Mimosa tenuiflora (syn. hostilis) ~ “Jurema”

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EthnoCO

6 min readOct 12, 2020

Mimosa tenuiflora (syn. hostilis) is a bush or small tree in the Fabaceae family. It is known as “Jurema” in Brazil or “Tepezcohuite” in Mexico. It’s native range extends from North-Eastern Brazil to Southern Mexico. It has fern-like leaves similar to other species of the Mimosa genus with a reddish-brown to grey bark depending upon the maturity of the plant. The stems are interspersed with sharp thorns that deter grazing would-be predators. It’s flowers present as wispy white feathers like something dreamed up by Doctor Seuss. The fruit which contains the seed develops as a long bean-like pod. (2)

“Jurema” only grows in dry scrubland habitat known as the“Caatinga” (meaning “White Forest” in the native Tupi language). “Jurema” does well during droughts, acting as life-saving fodder for both domestic and wild animals. It thrives in this desolate open scrub forest.

**Beautiful view of the Brazilian “Caatinga” habitat where “Jurema” grows. (2B)**

“Jurema” is used in a plethora of ways in the modern era. It’s skin healing power is even recognized by Hollywood celebrities! Salma Hayek promotes her skin cream “Nuance” stating “I use an ingredient called Tepezcohuite that’s used in Mexico for burn victims because it completely regenerates the skin”. (5) It also treats other skin ailments from psoriasis to acne.

The burn healing quality of “Jurema” has been known for 1000s of years. It was used by the ancient Maya and other pre-Colombian groups in this capacity. In addition to having an analgesic effect on burns it is reputed to be able to regenerate the skin of burn victims in a matter of weeks. On November 19, 1984 in San Juan Ixhuatepec (San Juanico) near Mexico city there was a tremendous explosion at a natural gas facility where 1000s of people were burned. “Jurema” was used extensively and effectively in the aftermath of this disaster. It was also utilized for the treatment of wounds, especially burns, during the earthquake of 1985 in Mexico.(8)

Other uses of “Jurema” include firewood, nectar for bees (honey), animal fodder, nitrogen-fixation, natural dye, tanning leather, furniture, building material (especially fence posts), charcoal production and more!

“Jurema” contains various medicinal and psychoactive compounds, including but not limited to the following- dimethyltryptamine (DMT), tryptamine, tryptophan, serotonin, mimonosides and possibly N-methyltryptamine as well as other unidentified compounds.(1) Mimosa tenuiflora contains up to 1% DMT.(3)

Yuremamine, a novel phytoindole was isolated from “Jurema” in 2005 and may contribute to the psychoactive effect of “Jurema” but the exact effects remain unknown.(7)

The traditional entheogenic use of the plant is shrouded in mystery and information on current usage is scant. While native ethnic groups used it in the past it is not clear to what extent it is utilized today or if it’s current usage employs “Jurema” as a psychoactive or simply a ritual placebo.

“M. tenuiflora and to a lesser degree M. verrucosa were once used extensively in N.E. Brazil (by groups such as the Kariri, Tusha, Fulnio, Pankaruru, Acroa, Guege, Atanaye, and Pimenteria) to prepare a ritual entheogenic drink known as “viho de jurema” or “ajuca”.”(1) The nighttime ritual is said to use a “Jurema” brew made by a cold water extraction along with pipes made from “Jurema” roots (it does not specify if the “Jurema” is smoked or simply used as material for the pipe itself).

**The “Caatinga” comes to life during the rainy season. (3C)**

“Valued in Eastern Brazil where several tribes in Pernambuco use the plant in ceremonials; also employed by various now extinct tribes of the same area. The hallucinogenic use of Mimosa hostilis in ceremonies seems to have nearly disappeared today”(4)

In more recent times mixed-race descendants of African slaves, white colonists and indigenous Amerindians sought to reclaim the “Jurema” tradition of their ancient native ancestors.

“In order to be recognized as Indians, re-establish their identity reclaim the right to their land, they had to show a tradition. So, the Jurema Cult (O Culto da Jurema) was brought back among the Indian tribes to re-establish their indigenous identity.”(6)

However because the tradition was passed down orally from father to son much of the knowledge of the ritual had been lost.

“I realized after a healing ritual (cura) with the Truká tribe, that the brew that they were drinking did not have psychoactive properties.”(6) It seems improbable that this powerfully psychoactive plant (when properly prepared) would have been used simply as a placebo in the ancient past. It is likely that it was mixed with another plant or prepared in a special way in order to unleash it’s potent entheogenic potential.

Dimethyltryptamine (DMT) is not orally active when taken alone. The “Ayahuasca” brew which is a combination of plants that contains DMT and beta-carbolines is orally active due to the MAOI (mono-amide oxidase inhibitor) action of the compounds present in Banisteriopsis caapi. “Jurema” does not contain such beta-carbolines such as those found in “Ayahuasca” and thus it is not orally active in the same way, however it has been proposed that it may contain other MAOIs or that in the past it was mixed with other plants that do.

**Dimethyltryptamine molecule, the main psychoactive component in “Jurema”. (4D)**

Other reports claim that “Jurema” is psychoactive when taken alone.

“It has recently been found that 25g of such root bark is active alone for some people, kneaded in a cold-water infusion, supporting the original ethnobotanical reports of jurema use”.(1) Yet when this experiment was replicated by other psychonauts they did not report any effects at this dosage.

**“Jurema” rootbark where the plant’s alkaloids are most concentrated. (5E)**

Indeed “Jurema” is a profound enigma in need of further exploration! By studying it’s current usage, action and activity we may be able to deduce how it was used in the ancient past. “Jurema” is a subject which begs to be investigated via it’s chemistry, pharmacology, history and anthropology of the people who use/used it! Will you answer the call of “Jurema”? Can you resolve it’s mysteries? I hope a brave and intelligent person will do so… perhaps that person is you?

~Sources~

(1)- Snu Voogelbreinder; “Garden of Eden” pages 230–231

(2) Hofmann, Schultes, Ratsch; “Plants of the Gods” page 49

(3)Hofmann, Schultes, Ratsch; “Plants of the Gods” page 70

(3) Hofmann, Schultes, Ratsch; “Plants of the Gods” page 138

(5) — https://www.tepezcohuite.net/salma-hayek-tepezcohuite-products.html

(6) — https://maps.org/news-letters/v08n3/08327yat.html

(7) — Jouko J. Vepsäläinen , Seppo Auriola, Mikko Tukiainen, Nina Ropponen, J. C. Callaway; Isolation and Characterization of Yuremamine, a New Phytoindole: https://www.thiemeconnect.de/products/ejournals/abstract/10.1055/s-2005-873131

(8) —Kurt Hostettmann; Chemistry, Biological and Pharmacological Properties of Medicinal Plants from the Americas

~Images~

(1A) — João Medeiros / CC BY (https://creativecommons.org/licenses/by/2.0) ;