The rise of psychedelic tourism presents a fresh set of ethical concerns when it comes to traveling to areas inhabited by indigenous peoples where sacred plants are cultivated. How can we ensure that our travel practices do not cause harm to these regions?
The popularity of psychedelics can be attributed to various factors such as individuals seeking to restore their balance post-pandemic, recent scientific evidence supporting the mental health benefits, and the growing acceptance of alternative healing methods. Despite humans embarking on journeys of self-discovery for centuries, there seems to be a contemporary cultural trend of individuals seeking out plant medicines for their transformative properties through ceremonies, retreats, and rituals.
Many individuals desire an ‘authentic’ experience that involves indigenous cultures where sacred plants have played a vital role. As a result, many westerners are traveling to places like the Amazon, Mexico, and Peru to partake in ayahuasca, mushroom, and peyote trips. However, this individualistic approach to seeking self-awareness can sometimes overlook critical aspects that make a psychedelic journey truly profound, such as the origin of the plants and the cultures they come from.
The origins. Maria Sabina and problem of Cultural appropriation
Psychedelic tourism has been around for a while. It began in the 1950s when Gordon Wasson wrote about his psilocybin ceremony with Mazatec curandera María Sabina in Huautla de Jimenez, Mexico, which was published in Life Magazine. This made Sabina famous, and many westerners, including John Lennon, Bob Dylan, and Mick Jagger, flocked to Huautla. The surge in tourism caused disruption, and the government even set up military checkpoints on the road to the village, believing Sabina to be a drug dealer. The Mazatec community ostracized her for compromising their customs, which resulted in the burning down of her house and the murder of her son. At the same time, Beat poets such as William Burrows traveled to the Amazon for ayahuasca, and Aldous Huxley published “The Doors of Perception,” which chronicled his experiences with mescaline, the psychoactive component in the peyote plant.
Influential figures’ idealized visions may have sparked a shamanic resurgence in the western world. However, from an indigenous perspective, Sabina’s story represents cultural appropriation and colonization. Many native people who have generously shared their knowledge have suffered as a result. Today, ayahuasca tourism generates income for native communities, but it often does not directly benefit them. As the psychedelic renaissance continues, we must avoid creating a one-sided, romanticized image of healers, plants, and rituals. Doing so diminishes the complexity of indigenous cultures and the injustices they continue to face.
San José del Pacifico in Oaxaca has become a popular destination for psychedelic travelers seeking shrooms, where everything from dried mushrooms to tea and honey is available for tourists. Iquitos, Peru, is also marketed to Westerners as the world’s ayahuasca capital. However, other areas are not as welcoming to outsiders. The high demand for peyote has led to extensive harvesting and poaching in Mexico’s San Luis Petosi region, resulting in a 40 percent decline in peyote in tourist areas and a 100 percent decline in areas dominated by agriculture and mining. Peyote takes 15 years to grow, and it is unclear whether nature can keep up with growing demand. The Wixárika community, who are the primary guardians of the plant, depend on this ceremonial medicine for their very existence and are taking steps to protect it. Under Mexican law, only a few indigenous groups are authorized to harvest peyote, but new efforts are underway to decriminalize peyote harvesting, which has faced opposition from groups seeking to preserve the plant’s medicinal use and protect it from exploitation.
Right decisions
Visiting local communities in search of transcendent experiences is not inherently wrong, but it is important to have a proper understanding to avoid perpetuating colonialism, cultural appropriation, and environmental damage. Traveling to these regions can be combined with learning how to give back and support local communities, and there are well-trained guides who can assist people in this regard.
Participating in psychedelic-assisted therapy in Western countries like the USA(Some of the leading research centers include Johns Hopkins University, New York University, and the University of California, Los Angeles (UCLA) or the Netherlands (the Psychedelic Society, University of Maastricht, Synthesis and Tangerine Retreat are best-known representations), can help avoid the issue of cultural appropriation, which is a common problem with psychedelic tourism in indigenous communities. In these Western countries, the focus is on the therapeutic benefits of psychedelics rather than the cultural and spiritual aspects of indigenous plant medicines. This approach allows individuals to experience the benefits of psychedelics in a safe and legal context while avoiding the potential harm and disrespect that can arise from cultural appropriation. Additionally, participating in psychedelic therapy in these countries supports the development of ethical and responsible use of these substances, which can ultimately benefit both individuals and society as a whole.
Conclusions
The rising popularity of psychedelic tourism has raised important ethical considerations regarding cultural appropriation, environmental sustainability, and the fair treatment of indigenous communities. While seeking transcendent experiences through plant medicines is not inherently wrong, it is crucial to approach it with an informed and respectful mindset. Fortunately, there are options for those who wish to explore the potential of psychedelics in a controlled and culturally appropriate setting, such as psychedelic-assisted therapy in the United States and the Netherlands. By prioritizing education and responsible travel, we can engage in these practices in a way that respects and supports the communities and cultures from which they originate.
