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For millennia, healing and psychoactive plants have been part of the medicinal and ceremonial fabric of elaborate rituals and everyday religious practices throughout Mesoamerica. Despite the essential nature of these ritual practices to the societal framework of past cultures, a clear understanding of the ceremonial life of the ancient Maya remains stubbornly elusive. Here we record the discovery of a special ritual deposit, likely wrapped in a bundle, located beneath the end field of a Late Preclassic ballcourt in the Helena complex of the Maya city of Yaxnohcah. This discovery was made possible by the application of environmental DNA technology. Plants identified through this analytical process included Ipomoea corymbosa (xtabentun in Mayan), Capsicum sp. (chili pepper or ic in Mayan), Hampea trilobata (jool), and Oxandra lanceolata (chilcahuite). All four plants have recognized medicinal properties. Two of the plants, jool and chilcahuite, are involved in artifact manufacture that have ceremonial connections while chili peppers and xtabentun have been associated with divination rituals. Xtabentun (known to the Aztecs as ololiuhqui) produces highly efficacious hallucinogenic compounds and is reported here from Maya archaeological contexts for the first time.

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This article describes cases presented by experts from the legislative and medical-legal fields regarding the use of psychoactive substances among Argentinian women from 1878 to 1930. Background information is presented regarding the relationship between women and the use different drugs, medical interventions on the female body where psychoactive substances were used are analyzed, and experts' descriptions of cases of female drug users are detailed. Experts' discourses during this period did not attempt to comprehend the specificities of female consumption, but were rather used to position the issue of drug use as a social problem. This was done using three prototypes: the victim of a sick husband; the prostitute who encourages drug use among the weak in spirit (natural-born criminals); and the virtuous young woman who succumbs to drug addiction in spite of her father's rule. Each figure reinforces the need for state intervention and increased social control.

Este trabajo describe casos expuestos por expertos de los ámbitos legislativo y médico-legal periodístico, en los que se reporta el consumo de sustancias psicoactivas por parte de mujeres de Argentina, entre 1878 y 1930. Se presentan antecedentes sobre mujeres y usos de distintos fármacos, se analizan las intervenciones médicas que utilizan sustancias psicoactivas sobre el cuerpo femenino, y se detallan los casos de mujeres consumidoras desde las miradas expertas. En este periodo, los discursos expertos no buscaron comprender la especificidad femenina del consumo, sino promover el tema drogas como un problema. Esto se produce utilizando tres prototipos: la víctima de un marido enfermo, la prostituta que envicia a los débiles de espíritu (criminal nata), y la joven virtuosa que contraviene la ley del padre y sucumbe en la toxicomanía. Cada figura refuerza la necesidad de intervención estatal y control social.

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RESUMEN Este trabajo describe casos expuestos por expertos de los ámbitos legislativo y médico-legal periodístico, en los que se reporta el consumo de sustancias psicoactivas por parte de mujeres de Argentina, entre 1878 y 1930. Se presentan antecedentes sobre mujeres y usos de distintos fármacos, se analizan las intervenciones médicas que utilizan sustancias psicoactivas sobre el cuerpo femenino, y se detallan los casos de mujeres consumidoras desde las miradas expertas. En este periodo, los discursos expertos no buscaron comprender la especificidad femenina del consumo, sino promover el tema drogas como un problema. Esto se produce utilizando tres prototipos: la víctima de un marido enfermo, la prostituta que envicia a los débiles de espíritu (criminal nata), y la joven virtuosa que contraviene la ley del padre y sucumbe en la toxicomanía. Cada figura refuerza la necesidad de intervención estatal y control social.

ABSTRACT This article describes cases presented by experts from the legislative and medical-legal fields regarding the use of psychoactive substances among Argentinian women from 1878 to 1930. Background information is presented regarding the relationship between women and the use of different drugs, medical interventions on the female body where psychoactive substances were used are analyzed, and experts' descriptions of cases of female drug users are detailed. Experts' discourses during this period did not attempt to comprehend the specificities of female consumption but were rather used to position the issue of drug use as a social problem. This was done using three prototypes: the victim of a sick husband; the prostitute who encourages drug use among the weak in spirit (natural-born criminals); and the virtuous young woman who succumbs to drug addiction in spite of her father's rule. Each figure reinforces the need for state intervention and increased social control.

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Three world-famous neurologists, Charcot and Mitchell, in the 19th century, and Lees, in this century, all of whom had great scientific curiosity, experimented with the psychoactive drugs hashish, mescal and yagé, respectively, in an attempt to increase their knowledge of neurological diseases and how the brain works.

