In The Community
Mountain climbing: Cholitas conquering heights
Photo by cholitasescaladoras on Instagram
Cecilia Llusco, an Aymara woman, is one of many Cholitas leading the charge against societal conventions. Raised in Bolivia’s mountains, Llusco’s connection with them runs deep. From her early years assisting her father, a high mountain guide, to going on her own climbing journeys, she’s known for her resilience and determination. She has become a high mountain guide, following in her father’s footsteps while still making the road her own.
The Cholita Climbers
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“The Cholita Climbers,” as they're known, refuse to be bound by traditional gender roles. Scaling Huayna Potosí and setting their sights on Everest, they're not just climbing mountains; they're shattering stereotypes. Lidia Huayllas, the group's elder stateswoman and deputy mayor, is leading by example, inspiring generations of women to pursue their dreams despite the odds. The journey of The Cholita Climbers is not just defined by an impressive list of physical feats, but also by a deep sense of cultural pride.
Skateboarding: Cholitas redefining spaces
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In the streets of Cochabamba, the Imilla Skate collective stands out for all the right reasons. Led by Dani Santiváñez, this group of bold young women is rewriting the script of skateboarding. With their vibrant, traditional clothes, they challenge conventional ideas of femininity and athleticism, presenting a much more interesting and empowering alternative.
The Imilla Skate collective
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The Imilla Skate collective has transformed neglected spaces, making them vibrant and exciting again. They’re not just skaters, they’ve reclaimed their right to public spaces and fostered strong community bonds. Their influence even goes beyond the streets of Cochabamba, rippling across the nation. Their message is clear: women belong in skate parks, and their presence is non-negotiable. By taking this stance, they're helping amplify indigenous voices and reshape perceptions of what it means to be a skateboarder.
Self-defense: Cholitas against gender-based violence
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Faced with the issue of gender-based violence, Bolivian Cholitas are refusing to stay silent any longer. Lidia Mayta, a woman who was violently attacked by would-be robbers at her front door, has turned to martial arts as a tool for empowerment. Not only of herself but of other women in the community who are tired of being victimized and afraid.
In Bolivia, over 53% of women experience physical or sexual violence. Despite the high prevalence of gender-based violence, prevention services often lack knowledge about disabilities, limiting access to information and care, and leaving women to fend for themselves. Shockingly, only 1% of gender-based violence cases are prosecuted and convicted.
Warmi Power taekwondo studio
Photo by warmipowerbo on Instagram
In this context, taekwondo studios like Warmi Power offer a sanctuary for women to learn self-defense techniques and reclaim their sense of agency. Beyond physical training, these spaces serve as platforms for solidarity and collective action against gender-based violence. Mayta found this space to learn taekwondo and she’s now one of their main facilitators, dedicated to introducing women to the transformative power of martial arts.
Self-defense techniques
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By teaching women with the skills to defend themselves, organizations like Warmi Power are challenging the culture of impunity and fostering a culture of accountability. Their message is clear: violence against women will not be tolerated, and every woman has the right to feel safe in her community.
Bolivian Cholitas are leading a new chapter in their history
Photo by cholitasescaladoras on Instagram
The stories of Bolivian Cholitas scaling mountains, mastering skateboards, and learning self-defense are not just individual victories; they’re part of a larger change that will ripple for generations to come. Through their actions, these women are rewriting the script of gender norms and reclaiming their rightful place in society. As they continue to challenge stereotypes, they inspire communities in Bolivia and around the world to rise and take up space. Bolivian Cholitas are shaping history, one challenge at a time.
- Las Patronas de La Bestia: A Brief History ›
- The Story Behind Imilla Skate: Bolivia’s ‘Cholita’ Skater Girls ›
- Cholita Mountain Climbers Defy What Climbing Looks Like ›
Maria Sabina was born into a poor family in the Mazatec region of Mexico, where indigenous customs and traditions were central to life. Growing up in a family of healers, Sabina and her sister were introduced to the ritual use of psilocybin mushrooms (known locally as "little saints") when they were only six or seven years old. The sisters would collect these mushrooms and use them as a form of spiritual communication and healing. Sabina, who felt a special connection with these "holy children," went on to become a curandera.
