The Shawãdawa, “People of the Macaw,” prepare some of the most divine Rapés available. This exquisite preparation is of extremely high frequency, with subtle flowery tones and a clear sharpness that pierces the frontal lobes, loosening all the screws in one's perceptions at the onset. Moments pass, and a sudden acceleration into the present occurs, after which the screws retighten, leaving a new solid perception. Barely any noticeable phlegm is produced with mild doses, as the extremely fine powder almost completely absorbs into the passages. We are blessed to have obtained this Rapé from the Shawãdawa, an excellent aid for deep grounding into the now.

We are pleased to introduce a new member to our family of tribes from Brazil: the Shawãdawa, a tribe from the Pano linguistic group, akin to the Yawanawa, Poyanawa, Kaxinawa, Jaminawa, Deadawa, Kuntanawa, and many others. "Shawa" means Arara (Macaw) and "Dawa" means family, so they are the Family of the Macaw. In local indigenous tradition, the Arara is known as a messenger bird. The Shawãdawa live around the upper Jurua River in four indigenous demarcated lands. Their primary objective today is to protect their lands and forests, which are home to all natural medicines. They are dedicated to preserving their culture and the teachings of their ancestors. The use of sacred medicines enables them to study healing and ancestral wisdom.

The use of Rupusuty, as they call Rapé in their language and tradition, holds great significance for the Shawãdawa. It represents the study of medicinal plants that provide the strength to fortify the spirit and heal physical ailments. To be a warrior in the forest, one must understand the medicines and their powers by adhering to traditional diets. The stronger the medicine, the more rigorous the diet.

We are offering two new Rapés from the Shawãdawa, made by a group of friends under the supervision of Adeildo, a new generation member dedicated to preserving his people's legacy. He is deeply engaged in studying the language, traditions, and medicines of the Shawãdawa. His mother, Dona Francisca, is renowned across Brazil as a herbal healer, a prayer leader, and a respected traditional midwife who has brought many into this world. Her mother recently passed away at the remarkable age of 114 years. Adeildo follows the traditional plant knowledge of his people and is also a long-term member of Santo Daime.

This Rapé was made under the power of the full moon with natural Tabaco, Tsunu ashes, and a herbal medicine traditionally used by the Shawãdawa known as Kapayuba. Kapayuba provides strength for fieldwork, planting, fishing, and hunting. It also has a spiritual aspect, used in Ayahuasca ceremonies to connect with healing songs and conduct both material and spiritual healing sessions. When using this Rapé for spiritual purposes, it is recommended to observe a diet with little or no salt or sugar to better perceive and understand the teachings of the medicine.

We take great care to reprocess all received stock to ensure the finest quality powder. Often, Rapé arrives with varying levels of fineness due to the lack of professional sieves used by the tribe. To address this, we meticulously sieve all powders to remove rough bits and particles, resulting in an exceptionally smooth and effective powder at 150-micron fineness. We use laboratory-grade sieves and dehydrating equipment to achieve this quality. This is our standard because it provides the best Rapé experience.

Other names: Arara, Rupusuty Shawadawa, Tsunu Kapayuba.

The macaws call themselves Shawadawa, which means the "people of the macaw". They belong to the Pano linguistic trunk and are located in the native arable land of the Humaitá stream, in the municipality of Porto Walter. After several territorial claims since 1980, its lands were demarcated with 87,571 hectares and is inserted in a mosaic of 23 (twenty-three) federal lands in the upper Juruá that make up a broad region rich in environmental diversity for the indigenous peoples who inhabit it.

The contact with the non-Indians was in the early twentieth century, at the time of the opening of a road lingering Cocameira, in the river Taraucá. According to the chief Zé Maria the population is about 650 people. Like the other indigenous peoples of the state of Acre, they also suffered from the "runnings" undertaken by bosses of the rubber company and many were forced to work with the extraction of the syringe. Indigenous peoples recognize this period as the period of "captivity", which lasted until the 1970s. During this period of slavery, what was most affected was the mother tongue, because they were forbidden to speak in their mother tongue, reflections to this day are still very strong.

Environmental
A huge environmental diversity is found in the forest, with an enormous amount of species, fauna and flora. The forest is preserved by the community. It has a variety of extractive potentials and today they are implanting a project of extraction of coconut oil for commercialization.

Structural
They have a school with a differentiated education system implemented; Health Center; Cooperative extractivist; Pole of extraction of implanted vegetable oils; Its construction are made of paxiuba, pillars of quariquara, maçaranduba and parrot and covered with straw of uricuri, jaci and buriti, as also some are covered with aluminum.

Cultural
· In the face of all the prohibitions imposed on culture and language, traditional histories, songs and dances have survived with the elders.
· The wars, the raids, are also part of the history of this people until now remembered and passed on to the young as a form of information for the maintenance of their ethical identities;
· Young people are keen to learn myths and legends;
· Practice mariri;
· Use of the kambo medicine to improve the luck of the hunt;
· Do the ayahuasca ritual;
· A rich culture with dancing and singing

Education
They have a school with a differentiated education, which focuses on the revitalization of culture, as a way of continuing the process of learning culture, being passed on knowledge from generation to generation;
They are in the process of recovering the language and do not speak fluently the mother tongue;
They use culture to learn the mother tongue using the traditional songs;

Threats
Cystic studies of the exploitation of petroleum near their land have been a cause for concern, considering that there is little information on the impacts that may occur; The influence of the Portuguese language on the mother tongue is a major threat to the indigenous peoples as a whole

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Finland