Kambo Sticks

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Sapo (toad), Vacina do Sapo (toad vaccine), Leite do Sapo (toad milk), Kambô, or Kampú, Secretions of the Phyllomedusa bicolor treefrog.

Description

A Kambo Stick is a small wooden stick, with on its surface the dried secretions of a bright green tree frog called the Phyllomedusa bicolor. "Kambo", "Kampo" or "Sapo" is a traditional medicine used by Amazonian tribes indigenous to the western Amazon region. The Matses tribe traditionally uses this medicine to obtain strenght, aim and dexterity for the hunting. The utilization of this frog venom is shared by numerous other Amazonian tribes, including the Matis, Kanamari, Kaxinawa, Katukina, Kulina, Yaminawa, Marubo, and Ticuna tribes.

Contents

The dried secretion contains up to 7% potently active peptides - phyllocaerulein, phyllomedusin, phyllokinin, dermorphins (selective mu opioid receptor agonists) and deltorphins (selective delta opioid receptor agonists).
Phyllomedusin is a new peptide of the tachykinin family. Phyllomedusin strongly affects the salivary glands, tear ducts, intestines, and bowels, and contributes to violent purging. Tachykinins are active peptides which excite neurons, evoke behavioral responses. They are potent vasodilators and secretagogues, and Phyllomedusin contract (directly or indirectly) many smooth muscles. Phyllomedusin is secreted protein and expressed by the skin glands.

Historical

The Panoan tribes that practice the poison frog ritual call it kambo or kampo in their language. The tree frog is stretched by strings tied to its limbs. Tree frogs are referred to as “sapos,” in spanish hence the term sapo as sometimes used to refer to the indigenous medicine, kambo. As painful as it may look, the tree frog is not harmed during the process in which the poison is harvested from its skin. Traditionally, older men scrape the epidermis of the frog with a wooden stick to remove the toxin. After harvesting the poison, the frog is released unharmed. To the Matses, harming the frog could offend animal spirits and resulting in severe misfortune.(1)
The tribal members use the poison as a medicine and hunting aid, claiming it makes them strong and invisible. The poison from the wooden stick is typically mixed with the shaman's saliva and applied to tiny burns.(2)
Sebastian, a Machineri Indian warns that their "healers know how to use the frog's secretion. Now, it is being used in other places incorrectly, and this has led to the death of patients."(3)

In the 1980s, during one of his visits to the Matses Indians in Peru, investigative journalist Peter Gorman documented the first first-hand experience of a human taking an animal substance directly into the blood stream for medicinal purposes. Times have changed since then. Throughout the Amazon, sapo, can now be purchased, without prescription, in markets and apothecaries, or administered by traditional healers and herbalists as a natural household remedy. Not surprisingly, the global pharmaceutical industry is now taking keen interest in the medicinal properties of frog slime. In an International Herald Tribune article dated May 31, 2006, an alliance between the Katukina tribe and the Brazilian government aims ensure that profits generated from the development of drugs from the phyllomedusa bicolor's secretions, will stay in the country and benefit the Katukinas.(4)

Plant Description

...or rather Animal Description:
Phyllomedusa bicolor, also known as the Giant Leaf Frog or the Giant Monkey Frog, is a large green noctural frog that lives in the trees of the Peruvian and Brazilian Amazon. Males 91-103 mm, females 111-119 mm. The dorsum is dark green and the belly varies from white to yellow-white or cream. There are sparse white spots with dark frames on the lower lips, chest and front legs, and these are more dense on the flanks and hind legs. Fingers are transparent brown with large green adhesive discs. A prominent gland extends from behind the eye over the tympanum. The iris is dark gray. The species is arboreal and nocturnal. Males usually call from high trees, and descend with the female to construct nests 1-3 m above ponds. Reproduction occurs throughout the year in ponds near to, or far from, streams, with a peak from November to May (rainy season). The females deposit about 600 unpigmented eggs in a gelatinous mass in leaf nests hanging over ponds. The leaves are joined or folded with the aid of the male. After 8-10 days, the tadpoles hatch and fall into the water, where they complete development until metamorphosis. Like other amphibians from around the world, the giant monkey frog is threatened by climate change and habitat loss.(5)

References

(1) Kambo, matses.info
(2) Frog Sweat ~ Matses Rainforest Medicine, by Peter Gorman, Mariri Magazine
(3) Biodiversity: Indigenous Peoples Fight Theft, by Julio Godoy, Inter Press Service News Agency
(4) Kampú - Taking the Frog Vaccine, by Lorna Li, Mariri Magazine
(5) Phyllomedusa bicolor, AmphibiaWeb

Articles

Any information provided about products on this website, including any links to external websites, is purely intended for historical, scientific and educational purposes and should never be interpreted as a recommendation for a specific use of the products.

