Singing to the Plants: A Guide to Mestizo Shamanism in the Upper Amazon (88 page)

Horowitz, M. (1970). Image formation and cognition. New York: Meredith.

Howe, L. (2000). Risk, ritual and performance. Journal of the Royal Anthropological institute, 6(1), 63-87.

Howes, D. (1988). On the odour of the soul: Spatial representation and olfactory classification in eastern Indonesia and western Melanesia. Bijdragen tot de tall, land en
volkenkunde,144, 84-113.

Hugh-Jones, S. (1994). Shamans, prophets, priests, and pastors. In N. Thomas &
C. Humphrey (Eds.), Shamanism, history, and the state (pp. 32-75). Ann Arbor: University of Michigan Press.

Hultkrantz, A. (1992). Shamanic healing and ritual drama: Health and medicine in native North
American religious traditions. New York: Crossroad.

Hultkrantz, A. (1996). Ecological and phenomenological aspects of shamanism. In
V. Di6szegi & M. Hoppal (Eds.), Shamanism in Siberia (pp. 1-32). Budapest: Akademiai Iziad6.

Humphrey, C., & Onon, U. (1996). Shamans and elders: Experience, knowledge and power
among the Daur Mongols. Oxford: Oxford University Press.

Hunter, A. F., & Aarssen, L. W. (1988). Plants helping plants. Bioscience, 38(1), 34-40.

Hutton, R. (2001). Shamans: Siberian spirituality and the Western imagination. London:
Hambledon & London.

Huxley, A. (1954). The doors ofperception. New York: Harper & Row.

Hvalkof, S. (2004). Dreams coming true ... An indigenous health programme in the Peruvian
Amazon. Copenhagen: Elise Jensen Foundation and NORDECO.

Ichinen. (2004, November 23). Experiential differences of rue and caapi [Msg 31. Message posted to the Ayahuasca Forums Web site. Retrieved May 6, 2008, from http://
forums.ayahuasca.com/phpbb/viewtopic.php?t=6886.

Iglesias, G. (1989). Sachajambi: El use de las plantar en la medicina tradicional de los Quichua
del Napo. Quito: Abya-Yala.

Illius, B. (1992). The concept of nihue among the Shipibo-Conibo of eastern Peru. In
E. Langdon & G. Baer (Eds.), Portals ofpower: Shamanism in South America (pp. 63-77).
Albuquerque: University of New Mexico Press.

In the Matter of Bauchet. (2005). Case No. 04/01888 (Paris Ct. App.). Retrieved July 21,
2008, from the Santo Daime Online Library Web site, http://www.santodaime.it/
Library/LAW/Francia/courdapeldeparis05_france.pdf.

In the Matter of Fijneman. (2001). Case No. 13/067455-99 (Amsterdam Dist. Ct.).
Retrieved July 21, 2008, from the Santo Daime Online Library Web site, http://www.
santodaime.com/Library/LAW/Olanda/amsterdamcourtol_english.htm.

Instituto Nacional de Cultura. (2008). R. D. No. 836/INC. Declaran patrimonio cultural
de la naci6n a los conocimientos y usos tradicionales del ayahuasca practicados
por communidades nativas amazonicas [Declaration that the traditional knowledge and uses of ayahuasca practiced by indigenous Amazonian communities are
a national cultural heritage]. Boletin de Normas Legales del Diario Oficial El Peruana,
376040-376041. Retrieved July 22, 2008, from the Pontificia Universidad Cat6lica
del Peru Web site, http://blog.pucp.edu.pe/media/1991/20080712-12072008.pdf.

Irigaray, L. (1985). This sex which is not one (C. Porter, Trans.). Ithaca, NY: Cornell University Press.

Isbell, H., Belleville, R. E., Fraser, H. F., Wikler, A., & Logan, C. R. (1956). Studies on
lysergic acid diethylamide (LSD-25): I. Effects in former morphine addicts and development oftolerance during chronic intoxication. Archives ofNeurological Psychiatry,
76, 468-478.

