Shamanic Medicine from the Indigenous Peoples of America
Let's start from the beginning: where did rapéh come from? Different tribes have their own stories about where sacred plants come from, although these stories still have common elements.
The Yawanawa tell the story of their patriarch, King Ruwa, who lived at a time when death had not yet found humanity. The story goes that he was the first person to die, and they buried him in the middle of their Shuhu - Malok, or Longhouse. After some time, some plants began to grow where he was buried. A vine sprouted and they named it Uni, or Ayahuasca. Chili also appeared: a plant used in old times for left-hand magic. Other plants also sprouted, some of them are now forgotten. There also grew a plant with large leaves, people did not know what to do with it, but their wise healer told them to dry it and grind it into a fine powder. He told them to take a reed or bamboo tube and sniff it with their nose, saying that this would make a person fly and carry him far away. In their tradition, you can do good or evil with certain plants, it all depends on your intentions. But with “medicine” you can only do good. This does not mean that taking too much will not harm your health - it means that it can only be used for healing and positive magic. From the time of Creation until their first contact with the outside world, the Yawanawa used their ruma (as they call rapeh) to uplift their spirit, focus, contemplate and heal.
Mainly the Pano tribes in the state of Acre use the rapéh we know. These tribes are the Yawanawa, Huni Kuin or Kachinawa, Nukini, Kuntanawa, Katukina, Shanenawa and Shawadawa. Besides the Pano tribes, there are Arhuac tribes such as the Apurina in the same region. They all came into contact during the rubber rush of the late nineteenth and early twentieth centuries, which, when you think about it, is quite recent. Since then, they have been killed, enslaved, addicted to alcohol, and - perhaps worst of all - their cultural heritage destroyed, mainly due to the intervention of missionaries. These missionaries deprived many tribes of their language, their spiritual faith and their medicines, which had always been an important part of their cultural heritage and spiritual identity.
Rapeh, return
Most tribes have lost almost all their knowledge of plants, and only a few of the older generation still remember what herbs to use to make rapéh, what trees to burn for ashes, and so on. We know that some members of the Huni Quin maintained the tradition of rapéh and performed the ritual constantly, although even among this group rapéh was popular with a minority.
The Katukins, who were the first to introduce the medicine kambo to the world, were also the first to take rapéh. From Yawanawa we know that when the first white man arrived, the chief gave him rapéh to see what he was like. Since then they had a long and sad history of working as slaves with all the hardships that came with it and losing almost all of their culture until the 80's and 90's when a new generation began to rebuild their community, kick out the missionaries and return your medications. When they brought back the last two living shamans who had lived as outcasts during the rubber boom, they began to restore their authenticity, their knowledge and their medicines, including rapéh. And so every tribe has a story of reclaiming its identity and its secrets.
Sacred Rapeh
Some tribes were able to preserve their knowledge of medicines, including the apurines, which come from a different language root (they are Arhuac). Their rapéh is as it should be: dried and powdered Awiry leaves that sprout on the banks of the river.
The question “What is real?” also applies to ingredients. We are talking here about a sacred remedy known to us, which comes mainly from the state of Acre in Brazil. There are, of course, many other traditional foods produced by other indigenous groups, such as Topo from northeast Brazil.
A favorite spot for rapéh in the village of Nova Esperanza. Yawanawa tribe.
There is a species of Virola about which we know very little. And in Peru there is Nunu, which can be compared to a species called Apurina, to name just a few. There were probably many more of them, but most of the recipes were lost.
Currently, most tribes obtain this powder from roadside stores and non-Indigenous farmers. The leaves and herbs that are burned for use in rapéh are most often collected from the wild or sometimes grown in gardens. There is a local variety of Mapacho, the so-called Tabaco de Moy, which is grown in this region, as well as stronger varieties such as Corda, Arapiraca, Sabia and others that come from other regions in which they are produced. All varieties belong to a species called Rustica.
In the past, the ash used to make rapéh was made exclusively from the bark, which is used as a base for many types of medicines since it has most of the medicinal properties of the tree. However, there is currently such a great demand for rapéh all over the world that wood has also begun to be used for its production. In indigenous communities, rapéh, made exclusively from the bark, is preferred.
Modern realities
Although most of the herbs used to make rapéh are collected from the surrounding area, sometimes some “non-native” herbs, such as eucalyptus, are added. Some of the best rapéh producers like to add a few leaves to the powder, this creates a fresh flavor that masks the odor. Over time, indigenous peoples developed their customs and began to use new ingredients. In terms of ingredients, the most authentic rapéh is produced by the Aviri tribe from Apurin and Nunu from Matze.
