Abstract

Psychedelics are used in many group contexts. However, most phenomenological research on psychedelics is focused on personal experiences. This paper presents a phenomenological investigation centered on intersubjective and intercultural relational processes, exploring how an intercultural context affects both the group and individual process. Through 31 in-depth interviews, ceremonies in which Palestinians and Israelis drink ayahuasca together have been investigated. The overarching question guiding this inquiry was how psychedelics might contribute to processes of peacebuilding, and in particular how an intercultural context, embedded in a protracted conflict, would affect the group’s psychedelic process in a relational sense. Analysis of the interviews was based on grounded theory. Three relational themes about multilocal participatory events which occurred during ayahuasca rituals have emerged from the interviews: 1) Unity-Based Connection – collective events in which a feeling of unity and ‘oneness’ is experienced, whereby participants related to each other based upon a sense of shared humanity, and other social identities seemed to dissolve (such as national and religious identities). 2) Recognition and Difference-Based Connection – events where a strong connection was made to the other culture. These events occurred through the expression of the other culture or religion through music or prayers, which resulted in feelings of awe and reverence 3) Conflict-related revelations – events where participants revisited personal or historical traumatic elements related to the conflict, usually through visions. These events were triggered by the presence of ‘the Other,’ and there was a political undertone in those personal visions. This inquiry has revealed that psychedelic ceremonies have the potential to contribute to peacebuilding. This can happen not just by ‘dissolution of identities,’ but also by providing a space in which shared spiritual experiences can emerge from intercultural and interfaith exchanges. Furthermore, in many cases, personal revelations were related to the larger political reality and the history of the conflict. Such processes can elucidate the relationship between personal psychological mental states and the larger sociopolitical context.

Highlights

  • Maoz (2004) defines two main characteristics of the sociopolitical context of the conflict between Jews and Palestinians in Israel, which are relevant to the encounter between the two groups: 1. Relationships of conflict and aggression alongside coexistence and cooperation

  • Like other contact interventions conducted in settings of ethnopolitical conflicts, intergroup encounters between Jewish Israelis and Palestinians constitute a paradoxical project that aims to bring about open dialogue, equality and cooperation between two groups embedded in a deep-rooted reality of protracted conflict and asymmetry (Suleiman, 2004; Maoz, 2011; Ron and Maoz, 2013a; Ron and Maoz, 2013b)

  • There is, a multilocality to these events, in that they occur both in the individual and between them in terms of group relations. They resemble in their description many other ritual processes that have been reported without the use of psychedelics (Turner, 1969/2017), which are known to happen with psychedelics as well (Kettner et al, 2021)

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Summary

Introduction

The Israeli-Palestinian conflict is rooted in competition over material resources and political or territorial control, numerous studies emphasize the role identities and narratives play in preserving the conflict (Hammack, 2008; Hammack, 2009; Bekerman and Zembylas, 2011; Hammack, 2011), in denying the legitimacy of the other (Bar-On and Adwan, 2006), and in structuring the reality of the conflict as a “zero-sum game” (Bar-Tal and Salomon, 2006; Klar and Baram, 2016) These opposing national and religious group identities and narratives associate the conflict with a heavy load of sentiments, including fear, disparagement, blame and grudge (Bar-Tal and Salomon, 2006) accompanied by a socio-psychological repertoire of attitudes, objectives and beliefs regarding the causes of the conflicts and its course and regarding the adversary (Bar-Tal et al, 2010; Bar-Tal and Halperin, 2011; Bar-Tal and Halperin, 2013). Psychedelics and psychedelic therapy could be perceived as a quintessentially biopsychosocial intervention (George and Engel, 1980; Winkelman, 2010), and the biopsychosocial model is very relevant to the present investigation

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