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Journal articles on the topic 'Peyotl'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Unger, M. Stübler und H. "Anhalonium-Peyotl." Allgemeine Homöopathische Zeitung 228, no. 06 (2007): 247–49. http://dx.doi.org/10.1055/s-2006-936036.

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2

Unger, Herbert. "Das Arzneibild Peyotl." Allgemeine Homöopathische Zeitung 203, no. 11 (2007): 523–35. http://dx.doi.org/10.1055/s-2006-934914.

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3

Unger, Herbert. "Das Arzneibild Peyotl." Allgemeine Homöopathische Zeitung 203, no. 12 (2007): 571–77. http://dx.doi.org/10.1055/s-2006-934919.

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4

Unger, Herbert. "Selbstversuch mit Peyotl." Allgemeine Homöopathische Zeitung 228, no. 06 (2007): 249–55. http://dx.doi.org/10.1055/s-2006-936037.

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5

Saumade, Frédéric. "Taureau, cerf, maïs, peyotl." L'Homme, no. 189 (January 1, 2009): 191–227. http://dx.doi.org/10.4000/lhomme.22035.

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6

Sternberg, Manfred Freiherr von Ungern. "Peyotl - Anhalonium Lewinii - Mascalin." Allgemeine Homöopathische Zeitung 229, no. 02 (2007): 53–58. http://dx.doi.org/10.1055/s-2006-936047.

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7

Tanner, Tony. "A night on peyotl." Critical Quarterly 41, no. 2 (1999): 2–11. http://dx.doi.org/10.1111/1467-8705.00220.

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8

Kintz, Pascal. "Mescaline : la religion du peyotl." Annales de Toxicologie Analytique 16, no. 1 (2004): 18–21. http://dx.doi.org/10.1051/ata/2004021.

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9

Pieraggi, Ange, and Michaël Hittman. "Le peyotl et ses fidèles amérindiens." Chimères 91, no. 1 (2017): 187. http://dx.doi.org/10.3917/chime.091.0187.

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10

Eppenich, Heinz. "Peyotl und die "Revision" der homöopathischen Materia medica." Zeitschrift für Klassische Homöopathie 46, no. 06 (2007): 249–57. http://dx.doi.org/10.1055/s-2006-938840.

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11

박형섭. "La Danse du Peyotl - Pour chercher la poétique de la folie." ASSOCIATION CULTURELLE FRANC0-COREENNE ll, no. 19 (2009): 233–49. http://dx.doi.org/10.18022/acfco.2009..19.010.

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12

Stella, Alessandro. "Un conflit entre mondes magiques : la prohibition du peyotl par l’Inquisition de Mexico." Mouvements 86, no. 2 (2016): 129. http://dx.doi.org/10.3917/mouv.086.0129.

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13

Lemaistre, Denis. "Le cerf-peyotl et le cerf-maïs : la chasse, rituel formateur de la « trinité » huichole." Journal de la Société des Américanistes 77, no. 1 (1991): 27–43. http://dx.doi.org/10.3406/jsa.1991.1371.

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14

Arbouche, Nadia, Aymon De Lestrange, Romain Hacquet, et al. "Cultes spirituels et psychotropes : ethnotoxicologie appliquée à des échantillons centenaires d’ayahuasca, de peyotl et de vin Mariani." Toxicologie Analytique et Clinique 35, no. 2 (2023): S42—S43. http://dx.doi.org/10.1016/j.toxac.2023.03.060.

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15

Cengisiz, Cengiz, Ufuk Bal, Kemal Türker Ulutaş, and Nebile Dağlıoğlu. "Mescaline abuse via peyote cactus: the first case report in Turkey." Mescaline abuse via peyote cactus: the first case report in Turkey 17, Suppl.3 (2016): 68–70. https://doi.org/10.5455/apd.227565.