Frog Poison Trial - YouTube
Frog secretions and hunting magic in the upper Amazon: Identification of a peptide that interacts with an adenosine receptor
Frog Sweat - Matses Rainforest Medicine, by Peter Gorman
Kambo, The Spirit of the Shaman
Kampo - Taking the Frog Vaccine
Making Magic - Peter Gorman
Peter Gorman
Phyllomedusa bicolor - Erowid
Poisonous Tree Frog Could Bring Wealth to Tribe in Brazilian Amazon, from The New York Times
The Matse and the Sacred - Bennett Blumenberg

Related Products

Nu-Nu (Nu-Nu)

Kambo Sticks

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Sapo (toad), Vacina do Sapo (toad vaccine), Leite do Sapo (toad milk), Kambô, or Kampú, Secretions of the Phyllomedusa bicolor treefrog.

Description

A Kambo Stick is a small wooden stick, with on its surface the dried secretions of a bright green tree frog called the Phyllomedusa bicolor. "Kambo", "Kampo" or "Sapo" is a traditional medicine used by Amazonian tribes indigenous to the western Amazon region. The Matses tribe traditionally uses this medicine to obtain strenght, aim and dexterity for the hunting. The utilization of this frog venom is shared by numerous other Amazonian tribes, including the Matis, Kanamari, Kaxinawa, Katukina, Kulina, Yaminawa, Marubo, and Ticuna tribes.

Contents

The dried secretion contains up to 7% potently active peptides - phyllocaerulein, phyllomedusin, phyllokinin, dermorphins (selective mu opioid receptor agonists) and deltorphins (selective delta opioid receptor agonists).
Phyllomedusin is a new peptide of the tachykinin family. Phyllomedusin strongly affects the salivary glands, tear ducts, intestines, and bowels, and contributes to violent purging. Tachykinins are active peptides which excite neurons, evoke behavioral responses. They are potent vasodilators and secretagogues, and Phyllomedusin contract (directly or indirectly) many smooth muscles. Phyllomedusin is secreted protein and expressed by the skin glands.

Historical

The Panoan tribes that practice the poison frog ritual call it kambo or kampo in their language. The tree frog is stretched by strings tied to its limbs. Tree frogs are referred to as “sapos,” in spanish hence the term sapo as sometimes used to refer to the indigenous medicine, kambo. As painful as it may look, the tree frog is not harmed during the process in which the poison is harvested from its skin. Traditionally, older men scrape the epidermis of the frog with a wooden stick to remove the toxin. After harvesting the poison, the frog is released unharmed. To the Matses, harming the frog could offend animal spirits and resulting in severe misfortune.(1)
The tribal members use the poison as a medicine and hunting aid, claiming it makes them strong and invisible. The poison from the wooden stick is typically mixed with the shaman's saliva and applied to tiny burns.(2)
Sebastian, a Machineri Indian warns that their "healers know how to use the frog's secretion. Now, it is being used in other places incorrectly, and this has led to the death of patients."(3)

In the 1980s, during one of his visits to the Matses Indians in Peru, investigative journalist Peter Gorman documented the first first-hand experience of a human taking an animal substance directly into the blood stream for medicinal purposes. Times have changed since then. Throughout the Amazon, sapo, can now be purchased, without prescription, in markets and apothecaries, or administered by traditional healers and herbalists as a natural household remedy. Not surprisingly, the global pharmaceutical industry is now taking keen interest in the medicinal properties of frog slime. In an International Herald Tribune article dated May 31, 2006, an alliance between the Katukina tribe and the Brazilian government aims ensure that profits generated from the development of drugs from the phyllomedusa bicolor's secretions, will stay in the country and benefit the Katukinas.(4)

