Usi tradizionali – Americhe / Traditional uses – Americas

– Archeologia / Archaeology

– Antropologia ed etnografia / Anthropology and ethnography

– Altro / Other


Archeologia / Archaeology

BANKMANN von ULF, 1984, Ometochtecomatl – Ein altmexikanisches Pulquegefäss im Museum zu BaselVerhandl. Naturf. Ges. Basel, vol. 94, pp. 307-319.

BONDESON E. WOLMAR, 1972, Anatomical notes on espingo and seeds of Quararibea, Appendix to S.H. Wassén, Ethnobotanical follow-up of Bolivian Tiahuanacoid tomb material, and of Peruvian shamanism, psychotropic plant constituents, and espingo seeds, Årstryck, pp. 48-52.

BOURGET STEVE, 1990, Caracoles sagrados en la iconografía mocheGaceta Arqueológica Andina, vol. 5, pp. 45-58.

CANÉ E. RALPH, 1988, Alucinógenos utilizados en la región andina prehispánica, Boletin de Lima, N. 56, Anno X, pp. 35-40.

CORDY-COLLINS ALANA, 1980, An artistic record of the Chavín hallucinatory experience, The Masterkey, vol. 54(3), pp. 84-93.

DELLE MONACHE FRANCO, 1979, Contributo allo studio del balché, il vino rituale dei Maya, in: AA.VV., Simposio Internazionale sulla Medicina Indigena e Popolare dell’America Latina, Istituto Italo Latino Americano, Roma, pp. 249-253.

EMBODEN A. WILLIAM, 1983, The ethnobotany of the Dresden Codex with special reference to the narcotic Nymphaea ampla, Botanical Museum Leaflets, Harvard University, vol. 29(2), pp. 87-132.

ESTEVÃO DE OLIVEIRA CARLOS, 1938-1941, O ossuàrio da “Gruta-do-Padre” em Itaparica, e algumas notícias sobre remanescentes indígenas do Nordeste, Boletim do Museu Nacional, vol. 14-17, pp. 151-184.

FERNÁNDEZ DISTEL A. ALICIA, 1980, Hallazgo de pipas en complejos preceramicos del borde de la Puna Jujeña (República Argentina) y el empleo de alucinógenos por parte de las mismas culturas, Estudios Arqueológicos (Antofagasta, Chile), vol. 5, pp. 55-79.

FURST T. PETER, 1974, Hallucinogens in Precolumbian Art, in: M.E. King & I.R. Traylor (Eds.), Art and Environment in Native America, Special Publications, The Museum of Texas Tech. University, N. 7, Texas Tech Press, Lubbock, Texas, pp. 55-101.

FURST T. PETER, 1974, Morning glory and mother goddess at Tepantitla, Teotihuacan: iconography and analogy in pre-Columbian art, in: N. Hammond (Ed.), Mesoamerican Archaeology. New Approaches, University of Texas, Austin, pp. 187-215.

FURST T. PETER & MICHALE D. COE, 1977, Ritual EnemasNatural History, vol. 86(3), pp. 88-91.

HEIZER F. ROBERT, 1939, The Bulbed Enema Syringe and Enema Tube in the New World, Primitive Man, vol. 7(4), pp. 85-93.

HJORTSJÖ CARL-HERMAN, 1972, Anthropological investigation of an artificially deformed and trepanned cranium from Niño Korin, La Paz, Bolivia, Etnologiska Studier, vol. 32, pp. 145-158.

HOLMSTEDT BO & JEAN-ERIK LINDGREN, 1972, Alkaloid analyses of botanical material more than a thousand years old, Etnologiska Studier, vol. 32, pp. 139-144.

HULTIN ESKIL, 1972, The accuracy of the radiocarbon dating, Etnologiska Studier, vol. 32, pp. 185-196.

LOZOYA XAVIER, 1983, Sobre la investigación de las plantas psicotrópicas en las antiguas culturas indígenas de MéxicoEstudios de Cultura Nahuatl, vol. 16, pp. 193-206.

SAFFORD WILLIAM EDWIN, 1910, The Sacred Ear-Flower of the Aztecs: XochinacaztliAnnual Reports of the Smithsonian Institute, pp. 427-431.

SAFFORD WILLIAM EDWIN, 1916, Narcotic Plants and Stimulants of the Ancient AmericansAnnual Reports of the Smithsonian Institute, pp. 387-424.

