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The coronavirus pandemic has halted trafficking in Peru and sent cocaine prices plummeting, but drug seizures continue in the border department of Ucayali, a jungle region that has become a major smuggling corridor to Bolivia and Brazil. A March 29 raid in eastern Ucayali department resulted in the seizure of 39 kilograms of cocaine, the discovery of three clandestine airstrips and the arrest of nine people, according to local media outlet Caretas. The drugs were reportedly destined for neighboring Bolivia, the news report said. About a week later, authorities seized 70 kilograms of coca paste. An April 24 raid also led to the dismantling of a drug ring made up of 23 people and the seizure of 56 kilograms of cocaine. The string of drug busts in Ucayali has come at the same time that cocaine prices in Peru are falling amid the coronavirus pandemic. While the coronavirus is causing conventional routes in Peru to shut down, the sparsely populated and remote jungle region of Ucayali has continued to function as a transport hub to neighboring Bolivia and Brazil. Yaranga, the drug trafficking expert, told InSight Crime in August that two factors had led to an increase in cocaine moving through the Ucayali region. First, more drugs are being moved to Brazil, with which Ucayali shares a long border. Second, traffickers have found the department to be a strategic point for smuggling by air. Coca cultivation in the region has also skyrocketed. Smugglers are also increasingly moving drugs along the rivers linking Ucayali to Brazil. T he Ucayali River already serves as a highway for bringing illegal wood to international markets, according to an InSight Crime investigation. Towards the north, drug traffickers use the Ucayali River, a major tributary of the Amazon, to feed cocaine to the Brazilian city of Manaus. Drugs also move into Brazil further south, flowing first down the Ucayali River then the Abujao River to the border. Subscribe to our newsletter to receive a weekly digest of the latest organized crime news and stay up-to-date on major events, trends, and criminal dynamics from across the region. Donate today to empower research and analysis about organized crime in Latin America and the Caribbean, from the ground up. Skip to content. InSight Crime Analysis While the coronavirus is causing conventional routes in Peru to shut down, the sparsely populated and remote jungle region of Ucayali has continued to function as a transport hub to neighboring Bolivia and Brazil. Stay Informed With InSight Crime Subscribe to our newsletter to receive a weekly digest of the latest organized crime news and stay up-to-date on major events, trends, and criminal dynamics from across the region.

