Indigenous People & Global Psychedelics Movement
Educational Notice & Disclaimer: All materials, insights, and resources provided through this platform are intended solely for educational purposes. This content is meant to foster self-awareness and personal growth, but it is not a substitute for professional clinical therapy, medical advice, or crisis intervention. Interacting with this public content does not establish a formal counselor-client relationship. If you are experiencing a mental health emergency, please do not rely on this information. Instead, immediately call or text 988, visit your nearest emergency room, or contact a local crisis line.
In honor of the International Day of the World’s Indigenous People (UNESCO, n.d.) this August, I reflected on a conference presentation I delivered on April 17, 2026, where I had the privilege of sharing the stage with Jessica “Ixchel” and Sebastian William Foster (my fellow panel speakers) at the Psychedelic Culture Conference in San Francisco, California. Our discussion highlighted diverse perspectives within the global psychedelic landscape in alignment with Chacruna Institute’s mission of promoting Indigenous reciprocity, community empowerment, the preservation of cultural traditions, and the advancement of knowledge surrounding sacred plants within the psychedelic ecosystem. Given the deep and enduring ties between Indigenous communities and psychedelic practices, it was both a privilege and a meaningful experience to share my vision, lived experiences, and ever‑evolving understanding of my home country, the Philippines. I spoke about these themes through the lens of mental health advocacy, social justice, wellness education, the psychedelic movement, Indigenous empowerment, and the promotion of collective post‑traumatic growth.
Philippine Colonial History in a Nutshell
Having a fuller understanding of the colonial era can provide important insight about how many Indigenous practices in the Philippines became marginalized, overlooked, or rendered invisible over time. The Philippines is a Southeast Asian archipelago composed of about 7,640 islands (National Geographic, n.d.). These islands are home to approximately 17 million Indigenous peoples, representing an estimated 10% to 15% of the country’s population (United Nations Development Programme, 2013). Prior to colonization, the inhabitants of these islands lived in diverse communities that operated through hunter‑gatherer economies, agriculture, trade networks, and kinship‑based social systems (Votta et al., 2019). Governance was typically organized around local leaders known as datus, who guided their communities according to customary laws and traditions. These communities were organized into villages called barangays, a term that remains in use today to refer to neighborhoods and local administrative units throughout the Philippines. The Philippines is also characterized by linguistic diversity, with more than 100 languages and dialects spoken across its islands (Votta et al., 2019). Linguists have found that many of these languages belong to the Austronesian language family, which extends beyond the Philippines and can also be found throughout Southeast Asia (e.g., Indonesia and Malaysia). This shared linguistic heritage reflects the deep cultural and historical connections among pre‑colonial settlers in these islands.
During the colonial era, the Philippine islands were influenced by various waves of migration, trade, and foreign occupation. Arab, Indian, and Chinese traders had established economic and cultural connections throughout the Southeast Asian archipelago (Herrera, 2015). These exchanges contributed to the region’s religious, cultural, and commercial development. In 1521, Ferdinand Magellan arrived in Cebu; he sailed under the Spanish king (Ciurea et al., 2022). The islands were eventually named Las Islas Filipinas in honor of King Philip II of Spain, from which the modern name Philippines is derived (Quimpo, 2000). Spanish rule upheaved the archipelago for more than 300 years, significantly transforming many traditional spiritual and cultural practices (Herrera, 2015). Catholicism became deeply embedded in the region, reshaping religious beliefs and social institutions. Spanish influence also extended to education, governance, language, and lifestyle. Despite these influences, some regions maintained distinct cultural and religious traditions. For example, many communities in Mindanao continued to preserve Islamic beliefs and practices despite centuries of colonial pressure.
The Philippines also experienced periods of occupation by other foreign powers. Great Britain occupied Manila and Cavite from 1762 to 1764 during the Seven Years’ War. During World War II, Japan occupied the Philippines. Following Spain’s defeat in the Spanish‑American War in 1898, the United States established military bases in the Philippines (Pico, 2021). American rule continued from 1898 until 1946. During the American colonial period, English language instruction and literacy became central components of the Philippine educational system. Finally, the Treaty of Manila was signed on July 4, 1946, formally recognizing Philippine independence. Given these successive periods of colonization and foreign occupation, the Philippines has endured centuries of political transformation, cultural disruption, social inequality, and collective trauma. The lasting effects of colonialism continue to shape contemporary Filipino identity, well‑being, lifestyles, and societal norms, including how Indigenous knowledge systems, traditional healing practices, and cultural beliefs are understood, celebrated, preserved, and reclaimed today.
