This dissertation critically examines the complex social and cultural phenomenon of spiritual tourism, by interrogating the structures of knowledge, power, image and representation through the lens of ayahuasca tourism. Ayahuasca has been used by shamans for centuries in health and healing services, obtained largely through the means of hallucinogenic visions. Ayahuasca tourism involves Western tourists who travel to South America to participate in tours which include the drinking of ayahuasca. Drawing on post-colonial and critical cultural theories, this analysis extends the theorizing of spiritual tourism by examining the ethical issues involved in commodifying spirituality and by exploring the cultural consequences of consumerism. Using a mixedmethod approach, this work addresses the central ethical dilemma presented by ayahuasca tourism: to what extent is Amazonian culture and spirituality appropriated and commodified and in what ways does this help or harm the communities in question? In order to assess both how these tours are marketed and sold, as well as to explore the potential impact of these tours on local Peruvian shamans, tour brokers, and community members, I conducted my research in two phases. First, I conducted a critical discourse and visual analysis of six ayahuasca tourism websites to assess both the discourses and representation of actors present on the sites. Second, I conducted ethnographic fieldwork in Iquitos, Peru, interviewing various actors, visiting tour lodges and observing ayahuasca ceremonies. Key findings from the discourse analysis suggest that the discourse of ayahuasca tourism has severed the ceremonial use of ayahuasca from its indigenous roots, making ayahuasca ahistorical and more easily appropriated. Additional findings from my fieldwork in Peru indicate that the commodification of ayahuasca as a both a plant and ceremony has resulted in a complex industry, one which presents both benefits and burdens to the local communities.