This thesis dissertation proposes an anthropological analysis of the dynamics that involve current Shipibo society, in contact with Western political/economical rules, shamanic tourism and Protestant evangelist proselytism. It is focused on the case of the Peruvian village of San Francisco, whose particularity, unlike most other Amazonian villages, is to be located close to a city (Pucallpa). This geographic situation, that is supposedly meaning the acculturation of the local population, allows many shamans to develop a new form of business in hosting Western tourists, that are attracted by the appeal of the famous ayahuasca preparation, and are looking for shamanic and hallucinogenic experiences. This original opportunity has appeared within a context of disturbances of the traditional Shipibo culture, affected by the profound upheavals of a crisis that includes economic, cultural, social, political, religious and ecological dimensions. Regarding this, the penetration and the influence of several Protestant churches, that challenge the former colonial catholic spiritual hegemony by highlighting the healing effect of religion, and favor, at the same time and unwillingly, the spread of a certain capitalistic state of mind among the shamanic entrepreneurs, is particularly relevant. The ethnographic survey illustrates the way the Shipibo apprehend critically the presence of these different imperialistic elements in the village. Eventually, besides the economical marginalization that local peoples are generally suffering from, some astute shamans are able to take advantage of the alteration of their society by reinforcing, via the ritual and mythology of the ayahuasca and their reconfiguration through marketing and Christian references, the logic of the constituent otherness and predatory relationship on which Amazonian ontology is classically structured. Indeed, beyond the monetary wealth that this kind of tourism generates, the shamanic cure and the techniques implemented by ritual specialists, involving modern elements such as books, technology and consumer goods, would constitute an array of subversive mechanisms in order to restore symbolically the superiority of the Shipibo world over the Western world. At the same time, the Protestant churches of the village are dedicated in the treatment of the diseases that affect the indigenous culture, while paradoxically mobilizing syncretic practices and beliefs that might make sense for the Shipibo who have embraced this rather altered Christianism. Such a transformed cult may be supported by converted shamans who assert by the way a Shipibo religious ethic that happens to be considered as purest and superior to White people’s from which is supposed to belong the Protestant religion. In the complexity of this cultural entanglement, the structural reconfiguration at work in the village highlights the processes of resilience that the Shipibo are able to deploy through shamanism, aiming to cope with, or even take advantage of the crisis that has been introduced by acculturation, evangelization and market economy. Keywords: Peru, Amazon, shamanism, evangelism, predation, new age, Shipibo, shamanic tourism, religious renewal