Ucayali, Peru’s Drug Trafficking Gateway to Bolivia and Brazil

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He is also an ayahuasca shaman. Later he obtained a degree in psychology. I first met Isasina in Peru in April Introduced to me as Douglas, he later shared his Shipibo name. He took my partner and me up the river to Nueva Betania, and later led us in an ayahuasca ceremony. Our interview has been translated from Spanish, and edited for clarity. Isasina : My patients receive clinical care but I use plant medicines to awaken their nervous systems. I work with patients with mental health issues like anxiety, depression or PTSD. Through our approach, the patient learns how to communicate with spirits. Through our medicines, they seek healing in their soul and heart. Every plant has its own energy and spiritual magnetism. We learn from plants. They strengthen our mental and bodily energy—our heart, stomach, blood and nervous system. But every plant has its own world. They give us recognition, healing and awakening. We drink plants to soothe our thoughts and bodies, control our fears and defeat our spiritual obstacles. In our culture there are many forms of pressure. The plants help you discover this. Our shamanic practice is strict: drinking plants and dieting heavily. You eat almost nothing—just a little fish and banana. No salt, oil or other foods that can disrupt your energy. You have to be alone, in the forest. They told us to avoid certain foods, not use drugs, even abstain from sex. Is this your culture? We have different diets for shamanic and healing purposes, which foreigners often confuse. You must complete certain rules before you can serve ayahuasca to another. Mastery comes from years of training, meditating and drinking. It changes your frequencies. You give up your normal habits. When you drink ayahuasca, you see the spirits of every plant and flower speak to you. This takes patience and hard work. So shamanism is a relationship between plants, energy, ayahuasca and visions—the understanding that we are in different dimensions but connected. Not necessarily—we integrate other plants into the ayahuasca session. Consuming ginger, for example, helps you visualize more deeply and understand better when you drink. Because there is such a variety of plants here, we have many different treatments for illnesses. For example, when someone has the flu, we give them a cooked infusion of plants like basil, eucalyptus, lime, honey and ginger. We use plants for broken bones, surgical scars and caring for pregnant women. In the past, plants were our only form of survival. People go to medical clinics and hospitals for a diagnosis, but then return home and will also heal with plants. Today our group of plant masters has our own clinic in Pucallpa with up to visitors each year. We opened during the pandemic because our COVID patients needed special care no one was giving it to them. We have visitors a day between Monday-Friday. Most people come to drink ayahuasca, and to practice diets. During the day we meet with patients who need plant treatments. Then our ayahuasca ceremonies start at 8 pm. Some stay for just one to three days. Others want to stay one to three months, and we have them visit the communities in the forest. Traditional medicine is still very marginalized in Peru. Historically, Pucallpa was the center of the Shipibo-Conibo peoples. But when the Spanish came, the Shipibo-Conibo moved farther up the river, away from the city. Before this was a very dangerous area for tourists. We had no ayahuasca centers here like in Iquitos. The villages, too, were very restricted and they tried to hide their culture. But tourism to Pucallpa increased after —primarily because of interest in ayahuasca and Indigenous culture. Little by little, the city modernized. Many migrants from within Peru came here, as did mostly European and US foreigners in search of alternative medicine. It has impacted our local culture. More hotels opened up. The government created more police and other services. Robberies that were so common on the highway stopped. Transportation to the villages improved. When did ayahuasca start to become a real industry? That began around , and in it started to boom. Communities are now using their culture to make money and survive. Today we have many ayahuasca businesses—some are real healing centers, but others are more superficial. Many centers in the city give you ayahuasca with no preparation—they just want you to have visions for four hours. Before the European conquests our Indigenous communities had a sharing mentality, but then came an era of shock and crisis. Today we are still overcoming this trauma. In the last century, it was difficult to enter our community and there was much fear. But after , more foreigners began visiting us. The communities also opened up to outsiders, seeking support for our health care, education and childcare needs. My community today is very open. You can walk freely and participate in our life, there is brotherhood and sharing. Not all communities are there yet—you need permission and must follow their protocols. People come to us with many different illnesses. And they come in search of peace. Here you can swim in the river, hear birds and see monkeys. At night you see many stars. They drink in the community and also deeper in the forest, on the lake. But we treat our ayahuasca like sacred medicine, not a hallucinogen. Thank you for your trust. When a medicine is profound, it presents itself. And you have to take advantage of it. Has the international popularity of ayahuasca actually changed your traditional practices around it? In older days, our masters spent decades dieting in the forest and learning from nature. Only they drank—it was rare for anyone else to drink. We have a big responsibility to give each person a safe and proper dose. In our clinic we require everyone to purify and detoxify with plants before they drink. Drinking carries high risks. It was not dangerous because we are prepared to receive someone at any moment. We knew that you two were mentally prepared , because my Tia Flora helped orient you. You must want to learn. Before drinking, we diagnose each patient and make recommendations depending on what your goal is. When someone is in mental or physical pain. They must address their stress first, and we work together with other plants. They can join ceremonies but not drink, and we sing to them. Before we begin, we pray for our paths to be opened. We blow in a melody, to call between this Earth and the astral world. We ask the ayahuasca to guide us. The songs are codes of healing and connection, that we sing only through ayahuasca. Through song, we call the force of nature and transmit it to people. What matters is the liberation that helps you feel and work better on yourself. We smoke mapacho tobacco. It helps open a door that teaches us about life. We also blow with a rose water. Throughout the ceremony, everyone must be concentrated and in their own world. You must begin to overcome your traumas and your questions. Afterwards you reflect and comprehend what you went through. You feel relief in your body, and your thoughts and emotions are more balanced. You must maintain this spirit by eating healthier. The energy is very different in larger groups. You receive a very potent dose, and the whole point is just to have visions. To see more clearly the path you must take. There are clearly severe inequalities in Pucallpa and the Ucayali region. Is ayahuasca tourism helping this situation, or making it worse? Our own government is involved in corruption. But ayahuasca is not at fault for anything. The cities have better education and health care—while deeper in the Amazon, there are often no basic services or good quality of life, no infrastructure or technology. Meanwhile people are buying up plots of land from the communities, to grow coca farms. We have illegal trafficking of drugs, animals and lumber. The state has no control—you see traffickers in the city port. The government gives people no other choice so they exploit the forest to make money. What makes my work relevant to the whole world is teaching our youth to conserve our Shipibo culture and the environment. We go into these communities and speak about these issues. We use ayahuasca, too, as a tool. We need to ask our Shipibo youth to reclaim our rights as people carrying ancestral medicine, so that no matter what happens in the future, we can be self-sufficient and be recognized and valued as healers. He writes about the movement to end the War on Drugs. In Temperance America and beyond, it seems no amount of evidence will be accepted Alexander Lekhtman: How do you combine two such different approaches to medicine? How would you define shamanism in your culture? Do you lead ceremonies with other plants? How does your clinic operate? When did Pucallpa experience a tourism boom, and why? Do you normally welcome visitors in your village? Why do they come to you to drink ayahuasca? Was that dangerous? How do you know when someone is not ready to drink? What is the normal procedure for an ayahuasca ceremony? How is it different in more commercial ayahuasca centers? Do you think your work can help wake people up to start solving these problems? Photograph by Alexander Lekhtman Kevin Garcia assisted with translation for this article. Alexander Lekhtman. Show Comments. Trending Now. Stanton Peele September 25, Christopher Moraff September 25, Shilo Jama September 25,

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