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  <strong>Bu olgu sunumunda, Türkiye’de peyote kaktüsü yoluyla meskalin kötüye kullanan ilk olgu sunulmuştur. </strong>   Mescaline is a psychoactive hallucinogenic alkaloid that resemble the natural neurotransmitters epinephrine anddopamine. It is extracted from peyote cactus. Peyote cactus cannot be detected via blood or urine samples in routine toxicology laboratories, and it can be easily reachable over the Internet. <strong>In this report, we presented the first</strong><strong>case of mescaline abuse via peyote cactus in Turkey.</strong>

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16

Treat, James. "Peyote Woman." Journal for the Study of Religion, Nature and Culture 10, no. 2 (2016): 141–49. http://dx.doi.org/10.1558/jsrnc.v10i2.27252.

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17

Doesburg-van Kleffens, Marjolein, Amy M. Zimmermann-Klemd, and Carsten Gründemann. "An Overview on the Hallucinogenic Peyote and Its Alkaloid Mescaline: The Importance of Context, Ceremony and Culture." Molecules 28, no. 24 (2023): 7942. http://dx.doi.org/10.3390/molecules28247942.

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Peyote (Lophophora williamsii) is a cactus that contains various biologically active alkaloids—such as pellotine, anhalonidine, hordenine and mescaline. Here, mescaline induces the psychoactive effects of peyote through the activation of the serotonin 5-HT2A receptor and the subsequent release of calcium (Ca2+) from the endoplasmic reticulum (ER). Moreover, an evaluation of the therapeutic benefits of mescaline is also currently the subject of research. It is important to consider that the outcome of taking a psychedelic drug strongly depends on the mindset of the recipient and the context (se

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18

Feeney, Kevin. "Texas Peyote Culture." Cactus and Succulent Journal 90, no. 1 (2018): 29–38. http://dx.doi.org/10.2985/015.090.0104.

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19

Hashimoto, Hirofumi, Victor J. Clyde, and Karen L. Parko. "Botulism from Peyote." New England Journal of Medicine 339, no. 3 (1998): 203–4. http://dx.doi.org/10.1056/nejm199807163390316.

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20

Terry, Martin, and Keeper Trout. "Regulation of peyote (Lophophora williamsii: Cactaceae) in the U.S.A: A historical victory of religion and politics over science and medicine." Journal of the Botanical Research Institute of Texas 11, no. 1 (2017): 147–56. http://dx.doi.org/10.17348/jbrit.v11.i1.1146.

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The peyote cactus, Lophophora williamsii, is presently classified as a Schedule 1 Controlled Substance in the USA, with an exemption for use as a sacrament in bona fide religious ceremonies of the Native American Church (NAC). Any botanist or other researcher seeking to work with peyote or any of its alkaloids, must com-ply with applicable (nontrivial) regulatory requirements. This paper presents an examination of the prohibition efforts that paved the way for current peyote regulation, accompanied by documentation of the religion-based political origins of such efforts, which involved the "ac

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21

Baral, Amrit, Yue Pan, Alberto J. Caban Martinez, Paulo S. Pinheiro, WayWay M. Hlaing, and Denise Christina Vidot. "Psilocybin, peyote, mescaline, and lysergic acid diethylamide (LSD) use in a nationally representative population by cancer history." Journal of Clinical Oncology 42, no. 16_suppl (2024): e22518-e22518. http://dx.doi.org/10.1200/jco.2024.42.16_suppl.e22518.

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e22518 Background: Classic psychedelics (Peyote, Psilocybin, Mescaline, and LSD) are re-emerging in the oncology toolbox. Peyote is the oldest known psychedelic, yet underexplored in clinical research. Preclinical studies suggest its extract stimulates lymphocyte proliferation, kills tumor cells, and may regulate sleep. This study aims to estimate the prevalence of classic psychedelic use among a US-representative sample of adults with and without a history of cancer. Methods: Data ( N= 208,220, weighted N: 239,589,661) from adults >18y in the 2015 - 2019 National Surveys on Drug Use and He

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22

Bernal Guzmán, Luis Gerardo. "La cultura del peyote." Horizonte Histórico - Revista semestral de los estudiantes de la Licenciatura en Historia de la UAA, no. 15 (November 16, 2018): 83–94. http://dx.doi.org/10.33064/hh.vi15.1500.