Colonial mentality (David, 2008; David et al., 2017; David & Okazaki, 2006) is a psychological phenomenon experienced by Filipinos in which Western values, traditions, and practices are perceived as more desirable, acceptable, and valuable than their own ethnic and cultural heritage. This mindset can manifest in various ways within Filipino families and communities. For example, it’s a common experience where Filipino immigrants and parents may place less emphasis on preserving or strengthening their Filipino identity by not teaching their children Tagalog or other Philippine languages. Other examples include the preference for lighter skin through the use of skin‑whitening products or the perception that English‑speaking Filipinos are more educated, competent, or socially desirable. Research has found that higher levels of colonial mentality are associated with poorer mental health outcomes among Filipinos (Nadal, 2020). At the same time, mental health stigma (Park et al., 2023) and low help‑seeking behaviors remain prevalent within many Filipino individuals, families, and communities (Victor et al., 2018; Martinez et al., 2020). In contrast, studies have shown that a strong ethnic and cultural identity can serve as a protective factor for mental well‑being. The preservation and promotion of Filipino languages, cultural practices, and traditions have been associated with increased resilience, a stronger sense of belonging, and improved wellness outcomes (Camba, 2021). Being educated with the impact of colonization, along with the political and social challenges that followed Philippine independence in 1946, provides important context for understanding contemporary Filipino society today.
Reclaiming Ethnic and Indigenous Empowerment
Within the context of the Philippines, many of our community narratives reflects the compounded and unresolved collective trauma from generations of marginalization from foreign settles, and domestic political unrest after Philippine Independence (Alano, 2024). Addressing the long history of these events requires a deliberate commitment to fostering long-term safety, trust, agency, and empowerment while grounding humanitarian advocacy in culturally affirming, person-centered and community-centered collaborations. Especially, wellness will include ongoing efforts to preserve, accept, and recultivate Indigenous heritage, languages, and traditions that have endured despite centuries of colonial influence.
Recently, Philippines has has taken steps towards ethnic empowerment. For example, the Philippine government has promoted Baybayin, a pre-colonial writing system that predates both Spanish and English influence in the archipelago (Legarda, 2022). Initiatives such as Senate Bill No. 1866, the National Writing System Act, seek to recognize, preserve, and promote Baybayin as an important cultural heritage of the Filipino people. Consequently, many policies supporting Indigenous rights and cultural preservation remain relatively recent. For example, the Indigenous Peoples' Rights Act of 1997 (Republic Act No. 8371) was enacted only about two decades ago. Efforts like these represent meaningful steps toward honoring Indigenous roots, strengthening cultural identity, and fostering a greater sense of connection to the nation's ancestral heritage.
Furthermore, through intergenerational, interpersonal, intrapersonal, and sociological inquiry, the growing global psychedelic movement (strongly anchored in Indigenous frameworks) offers a unique opportunity for the Philippines to greater reconnect with ancestral knowledge and cultural traditions that have often been overlooked or marginalized. Thus, the potential psychedelic movement in the Philippines can simultaneously support the rediscovery of ethnic, cultural, and Indigenous wisdom, which can strengthen Filipino communities’ ethnic identity and empowerment.
Global Psychedelic Movement for Indigenous Cultures
Despite the recent War on Drugs in the Philippines, ongoing drug reform efforts are creating space for more open conversations about psychedelic advancement in Southeast Asia. One example is the shift in how cannabis, a stigmatized substances, is being reconsidered for medical use. The House of Representatives’ (2019) approval of House Bill No. 6517, the proposed Philippine Compassionate Medical Cannabis Act, signals a growing willingness to explore evidence‑based approaches to treatment.
Engaging in dialogue about the global psychedelic movement, acknowledging its deep Indigenous roots, and sharing knowledge of its history parallels ongoing efforts in the Philippines toward cultural reclamation, strengthening ethnic identity, and rediscovering ancestral culture. Such an approach not only reduces colonial mentality and supports well‑being, but also promotes equity, cultural resilience, and meaningful flourishing rooted in ethnic authenticity, and evidence-based information. A meaningful intersection between psychedelic advocacy and Indigenous empowerment in the Philippines must also be grounded in a vision of collective post‑traumatic growth (one that includes environmental stewardship, community and socioeconomic growth). This requires a commitment to true collaboration and accountability, ensuring that we do not replicate the systems of oppression that have historically marginalized Indigenous voices at the individual, community, and societal levels.
The global psychedelic movement can contribute to amplifying Indigenous voices; promotion of mental health of historically marginalized groups; strengthening wellness frameworks; reduction of substance and mental health stigma; and informing emerging psychedelic‑assisted interventions for public health issues. As an emerging educator and a current mental health therapist, I see intrinsic value in psychedelic‑informed intervention. When sharing information about Indigenous background of psychedelic traditions, and the current landscape of psychedelic movement, it is essential to cultivate dialogue grounded in cultural affirmation, person-centered, community-centered and collaborative approaches.
