A different DMT tradition
In the arid interior of Northeastern Brazil, Indigenous groups like the Pankararu and Kariri have long practiced rituals involving a psychoactive drink called Jurema. The tradition, with documented use since at least the 18th century and likely millennia older, predates the widespread knowledge of Amazonian ayahuasca. Colonial-era records describe the ceremonies as "diabolic," leading to severe persecution that forced the practice into secrecy. This pressure led to the tradition blending with Afro-Brazilian and folk Catholic elements, creating a spiritual practice that survives today.
The active ingredient in the Jurema brew is N,N-Dimethyltryptamine (DMT), a psychedelic compound. The source is the root bark of the Mimosa tenuiflora tree, also known as Jurema Preta. This bark has high levels of the compound, with dried samples containing between 1% and 1.7% DMT. Unlike ayahuasca, which requires two plants—one containing DMT and another containing monoamine oxidase inhibitors (MAOIs) to make the DMT orally active—the traditional Jurema brew is often prepared just with Mimosa tenuiflora and water. The exact mechanism of its oral activity is a subject of scientific inquiry. One hypothesis centers on a novel compound discovered in the plant in 2005 called Yuremamine, which may act as an MAOI.
Syncretism and survival
The Jurema ritual complex is not a single practice. It exists on a spectrum, from the more Indigenous-focused "Jurema Sagrada" to the more syncretic "Catimbó," which incorporates a wider range of spiritual influences. The rituals often involve singing and chanting to the rhythm of a gourd rattle called a maraca. Participants drink the Jurema brew to communicate with spiritual entities, known as "encantados" or Masters, who are believed to inhabit enchanted cities within the Jurema tree.
Historically, the secrecy of the Jurema rituals was a direct response to persecution by the Catholic Church and state authorities. This secrecy was so effective that, for much of the 20th century, many ethnobotanists believed the practice was extinct. However, the rituals continued in private, with knowledge passed down orally. In recent decades, a resurgence has occurred as Indigenous groups reclaim their heritage, with the Toré ritual dance and the use of Jurema affirming cultural identity.