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  1.  1
    Christina Callicott (2016). Introduction to the Special Issue: Ayahuasca, Plant‐Based Spirituality, and the Future of Amazonia. Anthropology of Consciousness 27 (2):113-120.
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  2. Evgenia Fotiou (2016). The Globalization of Ayahuasca Shamanism and the Erasure of Indigenous Shamanism. Anthropology of Consciousness 27 (2):151-179.
    Ayahuasca is a hallucinogenic plant mixture used in a ceremonial context throughout western Amazonia, and its use has expanded globally in recent decades. As part of this expansion, ayahuasca has become popular among westerners who travel to the Peruvian Amazon in increasing numbers to experience its reportedly healing and transformative effects. Drawing from ethnographic fieldwork in and around the area of Iquitos, Peru, the epicenter of ayahuasca tourism, this paper focuses on some of the problematic aspects of western engagement with (...)
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  3.  2
    Carlos Teodoro J. H. Irigaray, Pierre Girard, Maíra Irigaray & Carolina Joana da Silva (2016). AyahuascaandSumak Kawsay: Challenges to the Implementation of the Principle of “Buen Vivir,” Religious Freedom, and Cultural Heritage Protection. Anthropology of Consciousness 27 (2):204-225.
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  4. Carlos Teodoro J. H. Irigaray, Pierre Girard, Maíra Irigaray & Carolina Joana Silva (2016). Ayahuasca and Sumak Kawsay: Challenges to the Implementation of the Principle of “Buen Vivir,” Religious Freedom, and Cultural Heritage Protection. Anthropology of Consciousness 27 (2):204-225.
    The current environmental crisis can be approached, through many perspectives, as a civilizational crisis. Alternatives of human transcendence are identified in the Inca civilization to compensate for the malaise that characterizes the actual crisis. There is a multicultural dimension to the manifestations of Hoasca occurring in Amazonian countries. As employed by the Beneficent Spiritist Center União do Vegetal in a religious context, it can contribute to the reconstruction of buen vivir, which served as the principle of the civilizations that preceded (...)
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  5.  1
    Esther Jean Langdon (2016). The Revitalization of Yajé Shamanism Among the Siona: Strategies of Survival in Historical Context. Anthropology of Consciousness 27 (2):180-203.
    This article outlines the transformations of yajé shamanism among the Siona Indians of the Northwest Amazon Basin of Colombia. The shaman's role and the political and sacred use of yajé rituals have changed since colonial times and can be seen as a result of adaptive strategies for survival. This study examines the factors that have contributed to the current revitalization due to state and popular representations of the ecological and wise Indian. Although Gow and Taussig argue that ayahuasca shamanism in (...)
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  6.  2
    Raven Renèe Ray & Kerry S. Lassiter (2016). Ayahuasca Treatment Center Safety for the Western Seeker. Anthropology of Consciousness 27 (2):121-150.
    Ayahuasca, an ancient Amazonian psychedelic tea traditionally used ceremonially among indigenous peoples, has recently become known as a possible treatment for a wide range of disorders. The awareness of this sacred medicine has grown exponentially over the past decade, attracting westerners from a wide variety of backgrounds, hoping to find treatment for a myriad of emotional and physical illnesses, as well as spiritual needs. In the wake of the commercialization and westernization of the use of ayahuasca, and the subsequent proliferation (...)
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  7.  5
    Jennifer S. Bowles (2016). Recovery Poets, Recovery Workers: Labor and Place in the Dialogical Way‐Finding of Homeless Addicts in Therapy. Anthropology of Consciousness 27 (1):51-74.
    In recent years, anthropologists have built a rich body of ethnography on the experience of addiction, including important cultural critiques of treatment systems. Yet little has been written from the perspective of those who work in the everyday to help others recover from substance abuse. In this article, I reflect on my labor as a clinical social worker providing therapy for homeless women and men who struggle with addiction. Building on the eloquence of those who seek to recover, recovery poets, (...)
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  8.  1
    Mina Meir‐Dviri (2016). Symbolic Types: A Ritual of Impurity. Anthropology of Consciousness 27 (1):7-27.
    The semi-commune “Little Home” is a cultural enclave whose beliefs and idiosyncratic, seemingly chaotic interactions are based on gender relations translated into the terms of the purity and impurity of the female body. This framework is the scene of fictional and real kinship relations that play distinct roles within this mini-society and are dominated by symbolic types, which determine their social context. This article examines a ritual of purification performed by the Father/leader of the semi-commune. In this ritual, the Father (...)
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  9.  4
    Jean‐Baptiste Pettier (2016). The Affective Scope: Entering China's Urban Moral and Economic World Through Its Emotional Disturbances. Anthropology of Consciousness 27 (1):75-96.
    From an outsider's perspective, today's Popular China might appear as a self-confident and triumphant country. However, a large-scale examination of the country's recent moral controversies reveals a very different picture, one that has much to do with the widespread local public perception of an ongoing “moral crisis”, whose examination requires careful attention placed on the ethical and affective aspects of the everyday lives of today's Chinese people. In this article, I propose to examine the anguish that Chinese bachelor youths and (...)
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  10.  6
    Donald Pollock (2016). Drugged Subjectivity, Intoxicating Alterity. Anthropology of Consciousness 27 (1):28-50.
    This article explores the use of intoxicants by a community of Kulina Indians in western Brazil. I suggest that Kulina intoxication through alcohol, tobacco, and ayahuasca is best understood as a form of semiotic appropriation of the identity of cosmological “others,” including animal spirits, creator beings, other Indian groups, and Brazilians. I consider how embodying practices, such as song and physical movement, enhance the experience of being an “alter,” facilitated by the alterations in consciousness produced by intoxicants.
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  11.  2
    Heather Roy (2016). Beyond Post‐Traumatic Stress: Homefront Struggles with the Wars on Terror. Hautzinger, Sarah, and Jean Scandlyn. Walnut Creek: Left Coast Press, 2014. 318 Pp. ISBN‐978‐1‐61132‐366‐5, $36.95. [REVIEW] Anthropology of Consciousness 27 (1):105-107.
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  12.  4
    Carl A. P. Ruck (2016). The Shamanic Odyssey: Homer, Tolkien, and the Visionary Experience. Tindall, Robert and Susana, Bustos. Park Street/Inner Traditions, 2012. 212 Pp. ISBN 978‐1594773969, $13.38. [REVIEW] Anthropology of Consciousness 27 (1):97-101.
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  13.  5
    Robert Tindall (2016). Subversive Spiritualities: How Rituals Enact the World. Frédérique, Apffel‐Marglin. Oxford University Press, 2012. 264 Pp. ISBN 978‐0199793860, $38.95. [REVIEW] Anthropology of Consciousness 27 (1):102-104.
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  14.  6
    Nicole Torres & Gary Moore (2016). Greetings From the New Editors. Anthropology of Consciousness 27 (1):5-6.
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