Ceremonial Use Research Articles

NATIONAL CLOTHING IN ENGLISH AND UZBEK CULTURES: A COMPARATIVE STUDY OF THE NAMES OF CLOTHING

National clothing plays a significant role in expressing cultural identity, historical legacy, and social norms in both English and Uzbek cultures. This study aims to compare the evolution and cultural importance of traditional attire in these two nations by examining historical records, dictionaries, and modern practices. We utilized explanatory dictionaries in both languages to define key clothing terms and analyze their social and symbolic roles. The results demonstrate how English traditional attire evolved from functional to ceremonial use, while Uzbek clothing retains a strong connection to national identity and craftsmanship. The study highlights the significance of national clothing as a form of cultural expression, emphasizing how it shapes and reflects the identity of both nations.

Note: Pawnee Native Sumac/Tobacco Resurgence

Research of historical tobacco changes and continuation in current practices has led to recommendations after thoughtful consideration by the Pawnee Nation Agricultural Committee and the Chiefs' Council. Preparation of a native tobacco mixture taught to the author by Boy Chief is explained. Traditionalists recently allowed the use of a native tobacco/native smooth sumac mixture in tribal ceremonies. Because native tobacco is additive-free and has a lower nicotine content, this mixture is considered healthier than commercially marketed tobacco for use in ceremonies.

Phytochemical Profiling Studies of Alkaloids and Coumarins from the Australian Plant Geijera parviflora Lindl. (Rutaceae) and Their Anthelmintic and Antimicrobial Assessment.

Phytochemical profiling followed by antimicrobial and anthelmintic activity evaluation of the Australian plant Geijera parviflora, known for its customary use in Indigenous Australian ceremonies and bush medicine, was performed. In the present study, seven previously reported compounds were isolated including auraptene, 6'-dehydromarmin, geiparvarin, marmin acetonide, flindersine, and two flindersine derivatives from the bark and leaves, together with a new compound, chlorogeiparvarin, formed as an artefact during the isolation procedure and isolated as a mixture with geiparvarin. Chemical profiling allowed for a qualitative and quantitative comparison of the compounds in the leaves, bark, flowers, and fruit of this plant. Subsequently, a subset of these compounds as well as crude extracts from the plant were evaluated for their antimicrobial and anthelmintic activities. Anthelmintic activity assays showed that two of the isolated compounds, auraptene and flindersine, as well as the dichloromethane and methanol crude extracts of G. parviflora, displayed significant activity against a parasitic nematode (Haemonchus contortus). This is the first report of the anthelmintic activity associated with these compounds and indicates the importance of such fundamental explorations for the discovery of bioactive phytochemicals for therapeutic application(s).

Long-term benefits to psychological health and well-being after ceremonial use of Ayahuasca in Middle Eastern and North African immigrants and refugees.

Refugees and immigrants can experience complex stressors from the process of immigration that can have lasting and severe long-term mental health consequences. Experiences after ayahuasca ingestion are shown to produce positive effects on psychological wellbeing and mental health, including anecdotal reports of improved symptoms of trauma and related disorders. However, data on the longitudinal health impact of naturalistic ayahuasca use in Middle Eastern and North African (MENA) immigrant and refugee populations is limited. The current longitudinal online survey study was conducted to gather prospective data on ceremonial ayahuasca use in a group (N = 15) of primarily female MENA immigrants and refugees and to provide further insight into the patterns and outcomes surrounding that use. The study sought to assess self-reported changes in physical and mental health, well-being, and psychological functioning, examine relationships between aspects of individual mindset (e.g., psychedelic preparedness) prior to ayahuasca use and observed outcomes during (e.g., subjective drug effects) and afterwards (i.e., persisting effects), characterize risks and negative experiences, and describe trauma exposure and personal history. Our findings revealed ceremonial use of ayahuasca is associated with significant improvements in mental health, well-being, and psychological functioning, including reductions in depression, anxiety, and shame, and increases in cognitive reappraisal and self-compassion. Most participants reported no lasting adverse effects and experienced notable positive behavioral changes persisting months after ingestion. While preliminary, results suggest naturalistic ayahuasca use might hold therapeutic potential for MENA populations exposed to trauma prior to and during the process of migration.

