“人們談論他們在儀式上得到了多少治愈。”
“人們談論他們在儀式上得到了多少治愈。”
“然而，他們中的許多人甚至懶得清理自己的吐桶或事後的儀式空間，讓其他人去做。”
“這有時讓我想知道：“你到底接受了什麼樣的治療？”
– Maestro curandero 擁有超過 20 年在儀式上為死藤水服務的經驗說到：
“我還可以觀察到，秘魯的許多白人薩滿學徒對“不喝死藤水”的當地人的生活世界出奇地不感興趣，但這些人仍然佔原住民或混血兒人口的絕大多數，他們處於邊緣化和經常極端的境地和導致貧困的疾病。”
“一位薩滿學徒甚至認為‘他們以這樣的方式生活很幸福。
“當然，有很多人在乎，但我感到非常驚訝的是，我在 2019 年實地考察期間在旅館和“albergues”採訪的所有（隨機選擇的）白人薩滿學徒中都出現了這種態度。”
——貝恩德·布拉貝克·德·莫里
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[一名原住民婦女抗議劃定原住民領土的照片，Jornalistas Livres 拍攝]
‘’People talk about how much healing they received during ceremony.”
“Yet many of them do not even bother to clean up their own purge buckets or the ceremony space around them afterwards, leaving it for others to do.”
“It sometimes makes me wonder: “Exactly what kind of healing have you received?”
– Maestro curandero with over 20 years of experience serving ayahuasca in ceremony
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“I could also observe that many white shaman apprentices in Peru were surprisingly uninterested in the lived world of the “non-ayahuasca-drinking” locals, who still constitute the vast majority of Indigenous or Mestizo populations, and their situation of marginalization and often extreme and illness causing poverty.”
“One shaman apprentice even believed that “they are happy living in that way.”
“There are many people who do care, of course, but I was harshly surprised that this attitude occurred among all (randomly selected) white shaman apprentices I interviewed in hostels and “albergues” during my fieldwork in 2019.”
– Bernd Brabec de Mori
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[Photo of an indigenous woman protesting for the demarcation of indigenous territory by Jornalistas Livres]