SCHULTES RICHARD EVANS, 1995, Antiquity of the Use of New World HallucinogensIntegration, vol. 5, pp. 9-18.

SERRANO ANTONIO, 1946, The sambaquís of the Brazilian Coast, in: J.H. Steward (Ed.), Handbook of the South American Tribes, Govenment Printing Office, Washington, vol. 1, pp. 401-407 + tavv. 77-80.

VÉLEZ L. LOPEZ, 1930, El clister en el antiguo Peru, Proceedings of the XXIII International Congress of Americanistas, 17-22 September, New York, pp. 296-297.

WASSÉN S. HENRY, 1972, A medicine-man’s implements and plants in a Tiahuanacoid tomb in Highland Bolivia, Etnologiska Studier, vol. 32, pp. 7-114.

WASSÉN HENRY, 1972, Ethnobotanical follow-up of Bolivian Tiahuanacoid tomb material, and of Peruvian shamanism, psychotropic plant constituents, and espingo seeds, Årstryck, pp. 35-47.

WASSON R.G., 1973, The role of “flowers” in Nahuatl culture: A suggested interpretation, Harvard Botanical Museum Leaflets, vol. 23(8), pp. 305-324.

WELLMANN F. KLAUS, 1974, Medizinische und paramedizinische Bezüghe in indianischen Felsbildern NordamerikasDeutsche Medizinische Wochenschrift, vol. 99, pp. 307-311.

WELLMANN KLAUS, 1978, Rock Art and DrugsNew Scientist, pp. 951-953.

 

Antropologia ed etnografia / Anthropology and ethnography

BALDUS HERBERT, 1950, Bebidas e narcóticos dos Indios do Brasil, Sociologia, vol. 12, pp. 161-169.

BERTONI GUILLERMO TELL, 1924, La yerba mate. Una planta simbólica de América, Annaes do XX Congreso Internacional de Americanistas, 20-30 agosto 1922, Rio de Janeiro, vol. 1, pp. 91-93.

BIOCCA ETTORE, 1977, Sciamanismo, allucinogeni e meloterapia. Relazione introduttiva, in: AA.VV., Simposio internazionale sulla medicina indigena e popolare dell’America latina, ILA, Roma, pp. 445-453.

CALELLA DE PLACIDO, 1940-41, Apuntes sobre los indios Sionas del PutumayoAnthropos, vol. 35-36, pp. 737-749.

CAMPBELL T.N., 1958, Origin of the Mescal Bean CultAmerican Anthropologist, vol. 60, pp. 156-160.

CHASE-SARDI MIGUEL, 1979, El uso magico-religioso y medicinal de algunas Solanaceas en la cultura Nivakle, in: AA.VV., Simposio Internazionale sulla Medicina Indigena e Popolare dell’America Latina, Istituto Italo-Latino Americano, Roma, pp. 191-209.

CHAUMEIL JEAN-PIERRE, 1982, “Les plantes-qui-font-voir” – Rôle et utilisation des hallucinogènes chez les Yagua du Nord-Est péruvien, L’Ethnographie, vol. 78, anné 124, pp. 55-84.

CHAVES MILCÍADES, 1958, Mítica de los Siona del Alto Putumayo, in: AA.VV., Miscellanea Paul Rivet Octogenario Dicata, XXXI Congreso Internacional de Americanistas, UNAM, México D.F., vol. II, pp. 121-151.

CIPOLLETTI MARÍA SUSANA, 1986, El rostro de las deidades: la ingestión de alucinógenos entre los Secoya de la Amazonia EcuatorianaScripta Ethnologica, vol. 10, pp. 105-112.

CIPOLLETTI MARÍA SUSANA, 1988, El piri-piri y su significado en el chamanismo SecoyaAmazonia Peruana, vol.8 (15), pp. 83-97.

COOPER M. JOHN, 1949, Stimulants and Narcotics, in: Julian H. Steward (de.), Handbook of South American Indians, Vol. 5, Smithonian Institute, Buerau of American Ethnology, Washington, pp. 525-558.

CUTLER C. HUGH & MARTIN CARDENAS, 1947, Chicha, a native South American beer, Botanical Museum Leaflets, Harvard University, vol. 13(3), pp. 33-60.

FURST T. PETER, 1981, Allucinogeni e cultura. Le droghe sacramentali nelle grandi civiltà mesoamericane, Cesco Ciapanna Editore, Roma.

