We acknowledge the vital role that indigenous communities from around the world have played as the original stewards and wisdom keepers of psychedelic plant medicine. We recognize these traditions have been systematically marginalized and that the use of psychedelic plant medicine comes with a complex history intertwined with colonialism. Our aim is to honor the voices and practices of these indigenous communities while promoting a respectful and informed understanding of their cultural significance. This page is intended to foster awareness and appreciation for the lineages we work within.
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We also want to acknowledge the emergent culture arising out of the Pacific Northwest and hope to empower education, dialogue, cultural and historical context. We hope this can be a resource to encourage readers to engage thoughtfully with this history and these important narratives. We encourage you to approach these topics with curiosity and respect, recognizing the deep-rooted histories and ongoing contributions of indigenous communities. Together, we can cultivate a more inclusive and informed conversation around psychedelic plant medicine, honoring all voices in this important dialogue. Please note that while we strive for accuracy and inclusivity, this content is not a substitute for professional advice or cultural exchange.
The People of Color Psychedelic Collective (POCPC) brings psychedelic education to people of color. Their mission is to creates spaces for people of color to learn about the harms of the war on drugs and the healing properties of psychedelics.
...The scientific progress and clinical promise of this movement owes much of its success to the history of indigenous healing practices; yet the work of indigenous people, ethnic and racial minorities, women, and other disenfranchised groups is often not supported or highlighted in the mainstream narrative of psychedelic medicine. This review addresses this issue directly: first, by highlighting the traditional role of psychedelic plants and briefly summarizing the history of psychedelic medicine; second, through exploring the historical and sociocultural factors that have contributed to unequal research participation and treatment, thereby limiting the opportunities for minorities who ought to be acknowledged for their contributions.
As minorities are greatly underrepresented in psychedelic medicine studies, reported treatment outcomes may not generalize to all ethnic and cultural groups. Inclusion of minorities in futures studies and improved recruitment strategies are necessary to better understand the efficacy of psychedelic-assisted psychotherapy in people of color and provide all with equal opportunities for involvement in this potentially promising treatment paradigm.
This annotated bibliography comprises 49 texts concerning psilocybin mushroom practices developed by Indigenous peoples.... This includes research on a plurality of contemporary practices and evidence of historical uses, from cultural traditions in Mexico and other regions of the world...The texts explore the diversity of ways Indigenous cultures have related with, utilized, and conceptualized psilocybin mushrooms and the effects occasioned by their consumption.... The aim of this annotated bibliography is to offer the reader a diverse overview of the research to date and provide an accessible resource for further exploration of historical and contemporary Indigenous psilocybin practices.
Since a 1957 exposé in Life Magazine, chemical compounds derived from Psilocybe mushrooms have been the focus of dozens of attempted and successful patents, most recently to treat depression. Regrettably, the Mazatec indigenous communities who stewarded these traditional medicines for millenia are not party to any of these patents, despite a number of international treaties asserting indigenous rights to their intangible cultural heritage.
In this paper, we suggest that the aptly named “psychedelic renaissance,” like the European Renaissance, is made possible by colonial extractivism. We further suggest that Indigenous philosophical traditions offer alternative approaches to reorient the “psychedelic renaissance” towards a more equitable future for Indigenous Peoples, psychedelic medicines, and all our relations.
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...The scientific progress and clinical promise of this movement owes much of its success to the history of indigenous healing practices; yet the work of indigenous people, ethnic and racial minorities, women, and other disenfranchised groups is often not supported or highlighted in the mainstream narrative of psychedelic medicine. This review addresses this issue directly: first, by highlighting the traditional role of psychedelic plants and briefly summarizing the history of psychedelic medicine; second, through exploring the historical and sociocultural factors that have contributed to unequal research participation and treatment, thereby limiting the opportunities for minorities who ought to be acknowledged for their contributions.
As minorities are greatly underrepresented in psychedelic medicine studies, reported treatment outcomes may not generalize to all ethnic and cultural groups. Inclusion of minorities in futures studies and improved recruitment strategies are necessary to better understand the efficacy of psychedelic-assisted psychotherapy in people of color and provide all with equal opportunities for involvement in this potentially promising treatment paradigm.
This annotated bibliography comprises 49 texts concerning psilocybin mushroom practices developed by Indigenous peoples.... This includes research on a plurality of contemporary practices and evidence of historical uses, from cultural traditions in Mexico and other regions of the world...The texts explore the diversity of ways Indigenous cultures have related with, utilized, and conceptualized psilocybin mushrooms and the effects occasioned by their consumption.... The aim of this annotated bibliography is to offer the reader a diverse overview of the research to date and provide an accessible resource for further exploration of historical and contemporary Indigenous psilocybin practices.
Since a 1957 exposé in Life Magazine, chemical compounds derived from Psilocybe mushrooms have been the focus of dozens of attempted and successful patents, most recently to treat depression. Regrettably, the Mazatec indigenous communities who stewarded these traditional medicines for millenia are not party to any of these patents, despite a number of international treaties asserting indigenous rights to their intangible cultural heritage.
In this paper, we suggest that the aptly named “psychedelic renaissance,” like the European Renaissance, is made possible by colonial extractivism. We further suggest that Indigenous philosophical traditions offer alternative approaches to reorient the “psychedelic renaissance” towards a more equitable future for Indigenous Peoples, psychedelic medicines, and all our relations.