Peyote - Revision history

Michael at 04:46, 2 April 2024

2024-04-02T04:46:29Z

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	The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.		The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.

			==== General Indigenous ====

			"The peyote plant is born out of the spirit of compassion of the Creator to teach his people the truth. In the 1800´s the peyote religion spread rapidly. These became stopped however by the Christian missionaries. Today at the Native American Church worshippers sing drum, meditate and pray, also consuming peyote at all night meetings. Peyote is regarded as a gift from God. It heals and teaches righteousness. Peyote rituals included all night dancing around a fire, and was generally inter-tribal. Reverently it is passed clockwise around the circle.”<ref>Sankhya, Shana. ''Native American Wisdom.'' Unknown: Unknown, 2012</ref>

	==== The Huichol ====		==== The Huichol ====

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Michael at 20:47, 12 March 2022

2022-03-12T20:47:40Z

← Older revision		Revision as of 20:47, 12 March 2022
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	The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.		The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.

	The Huichol of Mexico practice a ritual "Peytote Hunt" where they travel and seek out the sacred peytote cactus.<blockquote>The Huichol peoples live in the mountainous regions of the Mexican states of Durango, Jalisco, Nayarit, and Zacatecas. The Huichols are fa- mous for their brilliantly colored yarn paintings, which depict myths, images, and fantastic beings from their world view and environment. Their social and symbolic life is complex and varied, but they are best known for their yearly journey to the ancestral territory of Wirikuta, two hundred miles from the city of Guadalajara, in search of peyote and peyote visions. <ref>Carrasco, David, and Scott Sessions. ''Daily Life of the Aztecs''. London: Greenwood Press, 1998 p. 235.</ref></blockquote>		==== The Huichol ====

			The Huichol of Mexico practice a ritual "Peytote Hunt" where they travel and seek out the sacred peytote cactus.<ref>Myerhoff, Barbara G. ''Peyote Hunt: The Sacred Journey of the Huichol Indians''. London: Cornell University Press, 1974. <nowiki>https://archive.org/details/peyotehuntsacred0000myer/page/n5/mode/2up</nowiki>.</ref><blockquote>The Huichol peoples live in the mountainous regions of the Mexican states of Durango, Jalisco, Nayarit, and Zacatecas. The Huichols are fa- mous for their brilliantly colored yarn paintings, which depict myths, images, and fantastic beings from their world view and environment. Their social and symbolic life is complex and varied, but they are best known for their yearly journey to the ancestral territory of Wirikuta, two hundred miles from the city of Guadalajara, in search of peyote and peyote visions. <ref>Carrasco, David, and Scott Sessions. ''Daily Life of the Aztecs''. London: Greenwood Press, 1998 p. 235.</ref></blockquote>

Michael at 20:36, 12 March 2022

2022-03-12T20:36:21Z

← Older revision		Revision as of 20:36, 12 March 2022
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	The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.		The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.

	The Huichol of Mexico practice a ritual "Peytote Hunt" where they travel and seek out the sacred peytote cactus.<blockquote>The Huichol peoples live in the mountainous regions of the Mexican states of Durango, Jalisco, Nayarit, and Zacatecas. The Huichols are fa- mous for their brilliantly colored yarn paintings, which depict myths, images, and fantastic beings from their world view and environment. Their social and symbolic life is complex and varied, but they are best known for their yearly journey to the ancestral territory of Wirikuta, two hundred miles from the city of Guadalajara, in search of peyote and peyote visions. <ref>Carrasco, David, and Scott Sessions. ''Daily Life of the Aztecs''. London: Greenwood Press, 1998 p. 235.</ref></blockquote>{{endstuff}}		The Huichol of Mexico practice a ritual "Peytote Hunt" where they travel and seek out the sacred peytote cactus.<blockquote>The Huichol peoples live in the mountainous regions of the Mexican states of Durango, Jalisco, Nayarit, and Zacatecas. The Huichols are fa- mous for their brilliantly colored yarn paintings, which depict myths, images, and fantastic beings from their world view and environment. Their social and symbolic life is complex and varied, but they are best known for their yearly journey to the ancestral territory of Wirikuta, two hundred miles from the city of Guadalajara, in search of peyote and peyote visions. <ref>Carrasco, David, and Scott Sessions. ''Daily Life of the Aztecs''. London: Greenwood Press, 1998 p. 235.</ref></blockquote>


