Institute of Medical Psychology at Heidelberg University.
J Psychoactive Drugs. 2011 Jan-Mar;43(1):27-35. doi: 10.1080/02791072.2011.566498.
In 2010, the Brazilian Government agency responsible for drug-related issues formulated official Resolutions that categorized the consumption of ayahuasca by pregnant women and children in the Santo Daime and União do Vegetal ayahuasca-based religions as an "exercise of parental rights." Although ayahuasca groups do enjoy a relative degree of social legitimacy and formal legal recognition in Brazil, the participation of pregnant women and children nevertheless continues to provoke heated discussion. This article raises the main issues involved in the public debate over this subject. In the first part, a diverse group of biomedical and health specialists was consulted, and their opinions were briefly analyzed. In the second, a full interview with a follower of one branch of Santo Daime, mother of four children who took ayahuasca during all her pregnancies, and whose children all drink ayahuasca, is presented. Her interview reveals important cultural parameters of ayahuasca consumption. The article explores common themes and contradictions found between the biomedical, anthropological, and ayahuasca-users' discourses. It raises central issues regarding the limits of freedom of religion and the state's right to interfere in family matters. The following analysis also has implications regarding the role of science in influencing policy decisions on drug use.
2010 年，巴西负责毒品相关问题的政府机构制定了官方决议，将圣多明各和植物联盟中孕妇和儿童使用死藤水的行为归类为“行使父母权利”。尽管死藤水团体在巴西享有一定程度的社会合法性和正式法律认可，但孕妇和儿童的参与仍然引发了激烈的讨论。本文提出了公众对这一主题的辩论所涉及的主要问题。在第一部分，咨询了一组不同的生物医学和健康专家，并简要分析了他们的意见。在第二部分，呈现了对圣多明各一个分支的信徒的完整采访，她是四个孩子的母亲，在所有怀孕期间都服用死藤水，她的孩子也都饮用死藤水。她的采访揭示了死藤水消费的重要文化参数。本文探讨了生物医学、人类学和死藤水使用者话语之间的共同主题和矛盾。它提出了关于宗教自由的限制以及国家干预家庭事务的权利的核心问题。以下分析还涉及科学在影响毒品使用政策决策方面的作用。
