1886}}</ref>

In 1905, Rafael Zerda Bayón named the active extract of ayahuasca as ''telepathine,'' a name latter used by the Colombian chemist Guillermo Fischer Cárdenas when he isolated the substance in 1932.<ref>{{Cite web |date=2020-04-05 |title=1905 – "Telepathine" is Suggested as a Name for the Active Ingredient in the Ayahuasca Vine |url=https://ayahuasca-timeline.kahpi.net/telepathine-ayahuasca-vine/ |access-date=2023-08-14 |website=Ayahuasca Timeline - From Mythic Origins to Global Popularity |language=en-US}}</ref> Contemporaneously, [[Louis Lewin|Lewin]]<ref>{{Cite journal |last=Lewin |first=Louis |date=1928 |title=Untersuchungen über Banisteria Caapi Spr |journal=Archiv für Experimental Pathologie und Pharmacologie |volume=129 |issue=3–4 |pages=133–149|doi=10.1007/BF01864238 |s2cid=44355378 }}</ref> and Gunn<ref>{{Cite journal |last=Gunn |first=J. A. |date=1929 |title=A note on banisterine or harmine |journal=Lancet |volume=213 |issue=5511 |pages=769–770|doi=10.1016/S0140-6736(00)98824-X }}</ref> were independently studying the properties of the ''banisterine,'' extracted of the ''B. caapi,'' and its effects on animal models.<ref>{{Cite journal |last=Lewin |first=Louis |date=1928 |title=Sur une substance enivrante, la banisterine, extraite de Banisteria caapi. |journal=C. R. Acad. Sci.}}</ref> Further clinical trials were being conducted, exploring the effects of banisterine on Parkinson's disease.<ref>{{Cite journal |last=Beringer |first=K. |date=1928 |title=Über ein neues, auf das extrapyramidal-motorische System wirkendes Alkaloid (Banisterin). |journal=Nervenarzt |volume=1 |pages=265–275}}</ref><ref>{{Cite journal |last=Beringer |first=K. |date=1929 |title=Zur banisterin-und harminfrage. |journal=Nervenarzt |volume=2 |pages=548–549}}</ref> Later it was found that both ''telepathine'' and ''banisterine'' are the same substance, identical to a chemical already isolated from ''[[Peganum harmala]]'' and given the name [[Harmine]].<ref>{{Cite journal|last=Elger|first=F.|date=1928|title=Über das Vorkommen von Harmin in einer südamerikanischen Liane (Yagé)|url=https://onlinelibrary.wiley.com/doi/abs/10.1002/hlca.19280110113|journal=Helvetica Chimica Acta|language=en|volume=11|issue=1|pages=162–166|doi=10.1002/hlca.19280110113}}</ref>

=== Shamanism, ''mestizos'' and ''vegetalistas'' ===
Researchers like [[Peter Gow (anthropologist)|Peter Gow]] and Brabec de Mori argue that ayahuasca use indeed developed alongside the Jesuit missions after the 17th century. By examining the [[Icaro|ícaros]] (ayahuasca-related healing chants), they found that the chants are always sung in [[Quechuan languages|Quechua]] (a [[lingua franca]] along the Jesuit and Franciscan missions in the region), no matter the linguistic background of the group, with similar language structures between different ícaros that are markedly different from other indigenous songs. Moreover, often the cosmology of ayahuasca often mirrors the Catholicism, with particular similarities in the belief that ayahuasca is thought to be the body of ''ayahuascamama'' that is imbibed as part of the ritual, like wine and bread are taken as being the body and blood of Jesus Christ during [[Eucharist|Christian Eucharist]]. Brabec de Mori called this “Christian camouflage” and suggested that rather than being a way for disguising the ayahuasca ritual, it suggests that practice evolved entirely within these contexts.<ref name=":23">{{Cite book |last1=Gow |first1=Peter |title=River people: Shamanism and history in Western Amazonia Shamanism, History, and the State |last2=Thomas |first2=Nicholas |publisher=Ann Arbor, The University of Michigan Press |year=1994}}</ref><ref name=":13"/>