GONÇALVES DA LIMA OSWALDO, JOSÉ FRANCISCO DE MELLO, IVAN LEONCIO D’ALBUQUERQUE, FRANCO DELLE MONACHE & BATTISTA MARINI-BETTOLO, 1977, Contribution to the Knowledge of the Maya Ritual Wine: BalcheLloydia, vol. 40, pp. 195-200.

GORMAN PETER, 1993, Sciamanesimo tra i MatsesAltrove, vol. 1, pp. 47-63.

GUSINDE MARTÌN, 1936, Plantas medicinales que los Indios araucanos recomiendan, Anthropos, Vol. 31, pp. 850-873.

HATFIELD G.M. et al., 1977, An investigation of the Sophora secundiflora seeds (mescal beans), Lloydia, vol. 40, pp. 374-383.

HAVARD V., 1896, Drink Plants of the North American Indians, Bulletin of the Torrey Botanical Club, vol. 23, pp. 33-46.

HORWITZ TH. HUGO, 1921, Über eine indianische Gummispritze aus de ersten Hälfte des 19. Jarhunferts, Archiv für Geschichte der Medizin, vol. 13, pp. 181-182.

HOWARD H. JAMES, 1957, The Mescal Bean Cult of the Central and Southern Plains: An Ancestor of the Peyote Cult?American Anthropologist, vol. 59, pp. 75-87.

HUGH-JONES STHEPHEN, 1998, Coca, birra, sigari e yagé. Pasti e anti-pasti in una comunità amerinda, in: J. Goodman, P.E. Lovejoy e A. Sherratt (cur.), Usi sacri, consumi profani. Il ruolo storico e culturale delle droghe, Genova, ECIG, pp. 67-89.

JOHANSSON K. PATRICK, 1996, Totochtin incuic Tezcatzoncatl: un canto para las primicias del pulque nuevoEstudios de Cultura Nahuatl, vol. 26, pp. 69-97.

KARSTEN R., 1920, Berauschende und Narkotische Getrankte unter den Indianern SüdamerikasActa Academica Aboensis, Humaniora, vol. 1(4), pp. 28-72.

LA BARRE WESTON, 1938, Native American BeersAmerican Ethnologist, vol. 40, pp. 224-234.

LA BARRE WESTON, 1964, Le complèxe narcotique de l’Amérique autochtoneDiogène, vol. 48, pp. 120-134.

LIMA GONÇALVES OSVALDO, 1946, Observações sôbre o ‘vinho da Jurema’ utilizado pelos índios Pancarú de Tacaratú (Pernambuco), Arquivos do Instituto de Pesquisas Agronómicas, vol. 4, pp. 45-80.

LOWIE H. ROBERT, 1946, The Cariri, in: J.H. Steward (Ed.), Handbook of South American Indians, U.S. Government Printing Office, Washington, vol. 1, pp. 557-613.

MARINI-BETTOLO G.B., ETTORE BIOCCA et al., 1965, Allucinogeni impiegati dagli Indi del Bacino Amazonico e dell’Alto OrinocoAnnali Istituto Superiore Sanità, vol. 1, pp. 784-792.

MAROZZI E., 1980, I “mescal bean”: considerazioni chimico-tossicologiche ed etno-antropologiche sul loro uso rituale tra gli indiani d’AmericaMinerva Medicolegale, vol. 100, pp. 21-34.

MOTA CLARICE NOVAES da & JOSE F. PESSOA DE BARROS, 1990, Jurema: Black-Indigenous Drama and Representation, in D.A. Posey et al. (Eds.), Ethnobiology: Implications and Applications, Belém, Brazil, Museu Paraens Emilio Goeldi, vol. 2, pp. 171-180.

MOTA CLARICE NOVAES da, 1990, Jurema and Ayahuasca: Dreams to Live by, in: D.A. Posey et al. (Eds.), Ethnobiology: Implications and Applications, Belém, Brazil, Museu Paraens Emilio Goeldi, vol. 2, pp. 181-190.

PINTO ESTEVÃO, 1938, Alguns aspetos da cultura artistica dos Pancarús de Tacaratú, Revista do Servicio do Patrimonio Historico e Artistico Nacional, vol. 2, pp. 57-92.

PRANCE T. GHILLEAN, 1978, The poisons and narcotics of the Dení, Paumarí, Jamamadí and Jarawara indians of the Purus river regionRevista Brasilera de Botanica, vol. 1, pp. 71-82.

