Xanbal ta nom. Viajes a otro mundo

Tlalocan ◽  
2013 ◽  
Vol 11 ◽  
Author(s):  
Anselmo Pérez Pérez ◽  
Domingo De la Torre ◽  
Robert M. Laughlin ◽  
Rafael Mondragón ◽  
Mariano López Méndez
Keyword(s):  
United States ◽  
American Indians ◽  
North American ◽  
The United States ◽  
North American Indians ◽  
Protestant Churches ◽  
Made In

The authors, Tzotzil speakers from Zinacantán, Chiapas, relate their experiences and impressions on two trips to the United States that they made in 1963 and 1967. Among the themes dealt with are anthropologists, protestant churches, parties, North American Indians, and the anti-Vietnam protests.

Sacred and Profane Uses of the Cactus Lophophora Williamsii from the South Texas Peyote Gardens

2004 ◽  
Author(s):  
Clarissa T. Kimber ◽  
Darrel McDonald
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
American Indians ◽  
The United States ◽  
South Texas ◽  
Government Officials ◽  
North American Indians ◽  
Native American Church ◽  
History Of

Peyote is one of the best-known plant sources for a psychedelic experience. This small cactus is also associated in the popular mind with North American Indians and Hippies. Although its ritual use is thought to be over 7,000 years old (Furst 1989, cited in Schaefer 1996: 141), its use by Indians of the Native American Church (NAC) is less than 100 years old. The peyote button is the essential ingredient in the ritual ceremony associated with NAC meetings and is referred to as “the medicine” by those who regard the button as a god-being and ingest it as a sacrament (Slotkin 1956: 29; Smith and Snake 1996: 80, 91, 105–6). Even more recently, non-Indians have formed churches (the Neo American Church) to follow the Peyote Way or Road (Trout 1999: 47). Secular uses of peyote are as medicine, especially for topical application to the skin on open wounds (Schultes 1940), for divination to discover something lost or when possible attacks of the enemy will occur; or for mind-altering experiences of a nonreligious nature, that is, for recreation. These nonritual (profane) uses have a long history, but peyote’s more significant sacred use in the United States, as measured by numbers of participants, has been in force for little more than 100 years. Various plants are called peyote in Mexico (Schultes 1938: 157), and their usage in the public and official literature of Texas and the United States has not been precise over the years (Morgan 1976: 12, La Barre 1975: 14–17). The major confusion over the common name among field anthropologists and government officials has been with the mescal bean, or Texas mountain laurel [Sophora secundiflora (Ort.) DC]. This hardy, small tree produces a hard, highly toxic, red seed, which has had a long history of ritual use by Amerinds (La Barre 1975: 15). The distribution of the mescal bean is on the southern edge of the Edwards Plateau, on the caliche cuestas in the Rio Grande Plains, and in the mountains of the Trans-Pecos. The native Americans of this region strung the beans into necklaces or bracelets, and a shaman might have passed down to another shaman some of these items as important paraphernalia.

"TRACHOMA AMONG THE NORTH AMERICAN INDIANS"

JAMA ◽  
1926 ◽  
Vol 86 (13) ◽  
pp. 970
Author(s):  
L. Webster Fox
Keyword(s):  
American Indians ◽  
North American ◽  
North American Indians ◽  
The North
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