Kuntanawa Rapé – Jarina

$22.00$90.00

Kuntanawa Rapé – Jarina

Jarina flowers are said to bring equilibrium.

This Rapé from the Kuntanawa tradition is made with natural Sabia Mapacho and ashes from a tree called Sapota. It is blended with the flowers of a palm tree called Jarina. The seeds of the Jarina palm tree are popularly known as vegetable ivory and are used in many handicrafts from the region.

In the words of the maker, Jarina is a medicine full of secrets that only few people know how to work with. This medicine is used to send away negative energies, and brings equilibrium, a good direction, peace and tranquility on our path.

More About Rapé

Rapé is a shamanic snuff, usually made with tobacco, found throughout the Amazon. It is used in traditional Amazonian medicine and shamanism as a medicinal herb, and as a tool for shamanic journeying.

Although rapé usually contains tobacco, it can contain a number of different herbs and plants to alter the experience. In addition, the strength of the tobacco used can change depending on the blend!

Rapé is usually administered by a shaman, through a pipe called a tepi. Small quantities of rapé are blown up the nostrils, one after the other. The effect can be powerful and immediate!

You can also take rapé yourself, using a special pipe called a kuripe. You will lose out on the experience and knowledge of the shaman, who can impart energetic healing and guidance too.

Depending on the cultural group, rapé is used in different ways. It is often used recreationally as a stimulant, but is also used to enhance the power of other plant medicines, or on its own for its transformative power. It has a number of purported medicinal properties – its capacity to provoke purging means it has a reputation as a cleanser of toxins from the body, and a booster of natural immunity.

Use with respect and care; it is a tobacco product and can be habit forming!

About the Kuntanawa

The Kuntanawa were almost wiped out during the armed persecution of the indigenous peoples which accompanied the opening and installation of rubber plantations throughout Acre in the late 19th and early 20th centuries. The last known descendants of this group are the members of an extended family, known until recently in the upper Juruá as “the caboclos of Milton,” in reference to the name of its patriarch (Milton Gomes de Conceição).

The restoration of the indigenous origin of the Kuntanawa, who have recovered a deep sense of their identity, was supported by several factors: the recent struggle for the creation and maintenance of the Alto Juruá Extractive Reserve; the development of relationships with neighboring indigenous peoples; the resumption of rituals with ayahuasca and rapé; and the acknowledgement of ethnic and political discrimination.

The group pronounces and engraves its name “Kuntanawa,” meaning “coconut people” or “people of the coconut.” However the press and government refer to them as “Kontanawa,” and in bibliographical references, the names “Kontanawa” or “Contanaua” are the most cited. Although the Kuntanawa mainly speak Portuguese, in the Pano language of Hantxa Kuin (spoken by the Kaxinawá), the word for coconut is “kunta,” which is why “Kuntanawa” is preferred.

The Kuntanawa live on the banks of the upper Tagus River, inside the Extractive Reserve of Alto Juruá, located in the extreme west of the state of Acre, in the municipality of Marechal Thaumaturgo. They are progressively restoring themselves in villages, the main one being known as Sete Estrelas. This group has pleaded for its ethnic recognition and the identification and delimitation of its Indigenous Land, which overlaps with a portion of the above mentioned Extractive Reserve. The Kuntanawa were estimated, in the year 2008, to be composed of 400 individuals.

The Kuntanawa, Ayahuasca, and Rapé

The patriarch of the Kuntanawa family, Milton Gomes de Conceição, first met the ancestral drink ayahuasca in the late 1990s, hearing stories of their culture from his grandmother Dona Regina.

Through ayahuasca, the Kuntanawa have received positive reinforcement of their ethnicity and self-identification. Their relationship to indigenous ancestry has become more present, with the past being increasingly valued. The Kuntanawa now train their own shamans to prepare ayahuasca and perform rituals, after learning techniques from the Kaxinawá.

Today, having ayahuasca as their guide and teacher, the Kuntanawa explore unfathomable dimensions and bring back to their people body paintings, songs, and magical and ethnobotanical knowledge. It is under the command of ayahuasca, and with the support of Ashaninka shamans, that Kuntanawa shamanism emerges. These ayahuasca rituals have also profoundly influenced the development of the unique rapé blends of the Kuntanawa, guiding their components and production. Ayahuasca can not be dismissed as a powerful mechanism of subjectification throughout the ethnic Kuntanawa emergence, and the development of these powerful rapé blends.

Source: https://pib.socioambiental.org/pt/Povo:Kuntanawa


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