Isbell, H., Wolbach, A. E., Wikler, A., & Miner, E. J. (1961). Cross tolerance between
LSD and psilocybin. Psychopharmacologia, 2, 147-159.

Iwokrama International Centre for Rain Forest Conservation and Development. (N.d.).
Venomous snakes of Guyana. Retrieved October 24, 2006, from the Iwokrama International Centre for Rain Forest Conservation and Development Web site, http://
www.iwokrama.org/forest/snakes.htm.

Jackson, J. E. (1983). The fish people: Linhuistic exogamy and Tukanoan identity in northwest
Amazonia. Cambridge: Cambridge University Press.

Jackson, J. E. (1994). Becoming Indians: The politics ofTukanoan ethnicity. In A. Roosevelt (Ed.), Amazonian Indians from prehistory to the present: Anthropological perspectives
(PP. 383-406). Tucson: University ofArizona Press.

Jackson, M. (1989). Paths toward a clearing. Bloomington: Indiana University Press.

Jacob, M. S., & Presti, D. E. (2005). Endogenous psychoactive tryptamines reconsidered: An anxiolytic role for dimethyltryptamine. Medical Hypotheses, 64(5), 930-937.

Jacob, P., & Shulgin, A. T. (1994). Structure-activity relationships of the classical hallucinogens and their analogs. In G. C. Lin & R. A. Glennon (Eds.), Hallucinogens: An
update (pp. 74-91). (National Institute on Drug Abuse Research Monograph Series
146). Washington, DC: National Institute on Drug Abuse.

Jaffe, A. (1963). Introduction. In C. Jung, Memories, dreams, reflections (R. Winston &
C. Winston, Trans., pp. v-xiv). New York: Pantheon Books. (Original work published 1962.)

Jakobsen, M. D. (1999) . Shamanism: Traditional and contemporary approaches to the mastery
of spirits and healing. New York: Berghahn Books.

Janiger, 0., & Dobkin de Rios, M. (1976). Nicotiana an hallucinogen? Economic Botany,
30,149-151.

Jerngian, K. A. (2008). The importance of chemosensory clues in Aguaruna tree classification and identification. Journal of Ethnobiology and Ethnomedicine, 4(12). Retrieved
July 14, 2008, from http://www.ethnobiomed.com/content/4/I/I2.

Jernigen, K. (2003, Spring). An introduction to ASMEVEI, a recently formed group of
vegetalista healers in the Peruvian Amazon. Newsletter ofthe Multidisciplinary Association
for Psychedelic Studies, 13 (I), 41-43. Retrieved April 14, 2007, from http://www.maps.
org/news-lettersw13ni/I3I4Ijer.html.

Jochelson, W. (1908). The Koryak. Leiden, the Netherlands: Brill.

Johnson, A. (2003). Families of the forest: The Matsigenka Indians of the Peruvian Amazon.
Berkeley: University of California Press.

Johnson, D. (1989). Presence. In R. Carlson & B. Shield (Eds.), Healers on healing (pp.
131-134). Los Angeles: Jeremy P. Tarcher.

Johnson, M. H., Hashtroudi, S., & Lindsay, D. S. (1993)• Source monitoring. Psychological Bulletin, 114, 3-28.

Johnson, M. H., & Magaro, P. A. (1987). Effects of mood and severity on memory processes in depression and mania. Psychological Bulletin, 101, 28-40.

Jones, D. E. (2007). Poison arrows: North American Indian hunting and warfare. Austin: University of Texas Press.

Joralemon, D. (1990). The selling of the shaman and the problem of informant legitimacy. Journal ofAnthropological Research, 46(2), 105-118.

Joralemon, D., & Sharon, D. (1993). Sorcery and shamanism: Curanderos and clients in
northern Peru. Salt Lake City: University of Utah Press.