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23

Bowden, Henry Warner, and Omer C. Stewart. "Peyote Religion: A History." American Historical Review 94, no. 4 (1989): 1164. http://dx.doi.org/10.2307/1906744.

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24

Moses, L. G., and Omer C. Stewart. "Peyote Religion: A History." Western Historical Quarterly 20, no. 1 (1989): 58. http://dx.doi.org/10.2307/968479.

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25

Schultes, Richard Evans. "Peyote religion — A history." Journal of Ethnopharmacology 26, no. 3 (1989): 321–22. http://dx.doi.org/10.1016/0378-8741(89)90106-2.

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26

Hampton, Carol M., and Omer C. Stewart. "Peyote Religion: A History." Journal of American History 75, no. 3 (1988): 887. http://dx.doi.org/10.2307/1901548.

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27

Faba Zuleta, Paulina. "Los rostros de nuestros antepasados. Las pinturas faciales de los jicareros (Xukurikate) huicholes de Tateikita." Anales del Instituto de Investigaciones Estéticas 25, no. 82 (2012): 73. http://dx.doi.org/10.22201/iie.18703062e.2003.82.2143.

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Los Xukurikate o Jicareros son hombres y mujeres que poseen la importante tarea de cuidar una jícara (xukuri) y una flecha (+r+) que corresponden a una deidad determinada dentro del panteón huichol. Estos mismos cargos deben peregrinar anualmente al desierto de Wirikuta, San Luis Potosí, para buscar el peyote (Lophophora williamsi), el venado y traer el agua sagrada de los manantiales de este lugar. En la Fiesta del Peyote (Hikuli Neixa), los Jicareros de Tateikita, Jalisco, se pintan diferentes figuras geométricas en el rostro que consisten principalmente en círculos, puntos, espirales y líne

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28

Hinojosa, Servando Z. "Peyote Shrines, Remembrance, and Ritual Surrogacy in South Texas." Journal for the Study of Religion, Nature and Culture 18, no. 2 (2024): 255–77. http://dx.doi.org/10.1558/jsrnc.22667.

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Peyote grows in South Texas where licensed dealers acquire it and sell it to Native American Church members. These dealers also create and maintain special shrines on their property for the visiting buyers. The shrines not only mark a portal of entry into the region but also comprise the only opportunity many Native Americans will have to see peyote growing in the ground. Prompting prayers and conversations about ‘relations’ back home, the shrines kindle many acts of remembrance, both between generations of visitors and between Native Americans and dealers. Moreover, the ways that Native Ameri

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29

Peychl, J. "3D-computer based reconstructions of apoptotic nuclei." Frontiers in Bioscience 7, no. 1-3 (2002): f8. http://dx.doi.org/10.2741/peychl.

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30

Bouayad, Aurelien. "The Cactus and the Anthropologist: The Evolution of Cultural Expertise on the Entheogenic Use of Peyote in the United States." Laws 8, no. 2 (2019): 12. http://dx.doi.org/10.3390/laws8020012.

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This paper explores the complex evolution of the role anthropologists have played as cultural experts in the regulation of the entheogenic use of the peyote cactus throughout the 20th century. As experts of the “peyote cult”, anthropologists provided testimonies and cultural expertise in the regulatory debates in American legislative and judiciary arenas in order to counterbalance the demonization and prohibition of the medicinal and sacramental use of peyote by Native Americans through state and federal legislations. In the meantime, anthropologists have encouraged Peyotists to form a pan-tri

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31

Herrera, Jorge Luis. "La inspiración viene de las estrellas. La expiración del fuego." La Colmena, no. 102 (June 28, 2019): 121. http://dx.doi.org/10.36677/lacolmena.v0i102.7017.