Cultivation, chemistry, and genome of Psilocybe zapotecorum

AbstractPsilocybe zapotecorum is a strongly blue-bruising psilocybin mushroom used by indigenous groups in southeastern Mexico and beyond. While this species has a rich history of ceremonial use, research into its chemistry and genetics has been limited. Herein, we report on mushroom morphology, cultivation parameters, chemical profile, and the full genome sequence of P. zapotecorum. First, we detail growth and cloning methods that are simple, and reproducible. In combination with high resolution microscopic analysis, the strain was identified by DNA barcoding, confirming the field identification. Full genome sequencing reveals the architecture of the psilocybin gene cluster in P. zapotecorum, and can serve as a reference genome for Psilocybe clade I. Characterization of the tryptamine profile revealed a psilocybin concentration of 17.9 ± 1.7 mg/g, with a range of 10.6–25.7 mg/g (n = 7), and similar tryptamines (psilocin, baeocystin, norbaeocystin, norpsilocin, aeruginascin, and 4-HO-tryptamine) in lesser concentrations for a combined tryptamine concentration of 22.5 ± 3.2 mg/g. These results show P. zapotecorum to be a potent and chemically variable Psilocybe mushroom. Chemical profiling, genetic analysis, and cultivation assist in demystifying these mushrooms. As clinical studies with psilocybin gain traction, understanding the diversity of Psilocybe expands the conversation beyond the molecule.

Pig and dog use in the pre‐contact Society Island Chiefdoms: integrated ethnohistoric, archaeological and use‐web analyses

ABSTRACTPig and dog were highly valued animals in pre‐contact Polynesia. In this paper, I focus on pig and dog use in the resource rich, and hierarchically complex, pre‐contact Society Island chiefdoms. Utilizing ethnohistoric data and human‐centred use‐webs data, I provide a preliminary study of the diverse ways that pigs and dogs were used in pre‐contact Mā‘ohi life across 13 use categories. Ethnohistoric analyses indicate that pigs, and to some extent dogs, were intimately associated with elite ceremonial use, yet pigs were commonly associated with war and fertility rituals, while dogs were commonly associated with peacekeeping events. Preliminary comparison of pig and dog frequencies at eight excavated archaeological sites suggests pig bones far outnumber dog bones. There is also differential recovery of pig and dog bone in terms of site function and site status, with high status temples dating to the Centralization Phase having the highest incidence of both species. It is highly likely that the advent of the ‘Oro war cult led to intensified pig husbandry, given this animal's robust associations with ritual use, moral notions of chiefly power and cosmology. Why dog husbandry was less intensified in the Society Islands, and why this animal was perhaps accessed largely through long‐distance trade relationships, is an ongoing question.

Textiles from the Hallstatt period cemetery in Domasław, Wrocław district (Poland)

The article presents the remains of textiles excavated in Early Iron Age cremated graves in the cemetery in Domaslaw (Poland). The fragments were preserved in 62 burials, mainly richly furnished chamber graves, on jewellery, dress accessories, tools, and weapons. The analysis of the contexts of the finds reveals that urns were ‘dressed up’ and textile containers were used. The contextual analysis of the finds provides the basis for the conclusion that their use in funeral ceremonies had a ritualized form. The textiles in the graves confirm the adaptation of the customs of the European Hallstatt elites among the local community.

Cycad Regulation and Community Creation: South African Stakeholder Perspectives on Conservation

Cycads play a central role in Lobedu cultural mythology, with widespread acknowledgment of their cultural and spiritual values, as well as their instrumental use in rainmaking and coronation ceremonies. They are also widely prized as collectors’ items, both nationally and internationally, commanding high prices and placing them in the unenviable position of being among the world's most frequently trafficked plants. South African cycad species, most of which are endangered and all of which are protected, are heavily regulated, with the ownership, trade, and use of cycads requiring a permit. This article explores how regulations are understood by different stakeholders in cycad conservation. Traditional authorities, state institutions, and communities may collaborate in conservation, but also interpret and enact policies divergently. Processes of regulating cycad trade and propagation both reinforce and challenge certain aspects of community identity.