Jung, C. (1953-1977)• Psychological types. In H. Read, M. Fordham, & G. Adler (Eds.),
Collected works of C. G. Jung (Vol. 6, R. Hull, Trans.). Princeton: Princeton University
Press. (Original work published 1921.)

Jung, C. (1963). Memories, dreams, reflections (R. Winston & C. Winston, Trans.). New
York: Pantheon Books. (Original work published 1962.)

Jung, C. (1989). Analytical psychology: Notes of the seminar given in 1925. Princeton: Princeton University Press.

Jung, C. (1997a). Confrontation with the unconscious. In J. Chodorow (Ed.), Jung on
active imagination (pp. 21-41). Princeton: Princeton University Press. (Original work
published 1962.)

Jung, C. (1997b). Mysterium Coniunctionis. In J. Chodorow (Ed.), Jung on active imagination (pp. 166-174). Princeton: Princeton University Press. (Original work published
1955.)

Jung, C. (1997c). The Tavistock lectures. In J. Chodorow (Ed.), Jung on active imagination (pp. 143-153). Princeton: Princeton University Press. (Original work published
1935.)

Jung, C. (1997d). The transcendent function. In J. Chodorow (Ed.), Jung on active imagination (pp. 42-60). Princeton: Princeton University Press. (Original work published
1958.)

Jung, C. (1997e). Three letters to Mr. O. In J. Chodorow (Ed.), Jung on active imagination (pp. 163-165). Princeton: Princeton University Press. (Original work published
1947.)

Junquera, C. (1989). El chamanismo en el Amazonas [Shamanism in the Amazon]. Barcelona: Editorial Mitre.

Kalweit, H. (1989). When insanity is a blessing: The message of shamanism. In S. Grof
& C. Grof (Eds.), Spiritual emergency: When personal transformation becomes a crisis (pp.
77-97). Los Angeles: Jeremy P. Tarcher.

Kalweit, H. (1992). Shamans, healers, and medicine men. Boston: Shambhala.

Kamppinen, M. (1989). Dialectics of evil: Politics and religion in an Amazon mestizo
community. Dialectical Anthropology, 13, 143-155•

Kamppinen, M. (1990). Out of balance: Models of the human body in the medicoreligious tradition among the mestizos of the Peruvian Amazon. Curare 13 (2), 89-97•

Kamppinen, M. (1997). Cultural models of risk: The multiple meanings of living in the world of
dangerous possibilities. Turku: Finland Futures Research Centre. Retrieved August 8,
2008, from the Turku School of Economics Web site, http://www.tse.fi/Fl/yksikot/
erillislaitokset/tutu/Documents/futulfutu_2_97.pdf.

Kandell, J. (zoo,, April 13). Richard E. Schultes, 86, dies; trailblazing authority on
hallucinogenic plants. New York Times. Retrieved November 11, 2007, from http://
query.nytimes.com/gst/fullpage.html?res=9EO4EEDFI23iF93oA25757CoA9679C8
B63&scp=2&sq=Schultes&st=nyt.

Karkkainen, J., Forsstrom, T., Tornaeus, J., Wahala, K., Kiuru, P., Honkanen, A., et al.
(2005). Potentially hallucinogenic 5-hydroxytryptamine receptor ligands bufotenine and dimethyltryptamine in blood and tissues. Scandinavian Journal of Clinical and
Laboratory investigation, 65(3), 189-199.

Karkkainen, J., & Raisanen, M. (1992). Nialamide, an MAO inhibitor, increases urinary
excretion of endogenously produced bufotenin in man. Biological Psychiatry, 32(11),
1042-1048-

Katz, F., & Dobkin de Rios, M. (1971). Hallucinogenic music: An analysis of the role
of whistling in Peruvian ayahuasca healing sessions. Journal of American Folklore,
84(333), 320-327.

Katz, R. (1982). Boiling energy: Community healing among the Kalahari Kung. Cambridge,
MA: Harvard University Press.

