1899

Peyote Effect ◽  
2018 ◽  
pp. 23-35
Author(s):  
Alexander S. Dawson

While research on peyote accelerated in the United States, United Kingdom, and Germany during the last decade of the nineteenth century, Mexican scientists remained largely ignorant of the properties of the cactus. This changed when Mexico’s Instituto Médico Nacional (IMN) sponsored a series of peyote studies at the turn of the century. In part, those studies relied on historical accounts and reports from government agents working in regions where indigenous peyotists lived. In part, they entailed experiments, first with a variety of animals and then with patients in the Hospital General de San Andrés in Mexico City. In contrast to their counterparts elsewhere, Mexican researchers lacked the capacity to extract mescaline from peyote, and they depended on solutions made from whole peyote buttons for their research. They were also much less inclined to experiment on themselves than researchers elsewhere, and they were more interested in the corporeal effects of peyote than its capacity to affect states of consciousness. In particular, they attempted to demonstrate peyote’s potential to be used as a heart tonic. Their work was ultimately undone by Mexico’s 1910 Revolution, which resulted in the closing of the IMN in 1915.

2019 ◽  
Vol 40 (4) ◽  
pp. 514-531 ◽  
Author(s):  
Alejandra Cantoral ◽  
Lynda Cristina Luna-Villa ◽  
Andres A. Mantilla-Rodriguez ◽  
Adriana Mercado ◽  
Frank Lippert ◽  
...  

Background: Sources of fluoride exposure for Mexicans include foods, beverages, fluoridated salt, and naturally fluoridated water. There are no available data describing fluoride content of foods and beverages consumed in Mexico. Objective: To measure the content of fluoride in foods and beverages typically consumed and to compare their content to that of those from the United States and the United Kingdom. Methods: Foods and beverages reported as part of the Mexican Health and Nutrition Survey (n = 182) were purchased in the largest supermarket chains and local markets in Mexico City. Samples were analyzed for fluoride, at least in duplicate, using a modification of the hexamethyldisiloxane microdiffusion method. Value contents were compared to those from the US Department of Agriculture and UK fluoride content tables. Results: The food groups with the lowest and highest fluoride content were eggs (2.32 µg/100 g) and seafood (371 µg/100 g), respectively. When estimating the amount of fluoride per portion size, the lowest content corresponded to eggs and the highest to fast foods. Meats and sausages, cereals, fast food, sweets and cakes, fruits, dairy products, legumes, and seafood from Mexico presented higher fluoride contents than similar foods from the United States or the United Kingdom. Drinks and eggs from the United States exhibited the highest contents, while this was the case for pasta, soups, and vegetables from the United Kingdom. Conclusion: The majority of items analyzed contained higher fluoride contents than their US and UK counterparts. Data generated provide the first and largest table on fluoride content, which will be useful for future comparisons and estimations.


2020 ◽  
Vol 14 (2) ◽  
pp. 107-110
Author(s):  
Maura Brighenti ◽  
Lucía Cavallero ◽  
Niccolò Cuppini ◽  
Alejo Stark

AbstractThe past few years have seen a number of “riots” – in Mexico City, Hong Kong, Chile, Ecuador, the United States, Argentina, France, the United Kingdom, and elsewhere. What do they have in common with one another and with other popular upheavals in history? How do they differ? What do they represent as sites of protest, resistance and rebellion? This forum explores the meaning of such riots through the meaning of the term itself, focusing mainly but not exclusively on the Global South, in theory and in the words and actions of rioters and the authorities who act to suppress them. If it is true the world has entered a “new age of riots,” citizens and scholars must begin to reach some conceptual clarity of what a global riot is, and seeks to become.


2020 ◽  
Author(s):  
Francesco Rigoli

Research has shown that stress impacts on people’s religious beliefs. However, several aspects of this effect remain poorly understood, for example regarding the role of prior religiosity and stress-induced anxiety. This paper explores these aspects in the context of the recent coronavirus emergency. The latter has impacted dramatically on many people’s well-being; hence it can be considered a highly stressful event. Through online questionnaires administered to UK and USA citizens professing either Christian faith or no religion, this paper examines the impact of the coronavirus crisis upon common people’s religious beliefs. We found that, following the coronavirus emergency, strong believers reported higher confidence in their religious beliefs while non-believers reported increased scepticism towards religion. Moreover, for strong believers, higher anxiety elicited by the coronavirus threat was associated with increased strengthening of religious beliefs. Conversely, for non-believers, higher anxiety elicited by the coronavirus thereat was associated with increased scepticism towards religious beliefs. These observations are consistent with the notion that stress-induced anxiety enhances support for the ideology already embraced before a stressful event occurs. This study sheds light on the psychological and cultural implications of the coronavirus crisis, which represents one of the most serious health emergencies in recent times.


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