Ritual use of rosa de borracho (Clinopodium macrostemum (Moc. & Sessé ex Benth.) Kuntze, Lamiaceae) in Oaxaca

Abstract. Calvo-Díaz DY, Aguilar-Hernández L, Jiménez-Noriega MS, Torres-Montúfar A. 2023. Ritual use of rosa de borracho (Clinopodium macrostemum (Moc. & Sessé ex Benth.) Kuntze, Lamiaceae) in Oaxaca. Biodiversitas 24: 5105-5112. Plants play a vital role in the rich tapestry of Mexican culture, serving as medicine, food, clothing, rituals, and construction. Oaxaca is known for its abundance of bio- and cultural diversity, and as such, is home to numerous versatile and beneficial plant species alongside many traditional cultural festivals, including the famous Guelaguetza at the end of every July. Many plants have deep cultural and spiritual significance, and their traditional uses in ceremonies, rituals, and medicine have been passed down through generations. Here, we have studied the ceremonial use of rosa de borracho, or poleo (Clinopodium macrostemum (Moc. & Sessé ex Benth.) Kuntze), in two communities of Oaxaca: Ocotlán de Morelos and Villa Sola de Vega. Semi-structured interviews were conducted with 40 community members to acquire valuable and relevant information about this plant and its importance in these communities. In Villa Sola de Vega, where residents are known as soltecos, the rosa de borracho is an essential element of Soltecan wedding ceremonies, which includes dancing Chilenas (traditional folk music) such as the Jarabe de la Rosa (a dance called syrup of the rose). In this particular dance, the Rosa de Borracho is the show's star, and important guests such as the godparents and cooks are gifted handwoven crowns to wear and bundles of the plant to carry. In Ocotlán, the rosa de borracho is used to adorn baskets and other artifacts for a ceremony called La Llevada del Guajolote, and is also gifted to everyone during the festivities. The same plant is also used on a procession before Christmas and New Year's Eve, wherein pilgrims known as roseros journey to the mountain searching for the plant for use in the day’s celebration. In this study, we have documented and described the ritual use of this plant and its cultural significance to these communities. In conclusion, rosa de borracho carries various symbolic meanings and is often included in sacred offerings to deities or spirits or in ceremonies to adorn altars, decorate ritual spaces, and create intricate floral arrangements, all of which lend it cultural significance in Oaxaca stemming from these ritual practices.

A cane toad (Rhinella marina) N-methyltransferase converts primary indolethylamines to tertiary psychedelic amines

Psychedelic indolethylamines have emerged as potential medicines to treat several psychiatric pathologies. Natural sources of these compounds include 'magic mushrooms' (Psilocybe spp.), plants used to prepare ayahuasca, and toads. The skin and parotid glands of certain toads accumulate a variety of specialized metabolites including toxic guanidine alkaloids, lipophilic alkaloids, poisonous steroids, and hallucinogenic indolethylamines such as DMT, 5-methoxy-DMT, and bufotenin. The occurrence of psychedelics has contributed to the ceremonial use of toads, particularly among Mesoamerican peoples. Yet, the biosynthesis of psychedelic alkaloids has not been elucidated. Herein, we report a novel indolethylamine N-methyltransferase (RmNMT) from cane toad (Rhinella marina). The RmNMT sequence was used to identify a related NMT from the common toad, Bufo bufo. Close homologs from various frog species were inactive, suggesting a role for psychedelic indolethylamine biosynthesis in toads. Enzyme kinetic analyses and comparison with functionally similar enzymes showed that recombinant RmNMT was an effective catalyst and not product inhibited. The substrate promiscuity of RmNMT enabled the bioproduction of a variety of substituted indolethylamines at levels sufficient for purification, pharmacological screening, and metabolic stability assays. Since the therapeutic potential of psychedelics has been linked to activity at serotonergic receptors, we evaluated binding of derivatives at 5-HT1A and 5-HT2A receptors. Primary amines exhibited enhanced affinity at the 5-HT1A receptor compared with tertiary amines. With the exception of 6-substituted derivatives, N,N-dimethylation also protected against catabolism by liver microsomes.