Indeed, the colonial processes in Western Amazon are intrinsically related with the development of ayahuasca use in the last three centuries, as it promoted a deep reshape in traditional ways of life in the region. Many indigenous groups moved into the Missions, seeking protection from death and slavery promoted by the [[Bandeirantes|Bandeiras]], inter-tribal violence, starvation and disease ([[smallpox]]). This movement resulted in an intense cultural exchange and resulted in the formation of ''[[Mestizo|mestizos]]'' (in Spanish) or ''caboclos'' (in Portuguese), a social category formed by people with mixture of European and native ancestry, who were an important part of the economy and culture of the region.<ref name=":42">{{Cite book |last1=Dobkin de Rios |first1=Marlene |title=A Hallucinogenic Tea, Laced With Controversy. Ayahuasca in the Amazon and the United States |last2=Rumrrill |first2=Roger |publisher=Praeger Publishers, Westport, CT |year=2008}}</ref> According to Peter Gow, the ayahuasca shamanism (the use of ayahuasca by a trained shaman to diagnose and cure illnesses) was developed by these ''mestizos'' in the processes of colonial transformation.<ref name=":23" /> The [[Amazon rubber cycle]]s (1879–1912 and 1945–1945) sped up these transformations, due to slavery, genocide and brutality against indigenous populations and large migratory movements, specially from the Brazilian [[Northeast Region, Brazil|Northeast Region]] as a workforce for the rubber [[plantation]]s. The ''mestizo'' practices became deeply intertwined with the culture of rubber workers, called ''caucheros'' (in Spanish) or ''seringueiros'' (in Portuguese). Ayahuasca use with therapeutic goals is the main result of this [[Trans-cultural diffusion]], with some practitioners pointing the ''caucheros'' as the main responsible for using ayahuasca to cure [[Panacea (medicine)|all sort of ailments of the body, mind and soul]], with even some regions using the term ''Yerba de Cauchero'' ("rubber-worker herb"). As a result, the ayahuasca shamans in urban areas and ''mestizo'' settlements, specially in the regions of [[Iquitos]] and [[Pucallpa]] (in Peru), became the ''vegetalistas,'' folk healers who are said to gain all their knowledge from the plants and the spirits bound to it.<ref name=":32">{{Cite book |last=Luna |first=Luís Eduardo |title=Vegetalismo : Shamanism among the Mestizo population of the Peruvian Amazon |publisher=Almqvist & Wiksell International, Stockholm, Sweden |year=1986}}</ref>

So the ''vegetalist'' movement was a heterogeneous mixture of Western Amazon (''mestizo'' shamanic practices and ''cauchero'' culture) and [[Andes|Andean]] elements (shaped by other migratory movements, like those originated from Cuzco through [[Sacred Valley|Urubamba Valley]] and from western Ecuador), influenced by Christian aspects derived from the Jesuit missions, as reflected by the mythology, rituals and moral codes related to ''vegetalista'' ayahuasca use.<ref name=":32" />

=== Ayahuasca religions ===
Although ''mestizo'', ''vegetalista'' and indigenous ayahuasca use was part of a longer tradition, these several configurations of ''mestizo vegetalismo'' were not isolated phenomena. In the end of the nineteenth century, several messianic/[[Millennialism|millennialist]] cults sparkled across semi-urban areas across the entire Amazon region, merging different elements of indigenous and ''mestizo'' folk culture with Catholicism, Spiritism and [[Protestantism]].<ref name=":32" /><ref>{{Cite book |last=Oro |first=Ari Pedro |title=Na Amazônia um messias de índios e brancos: traços para uma antropologia do messianismo. |publisher=Petrópolis, Vozes/ Porto Alegre, EDIPUCRS |year=1989}}</ref> In this context, the use of ayahuasca will take form of urban, organized non-indigenous religions in outskirts of main cities of northwest of Brazil, (along the basins of [[Madeira River|Madeira]], [[Juruá River|Juruá]] and [[Purus River]])<ref>{{Cite journal |last=Goulart |first=Sandra Lúcia |title=As Raízes culturais do Santo Daime |journal=Dissertação de Mestrado apresentada ao programa de pós-graduação de Antropologia Social da FFLCH-USP |publication-date=1996}}</ref> within the ''cauchero/seringueiro'' cultural complex, resignifying and adapting both the ''vegetalista'' and ''mestizo'' shamanism to new urban formations, unifying essential elements to building a cosmology for the new emerging cult/faith, merging with elements of folk Catholicism, African-Brazilian religions and Kardecist spiritism. These new cults arise from charismatic leaderships, often messianic and prophetic, who came from rural areas after migration movements, sometimes called ''ayahuasqueiros'', in semi-urban communities across the borders of Brazil, Bolívia and Peru (a region that will later form the state of [[Acre (state)|Acre]]).<ref name=":42" /> This new configuration of these belief systems is referred by Goulart as ''tradição religiosa ayahuasqueira urbana amazônica'' ("urban-amazonian ''ayahuasqueiro'' religious tradition")<ref>{{Cite book |last=Goulart |first=Sandra Lúcia |title=Contrastes e Continuidades em uma Tradição Amazônica: as Religiões da Ayahuasca |publisher=Tese de Doutorado em Ciências Sociais apresentada ao Departamento de Antropologia do Instituto de Filosofia e Ciências Humanas da Universidade Estadual de Campinas |year=2004}}</ref> or ''campo ayahuasqueiro brasileiro'' ("brazilian ''ayahuasqueiro'' field") by Labate,<ref>{{Cite book |last=Labate |first=Beatriz Cauby |title=A reinvenção do uso da ayahuasca nos centros urbanos |publisher=Dissertação de mestrado apresentada ao curso de Antropologia Social do Instituto de Filosofia e Ciencias Humanas da Universidade de Campinas (UNICAMP) |year=2000}}</ref> emerging as three main structured religions, the Santo Daime and Barquinha, in [[Rio Branco, Acre|Rio Branco]] and the União do Vegetal (UDV) in [[Porto Velho]], three denominations that, notwithstanding shared characteristics besides ayahuasca utilization, have several particularities regarding its practices, conceptions and processes building social legitimacy and relationships with Brazilian government, media, science and other society stances.<ref>{{Cite journal |last=Goulart |first=Sandra Lúcia |title=O universo cultural das religiões ayahuasqueiras brasileiras e a questão das drogas |journal=Reunião Equatorial de Antropologia e Reunião de Antropólogos do Norte e Nordeste}}</ref> Since the latter half of twentieth century, the ayahuasca religious expanded to other parts of Brazil and several countries in the world, notably in the West.<ref>{{cite book |author1=Labate, B.C. |author2=Rose, I.S. |author3=Santos, R.G. |name-list-style=amp |title=Ayahuasca Religions: a comprehensive bibliography and critical essays |location=Santa Cruz |publisher=Multidisciplinary Association for Psychedelic Studies – MAPS |year=2009 |isbn=978-0-9798622-1-2}}</ref>