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Michael: /* Notes */

2022-03-12T18:27:18Z

Notes

← Older revision		Revision as of 18:27, 12 March 2022
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	The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.		The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.

	{{endstuff}}		The Huichol of Mexico practice a ritual "Peytote Hunt" where they travel and seek out the sacred peytote cactus.<blockquote>The Huichol peoples live in the mountainous regions of the Mexican states of Durango, Jalisco, Nayarit, and Zacatecas. The Huichols are fa- mous for their brilliantly colored yarn paintings, which depict myths, images, and fantastic beings from their world view and environment. Their social and symbolic life is complex and varied, but they are best known for their yearly journey to the ancestral territory of Wirikuta, two hundred miles from the city of Guadalajara, in search of peyote and peyote visions. <ref>Carrasco, David, and Scott Sessions. ''Daily Life of the Aztecs''. London: Greenwood Press, 1998 p. 235.</ref></blockquote>{{endstuff}}


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Michael at 16:19, 8 April 2020

2020-04-08T16:19:43Z

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	<h1 class="customtitle">{{FULLPAGENAME}}</h1>		<h1 class="customtitle">{{FULLPAGENAME}}</h1>
	<blockquote class="definition">		<blockquote class="definition">
			'''Peyote''' is a species of cactus grown in Northern Mexico. Peyote is a [[Connection Supplement]] used by the indigenous people's of North America.
	</blockquote>		</blockquote>

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	Tribes considered it part of their religion, and argued in favour of its use on these grounds. Daiker dismisses this use as a "cloak" covering up its "general use." <ref>Daiker, F.H. “Liquor and Peyote A Mennace to the Indian.” Lake Mohonk Conference on the Indian and Other Dependent Peoples. Mohonk Lake, N.Y., 1916 1914. p. 66</ref>		Tribes considered it part of their religion, and argued in favour of its use on these grounds. Daiker dismisses this use as a "cloak" covering up its "general use." <ref>Daiker, F.H. “Liquor and Peyote A Mennace to the Indian.” Lake Mohonk Conference on the Indian and Other Dependent Peoples. Mohonk Lake, N.Y., 1916 1914. p. 66</ref>

	Daiker provides an affidavit from an unamed indigenous source that says the natives at the time considered Peyote a cure for alcoholism. It probably was, though their situation (colonial oppression) probably led them back to addiction. He also provided evidence that peyote priests were exploiting people. He also says that the indigenous folk gave Peyote tea to their children, which killed them. This last calls into question the objectivity of the account.		Daiker provides an affidavit from an unamed indigenous source that says the natives at the time considered Peyote a cure for alcoholism. It probably was, though their situation (colonial oppression) probably led them back to addiction. He also provided evidence that peyote priests were exploiting people. He also says that the indigenous folk gave Peyote tea to their children, which killed them. This last calls into question the objectivity of the account.

			The Lake Mohonk manuscript provides an interesting window into the Christian/colonial suppression of a [[Connection Supplement]]. Arguments where made for legal suppression based on the "christian" values and also on what appear to be highly suspect affidavits and accounts of the actual use of the substance.