Prevalence and therapeutic impact of adverse life event reexperiencing under ceremonial ayahuasca

The present study examined the safety and efficacy of the ceremonial use of ayahuasca in relation to reports of heightened life event reexperiencing under psychedelics. The study examined (1) the prevalence of specific types of adverse life event reexperiencing, (2) characteristics predictive of reexperiencing, (3) the psychological character of reexperiencing, and (4) the impact of reexperiencing on mental health. Participants were recruited from three ayahuasca healing and spiritual centers in South and Central America (N = 33 military veterans, 306 non-veterans) using self-report data at three timepoints (Pre-retreat, Post-retreat, 3-months post-retreat). Reexperiencing adverse life events under ayahuasca was common, with women showing particularly high probability of reexperiencing sexual assault, veterans reexperiencing combat-related trauma, and individuals with a self-reported lifetime diagnosis of post-traumatic stress disorder exhibiting a substantively higher prevalence of reexperiencing. Reexperiencing was associated with states of cognitive reappraisal, psychological flexibility, and discomfort during ceremonies, and participants who reexperienced adverse life events exhibited greater reductions in trait neuroticism following their ceremonies. Clinical implications of these results for the application of psychedelics to mood and stress disorders are discussed.

Examining the Therapeutic Effect of Ceremonial Ayahuasca on Narcissistic Personality and Antagonistic Externalizing in Adults.

Changes in narcissistic traits (e.g., entitlement) following the ceremonial use of ayahuasca were examined across three timepoints (baseline, postretreat, 3-month follow-up) in a sample of 314 adults using self- and informant-report (N = 110) measures. Following ceremonial use of ayahuasca, self-reported changes in narcissism were observed (i.e., decreases in Narcissistic Personality Inventory [NPI] Entitlement-Exploitativeness, increases in NPI Leadership Authority, decreases in a proxy measure of narcissistic personality disorder [NPD]). However, effect size changes were small, results were somewhat mixed across convergent measures, and no significant changes were observed by informants. The present study provides modest and qualified support for adaptive change in narcissistic antagonism up to 3 months following ceremony experiences, suggesting some potential for treatment efficacy. However, meaningful changes in narcissism were not observed. More research would be needed to adequately evaluate the relevance of psychedelic-assisted therapy for narcissistic traits, particularly studies examining individuals with higher antagonism and involving antagonism-focused therapeutic approaches.

The association between naturalistic use of psychedelics and co-occurring substance use disorders.

Classic psychedelics (LSD, psilocybin, and peyote/mescaline) have been used to support addiction treatment in a variety of contexts ranging from ceremonial use to clinical trials. The aim of this study was to test the hypothesis that past naturalistic use of classic psychedelics would be associated with decreased prevalence of substance use disorder, when controlling for known confounders. This cross-sectional study used 2017 NSDUH survey data to evaluate the association between past use of the classic psychedelics LSD, psilocybin and peyote/mescaline and past year substance dependence or abuse. We calculated adjusted odds ratios by multivariate logistic regression, controlling for a range of sociodemographic variables, use of non-psychedelic illicit drugs and mental health related variables. A total of 56,276 participants were included in this study. Past use of LSD and psilocybin were associated with increased odds of substance dependence or abuse compared to those who had never used psychedelics before, and this was more likely for those who had used LSD more recently. However, prior use of peyote or mescaline was associated with lower odds of past year substance dependence or abuse compared to people who had never used psychedelics before (aOR = 0.68, p < 0.001). Past use of classic psychedelics was not associated with nicotine dependence. Past use of peyote/mescaline was associated with decreased odds of substance use disorder compared to people who had never used psychedelics before, while past use of LSD or psilocybin was not. It remains unclear whether this difference is due to pharmacological differences between these compounds or simply due to the context in which peyote/mescaline are traditionally taken. Future research should investigate why naturalistic use of different psychedelics is associated with different substance use disorder effects.

The Laws in the Covenant Code and Deuteronomy as Dienstanweisungen

ABSTRACT The compilations of instructions now found in Exod 20,24-23,12* and Deut 12,13-26,11* once circulated independently of their canonical contexts. They shared characteristics with Hittite administrative instruments called “royal instructions” or Dienstanweisungen in terms of syntax and the range of their administrative interests. As with certain Hittite examples, these proto-biblical texts did not originally end with covenant blessings or curses, although there are indications that they were composed for use in oath ratification ceremonies.