When you go to Yawanawa, the older men who are more traditional say that the only real rapéh (they call it ruma or rume) is made from the ashes of Tsunu, but there are others who sometimes like to use mulateiro bark as it makes good ash and it grows in abundance in their territory.
In addition, there are many indigenous youths, who belong to different tribes, who burn all the wood they can find to make rapéh.
Some produce rapéh this way to earn money to buy alcohol, while others go on long-term diets, study their traditions, perform ceremonies and devote themselves entirely to the spiritual world. We have red blood running through our veins, no matter what color our skin is, whether we are indigenous to our area or any other ethnic group - we are all ordinary people, some want to do things right, others don't.
Originality
Another important question that is often raised is who can truly be considered indigenous. Can indigenous peoples move with the times to live like modern people, or should they be stuck in the Stone Age? Most people I know and work with buy quality jeans and sneakers, have a good phone, and have a Facebook account. Does this make them less indigenous? I don't think so: just because you live in the 21st century doesn't mean you can't maintain your traditions. All my friends and acquaintances are young people who are very devoted to their spirituality. Although they are quite modern, they also live by their traditions. They eat what they hunt, they also fish, grow their own food, diet for a long time in the depths of the forest, and so on. I'm from the Netherlands, I don't wear wooden shoes, but that doesn't mean I'm not Dutch anymore, even after 25 years of living all over the world.
As we have already found out, rapéh producers are either indigenous or non-indigenous. Some non-Indigenous producers are true masters. One of my friends is a top rapéh maker, makes rapéh that is superior in quality to most local makers, and can identify most types of ashes by looking at them and rubbing them between his fingers. Can it be argued that his rapéh is not real just because he does not belong to any tribe? In the Amazon, the question of belonging is often relative because most residents have relatives among the locals. But even outside the Amazon there are many good rapéh producers. I am a gringo myself and make quite decent rapéh, which some of my native friends accept.
Conclusion
So let's recap: what exactly is rapéh? And which rapéh is “real” and which is not?
Using
What makes rapéh real in the first place is how you use it. If you have rapéh made by the greatest living shaman, but take it in a bar, drinking various drinks and talking while consuming it, then you definitely do not perceive rapéh as a shamanic tool, but simply use it for your pleasure. This technique can be compared to smoking regular cigarettes. If, on the contrary, you take any rapéh, but go sit in a quiet place or in nature, calm your thoughts, state your intentions, and are focused while taking it, then you use rapéh exactly as you should. I would say the number one factor that determines whether rapéh is "real" is how you use it.
Then the question arises from the indigenous population: “If rapéh is made by a native, is it necessarily real?” Indigenous people are people just like the rest of us: some good, some not; some are competent, some are not, and so on. Of course, the most knowledgeable people live precisely in those tribes that have preserved their traditions. Although it is also true that there are many indigenous peoples who do not know how to make rapéh correctly, who do not act ethically and who, for example, can burn any old tree for rapéh, because most people will still not understand what ashes were used for its preparation. There are many people who make rapéh just for the money and don't spend it on their families, but instead go to the city and spend it on drinks and girls.
There are also very good rapéh producers who are not indigenous, but who have devoted a lot of time to learning the ins and outs of its preparation (mostly people who drink ayahuasca and who have a certain commitment to moral behavior). Many of them come from the Amazon region and have indigenous blood running through their veins. A rapéh maker these days can come from anywhere...
Rapéh, like any other medicine or food, absorbs the energy that is emitted by the person who produces it, absorbs his thoughts, intentions, his state of mind, level of spiritual evolution and so on. In tribes, people usually love to make rapéh, so it gets positive energy. Most often they make two servings: one for themselves and the second to share with friends.
Finally
When you take rapéh, it is very important to know who made it and what his state of mind was. In addition, it is important to know how competent its manufacturer is and whether he knows the correct manufacturing techniques; whether the ash was well prepared and was in fact made from the right wood; whether it was well sifted to have a good texture. There are also a few other key points to consider that are the hallmarks of a well-made product.
And I can't say that all this is enough: the fact where and how you use rapéh is also very important. Rapéh, like other sacred medicines, opens your energy body so you become more receptive to absorbing energy from outside. Make sure that the energy you absorb will be beneficial for you.
Make sure you are in the right place with the right people. Rapéh is very powerful, so you need to use it correctly, wisely and with respect!