=== Modern use ===
[[Beat Generation|Beat]] writer [[William S. Burroughs]] read a paper by [[Richard Evans Schultes]] on the subject and while traveling through South America in the early 1950s sought out ayahuasca in the hopes that it could relieve or cure [[opiate]] [[Substance use disorder|addiction]] (see ''[[The Yage Letters]]''). Ayahuasca became more widely known when the McKenna brothers published their experience in the Amazon in ''True Hallucinations''. [[Dennis McKenna]] later studied pharmacology, [[botany]], and [[chemistry]] of ayahuasca and [[oo-koo-he]], which became the subject of his master's thesis.

[[Richard Evans Schultes]] allowed [[Claudio Naranjo]] to make a special journey by canoe up the Amazon River to study ayahuasca with the South American Indigenous peoples. He brought back samples of the beverage and published the first scientific description of the effects of its active alkaloids.<ref>{{cite book|last1=Naranjo|first1=Claudio|title=The Healing Journey|year=1974|publisher=Pantheon Books|isbn=978-0-394-48826-4|pages=x|url=https://archive.org/details/healingjourneyne00nara|url-access=registration}}</ref>

In recent years, the brew has been popularized by [[Wade Davis (anthropologist)|Wade Davis]] (''One River),'' English novelist [[Martin J. Goodman|Martin Goodman]] in ''I Was Carlos Castaneda'',<ref>{{cite news|url=https://www.theguardian.com/books/2005/mar/19/featuresreviews.guardianreview3 |title=Letters: Mar 19 &#124; Books |newspaper=The Guardian |date=2005-03-19 |access-date=2018-05-05}}</ref> Chilean novelist [[Isabel Allende]],<ref>{{Cite news |url=https://www.telegraph.co.uk/culture/donotmigrate/3672060/Isabel-Allende-kith-and-tell.html |archive-url=https://ghostarchive.org/archive/20220111/https://www.telegraph.co.uk/culture/donotmigrate/3672060/Isabel-Allende-kith-and-tell.html |archive-date=2022-01-11 |url-access=subscription |url-status=live |work=The Daily Telegraph |location=London |title=Isabel Allende: kith and tell |first=Catherine |last=Elsworth |date=2008-03-21 |access-date=2010-04-26}}{{cbignore}}</ref> writer [[Kira Salak]],<ref name="Salak's Article">{{cite web |url=http://www.kirasalak.com/Peru.html |title=Hell And Back |author=Salak, Kira |access-date=29 December 2010}}</ref><ref name="Salak's Summary">{{cite web |url=http://www.kirasalak.com/Ayahuasca.html |title=Ayahuasca Healing in Peru |author=Salak, Kira |access-date=27 December 2010}}</ref> author Jeremy Narby (''The Cosmic Serpent''), author [[Jay Griffiths]] (''Wild: An Elemental Journey''), American novelist Steven Peck, radio personality [[Robin Quivers]],<ref>{{citation |url=http://www.wcqj.com/ |title=stern show blog, podcast and videos |publisher=wcqj.com |access-date=2012-01-14}}</ref>{{unreliable source?|date=June 2015}}, writer [[Paul Theroux]] (''[[Figures in a Landscape: People and Places]]''),<ref>{{cite book|first=Paul|last=Theroux|title=Figures in a Landscape: People & Places|publisher=Houghton Mifflin Harcourt / Eamon Dolan|location=Boston|date=2018|isbn=978-0-544-87030-7}}</ref> and NFL quarterback [[Aaron Rodgers]].<ref>{{Cite web |title=Aaron Rodgers Talks Participating in 3-Night Ayahuasca Event and His Love of Washing Dishes: It's 'Meditative' |url=https://people.com/sports/aaron-rodgers-talks-about-participating-in-3-night-ayahuasca-ceremony/ |access-date=2023-05-13 |website=Peoplemag |language=en}}</ref>