After evaluating 117 works, we may obtain a panoramic overview of this literature. A change can be detected in the nature of the publications on the theme since the release of Ayahuasca Religions: A Comprehensive Bibliography & Critical Essays (Labate, Rose, & Guimaraes dos Santos, 2009), the largest assessment available on the specialized literature. First, we can observe a growing academic literature on health-related issues, including the increasing involvement of professionals linked to biomedicine and pharmacology. Simultaneously, there is an expanding number of works discussing juridical and legal aspects of religious ayahuasca use. This terrain remains extremely fertile, given the multitude of different contexts in which the UDV and Santo Daime are active, the diversity of legislations and legal interpretations in each national setting, and the increasing dialogue between the studies of sacred plants and drug and health policies, including the steady increase in funding and international events focused on these areas. In the specific context of anthropological and sociological studies, a certain academic endogamy existed for many years; in other words, the field of studies on ayahuasca religions was relatively self-contained. Moreover, many of the texts seem to have an enthusiastic or “promotional” tone, in part because of the difficult legal situation faced by these groups in Brazil. This has changed recently, and research on these groups has started to dialogue with critical topics of contemporary anthropology and the sociology of religion, as well as the literature on the diaspora of other religious phenomena and cultural expressions. A further point worth stressing is that, precisely because of its internationalization, more foreign scholars have become interested in this field of studies, conducting master’s and doctoral research among Brazilian groups or with Brazilian groups abroad. In addition, studies have adopted a more distanced and critical stance in relation to the subject matter, an approach illustrated by this new phase of research on the religious use of ayahuasca, more multidisciplinary and less “native.” However, it is worth noting that, at least from the viewpoint of the social sciences, the literature on the UDV continues to be largely endogenous and institutional. There also exists a wide spectrum of texts and conferences that are hybrid in nature: partly academic, partly New Age and native. As in Brazil, so too internationally, Santo Daime has been more widely studied academically than the UDV. While this obviously results from the choice of research topic by individual scholars, it also reflects the organizational style and international reach of each group. While the expansionist branch of Santo Daime is generally easy to access and allows reasonable freedom to researchers, the UDV strongly controls academic production about itself. However, we can also note a recent tendency for change in this area, with the UDV now appearing more open to research. It is worth noting that, although Santo Daime rituals are performed on several continents, the studies on this religion outside of Brazil are mostly concentrated in the United States and Europe. Other contexts where Santo Daime groups are present remain to be better explored, including various South American countries, Israel, Scandinavia, Central Europe, South Africa, and Japan. These contexts undoubtedly afford a good opportunity to analyze the Santo Daime diaspora and can contribute to the construction of comparative analyses, currently scarce in the academic literature. In relation to native perspectives, the most recent publications also reveal particular structural characteristics of the two groups in question. The Santo Daime publications are sporadic and closely linked to its charismatic leaders. Not coincidentally, the recent, more notable publications have been written by its principal figure, Padrinho Alfredo, and important leaders like Alex Polari de Alverga. For its part, the UDV maintains a more regular output of official publications, as well as books on the group’s identity and institutional makeup. Due to its wide-ranging and fragmented nature, this literature is sparse and frequently lacks any internal dialogue. Indeed because of its “ethnographic novelty,” the research on ayahuasca religions in different countries and localities ends up being largely descriptive, repeating observations and reflections already made by anthropologists years earlier. Many foreign authors do not read Portuguese, and thus fail to cite basic references in the field. Along the same lines, the international literature still lacks a “hard core” of research, though we can identify an original set of concepts being produced and very interesting lines of research for exploration. One of the aims of this chapter has been precisely to reveal these research possibilities and promote dialogue between the works already published. We hope, therefore, to stimulate future works on the highly contemporary and intriguing phenomenon comprised by the diaspora of the ayahuasca religions; an area capable of revealing fascinating relations between language, music, religion, law, health, subjectivity, and the ritual use of psychedelics in the twenty-first century.