REICHEL-DOLMATOFF GERARDO, 1985, Aspectos chamanisticos y neurofosiologicos del arte indígena, in: C. Aldunate, J. Berenguer & R. Victoria Castro (Eds.), Estudios en arte rupestre, Museo Chileno de Arte Precolombino, Santiago, pp. 291-307.

REICHEL-DOLMATOFF GERARDO, 1989, Desana Texts and Contexts, Föhrenau, Wien.

SALAZAR-SOLER CARMEN, 1989, Ivresses et visions des Indiens des AndesMélanges de l’École Française de Rome: Italie et Méditerranée, vol. 101(2), pp. 817-838.

SCHULTES RICHARD EVANS, 1941, A contribution to our knowledge of Rivea corymbosa, the narcotic ololiuhqui of the Aztecs, Botanical Museum of Harvard University, Cambridge.

SCHULTES E. RICHARD, 1942, Plantae Colombianae II. Yoco: a stimulant of Southern Colombia, Botanical Museum Leaflets Harvard University, vol. 10 (10), pp. 301-324.

SCHULTES E. RICHARD, 1972, Ilex guayusa from 500 A.D. to the present, Etnologiska Studier, vol. 32, pp. 115-138.

SCHULTES EVANS RICHARD, 1987, Algunos aspectos etnofarmacologicos de la Amazonia colombianaBoletin de Antropología (Universidad de Antioquia, Colombia), vol. 6, n. 21, pp. 89-98.

SEITZ J. GEORG, 1969, Die Waikas und ihre DrogenZeitschrift für Ethnologie, vol. 94, pp. 266-283.

TOURNON JACQUES & MILTON SILVA, 1988, Plantas para cambiar el comportamiento humano entre los Shipibo-Conibo, Anthropologica, vol. 6, pp. 161-176.

TREVIÑO VIESCA CARLOS, 1987, Hechizos y hierbas mágicas en la obra de Juan de CárdenasEstudios de Historia Novohispanica, vol. 9, pp. 37-50.

TROIKE C. RUDOLPH, 1962, The Origins of Plains MescalismAmerican Anthropologist, vol. 64, pp. 946-963.

URBINA MANUEL, 1903, El peyote y el ololiuhqui, Anales del Museo Nacional, vol. 7, pp. 25-48.

WARREN PATRIZIO, 1979, Cronisti, missionari, “piante diaboliche” (1540-1656)L’Uomo, vol. 3, pp. 333-355.

WARREN PATRIZIO, 1982, Le piante diaboliche. Allucinogeni, sciamanismo e stati alterati di coscienza nelle culture tradizionali, Milano, Savelli.

WASSÉN HENRY, 1964, Some general viewpoints in the study of native drugs especially from the West Indies and South America, Ethnos, vol. 1-2, pp. 97-120.

WASSÉN S. HENRY, 1979, Was Espingo (Ispincu) of Psychotropic and Intoxicating Importance for the Shamans in Peru?, in: D.L. Browman & R.A. Schwarz (Eds.), Spirits, Shamans, and Stars. Perspectives from South America, Mouton Publ., The Hague, pp. 55-62.

WASSON R.GORDON, 1963, Notes on the present status of ololiuhqui and the other hallucinogens of Mexico, Botanical Museum Leaflets Harvard University, vol. 20(6), pp. 161-193.

WILSON IRIS HIGBIE, 1963, Investigación sobre la planta “maguey” en Nueva EspañaRevista de Indias, vol. 23, pp. 500-510.

 

Altro / Other

DELLE MONACHE FRANCO, 1977, Aspetti chimici degli allucinogeni dell’America Latina, in: AA.VV., Simposio internazionale sulla medicina indigena e popolare dell’America Latina, IILA, Roma, pp. 501-516.

 HOFMANN ALBERT, 1963, The active principles of the seeds of Rivea corymbosa and Ipomoea violacea, Botanical Museum Leaflets Harvard University, vol. 20(6), pp. 194-212.

TYLER E. VARRO, 1979, The Case for Victor A. Reko – An Unrecognized Pioneer Writer on the New-World Hallucinogens, Lloydia, vol. 42, pp. 489-495.

ZAPATA ORTIZ VICENTE, 1977, Alucinogenos, shamanismo, meloterapia y terapia psiquiatrica en el Peru, in: AA.VV., Simposio internazionale sulla medicina indigena e popolare dell’America Latina, IILA, Roma, pp. 465-474.

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