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PubMedDate not supplied

[Mescaline and the San Pedro cactus ritual: archaeological and ethnographic evidence in northern Peru].

INTRODUCTION: The San Pedro cactus contains the alkaloid mescaline and other derivates of phenethylamine with hallucinogenic properties. This cactus was used throughout history by a number of different pre-Columbine cultures and civilisations that settled in northern Peru. In this article we review the ethno-archaeological and ethno-historical evidence of the ritual use of the San Pedro cactus in the pre-Columbine cultures, and these findings are compared with the information provided by current ethnographical studies. DEVELOPMENT: The longer a cactus has been stored, the stronger and the higher its content in mescaline-derived alkaloids will be. Archaeological evidence has been found of the use of San Pedro for magical-religious purposes in the following pre-Columbine cultures: Cupisnique (1500 BC), Chavin (1000 BC), Moche (100-750 AD) and Lambayeque (750-1350 AD). Today's master shamans use San Pedro on altars ('mesas') erected for healing rites in order to treat enchantment and bad luck. The mesa follows a sophisticated ritual: 'levantar' (raise) or sniff tobacco with alcohol, ingest San Pedro, pinpoint the diseases, cleanse the evil and 'florecer' (flourish) the sick person. The mesa rite is performed in the early hours of Tuesdays and Fridays, which are sacred days in the Andean religions. San Pedro is sometimes replaced by an infusion of plants and seeds that contain hallucinogenic components, such as ayahuasca and the 'mishas' (Brugmansia sp.). CONCLUSIONS: The ancient tradition of using the San Pedro cactus for healing and hallucinogenic purposes has remained part of the culture in Andean shamanism up to the present day.

Art↗
PubMed2006

Is there any effect of Ramadan fasting on stroke incidence?

INTRODUCTION: Over one billion Muslims fast worldwide during the month of Ramadan. Fasting during Ramadan is a radical change in lifestyle for the period of a lunar month. The objective of this study was to investigate whether Ramadan fasting has any effect on the incidence of stroke and its outcome in a geographically-defined population. METHODS: We retrospectively reviewed a 13-year stroke database and studied the data on Muslim patients who were hospitalised with stroke over a 13-year period from January 1991 to December 2003. Patients were divided according to the time of presentation in relation to the month of Ramadan, one month before, during, and one month after Ramadan. The number of hospitalisations for stroke in various time periods was analysed. The age of presentation, gender, cardiovascular risk factor profiles (smoking status, hypertension, hypercholesterolaemia, diabetes mellitus, and pre-existing cardiovascular disease) were analysed. We also studied the trends of in-hospital mortality, morbidity and acute medical care provided. RESULTS: Overall, 335 Muslim patients were hospitalised for stroke. Their mean age and standard deviation were 56.99 and 13.9 years, respectively. The number of hospitalisations for stroke was not significantly different in the month of Ramadan (29 cases), when compared to the month before Ramadan (30 cases) and the month after Ramadan (29 cases). Risk factors included for stroke were not significantly different in Ramadan when compared to the month before and after Ramadan. These associated diseases were hypertension, diabetes mellitus, hypercholesterolaemia, acute myocardial infarction, and congestive heart failure. CONCLUSION: This study demonstrated that no significant difference was found in the number of hospitalisations for stroke while fasting during the month of Ramadan when compared to the non-fasting months.

Aged↗
PubMed2006

The changes of metabolic profile and weight during Ramadan fasting.

INTRODUCTION: Ramadan is the holiest month in the Islamic calendar and Muslims fast during this month. We designed this study to evaluate the effect of Ramadan fasting on plasma lipids and lipoproteins. METHODS: This cohort study was performed during Ramadan in December 2002 (Islamic year 1423). The subjects were 81 students of Tehran University of Medical Sciences. We evaluated weight, body mass index (BMI), glucose, triglyceride (TG), cholesterol, low density lipoprotein (LDL), high density lipoprotein (HDL), and very low density lipoprotein (VLDL), before and after Ramadan. RESULTS: Body weight and BMI both decreased during Ramadan fasting in both genders. Glucose and HDL decreased and LDL increased significantly during fasting in Ramadan, but there was no significant change in total cholesterol, TG and VLDL. We did not find any association between TG, cholesterol, LDL, VLDL, HDL and the following variables: sex, body weight changes, and two or three instances of meals before Ramadan. Triglyceride level also increased in students with normal BMI while it decreased in overweight subjects. CONCLUSION: This study indicated that Ramadan fasting led to a decrease in glucose and weight. Although there was a significant reduction in meal frequency, a significant increase in LDL and decrease in HDL was noted during Ramadan. It seems that the effect of Ramadan fasting on serum lipid levels may be closely related to the nutritional diet or biochemical response to starvation.

Adolescent↗
PubMed2006

An open label comparative study of glimepiride versus repaglinide in type 2 diabetes mellitus Muslim subjects during the month of Ramadan.

This study was conducted to compare the treatment efficacy between a prandial glucose regulator, repaglinide and a new sulphonylurea, glimepiride in Muslim Type 2 diabetic patients who practice Ramadan fasting. Forty-one patients, previously treated with a sulphonylurea or metformin, were divided to receive either repaglinide (n=20, preprandially three-times daily) or glimepiride (n=21, preprandially once daily) 3 months before the month of Ramadan. During Ramadan, patients modified their eating pattern to two meals daily, and the triple doses of repaglinide were redistributed to two preprandial doses. Four point blood glucose monitoring were performed weekly during the month of Ramadan and the subsequent month. Measurements of the 4-point blood glucose were significantly lower in the glimepiride group compared to the repaglinide group both during and after Ramadan. The glycaemic excursion was better in the morning for the repaglinide group and better in the afternoon and evening for the glimepiride group during the Ramadan period. There was no statistically significant difference in the incidence of hypoglycaemia between the two groups during and after Ramadan. There was no difference in the glycaemic excursion post-Ramadan. The longer duration of action of glimepiride may offer an advantage over repaglinide during the 13.5 hours of fast in Ramadan for diabetic patients.

