The Sonoran Desert toad (Incilius alvarius) secretes a bufotoxin containing 5-MeO-DMT, a potent psychoactive tryptamine. While Iconography in ancient Mesoamerican artifacts and temples potentially allude to historical use, modern researchers say there’s no definitive record of traditional indigenous practices involving this substance. This topic is complex, as to what is considered “definitive” evidence, yet there is a deeper story and understanding to be explored here.
Recent years have seen a surge in mainstream interest, fueled by celebrity endorsements and media coverage. While potentially well-intentioned, this attention has led to increased psychedelic tourism and environmental strain on the toad’s delicate desert habitat. As well, media portrayals gloss over the intensity of preparation and integration required for using this potent medicine that, as Tim Ferriss and Michael Pollan both have publicly cautioned, is not a fit for everyone.
Local tribes such as the Comcaac Seri, Tohono O’odham, and Yaqui have in recent decades incorporated this medicine into their practices. While some researchers and advocates have become vocal proponents of using only synthetic 5-MeO-DMT, it’s crucial to recognize that such arguments, specifically how they are being explained, can inadvertently discredit the practices of the Sonoran Desert tribes.
The original peoples of Sonora have a deep, symbiotic relationship with their land, which includes all the medicines and plants within their territory.
“They [Comcaac] view the land as an extension of their own bodies: mountains and rocks represent their bones, soil their skin, sea and rivers their blood, and the wind their breath.” (Source – Sacred Land Film Project)
Just as many indigenous cultures evolve and adapt their practices over time, these tribes have thoughtfully integrated Sapo (the toad medicine) into their existing medicine bag.
We must be respectful of how we paint the picture to honor the people of Sonora’s practices with cultural sensitivity and respect for indigenous sovereignty. The tribes’ choice to work with Bufo Alvarius, which they lovingly call “Sapo” is a continuation of their long-standing tradition of living in harmony with their environment and adapting their practices as they see fit.
What if other tribes outside of Sonora also decide to adopt Sapo as a traditional medicine?
With innumerable blended Curanderismo and Mestiza traditions that have been practiced longer than the United States has been a country. Do we actually have a say in what is “sincere”? Our legal definitions fall within the bounds of religion, which has historically opposed indigenous practices. Perhaps, it is not our place to get involved with intertribal exchange.
We must be sure to be respectful of those traditional practitioners that are working with Fair Trade Toad or with local toad sanctuaries, as these are the lifeblood of the Sonoran communities. Fair Trade Toad is Bufo Alarvius that is harvested using safety and sustainability practices and also supports the local indigenous communities.
This area has been hard hit and impoverished for many generations. The Comcaac struggle with water, poverty, resources and crime. But recently have faced the consequences of the “toad boom,” including ecosystem damage from tourists and Mexican drug cartels. While extracting the venom is not typically fatal to the toad, it does leave it vulnerable to predators. Aside from new land developments, what is most harmful is tourists driving around in 4x4s in search of toads, breaking up the desert’s thin biofilm and harming the fragile ecosystem—home to the bark scorpion, the rare grasshopper mouse, and the Sonora mud turtle—which could take decades to recover. But this is a way of life for the tribes of Sonora and despite the threats, potentially a new dawn. The big question is how can we be in solidarity with these tribes and their cultural heritage, and align our messaging going forward?
The understanding of medicinal plant and earth medicines spans thousands of years and interweaves with cultural beliefs, practices, and accumulated wisdom, creating deep bonds between botanical diversity and the societies that have mastered their therapeutic uses. As Mexico shifts on the political front and more original peoples across the territories have fought to protect the practices that the Spanish Colonialist tried to abolish, the Ancestral Medicine Congress and First Congress on Traditional Medicine and Herbalism (FTCMH) represent an important moment for traditional medicine practitioners in Mexico. These events, held on April 20-21, 2024 at the Polyforum, and FTCMH at Cencalli (September 6th -8th, 2024) brought together indigenous medicine practitioners from various cultures and regions. The event covered various aspects of indigenous healing, including midwifery, traditional massage therapy (sobadora), and general healing practices. It offered participants an opportunity to learn about time-honored practices and remedies that have been passed down through generations. The congress addressed the growing phenomenon of ” Ancestral medicine tourism,” where people travel to experience traditional healing practices. While this interest can be positive, it has also led to concerns about exploitation and misrepresentation of indigenous medicine. Through this event and future gatherings, indigenous healers aimed to take control of their narrative and practices, ensuring that their ancestral knowledge is respected, properly transmitted, and practiced ethically in an increasingly globalized world.
