Twenty Years of Peyote Studies

Barre, Weston La

doi:10.1086/200075

Cited by 33 publications

(9 citation statements)

References 62 publications

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“…Most peyote-using groups in the United States can trace their origins to the shamanistic visionseeking rituals of the several Apache groups (Opler, 1938). The Comanche acquired the ritual from the Apache, introducing it to the Oklahoma Indian Territory, where it spread rapidly (La Barre, 1960;Hultkrantz, 1997 (Hunter, 1971). The loss of key religious personnel to military conflict with the United States caused whole tribes to adopt the less complex Peyote Way (Swan, 1998).…”

Section: Background Literaturementioning

confidence: 99%

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Indigenous Supports for Recovery from Alcoholism and Drug Abuse: The Native American Church

Prue

2013

Journal of Ethnic And Cultural Diversity in Social Work

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Native American Church (NAC) members often find themselves victims of discrimination in alcohol/drug treatment because of sacramental use of peyote in their church services, despite anthropology and religious scholars having long provided anecdotal observations of alcoholism recoveries through the NAC. This participant observation research developed a grounded theory of supportive factors found in the NAC. Departing from a Western medical model that focuses on peyote, these NAC members emphasize a spiritual process and the vast and supportive network of their church as the primary supportive agent. A model of social work collaboration with the traditional process of the NAC is offered.

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Section: Background Literaturementioning

confidence: 99%

“…La Barre (1960) called the NAC a healing cult. Hill (1990) provides anecdotal accounts of remissions from alcoholism via the NAC.…”

Section: The Native American Church As Substance Abuse Treatmentmentioning

confidence: 99%

Indigenous Supports for Recovery from Alcoholism and Drug Abuse: The Native American Church

Prue

2013

Journal of Ethnic And Cultural Diversity in Social Work

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“…Moreover, loose stools did not occur. Similarly, La Barre (1960) concluded from his experiments that methoserpidine had reduced toxicity and sedative properties without a concomitant reduction of hypotensive action, and also showed less tendency to produce gastric ulceration and vomiting.…”

Section: Discussionmentioning

confidence: 93%

Methoserpidine

Mc¹

1961

BMJ

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“…Hasonló jelenséget takar a mintegy száz évvel ezelőtt több indián nép körében elterjedt, a mexikói narkotikus hatású peyotlkaktuszról elnevezett peyotizmus (lásd La Barre 1960, Slotkin 1955, valamint a fentebb már említett cargokultusz is. Peter Worsley The Trumpet Shall Sound.…”

Section: A Társadalmi Mozgalmak Kutatásának Elméleti Konzekvenciáiunclassified

Anthropological experiences of religious movements

Peti

2007

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The study presents the terminology within the discourses of religious movements, a brief overview of the standpoints of the research that has been done until present in the respective field. The author’s questions are organized around the understanding of the relationship between the organically linked religious and social elements of this phenomenon. The author, looking through existing theories, aims to discuss the following issues: a.) the nature of the reactions of the traditional religious communities to social conflicts; b.) the social background (structure, dynamics) of the collective religious experience occurring in ordinary situations; c.) society-forming role of the acculturating conflicts: religion/revolutionarism? d.) mobilizing force of the traditional utopias; e.) the effect of the social threats on the formation of responsiveness towards traditional ideologies and transcendent sensitivity

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Twenty Years of Peyote Studies

Cited by 33 publications

References 62 publications

Indigenous Supports for Recovery from Alcoholism and Drug Abuse: The Native American Church

Indigenous Supports for Recovery from Alcoholism and Drug Abuse: The Native American Church

Methoserpidine

Anthropological experiences of religious movements

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