Stimulants: From Coca to Caffeine

Author(s):  
Jerrold Winter

Unlike the opiates, which are a rather homogeneous group, the drugs we call stimulants come in a variety of forms. In this chapter, we will devote most of our time to the classical stimulants, cocaine and the amphetamines, but will consider as well caffeine, nicotine, ephedrine, and modafinil. All are capable of enhancing mental and physical performance, and some produce distinctly pleasurable effects that sometimes lead to addiction. About the time that humans living in what is now South America started to draw on the walls of their caves, one among them discovered the unusual properties of the coca shrub. When the leaves were chewed, wondrous things happened to the chewer: Hunger and fatigue were replaced by feelings of strength and power; the world seemed not such a bad place to live. By the time Francisco Pizarro led his conquistadors into Peru early in the 16th century, coca leaf had found an exalted place in the Incan Empire. One legend has it that coca was brought from heaven to earth by Manco Capac, son of the Sun god and the Inca from whom the ruling class traced its lineage. (Interesting how often royalty has claimed divine origins.) The Spaniards developed no great respect for coca, regarding it as but another facet of a pagan people who had no claim on civilization. But the new rulers were nothing if not practical. Coca allowed native workers to be pushed beyond the normal bounds of physical endurance. More tin and silver could be brought from the mines with fewer workers fed less food. Coca leaf lost its status as a sacrament and a pleasure of the ruling class. It became a part of the internal economy of Spanish Peru, a means of enhancing productivity, and a contributor to the destruction of the Incan people and their civilization. It was inevitable that Europeans would become familiar with the effects of coca leaf both by their observation of native use and by personal experience. In 1859, an Italian physician named Paolo Mantegazza who had spent some time among the Peruvian natives put it this way.

2017 ◽  
Vol 73 (1) ◽  
Author(s):  
Jürgen Moltmann

This article aims at exploring the theme ‘Living God, renew and transform us’ under the following headings: the living God and the gods of death, the desolation of atheism and the sun of righteousness, just law and the fullness of life. The author relates the ‘God of Life’ to a ‘theology embracing life’. He links the ‘gods of death’ to racism, capitalism and terrorism in which we ‘encounter a new religion of death’. He points out that Christianity is a religion of joy in God and sets out to illustrate this with selected biblical texts. In the section ‘The desolation of atheism’, the author argues that modern atheism offers a ‘reduced life’. To make his point, he refers to his own personal experience and the theological ‘protest atheism’ which arose in the 19th century. The author concludes by stating that atheism offers nothing positive. In the final section, ‘The sun of righteousness, just law and the fullness of life’, the author addresses issues of justice. In referring to the Reformation doctrine on justification, the author states that the justification of victims requires confessio oris, rising up from humiliation and forgiveness.


2020 ◽  
Vol 6 (Extra-A) ◽  
pp. 157-161
Author(s):  
Lutfullo Eshonovich Ismoilov ◽  
Ramil Tagirovich Yuzmukhametov ◽  
Markhabo Tukhtasunovna Rajabova

The article considers the topic of the Plant World in the Sufi writings of the 16th century Transoxiana, based on the material of manakibs, i. e. the so-called Lives of the Saints. The significance and relevance of the topic is due to the need to study the issues of semantic interpretation of the concept of plant and plant world in Sufi writings. Hence, the purpose of this article is to disclose the diverse meanings of the concept of the “World of Plants” contained in the 16th-century Transoxiana manakibs of such authors as Abdurakhman Jami, Abu-l Baka b. Khodzha Bakha-ud-din, Khusein Serakhsi. The main method in the study of this issue is the historical and comparative method, and the method of literary analysis, which allows you to create a holistic understanding of the symbolism of the Plant World in Sufi writings of Transoxiana of the 16th century.      


Think India ◽  
2019 ◽  
Vol 22 (2) ◽  
pp. 463-466
Author(s):  
TUMMALA. SAI MAMATA

A river flows serenely accepting all the miseries and happiness that it comes across its journey. A tree releases oxygen for human beings despite its inner plights. The sun is never tired of its duty and gives sunlight without any interruption. Why are all these elements of nature so tuned to? Education is knowledge. Knowledge comes from learning. Learning happens through experience. Familiarity is the master of life that shapes the individual. Every individual learns from nature. Nature teaches how to sustain, withdraw and advocate the prevailing situations. Some dwell into the deep realities of nature and nurture as ideal human beings. Life is a puzzle. How to solve it is a million dollar question that can never be answered so easily. The perception of life changes from individual to individual making them either physically powerful or feeble. Society is not made of only individuals. Along with individuals it has nature, emotions, spiritual powers and superstitious beliefs which bind them. Among them the most crucial and alarming is the emotions which are interrelated to others. Alone the emotional intelligence is going to guide the life of an individual. For everyone there is an inner self which makes them conscious of their deeds. The guiding force should always force the individual to choose the right path.  Writers are the powerful people who have rightly guided the society through their ingenious pen outs.  The present article is going to focus on how the major elements bound together are dominating the individual’s self through Rabindranath Tagore’s Home and the World (1916)


Author(s):  
James B. Kirakofe

The building known as the Casa de la Cacica, seat of the Mixtec leaders of San Juan Teposcolula, Oaxaca, around the middle of the 16th century, exhibits the complexity of architectural and ideological interplay during the first period of colonization. The use of European techniques of construction did not prevent the native leaders of Teposcolula from conceiving of space and its political meaning in pre-conquest terms. Indeed, the new technology and architecture were probably adopted in order to legitimize and reaffirm the power of the ruling class in Teposcolula within the new context of Spanish domination.


1893 ◽  
Vol 10 (9) ◽  
pp. 401-412 ◽  
Author(s):  
Karl A. von Zittel

In a spirited treatise on the ‘Origin of our Animal World’ Prof. L. Rütimeyer, in the year 1867, described the geological development and distribution of the mammalia, and the relationship of the different faunas of the past with each other and with that now existing. Although, since the appearance of that masterly sketch the palæontological material has been, at least, doubled through new discoveries in Europe and more especially in North and South America, this unexpected increase has in most instances only served as a confirmation of the views which Rutimeyer advanced on more limited experience. At present, Africa forms the only great gap in our knowledge of the fossil mammalia; all the remaining parts of the world can show materials more or less abundantly, from which the course followed by the mammalia in their geological development can be traced with approximate certainty.


2021 ◽  
pp. 146144482110164
Author(s):  
Adriana de Souza e Silva ◽  
Ragan Glover-Rijkse ◽  
Anne Njathi ◽  
Daniela de Cunto Bueno

Pokémon Go is the most popular location-based game worldwide. As a location-based game, Pokémon Go’s gameplay is connected to networked urban mobility. However, urban mobility differs significantly around the world. Large metropoles in South America and Africa, for example, experience ingrained social, cultural, and economic inequalities. With this in mind, we interviewed Pokémon Go players in two Global South cities, Rio de Janeiro (Brazil) and Nairobi (Kenya), to understand how players navigate urban spaces not only based on gameplay but with broader concerns for safety. Our findings reveal that players negotiate their urban mobilities based on perceptions of risk and safety, choosing how to move around and avoiding areas known for violence and theft. These findings are relevant for understanding the social and political aspects of networked urban spaces as well as for investigating games as venues through which we can understand ordinary life, racial, gender, and socioeconomic inequalities.


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