Indigenous Philosophies and the "Psychedelic Renaissance"

AbstractThe Western world is experiencing a resurgence of interest in the therapeutic potential of psychedelics, most of which are derived from plants or fungi with a history of Indigenous ceremonial use. Recent research has revealed that psychedelic compounds have the potential to address treatment‐resistant depression and anxiety, as well as post‐traumatic stress disorder and addictions. These findings have contributed to the decriminalization of psychedelics in some jurisdictions and their legalization in others. Despite psychedelics’ opaque legal status, numerous companies and individuals are profiting from speculative investments with few, if any, benefits accruing to Indigenous Peoples. In this paper, we suggest that the aptly named “psychedelic renaissance,” like the European Renaissance, is made possible by colonial extractivism. We further suggest that Indigenous philosophical traditions offer alternative approaches to reorient the “psychedelic renaissance” towards a more equitable future for Indigenous Peoples, psychedelic medicines, and all our relations.

Prospective examination of the therapeutic role of psychological flexibility and cognitive reappraisal in the ceremonial use of ayahuasca.

Evidence suggests that psychedelic-assisted therapy carries transdiagnostic efficacy in the treatment of mental health conditions characterized by low mood and the use of avoidance coping strategies. While preliminary evidence suggests that psychological flexibility and emotion regulation processes play an important role within psychedelic therapy, this prospective study addressed methodological gaps in the literature and examined the ability of ayahuasca to stimulate acute states of cognitive reappraisal and long-term changes in psychological flexibility and mood. The study also explored whether moderating factors predisposed participants to experience therapeutic changes. Participants (N = 261) were recruited from three Shipibo ayahuasca retreat centers in Central and South America and completed assessments on mood, psychological flexibility, and acute ceremonial factors. Expectancy, demand characteristics, and invalid responding were controlled for with several validity scales. Participants reported significant reductions in negative mood after three months, as well as increases in positive mood and psychological flexibility. Acute experiences of reappraisal during the ayahuasca ceremony exerted the strongest moderating effects on increases in positive mood and psychological flexibility. Increases in psychological flexibility statistically mediated the effects of acute psychological factors, including reappraisal, on changes in positive mood. These results highlight the role of acute psychological processes, such as reappraisal, and post-acute increases in psychological flexibility as putative mechanisms underlying positive outcomes associated with psychedelics. These results also provide support for the integration of third-wave and mindfulness-based therapy approaches with psychedelic-assisted interventions.

Classic Psychedelics in Addiction Treatment: The Case for Psilocybin in Tobacco Smoking Cessation.

This manuscript reviews research suggesting that classic psychedelics (5-HT2A receptor agonists) are effective in treating addictions including tobacco use disorder. I review historical research from the 1950s to 1970s suggesting that classic psychedelics are associated with addiction recovery across pharmacologically distinct drugs of addiction. I then review anthropological reports about ceremonial use of classic psychedelics and epidemiological studies that are consistent with anti-addiction efficacy. I review modern research using psilocybin in the treatment of alcohol use disorder and tobacco use disorder. Both lines of research show high success rates in preliminary studies. General anti-addiction efficacy across a variety of classes of addictive drugs is consistent with the notion that the persisting positive behavior change prompted by psychedelic therapy is due to amplification of psychotherapeutic processes. Future research should examine classic psychedelic treatment of additional substance use disorders including for opioids, cocaine, methamphetamine, and cannabis, and other disorders broadly characterized as addictions (e.g., obesity, problem gambling, hypersexual disorder). Future research should also explore addiction treatments with other classic psychedelics including LSD, mescaline, DMT, 5-MeO-DMT, and yet-to-be-discovered compounds. Experimental research is also needed to test different protocols for the delivery of classic psychedelic therapy for addictions. Given the staggering society costs of substance use disorders, including the mortality caused by tobacco smoking, it is critical that public funding be made available for scientists to follow up on promising early findings of classic psychedelics in addiction treatment. The costs and risks of not conducting such research are too great.