Natural earth medicines have protection as biocultural heritage and traditional knowledge of indigenous peoples under United Nations sanctions of UNESCO, Nagoya Protocol and UNDRIP (United Nations Declaration on the Rights of Indigenous Peoples). These rights are sacred. Synthetic forms of these medicines do not carry these protections. As the Original people of Mexico protect their rights, and also in some cases the protection extends across the borders of other countries, these legal protections continue to protect the indigenous people’s original way of life and livelihood.
The Great Lakota nations have a longstanding biocultural relationship with Peyote, a indigenous medicine that was not native to their lands, but was integrated into Lakota traditional practice when it was introduced in the early 20th century. The formation of the Native American Church in 1918 helped formalize and protect Peyote use among various tribes, including the Lakota nations. This is right that first nations fought for, and rightfully won in American courts.
Here are just a few highlights from the 29 page, UNDRIP policy states resolution adopted by the United Nations General Assembly on 13, September 2007
Article 8 1. Indigenous peoples and individuals have the right not to be subjected to forced assimilation or destruction of their culture. 2. States shall provide effective mechanisms for prevention of, and redress for: (a) Any action which has the aim or effect of depriving them of their integrity as distinct peoples, or of their cultural values or ethnic identities; (b) Any action which has the aim or effect of dispossessing them of their lands, territories or resources; (c)Any form of forced population transfer which has the aim or effect of violating or undermining any of their rights; (d) Any form of forced assimilation or integration; (e) Any form of propaganda designed to pro- mote or incite racial or ethnic discrimination Article 11 1. Indigenous peoples have the right to practice and revitalize their cultural traditions and customs. This includes the right to maintain, protect and develop the past, present and future manifestations of their cultures, such as archaeological and historical sites, artefacts, designs, ceremonies, technologies and visual and performing arts and literature. 2. States shall provide redress through effective mechanisms, which may include restitution, developed in conjunction with indigenous peoples, with respect to their cultural, intellectual, religious, and spiritual property taken without their free, prior and informed consent or in violation of their laws, traditions and customs. Article 12 1. Indigenous peoples have the right to manifest, practice, develop and teach their spiritual and religious traditions, customs and ceremonies; the right to maintain, protect, and have access in privacy to their religious and cultural sites; the right to the use and control of their ceremonial objects; and the right to the repatriation of their human remains. Article 24 1. Indigenous peoples have the right to their traditional medicines and to maintain their health practices, including the conservation of their vital medicinal plants, animals and minerals. Indigenous individuals also have the right to access, without any discrimination, to all social and health services. 2. Indigenous individuals have an equal right to the enjoyment of the highest attainable standard of physical and mental health. States shall take the necessary steps with a view to achieving progressively the full realization of this right. Article 31 1. Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and tradition- al cultural expressions, as well as the manifestations of their sciences, technologies and cultures, including human and genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, sports and traditional games and visual and performing arts. They also have the right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and tradition- al cultural expressions. 2. In conjunction with indigenous peoples, States shall take effective measures to recognize and protect the exercise of these rights. Article 46 1. Nothing in this Declaration may be interpreted as implying for any State, people, group or person any right to engage in any activity or to perform any act contrary to the Charter of the United Nations or construed as authorizing or encouraging any action which would dismember or impair, totally or in part, the territorial integrity or political unity of sovereign and independent States. 2. In the exercise of the rights enunciated in the present Declaration, human rights and fundamental freedoms of all shall be respected. The exercise of the rights set forth in this Declaration shall be subject only to such limitations as are determined by law and in accordance with international human rights obligations. Any such limitations shall be non-discriminatory and strictly necessary solely for the purpose of securing due recognition and respect for the rights and freedoms of others and for meeting the just and most compelling requirements of a democratic society. 3. The provisions set forth in this Declaration shall be interpreted in accordance with the principles of justice, democracy, respect for human rights, equality, non-discrimination, good governance and good faith.
