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North American people associated with ghost sickness include the Navajo and some Muscogee and Plains cultures. In the Muscogee (Creek) culture, it is believed that everyone is a part of an energy called Ibofanga. This energy supposedly results from the flow between mind, body, and spirit. Illness can result from this flow being disrupted.
Navajo Indians utilize approximately 450 species for medicinal purposes, the most plant species of any native tribe. Herbs for healing ceremonies are collected by a medicine man accompanied by an apprentice. Patients can also collect these plants for treatment of minor illnesses.
Native American Church is known as peyotism. [29] [30] Also used in the Oshara tradition. Red ucuuba: Virola sebifera: Bark: DMT, and 5-MeO-DMT Psychedelic: The smoke of the inner bark of the tree is used by shamans of the indigenous people of Venezuela in cases of fever conditions, or cooked for driving out evil ghosts. [31] Salvia: Salvia ...
Iich'aa (Navajo: Iichʼąh, [1] pronounced “eech aaw”, no inflexion [2]) is a culture-bound syndrome found in the Navajo Native American culture. Symptoms include epileptic behaviour (nervousness, convulsions), loss of self-control, self-destructive behaviour and fits of violence and rage.
Medicine people use many practices, including specialized knowledge of Native American ethnobotany. [2] Herbal healing is a common practice in many Indigenous households of the Americas; [ 3 ] [ 4 ] [ 5 ] however, medicine people often have more in-depth knowledge of using plants for healing or other purposes.
An individual seed contains about 0.1 mg of atropine, and the approximate fatal dose for adult humans is >10 mg atropine or >2–4 mg scopolamine. [ 36 ] Datura intoxication typically produces delirium, hallucination, hyperthermia , tachycardia , bizarre behavior, urinary retention , and severe mydriasis , with resultant painful photophobia ...
The Maya, Olmecs, and Aztecs have well-documented entheogenic complexes. [3] North American cultures also have a tradition of entheogens. In South America, especially in Peru, the archaeological study of cultures like Chavin, Cupisnique, Nazca [4] and Moche, [5] have demonstrated the use of entheogens through archaeobotanical, iconographic and paraphernalia.
Iroquois oral history tells the beginning of the False Face tradition. According to the accounts, the Creator Shöñgwaia'dihsum ('our creator' in Onondaga), blessed with healing powers in response to his love of living things, encountered a stranger, referred to in Onondaga as Ethiso:da' ('our grandfather') or Hado'ih (IPA:), and challenged him in a competition to see who could move a mountain.