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ABSTRACT Three world-famous neurologists, Charcot and Mitchell, in the 19th century, and Lees, in this century, all of whom had great scientific curiosity, experimented with the psychoactive drugs hashish, mescal and yagé, respectively, in an attempt to increase their knowledge of neurological diseases and how the brain works.

RESUMO Três mundialmente famosos neurologistas, Charcot e Mitchell, no século XIX, e Lees neste século, tiveram eles mesmos, experiências com drogas psico-ativas, com haxixe, mescalina e yagé, respectivamente, demonstrando a sua intensa curiosidade científica, na tentativa de aprimorar o seu conhecimento da função cerebral e das doenças neurológicas.

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Ethnopharmacological research investigates the plants and other medicinal and toxic substances utilized by different traditional populations. One approach in this field is a literature search of the available publications on medicinal plants. The purpose of the current study was to select plants with psychoactive effects described in a Brazilian literary work written by Pio Correa in 1926. Those mentioned plants were classified in accordance with their indications for use as stimulants and depressors of the central nervous system. For the phytochemical study herein, we researched these species via a database search, and all the obtained information was compiled into a new database to analyze possible correlations between the chemical compounds and the psychoactive categories. Of the 813 plants searched in the literary work, 104 presented chemical data in the scientific periodicals consulted. Seventy-five of them belong to the stimulant category, while 31 are depressors and two of them belong to both categories. Phenols and flavonoids were the main compounds observed in plants of both categories, though at different frequencies. Monoterpenes (29.9%) and sesquiterpenes (28.6%) were also observed in plants from the stimulant category, while 25.8% of plants from the depressor category were comprised of carotenoids and 22.6% of steroids. The main specific compounds were identified as ferulic acid, α-pinene, limonene, α-humulene and kaempferol among the stimulant plants. Otherwise, in depressor plants were characterized caffeic acid, kaempferol, quercetin, ß-carotene, physalins and withanolides as specific compounds. The association between ethnopharmacological and chemotaxonomic data, as presented in this study, could support plant selection in further investigations by research groups whose studies focus on psychoactive plants as potential therapeutics.

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A coca surge, na crônica-carta de Guaman Poma de Ayala ao rei da Espanha, a partir de peculiares eventos da história do Peru. Na visão do escritor indígena e cristão (entre os sécs. XVI e XVII), a planta psicoativa aparece num passado não muito distante, por meio dos índios da montaña (as serras orientais cobertas pela selva quevem da planície amazônica), numa história de idolatria do arbusto. Mas o vício de mastigar a folha da coca é inventado pelos incas na conquista dessa região (o Antisuyo). A história de Guaman Poma pode entreter, mas também demonstra a seriedade do cronista em apontar para a relação entre os vícios mundanos com umgrande pecado, a idolatria de alguns índios – mas são exceções para o fato, segundo o cronista, da verdadeira cristandade desde muito tempo na serra (nas altitudes mais temperadas), que recebe de fora o “vício de comer coca”. É interessante notar que essas histórias de Guaman Poma também indicam códigos indígenas de compreensão e manipulação dos eventos, como será discutido abaixo, com apoio, ainda, da análise da crônica de outro indígena do Peru, e contemporâneo, Santa Cruz Pachacuti. [AU]

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A coca surge, na crônica-carta de Guaman Poma de Ayala ao rei da Espanha, a partir de peculiares eventos da história do Peru. Na visão do escritor indígena e cristão (entre os sécs. XVI e XVII), a planta psicoativa aparece num passado não muito distante, por meio dos índios da montaña (as serras orientais cobertas pela selva quevem da planície amazônica), numa história de idolatria do arbusto. Mas o vício de mastigar a folha da coca é inventado pelos incas na conquista dessa região (o Antisuyo). A história de Guaman Poma pode entreter, mas também demonstra a seriedade do cronista em apontar para a relação entre os vícios mundanos com umgrande pecado, a idolatria de alguns índios – mas são exceções para o fato, segundo o cronista, da verdadeira cristandade desde muito tempo na serra (nas altitudes mais temperadas), que recebe de fora o “vício de comer coca”. É interessante notar que essas histórias de Guaman Poma também indicam códigos indígenas de compreensão e manipulação dos eventos, como será discutido abaixo, com apoio, ainda, da análise da crônica de outro indígena do Peru, e contemporâneo, Santa Cruz Pachacuti.

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