We begin the book’s conclusion with the juxtaposition of two different stories of peyotism: the creation of an ecotourism business featuring Wixárika peyotism in Potrero de la Palmita, Nayarit, in 2010 and the short history of an African American peyotist church in Tulsa, Oklahoma, in the 1920s. The former is licit, enjoying support by a state committed to economic development, while the latter faced constant threats from the police before collapsing, in part due to its members’ fear of arrest. These two stories remind us of the central roles that place and time play in the history of peyotism across the U.S.-Mexican border, but they also force us to consider the ways that ideas about race have informed the battles over peyote in Mexico and the United States. Particularly striking is the fact that the racial prohibitions enacted by the Spanish Inquisition resonate with current law. Also notable is the fact that Mexicans and Americans have deployed similar ideas about race over time in their battles over peyote. This speaks to the underlying anxieties that indigeneity evokes in both societies, as well as the role that indigenous subjects have played in the creation of whiteness in both the United States and Mexico.