Furthermore, UNESCO’s 2023 definition describes intangible cultural heritage as encompassing the traditions, knowledge, and abilities that communities and individuals identify as elements of their cultural identity. Also referred to as living cultural heritage which includes these forms: oral traditions; performing arts; social practices, rituals and festive events; knowledge and practices concerning nature and the universe; and traditional craftsmanship.
While historically tribes had to take their battles for their rights to the courts, under the United Nations sanctions, there is no need for any tribe to defend their positions any further. This is important to consider in the oral teachings and secret information that is passed through initiatic rites. This is sacred information that deserves respect and privacy. Fernando Suárez Bleck of Autóctono, an organization working closely with the Comcaac Seri to support essential needs and sovereignty, says,
“Another point of view [to consider] is that, in order to be able to discuss about it, first the first Nations would have to open the secrets and share it but there is not a motif to do so. Doing so means that they would have to do it on every secret that becomes trendy at different moments in time. There are many other medicines that were kept safe in secret. Therefore, the only way to know is when you practice and witness in person such practices and is information that is meant to be kept intimate and personal experience. There are many secrets that have not been revealed to the West, colonialism made some very good at hiding these for decades or even centuries. The indigenous practices are alive and are not an object to be handled as an archeological evidence from the past, at least not when they are still present in our time.”
So, as many herpetologists and 5-MeO-DMT researchers say, “Leave the toads alone.” Don’t go to the desert. Please don’t harvest medicine on your own. Some herpetologists recommend letting local tribes do this harvesting, if any at all. Those who respectfully and organically maintain relationships with local Sonoran tribes could potentially access the medicine in a humble and supportive way. While for others, opting for synthetic 5-MeO-DMT as a more sustainable alternative.
Saurez says, “Some claim that Sonoran Tribes lost that knowledge and even further as if they don’t deserve because some individuals do not behave ethically or in good faith, but only as personal gain. Which can be true in specific persons but that doesn’t invalidate the tribal knowledge. Even though that argument is used to validate foreign practices from new people including private companies.
Usually the people that judge the bad behavior of an indigenous individual do not understand the level of poverty, broken relationships, violence and suffering that those people come from.
In the end it is not about who is entitled to work with the medicine, but to give honor to those that have worked with it before.”
Scientists are saying Sonora tribes have no history by relaying their message in a dismissive way. The other concern is how many of those spreading this message have stakes in synthetic 5-MeO-DMT intellectual property (prospective drug patents). The new tone we encourage people to adopt is honoring, acknowledging, and then adding that synthetic as alternative and solution to support sustainability.
Lastly, there is proof for historical use of 5-MeO-DMT throughout the Amazon via yopo seeds. The somewhat recent “discovery” of Bufo Alvarius makes it clear that all conversation should also include reciprocity. Technically, under United Nations Nagoya Protocol (2010) there is a legal requirement for this reciprocity.
There is a direct correlation to the rise in popularity of Bufo Alvarius and the development of Patents related to 5-MeO-DMT. Reciprocity is owed to the Original People of Sonora, as this surge started in Sonora, which led to all of the development currently within the psychedelic field. Supporting local Sonoran communities will support conservation and allow the communities to flourish without the pressure for psychedelic tourism to support some of their needs.Most importantly, the indigenous peoples of Sonora deserve respect for their traditional way.
While western hegemony has led the narrative, it’s no longer ok to speak on behalf of the traditional medicine practitioners. Mestiza (mixed) practice has been happening for over 500 years, much longer than the psychedelic movement. The right of indigenous peoples that are using Mestiza traditional practices are protected, but synthetic 5 MeO-DMT does not offer them these same protections.
As we navigate the complex intersections of traditional practices, conservation, and modern interest in psychedelics, it’s crucial to prioritize respect for indigenous sovereignty, environmental protection, and responsible use.
The story of the Sonoran Desert toad serves as a poignant reminder of the delicate balance between cultural practices, scientific discovery, and ecological preservation. Hopefully, this new information will help evolve this conversation. Keep in mind, no one is speaking for anyone here. We must take all ideas and ways into consideration.
My hope is that this piece is a framing to bring consideration, depth, nuance and a more expansive understanding into our approaches while respecting complexities between worldviews.
If you are interested in supporting local indigenous led projects in the Comcaac Seri community, please visit Ancestralheart.com to donate.