Kay, M. A. (2977). Health and illness in a Mexican American barrio. In E. H. Spicer
(Ed.), Ethnic medicine in the Southwest (pp. 99-166). Tucson: University of Arizona
Press.

Kay, M. A. (1993)• Fallen fontanelle: Culture-bound or cross-cultural? Medical Anthropolo9y,15, 137-156.

Kearney, M. (1976). A world-view explanation of the evil eye. In C. Maloney (Ed.), The
evil eye (pp. 175-192). New York: Columbia University Press.

Kehoe, A. B. (2000). Shamanism and religion: An anthropological exploration in critical thinking. Prospect Heights, IL: Waveland Press.

Kelekna, P. (1994). Farming, feuding and female status: The Achuar case. In A. Roosevelt (Ed.), Amazonian Indians from prehistory to the present: Anthropological perspectives
(pp. 225-248). Tucson: University of Arizona Press.

Kendall, C. (1990). Public health and the domestic domain: Lessons from anthropological research on diarrheal diseases. In J. Coreil & J. D. Mull (Eds.), Anthropology
and primary health care (pp. 173-195). Boulder: Westview Press.

Kendall, C., Foote, D., & Martorell, R. (1983). Anthropology, communications, and
health: The mass media and health practices program in Honduras. Human Organization, 42(4), 353-360.

Kendall, C., Foote, D., & Martorell, R. (1984). Ethnomedicine and oral rehydration
therapy: A case study of ethnomedical investigation and program planning. Social
Science and Medicine, 19(3), 253-260.

Kendall, L. (1996). Initiating performance: The story of Chini, a Korean Shaman. In
C. Laderman & M. Roseman (Eds.), The performance of healing (PP. 17-58). NewYork:
Routledge.

Kensinger, K. M. (1973). Banisteriopsis usage among the Peruvian Cashinahua. In M. J.
Harner (Ed.), Hallucinogens and shamanism (pp. 9-14). New York: Oxford University
Press.

Kent. J. (2004). The case against DMT elves. Retrieved December 21, 2005, from the
Trip Magazine Web site, http://www.tripzine.com/articles.asp?id=dmt-Pickover.

Kent, J. (2007a, March 12). Psychedelics and paranormal experience: An interview with
Daniel Luke. Retrieved April 22, 2008, from the DoseNation Web site, http://www.
dosenation.com/listing.php?id=1492.

Kent, J. L. (2007b, March 16). To catch a DMT elf. Retrieved November 26, 2007, from
the DoseNation Web site, http://www.dosenation.com/listing.php?id=1552.

Kiev, A. (1968). Curanderismo: Mexican American folkpsychiatry. New York: Free Press.

Kingsolver, B. (1998). The poisonwood bible. New York: HarperCollins.

Kirk, G. (1974). The nature of Greek myths. Harmondsworth, England: Penguin.

Kirmayer, L. (2000). Broken narratives: Clinical encounters and the poetics of illness
experience. In C. Mattingly & L. Garro (Eds.), Narrative and the cultural construction of
illness and healing (PP. 153-180). Berkeley: University of California Press.

Kleinman, A. (1980). Patients and healers in the context of culture: An exploration of the borderland between anthropology, medicine, and psychiatry. Berkeley: University of California
Press.

Kleinman, A. (1995). Pain and resistance: The delegitmation and relegitimation of
local worlds. In A. Kleinman, Writing at the margin: Discourse between anthropology and
medicine (pp. 120-146, 271-276). Berkeley: University of California Press. (Original
work published 1992.)

Kleinamn, A., & Kleinman, J. (1995). Suffering and its professional transformation: Toward an ethnography of interpersonal experience. In A. Kleinman, Writing at the
margin: Discourse between anthropology and medicine (pp. 95-119). Berkeley: University
of California Press.

Knight, D. (1998a, May-June). Indigenous groups challenge U.S. drug company. NACLA Report on the Americas, 31(6), 1.

Knight, D. (1998b, June). An enemy of indigenous peoples. Multinational Monitor, 19(6),
24-26.