Plant Description

...or rather Animal Description:
Phyllomedusa bicolor, also known as the Giant Leaf Frog or the Giant Monkey Frog, is a large green noctural frog that lives in the trees of the Peruvian and Brazilian Amazon. Males 91-103 mm, females 111-119 mm. The dorsum is dark green and the belly varies from white to yellow-white or cream. There are sparse white spots with dark frames on the lower lips, chest and front legs, and these are more dense on the flanks and hind legs. Fingers are transparent brown with large green adhesive discs. A prominent gland extends from behind the eye over the tympanum. The iris is dark gray. The species is arboreal and nocturnal. Males usually call from high trees, and descend with the female to construct nests 1-3 m above ponds. Reproduction occurs throughout the year in ponds near to, or far from, streams, with a peak from November to May (rainy season). The females deposit about 600 unpigmented eggs in a gelatinous mass in leaf nests hanging over ponds. The leaves are joined or folded with the aid of the male. After 8-10 days, the tadpoles hatch and fall into the water, where they complete development until metamorphosis. Like other amphibians from around the world, the giant monkey frog is threatened by climate change and habitat loss.(5)

References

(1) Kambo, matses.info
(2) Frog Sweat ~ Matses Rainforest Medicine, by Peter Gorman, Mariri Magazine
(3) Biodiversity: Indigenous Peoples Fight Theft, by Julio Godoy, Inter Press Service News Agency
(4) Kampú - Taking the Frog Vaccine, by Lorna Li, Mariri Magazine
(5) Phyllomedusa bicolor, AmphibiaWeb

Articles

Any information provided about products on this website, including any links to external websites, is purely intended for historical, scientific and educational purposes and should never be interpreted as a recommendation for a specific use of the products.

Frog Poison Trial - YouTube
Frog secretions and hunting magic in the upper Amazon: Identification of a peptide that interacts with an adenosine receptor
Frog Sweat - Matses Rainforest Medicine, by Peter Gorman
Kambo, The Spirit of the Shaman
Kampo - Taking the Frog Vaccine
Making Magic - Peter Gorman
Peter Gorman
Phyllomedusa bicolor - Erowid
Poisonous Tree Frog Could Bring Wealth to Tribe in Brazilian Amazon, from The New York Times
The Matse and the Sacred - Bennett Blumenberg

Related Products

Nu-Nu (Nu-Nu)

Nu-Nu

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Description

Two of the most effective medicines used in hunting are Nu-Nu (a hallucinogenic snuff) and Sapo, or Kambo (a preparation of frog secretion mixed with spit and burned into the skin). When hunting is poor even with the use of Nu-Nu, the more powerful Sapo is utilized.
Nu-Nu is a snuff made from toasted, crushed and finely powdered Mapacho (Nicotiana rustica) leaves, combined with the toasted, crushed and powdered inner bark of the Macambo tree (Theobroma bicolor), a member of the Cacao family. And is infused with the spirit of the maker of the drug.
Both trees are so vital to the Matses' life that when they are searching for a place to build a new puebla, both trees must be within a few hours walk of the intended home; their presence assures the Matses that the surrounding jungle will be benevolent.

Additional Remarks

Nu-Nu is a vision drug. A "giver" puts a little of the powder into one end of a hollow bamboo tube; the "user" puts the other end of the tube to his nose. The powder is then blown into the user's nose, where it explodes into his face, burning his nose and eyes and blurring his vision. He chokes up green phlegm and his blood pulses as though his body were short-circuiting. Over and over, the process is repeated until his eyes glaze over and he can no longer stand. Numbness replaces the sharp pain. He falls to the ground and his visions begin.

It is not, like Yopo, filled with tryptamines, and isn't psychedelic at all. Nonetheless, at large doses, maybe 14 half-gram bursts blown up your nostrils, there frequently comes a point--after the pain subsides--where you see something like a television screen and across it you'll see all of the animals of the jungle running. Tapir and peccary, monkeys and jaguars. The user sees himself walking in the jungle, and the animals there come to him. He communicates with the jungle animals, telling them that he is hungry and they are needed for food. He announces his intentions for hunting them and notes the location and time of day he sees them. Within a few minutes, the visions fade and a pleasant drunkenness washes over the user. If the Nu-Nu was especially potent, the visions may return unexpectedly for hours.