The term “curandera” refers to a traditional Latin American healer who practices curanderismo, a holistic healing approach that blends elements of indigenous belief systems, herbalism, and spirituality. Curanderos or curanderas, depending on gender, are recognized in their communities as having the ability to diagnose and treat a range of conditions, both physical and spiritual. Their practices often involve prayer, rituals, herbal remedies, and energy work.
They act as intermediaries, accessing supernatural elements to aid in the healing process. The role of a curandera, like Maria Sabina, often goes beyond physical healing, as they are also revered as spiritual counselors and community leaders.
Image of a curandera performing a cleansing ritual in Huautla de Jiménez
How did Maria Sabina become well known?
Maria Sabina came to international prominence when R. Gordon Wasson, a vice president of J.P. Morgan & Co. and amateur mycologist, along with his wife Valentina Pavlovna, visited her in the 1950s. Wasson and his wife participated in a velada, an all-night healing ceremony, where Sabina used psilocybin mushrooms as part of her rituals. This experience had a profound effect on Wasson, leading him to write an article about it in "Life" magazine in 1957 titled "Seeking the Magic Mushroom."
This article drew widespread attention and put both Maria Sabina and the ritual use of psychedelic mushrooms on the map for Western audiences. It is often credited as the spark that ignited the psychedelic movement of the 1960s. People began to flock to Huautla de Jiménez to experience the psychedelic rituals firsthand.
Timothy Leary, an American psychologist and author recognized for his fervent endorsement of psychedelic drugs, was among the notable figures who sought out Maria Sabina's healing rituals. Richard Alpert, another American psychologist, and writer, better known as Ram Dass, was equally intrigued by Wasson's accounts and made the journey to experience Sabina's ceremonies firsthand.
Legendary musician John Lennon is also reported to have visited Sabina during the Beatles' psychedelic phase. Bob Dylan, a renowned icon in folk and rock music, is believed to have made a similar pilgrimage to Huautla de Jiménez.
These famous visitors underscore Sabina's widespread influence, reaching beyond the realm of science and medicine and extending into the arts and popular culture. However, this influx of notable personalities and the attention they drew both elevated Sabina's status and contributed to the social and cultural disturbances she later faced.
While Maria Sabina was initially vilified and ostracized by her own community for sharing sacred rituals with "outsiders," her influence and teachings eventually permeated Western culture. Her spiritual application of psilocybin mushrooms instigated a paradigm shift, fostering the birth of a broader psychedelic movement in the West.
Perhaps her most significant contribution, however, lies in the impact she had on Western medicine. Prompted by the curiosity ignited by Wasson's article, rigorous scientific research commenced into psilocybin and other psychedelic substances, marking a pivotal shift in their perception and potential therapeutic applications.
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In the years since, Western medicine has slowly been reintegrating psychedelics into its fold. Institutions such as Johns Hopkins University, Imperial College London, and the Multidisciplinary Association for Psychedelic Studies (MAPS) have conducted and published a range of studies investigating the therapeutic potential of psilocybin and other psychedelics for conditions such as depression, PTSD, and end-of-life anxiety. Maria Sabina, perhaps unknowingly, created a bridge between the traditional use of psychedelics and modern medicine's recognition of their potential therapeutic value.
Yet, despite her invaluable contributions to the world, Maria Sabina's life came to an end on November 23, 1985, at the age of 91, in her hometown of Huautla de Jiménez, where she died in poverty and suffering from malnutrition. Years later, her great-grandson would request the exhumation of her remains from the town’s municipal cemetery to give her a proper burial worthy of one of the most famous healers in the world. As reported by The Yucatan Times, Sabina’s great grand-son Bernardino García requested:
"That the name of my great-grandmother be given the attention it deserves, a true museum worthy of her; the paving of the road that leads to her house, which is now completely abandoned.”
Through the years, her fame brought a wave of Westerners, including celebrities and hippies, to her humble town, leading to a disruption of local life and an erosion of sacred traditions. This, at the time, led to resentment among her own community, which, coupled with the Mexican government's crackdown on the use of psychedelic substances, led to hardship and persecution for Sabina.
In her later years, she reportedly expressed regret for having shared the sacred rituals with outsiders. Nowadays, she is regarded as a legend, leaving behind a legacy of profound influence on the global perception and study of psychedelic substances. Despite the trials she faced, Maria Sabina is remembered today as a pioneering figure in the world of spiritual healing and psychedelic research.
Her legacy serves as a reminder of the profound wisdom indigenous cultures can offer the world.