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32

Schmidt, Bettina E. "Kummels, Ingrid: Land, Nahrung und Peyote." Anthropos 104, no. 1 (2009): 233–35. http://dx.doi.org/10.5771/0257-9774-2009-1-233.

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33

Hinojosa, Servando Z. "Human-Peyote Interaction in South Texas." Culture Agriculture 22, no. 1 (2000): 29–36. http://dx.doi.org/10.1525/cag.2000.22.1.29.

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34

Roscoe, Will, and David F. Aberle. "The Peyote Religion among the Navaho." American Indian Quarterly 17, no. 1 (1993): 146. http://dx.doi.org/10.2307/1184808.

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35

Medina Miranda, Héctor M. "Las personalidades del maíz en la mitología wixarika o cómo las mazorcas de los ancestros se transformaron en peyotes." Revista de El Colegio de San Luis, no. 5 (August 13, 2014): 164. http://dx.doi.org/10.21696/rcsl052013548.

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El artículo analiza las múltiples personalidades con las que se identifica el maíz en la mitología wixarika o huichola y evidencian la ambigüedad de las deidades o ancestros deificados de dicha tradición. Este análisis nos permite abordar algunos aspectos propios de la mitología nativa, como la relevancia del número cinco en tanto recurso retórico, y el principio de unidad que define a cada elemento como expresión de la totalidad, creando amplias redes de asociaciones entre elementos del entorno. Asimismo, se describe la vinculación entre los relatos asociados con la recolección del peyote y o

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36

Lewandowski, Tadeusz. "Gertrude Bonnin on Sexual Morality." English Studies at NBU 7, no. 1 (2021): 5–20. http://dx.doi.org/10.33919/esnbu.21.1.1.

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This paper examines attitudes to sexual morality held by the Yankton Dakota author and activist Gertrude Bonnin (1876–1938), better known by her penname Zitkála-Šá (Red Bird in Lakota). Bonnin’s concerns encompass several themes: the victimization of Indian women, disintegration of Native courtship rituals, sexual threats posed by peyote use, and the predatory nature of Euro-American men. This critique as a whole — in which a ‘white invasion,’ in her words, leads to a corruption of Native sexuality — sometimes produces inconsistencies, particularly regarding Bonnin’s statements on the alleged

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37

Yerena, Aldo Arias. "Los nuevos huicholes." Ciencias Sociales y Religión 25 (December 19, 2023): e023021. http://dx.doi.org/10.20396/csr.v25i00.8672179.

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El presente trabajo documenta algunas de las maneras en que diversos sujetos no indígenas se asimilan a las prácticas mágico-religiosas de la tradición wixárika, sobre todo de las que se relacionan con el consumo de peyote. La metodología utilizada para descubrir estas maneras fue la etnografía, que siguió longitudinalmente por más de un año a diversos sujetos y grupos en sus filiaciones con el peyote a través de “el costumbre”. El texto explica el concepto de nuevos huicholes, fenómeno basado en el peyotecentrismo y el ritualismo. Da cuenta de cómo la tradición wixárika se abrió al resto del

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38

Tláloc Humberto Mata-Zamor, Tláloc Humberto Mata-Zamor. "Aspectos históricos, jurídicos y culturales en torno al consumo de peyote en México." Cultura y Droga 26, no. 31 (2021): 157–70. http://dx.doi.org/10.17151/culdr.2021.26.31.8.

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Objetivo: revisar algunas relaciones históricas, jurídicas y culturales relacionadas con el consumo del cactus conocido popularmente como peyote (Lophophora williamsii). Se busca mostrar la tensión histórica entre la condena al consumo y su valoración como herramienta espiritual, resaltando como, pese a esa tensión, la cactácea sigue utilizándose actualmente. Esto último, un ejemplo de lo absurdo de las políticas actuales de prohibición de plantas psicoactivas. Se busca remarcar la necesidad de replantearnos dichas políticas que niegan las distintas realidades y formas de consumo. Metodología:

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39

Van Epps, Heather L. "Peyton Rous." Journal of Experimental Medicine 201, no. 3 (2005): 320. http://dx.doi.org/10.1084/jem.2013fta.