Catalogue and Ethnobotany of Invasive Alien Grasses of Bhagalpur District (Bihar), India

This paper deals with cataloging of 12 invasive alien grasses of Bhagalpur district (Bihar), India and documentation of ethnobotanical uses of these grasses in the life and economy of native people. These grasses occur as weeds (Echinochloa colona, Echinochloa crusgalli), cultivated plants (Avena sativa, Dendrocalamus giganteus, Dendrocalamus membranaceous, Dendrocalamus strictus), wild plants (Cenchrus purpureus Syn. Pennisetum purpureum, Chloris barbata, Imperata cylindrica, Paspalum dilatatum) and wild plants or weeds (Cynodon dactylon, Saccharum spontaneum) in varying frequencies throughout the geographical area of district. Cynodon dactylon and Saccharum spontaneum grow profusely round the year as dominant grasses in the entire region. All these invasive alien grasses act as valuable resources for the native people. Their utilization as fodder/forage, medicine, fibre, etc. seems to be crucial for the livelihood of rural people. Cynodon dactylon is lavishly used as excellent forage and as an effective medicine to cure anaemia, constipation, indigestion, menstrual disorders, poor urination, etc. Dendrocalamus spp. are utilized in building construction, basketry and weaving. Saccharum spontaneum is useful in thatching roofs of huts. Cynodon dactylon and Saccharum spontaneum are essentially put to use in religious ceremonies of Hindus. Commercial exploitation of Dendrocalamus spp. and Saccharum spontaneum may boost the economy of rural folk after adopting proper strategy for their efficient exploitation.

Use of hallucinogens in Slovakia: Does it differ from global trends?

People have been using hallucinogens for thousands of years and interest in these substances has grown in recent years. The aim of this study was to determine the basic socio-demographic data, preferences, experiences, and attitudes associated with hallucinogen use in Slovakia. A cross-sectional research design was used whereby an online survey included participants who had had at least one experience with hallucinogens (N=422, age M=27.78; SD=7.84; SE=0.38; 35.1% females). Due to the illegal, intimate, and minority nature of the phenomena studied, data was collected using the snowball sampling method via an online social network in groups that declared a drug focus. Users of hallucinogens were mostly employed (61,8%) and in some form of partnership (57,6%); they usually have a high school diploma (46,68%) or a university degree (45,41%). They most often use psilocybin mushrooms, while the age of initial use (M=19,61; SD=5,39) as well as lifetime frequency use (M=18,26; SD= 24,21; Median= 10) are similar to global trends. Free use without rituals was preferred to ceremonial use. In general, our sample of hallucinogen users considered the integration of psychedelic experiences to be simple rather than challenging. Concurrently, they tended to see hallucinogens as useful to humans, but realised that they are not without risk and can be somewhat dangerous. Males used hallucinogens for the first time at a younger age (p < .05, r=-.12), used more hallucinogens during their lifetime (p <.001, r=-.23), and demanded decriminalisation and legalisation more (p <.01, r=-.13) than females. Slovak users of hallucinogens in our sample showed similar usage trends as users abroad. Even though both males and females perceive and evaluate hallucinogens very similarly, females are significantly more careful in using these substances.

“Meeting the Medicine Halfway”: Ayahuasca Ceremony Leaders’ Perspectives on Preparation and Integration Practices for Participants

Ayahuasca is a psychotropic plant-based tea from the Amazon. Its ceremonial use for therapeutic and spiritual purposes has become increasingly common and stands to escalate based on current policy initiatives in some countries. As ceremonial ayahuasca use spreads there is a need to understand, from various perspectives, how best to improve outcomes and minimize potential harms. Clinicians and therapists encourage the use of preparation and integration practices that accompany ceremonial ayahuasca use; however, there is no research investigating the views of those conducting the ceremonies. This qualitative study explored the perspectives of 15 ayahuasca ceremony leaders regarding preparation and integration practices they consider helpful for ensuring safe and productive experiences for ceremony participants. Qualitative content analysis produced three main categories, each with relevant subcategories. The first category included factors that facilitate preparation, including participant honesty and respect; readiness and willingness; and internal and external resources. The second category encompassed several complementary modalities believed to facilitate both preparation and integration, such as psychotherapy, spiritual and contemplative practices, and other modes of creative expression. The third category included factors considered facilitative of integration, including sharing of experiences, and working with insights and lessons. Ineffective integration practices constituted a fourth subcategory. Consistent with reports from other stakeholders, the findings highlight a wide range of preparation and integration practices that may be useful for ayahuasca ceremony participants to consider when drinking ayahuasca.