The main weakness of the book focuses too strictly on the Brazilian Ayahuasquera religions, their expansion and their efforts to legitimize the consumption of their sacrament. Indeed, the latter alone cannot account for the process of internationalization of ayahuasca, which involves the explosion of shamanic tourism in the Peruvian Amazon and the development of a Western “neo-chamanism”. In this regard, the recently published collection by Baud and Ghasarian (2010) provides an interesting complement to Labate et Jungaberle’s work. The latter has the merit of creating an unprecedented, documented and rigorous synthesis concerning the recent and dazzling globalization of ayahuasca consumption, listing the problems posed by ayahuasca (law, public health, environment) and formulating inspiring draft responses.