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with shamanism itself is simply a phase in Peruvian tourism. However, it also has real consequences for

others in the industry, as well as those outside of tourism that could last well beyond the end of such a phase.

With these rituals such as Ayahuasca and the concept of hallucinogenic spirituality, tourists

continually seek the authentic because it is important to the experience of finding themselves. The issue with a

tourist’s search for an authentic shaman though, is that many people do not know what defines an authentic

shaman. This is understandable because, as stated previously, it is extremely difficult to define what an

authentic shaman actually is. As a tourist in a country that thrives on spiritual tourism, even if you are looking

for an authentic spiritual experience you will always be treated as a tourist (Stuart, 2002). This can also occur

even in the presence of someone who could possibly be considered an authentic shaman. This is why the

performative nature is so important. The commercialization of shamanism revolves more around the identity

of the audience than the identity or authenticity of the shamans themselves. Because the tourists have so much

weight when it comes to defining shamanism, their word of mouth becomes truth and authenticity is then

given to those shamans that actually have no formal training or indigenous roots, and whose intention is only

to make a profit. The stereotypes that surround shamanistic experiences are sustained as positive reviews that

attract more tourists. There is also the issue of a rising accessibility of “knowledge” that anyone can access.

Anyone can buy a packaged set of the tools and materials required for shamanic rituals at multiple markets in

Cusco. The internet has a wealth of knowledge when it comes to ritual practices and ceremonial icas, and even

some areas have set up schools for shamans not restricted to those of indigenous or even Peruvian descent.

Today it is even possible find white shamans in the Amazon: tourists who decided to become a part of the

industry. While this might be a way to preserve shamanic practices if the practitioners truly respect the

spiritual and cultural significance, it is still a non-native profiting off of the culture of indigenous peoples.

This becomes an issue of appropriation when the knowledge is abused. Not only is it tourists appropriating,

other Peruvians begin to appropriate indigenous knowledge for profit, and “Often people who commercialize

Ayahuasca and train westerners as shamans claim to have permission from indigenous peoples to gain

legitimacy” (Fotiou, 2016, p. 166). Condoning these behaviors gives access to tourists and validates a cycle of

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