In the morning the hunter will go to where he "saw" the animals and wait for those he spoke with. When they arrive, he hunts them. The Matses believe that the animals are offering themselves freely to the slaughter.
The Matses say the jungle taught them the secret of Nu-Nu. In return, they never cultivate the plants whose leaves and bark are used in its preparation. They fear angering the animal spirits by having too much of an advantage over them.
The old Matses, the antiguas, say the animal sees the vision of their death as well, and still comes to the spot to die as that is its fate.

Nu-Nu and Sapo allow the Matse to experience the future, and communicate with the spirits of plants and animals. Specific predictions that constitute scenarios for hunting in a future time are captured while walking the future time track under the influence of Nu-Nu or Sapo. These predictions then manifest as experiences that occur in this ‘world’ when the hunter soon thereafter follows the trail and signs that were revealed to him when in the future, and he then concludes his journery with the successful hunt that was foretold.

One of the keys to making the Nu-Nu effective, say the Matses, is that the person blowing the Nu-Nu is also blowing his spirit and strength into you--not as in giving it away, but as in empowering you with his force as part of the force of the experience. So it's not just how hard you can blow, it's whether you can share yourself while doing it.
And the Nu-Nu is generally, or frequently, made by two great hunters--one working the leaves, the other the bark--before they're combined to give some of their force to it as well.

It is not only used in hunting, but also for curing diseases, both physical and spiritual (a distinctly shamanic practice); sometimes it is used for celebration or just to get a good night sleep after a bad day.

http://www.youtube.com/watch?v=tgKuzRhddjs

Related Products

Kambo Sticks (Kambo Sticks)

Nu-Nu

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Description

Two of the most effective medicines used in hunting are Nu-Nu (a hallucinogenic snuff) and Sapo, or Kambo (a preparation of frog secretion mixed with spit and burned into the skin). When hunting is poor even with the use of Nu-Nu, the more powerful Sapo is utilized.
Nu-Nu is a snuff made from toasted, crushed and finely powdered Mapacho (Nicotiana rustica) leaves, combined with the toasted, crushed and powdered inner bark of the Macambo tree (Theobroma bicolor), a member of the Cacao family. And is infused with the spirit of the maker of the drug.
Both trees are so vital to the Matses' life that when they are searching for a place to build a new puebla, both trees must be within a few hours walk of the intended home; their presence assures the Matses that the surrounding jungle will be benevolent.

Additional Remarks

Nu-Nu is a vision drug. A "giver" puts a little of the powder into one end of a hollow bamboo tube; the "user" puts the other end of the tube to his nose. The powder is then blown into the user's nose, where it explodes into his face, burning his nose and eyes and blurring his vision. He chokes up green phlegm and his blood pulses as though his body were short-circuiting. Over and over, the process is repeated until his eyes glaze over and he can no longer stand. Numbness replaces the sharp pain. He falls to the ground and his visions begin.

It is not, like Yopo, filled with tryptamines, and isn't psychedelic at all. Nonetheless, at large doses, maybe 14 half-gram bursts blown up your nostrils, there frequently comes a point--after the pain subsides--where you see something like a television screen and across it you'll see all of the animals of the jungle running. Tapir and peccary, monkeys and jaguars. The user sees himself walking in the jungle, and the animals there come to him. He communicates with the jungle animals, telling them that he is hungry and they are needed for food. He announces his intentions for hunting them and notes the location and time of day he sees them. Within a few minutes, the visions fade and a pleasant drunkenness washes over the user. If the Nu-Nu was especially potent, the visions may return unexpectedly for hours.

In the morning the hunter will go to where he "saw" the animals and wait for those he spoke with. When they arrive, he hunts them. The Matses believe that the animals are offering themselves freely to the slaughter.
The Matses say the jungle taught them the secret of Nu-Nu. In return, they never cultivate the plants whose leaves and bark are used in its preparation. They fear angering the animal spirits by having too much of an advantage over them.
The old Matses, the antiguas, say the animal sees the vision of their death as well, and still comes to the spot to die as that is its fate.

Nu-Nu and Sapo allow the Matse to experience the future, and communicate with the spirits of plants and animals. Specific predictions that constitute scenarios for hunting in a future time are captured while walking the future time track under the influence of Nu-Nu or Sapo. These predictions then manifest as experiences that occur in this ‘world’ when the hunter soon thereafter follows the trail and signs that were revealed to him when in the future, and he then concludes his journery with the successful hunt that was foretold.