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Michael: /* Notes */

2020-04-08T16:14:02Z

Notes

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	John Rave proselytized peyote consumption, based largely on its curative powers, helping with venereal diseases and consumption (alcoholism). <ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22. p. 12. https://archive.org/details/journalofreligio07worcuoft/page/8/mode/2up</ref>		John Rave proselytized peyote consumption, based largely on its curative powers, helping with venereal diseases and consumption (alcoholism). <ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22. p. 12. https://archive.org/details/journalofreligio07worcuoft/page/8/mode/2up</ref>

			Daiker suggests it has effects similar to cannabis Indica, and also that there is evidence that it was given to children, as medicine. Daiker also lists the following tribes as those who use Peyote in dry or tea form: Mission, Sioux, Cheyenne, Arapaho, Havasupai, Kiowa,l Comanche, Osage, Kickapoo, Omaha, Winnebago, Pottawatomi, Sac and Fox, Santee, Shawnee, Oteo, Missouria, reaching as far as Wyoming. <ref>Daiker, F.H. “Liquor and Peyote A Mennace to the Indian.” Lake Mohonk Conference on the Indian and Other Dependent Peoples. Mohonk Lake, N.Y., 1916 1914.</ref>

			Tribes considered it part of their religion, and argued in favour of its use on these grounds. Daiker dismisses this use as a "cloak" covering up its "general use." <ref>Daiker, F.H. “Liquor and Peyote A Mennace to the Indian.” Lake Mohonk Conference on the Indian and Other Dependent Peoples. Mohonk Lake, N.Y., 1916 1914. p. 66</ref>

			Daiker provides an affidavit from an unamed indigenous source that says the natives at the time considered Peyote a cure for alcoholism. It probably was, though their situation (colonial oppression) probably led them back to addiction. He also provided evidence that peyote priests were exploiting people. He also says that the indigenous folk gave Peyote tea to their children, which killed them. This last calls into question the objectivity of the account.


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Michael: /* Notes */

2020-03-13T19:16:23Z

Notes

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	==Notes==		==Notes==

	Peyote was the basis of the "peyote cult," derived from the work of [[Handsome Lake]] which spread rapidly through the western part of the United States in the 19th century. It ~~eventally founds~~ its way to the Winnebago of Nebraska <ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22.</ref>		Peyote was the basis of the "peyote cult," derived from the work of [[Handsome Lake]] which spread rapidly through the western part of the United States in the 19th century. It eventually finds its way to the Winnebago of Nebraska <ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22.</ref>

	John Rave, a Winnebago, introduced peyote to the Winnebago after consuming some in Oklahoma. He experimented with it and found that it helped cure his alcoholism.<ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22.</ref> "Nevertheless, these peyote people preached good things and gradually lost all desire for intoxicating drinks..."<ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22. p. 4.</ref>		John Rave, a Winnebago, introduced peyote to the Winnebago after consuming some in Oklahoma. He experimented with it and found that it helped cure his alcoholism.<ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22.</ref> "Nevertheless, these peyote people preached good things and gradually lost all desire for intoxicating drinks..."<ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22. p. 4.</ref>

			John Rave proselytized peyote consumption, based largely on its curative powers, helping with venereal diseases and consumption (alcoholism). <ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22. p. 12. https://archive.org/details/journalofreligio07worcuoft/page/8/mode/2up</ref>


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Michael at 18:57, 13 March 2020

2020-03-13T18:57:30Z

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+Peyote was the basis of the "peyote cult," derived from the work of [[Handsome Lake]] which spread rapidly through the western part of the United States in the 19th century. It eventally founds its way to the Winnebago of Nebraska <ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22.</ref>
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+John Rave, a Winnebago, introduced peyote to the Winnebago after consuming some in Oklahoma. He experimented with it and found that it helped cure his alcoholism.<ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22.</ref> "Nevertheless, these peyote people preached good things and gradually lost all desire for intoxicating drinks..."<ref>Radin, Paul. “A Sketch of the Peyote Cult of the Winnebago: A Study of Borrowing.” Edited by G. Stanley Hall. Journal of Religious Experience 7, no. 1 (1914): 1–22. p. 4.</ref>
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Michael at 19:50, 11 March 2020

2020-03-11T19:50:40Z

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			==List of Connection Supplements==

			[[Connection Supplement]] > {{#ask: [[Is a::Connection Supplement]]}}

			==Notes==

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