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40

Lawson, Paul E., and Jennifer Scholes. "Jurisprudence, Peyote and the Native American Church." American Indian Culture and Research Journal 10, no. 1 (1986): 13–27. http://dx.doi.org/10.17953/aicr.10.1.8435720522r58236.

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41

Wagner, Roland. ": Peyote Religion: A History . Omer C. Stewart." American Anthropologist 90, no. 3 (1988): 704–5. http://dx.doi.org/10.1525/aa.1988.90.3.02a00320.

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42

FURST, PETER T. "Peyote Religion: A History. OMER C. STEWART." American Ethnologist 16, no. 2 (1989): 386–87. http://dx.doi.org/10.1525/ae.1989.16.2.02a00130.

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43

Kirschner, Gwendolyn K. "Breaking bad buttons: mescaline biosynthesis in peyote." Plant Journal 116, no. 3 (2023): 633–34. http://dx.doi.org/10.1111/tpj.16503.

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44

Solórzano, Ángel. "Nicolás Echeverría, dir. Eco de la montaña." Diálogos de Campo 3, no. 6 (2021): 178. http://dx.doi.org/10.22201/enesmorelia.26832763e.2021.6.77.

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Reseña del documental Eco de la Montaña. Película que narra el viaje del muralista huichol Santos de la Torre por la Ruta del Peyote. Odisea que emprende con el fin conseguir el permiso de los dioses para realizar un mural que plasme la cosmovisión del pueblo huichol.

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45

Hutcheson, Maury. "People of the Peyote: Huichol Indian History, Religion, and Survival:People of the Peyote: Huichol Indian History, Religion, and Survival." American Anthropologist 99, no. 3 (1997): 678–79. http://dx.doi.org/10.1525/aa.1997.99.3.678.2.

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46

Guzmán Chávez, Mauricio Genet, and José Noyola Cherpitel. "Potenciales terapéuticos del peyote entre no indígenas en México." Cultura y Droga 27, no. 33 (2022): 185–200. http://dx.doi.org/10.17151/culdr.2022.27.33.9.

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El uso terapéutico del peyote ocupa un lugar destacado en los círculos y contextos rituales de curación en diferentes partes del territorio nacional mexicano. El objetivo en este artículo es evaluar desde un enfoque psiquiátrico y antropológico los beneficios terapéuticos entre miembros (hombres y mujeres) no indígenas de clase media, que lo consumen dentro del formato ritual de la Iglesia Nativa Americana. Para ello nos apoyamos en entrevistas abiertas y estructuradas para evidenciar trastornos y riesgos por el consumo de drogas, particularmente el peyote. Entre los resultados más relevantes

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47

Blakeslee, Donald J. "Reply to Yelton." American Antiquity 54, no. 1 (1989): 165. http://dx.doi.org/10.2307/281338.

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The John Rowzée Peyton book is believed to be an eighteenth-century original with some nineteenth-century additions that probably derive from John Lewis Peyton. This does not affect the episode of the mound excavation in Kansas described in the book in question.

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48

Tepker, Harry F. "Hallucinations of Neutrality in the Oregon Peyote Case." American Indian Law Review 16, no. 1 (1991): 1. http://dx.doi.org/10.2307/20068691.

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49

Huttlinger, Kathleen W., and Dennis Tanner. "The Peyote Way: Implications for Culture Care Theory." Journal of Transcultural Nursing 5, no. 2 (1994): 5–11. http://dx.doi.org/10.1177/104365969400500202.

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50

Terry, Martin, Karen L. Steelman, Tom Guilderson, Phil Dering, and Marvin W. Rowe. "Lower Pecos and Coahuila peyote: new radiocarbon dates." Journal of Archaeological Science 33, no. 7 (2006): 1017–21. http://dx.doi.org/10.1016/j.jas.2005.11.008.

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