One of the keys to making the Nu-Nu effective, say the Matses, is that the person blowing the Nu-Nu is also blowing his spirit and strength into you--not as in giving it away, but as in empowering you with his force as part of the force of the experience. So it's not just how hard you can blow, it's whether you can share yourself while doing it.
And the Nu-Nu is generally, or frequently, made by two great hunters--one working the leaves, the other the bark--before they're combined to give some of their force to it as well.

It is not only used in hunting, but also for curing diseases, both physical and spiritual (a distinctly shamanic practice); sometimes it is used for celebration or just to get a good night sleep after a bad day.

http://www.youtube.com/watch?v=tgKuzRhddjs

Related Products

Kambo Sticks (Kambo Sticks)

Nu-Nu

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Description

Two of the most effective medicines used in hunting are Nu-Nu (a hallucinogenic snuff) and Sapo, or Kambo (a preparation of frog secretion mixed with spit and burned into the skin). When hunting is poor even with the use of Nu-Nu, the more powerful Sapo is utilized.
Nu-Nu is a snuff made from toasted, crushed and finely powdered Mapacho (Nicotiana rustica) leaves, combined with the toasted, crushed and powdered inner bark of the Macambo tree (Theobroma bicolor), a member of the Cacao family. And is infused with the spirit of the maker of the drug.
Both trees are so vital to the Matses' life that when they are searching for a place to build a new puebla, both trees must be within a few hours walk of the intended home; their presence assures the Matses that the surrounding jungle will be benevolent.

Additional Remarks

Nu-Nu is a vision drug. A "giver" puts a little of the powder into one end of a hollow bamboo tube; the "user" puts the other end of the tube to his nose. The powder is then blown into the user's nose, where it explodes into his face, burning his nose and eyes and blurring his vision. He chokes up green phlegm and his blood pulses as though his body were short-circuiting. Over and over, the process is repeated until his eyes glaze over and he can no longer stand. Numbness replaces the sharp pain. He falls to the ground and his visions begin.

It is not, like Yopo, filled with tryptamines, and isn't psychedelic at all. Nonetheless, at large doses, maybe 14 half-gram bursts blown up your nostrils, there frequently comes a point--after the pain subsides--where you see something like a television screen and across it you'll see all of the animals of the jungle running. Tapir and peccary, monkeys and jaguars. The user sees himself walking in the jungle, and the animals there come to him. He communicates with the jungle animals, telling them that he is hungry and they are needed for food. He announces his intentions for hunting them and notes the location and time of day he sees them. Within a few minutes, the visions fade and a pleasant drunkenness washes over the user. If the Nu-Nu was especially potent, the visions may return unexpectedly for hours.

In the morning the hunter will go to where he "saw" the animals and wait for those he spoke with. When they arrive, he hunts them. The Matses believe that the animals are offering themselves freely to the slaughter.
The Matses say the jungle taught them the secret of Nu-Nu. In return, they never cultivate the plants whose leaves and bark are used in its preparation. They fear angering the animal spirits by having too much of an advantage over them.
The old Matses, the antiguas, say the animal sees the vision of their death as well, and still comes to the spot to die as that is its fate.

Nu-Nu and Sapo allow the Matse to experience the future, and communicate with the spirits of plants and animals. Specific predictions that constitute scenarios for hunting in a future time are captured while walking the future time track under the influence of Nu-Nu or Sapo. These predictions then manifest as experiences that occur in this ‘world’ when the hunter soon thereafter follows the trail and signs that were revealed to him when in the future, and he then concludes his journery with the successful hunt that was foretold.

One of the keys to making the Nu-Nu effective, say the Matses, is that the person blowing the Nu-Nu is also blowing his spirit and strength into you--not as in giving it away, but as in empowering you with his force as part of the force of the experience. So it's not just how hard you can blow, it's whether you can share yourself while doing it.
And the Nu-Nu is generally, or frequently, made by two great hunters--one working the leaves, the other the bark--before they're combined to give some of their force to it as well.

It is not only used in hunting, but also for curing diseases, both physical and spiritual (a distinctly shamanic practice); sometimes it is used for celebration or just to get a good night sleep after a bad day.

http://www.youtube.com/watch?v=tgKuzRhddjs

Related Products

Kambo Sticks (Kambo Sticks)