Adult↗
PubMed2006

[Rituals in therapy, rituals in our lives].

The authors review the history of rituals and their healing and preventive role within the community in a comprehensive study. They illustrate with examples the rituals employed in therapy and discuss their classification. They also touch upon the different methods used in family psychotherapy and the function of rituals. In our modern society, there is a lack of rituals at each transition from one life cycle to another, but there is a particular scarcity of coming of age rituals in adolescence. In the authors' view therapists should not only become familiar with rituals but should also be able to use the healing power of rituals occasionally in the treatment of psychiatric illnesses and crises.

Adaptation, Psychological↗
PubMedDate not supplied

Knowledge, attitudes and beliefs about menarche of adolescent girls in Anand district, Gujarat.

A questionnaire survey of knowledge, attitudes and beliefs towards menstruation was made in 22 schools in Anand district, Gujarat state. Of 900 schoolgirls aged 11-17 years, only 38.5% felt comfortable about menarche and only 31.0% believed that menstruation was a normal physiological process. Many (37.2%) had not been informed about menarche before its onset and 48.2% felt they were not mentally prepared. The major sources of information were the mother (60.7%) or an elder sister (15.8%); teachers and others relatives played a small role. In this area of India, many families continue the custom of celebrating the first menarche and observing social restrictions.

Adaptation, Psychological↗
PubMedDate not supplied

[Sacred psychoactive seeds and ritual sacrifices in the Moche culture].

INTRODUCTION: Archaeological findings have confirmed the existence of representations of ritual human sacrifices on pottery belonging to the Moche culture (100-750 AD) in northern Peru; until recently these images were thought to be mythological narrations. We review the archaeological and ethno-historical data concerning Moche sacrifices and we attempt to identify the psychoactive seeds and plants used during such rites. DEVELOPMENT: Ethno-historical data from different chronicles of the New World written in the 16th century state that hamala seeds (belonging to the species Nectandra) were used for their analgesic, sedative, narcotic and anticoagulating properties, and that chamico, or stramonium, had an intoxicating effect on those who took it. There were two kinds of Moche rituals, that is, sacrifices as offerings to divinities and as exemplary punishments. Methods of sacrifice included slitting victims' throats, dismembering them and throwing them off mountains. The sacrifices of the Moche were part of a complex and elaborate ritual which consisted in capturing prisoners, parading them with nooses around their necks, making offerings, preparing the officiants and the community, consummation of the sacrifice and presenting the blood to the priest in a chalice. Human sacrifices were part of the propitiatory ceremonies held in honour of the gods in order to favour human fertility, obtain good harvests and preserve a plentiful supply of water for irrigating the valleys. CONCLUSIONS: The therapeutic properties of the seeds of the Nectandra species favoured their utilisation in the ritual sacrifices of the Moche culture. Their use was probably associated with stramonium and San Pedro cactus, which contain extracts rich in hallucinogenic alkaloids.

Ceremonial Behavior↗
PubMed1991

[Archeological and artistic sources of coca consumption in pre-hispanic America].

The use of coca in pre-hispanic America is confirmed by archeological and artistic sources, such as sculptures, ceramics, fabrics and pictures. The historical and geographical diffusion of these pieces of evidence seems to point to the fact that coca has been a strong element in the union of the different cultures of this continent. Those pieces of evidence were mostly found in a religious bond and indicate towards the divine character awarded to this plant; this divinity will, later on, be confirmed by the Inca's, who will raise it to a god. Owing to its many properties such as its use in the course of initiation rituals and of important celebrations, and seeing its fundamental importance in economy, coca was allowed a manifold value. The investigation of as well the technical (materials, workmanship,...) as the esthetic factors (form, style,...) of the works of art, combined with the study of the cultural background, shows that the use of coca seems to have been a privilege of the upper social classes. It is just from the Inca period (1450-1530) that the whole people could reach to coca, so that its stimulating properties outweighed the symbolic meaning.

Art↗
PubMed1991

[Consumption of coca in history].

The first consumers of coca were the Aymara Indians of the Andes mountains. At the beginning, the consumption of coca-leaves was reserved to princes and priests during religious ceremonies. This habit was later extended to the common people. The Spanish invaders judged that this practice was the expression of a "pagan cult" and therefore banned the cultivation of the coca-plant. In the XIXth century, coca and cocaine were used once more in Europe. Freud made self-experiments with cocaine, but he was promptly discouraged by reading about the cases of cocaine mania reported in the American scientific literature. In 1870 Angelo Mariani brought on the market a kind of wine, based on coca extract, which enjoyed a great success in Europe. Hereafter Pemberton produced, in the USA, a competitive drink under the name "Vin français cola", wherein he replaced the wine by a cola extract and where from he finally vanished cocaine. The medical use of cocaine for the treatment of hayfever and asthma (Dr. Tücker's elixir) had in between officially been agreed by the famous scientific societies in America. This treatment was finally abandoned.

Ceremonial Behavior↗