A qualitative study exploring the ritual-like activity and therapeutic relationship between Pilates teachers and clients with persistent low back pain.

BACKGROUND AND PURPOSE: Pilates is a commonly recommended exercise modality for the management of persistent low back pain. Whilst guidelines recommend the use of exercise for low back pain, research suggests that no one exercise is superior, creating a question over the mechanism of effect. The patient-practitioner relationship may be important in managing low back pain; however, the relationship between Pilates teachers and clients is not well understood. The purpose of this study was to identify the components of the relationship between Pilates teachers and clients with persistent low back pain, explore key influences on the relationship, and ascertain the nature of the relationship. METHOD: We conducted a qualitative, ethnographically-informed study at eight sites in the South of England, observing 24 Pilates sessions and interviewing 9 Pilates teachers and 10 clients with persistent low back pain. Fieldnotes and interview transcripts were analysed thematically. RESULTS: The findings demonstrate a complex, multi-faceted interaction that occurs during Pilates sessions, grounded within certain health perceptions, and predicated on expectations of individuality, choice and expertise. A key finding reveals the perceived importance of mastery of prescribed movements with control and precision, in which clients particularly value the authority of the teacher in a directive learning environment. CONCLUSION: We contend that the role of the Pilates teacher in this study facilitated the alleviation of clients' distress through the application of ritual-like Pilates activity. We conclude that the relationship between Pilates teachers and clients with persistent low back pain may be considered a therapeutic relationship.

Is barbotage in central neuraxial blockade a ritual habit or an evidence-based technique?

Barbotage refers to the repeated aspiration and re-injection of CSF following injection of local anaesthetic into the intrathecal space, and its practice varies among anaesthetists. This article reviews the evidence for and against this practice to alter block dynamics following intrathecal injection reserved for spinal anaesthesia.

Ethnobotanical study on ritual plants used by Hani people in Yunnan, China.

BACKGROUND: The Hani people, who reside in Yuanyang County, Honghe Hani and Yi Autonomous Prefecture, Yunnan Province, rely on rice terrace farming as their primary livelihood. They utilize plants in various traditional ritual practices. The Hani people have categorized the value of plants based on their natural attributes and have refined the ways of using different plants in specific rituals through practical observations and experiences derived from their agricultural culture. Although the plants used in these rituals hold significant cultural value, they have yet to be studied from the perspective of ethnobotany. This study aims to approach the ritual plants using ethnobotanical methods. METHODS: Ethnobotanical fieldwork was conducted in 10 villages in Yuanyang County between 2021 and 2023. Data were collected from the local Hani people through semi-structured interviews and participatory observations and 41 informants were interviewed during the field investigations. The frequency of citation (FC) and relative frequency of citation (RFC) were utilized to evaluate the relative importance of ritual plants among the local communities. RESULTS: A total of 36 plant species, belonging to 18 families and 34 genera, were recorded as being used in 11 ritual practices by the Hani people. Rosaceae, Poaceae, and Fabaceae were found to have the highest number of species. Most of the ritual plants used by the Hani people were collected from the wild. FC and RFC analysis showed that the preferred plants for Hani rituals were Rhus chinensis Mill, Oryza sativa L., Phyllostachys sulphurea (Carr.) A. et C. Riv. and Musa basjoo Siebold & Zucc. ex Iinuma. The 11 rituals are all centered around the performance of people, crops and livestock. The Hani people use plants in different rituals mainly based on their biological attributes. CONCLUSIONS: Many rituals of the Hani people are closely related to their production and livelihood, and the plants used in these rituals are deeply rooted in Hani's traditional ecological knowledge and beliefs. The Hani people's reverence for nature, respect for life, gratitude towards ancestors, and seeking blessings and disaster prevention for their families, crops, and livestock are all reflected in these rituals and their utilization of ritual plants. The Hani people showcase their agricultural culture in the Honghe Hani Rice Terraces through plant-based ritual performances. Studying ritual plants in the core area of the Hani Rice Terraces is of great significance for protecting the Hani Terrace farming culture. In the future, it is essential to pay more attention to the role of traditional knowledge in biodiversity conservation.

Entre zelar e cuidar: sentidos sobre saúde-doença em dirigentes da Umbanda / Entre celar y cuidar: significados sobre salud-enfermedad en los líderes de Umbanda / Between watching over and caring: meanings about health-disease in Umbanda leaders

RESUMO Por meio da antropologia da saúde, podemos compreender o terreiro de umbanda como parte de um sistema popular de cuidado. Este estudo teve por objetivo investigar as concepções de saúde e doença produzidas por zeladores de terreiro de umbanda. Participaram dez zeladores de terreiro da cidade de Uberaba (MG/Brasil), sendo três mulheres e sete homens, com idades entre 40 e 76 anos. O tempo médio de atuação como dirigente foi de 18,4 anos, variando de cinco a 43 anos. Os terreiros chefiados por esses participantes atendem entre 15 e 280 pessoas por dia de funcionamento. Pela análise das entrevistas, destaca-se que o cuidado em saúde oferecido pelos zeladores ultrapassa os limites rituais, nas cerimônias públicas, sendo prestado de modo contínuo nos terreiros. As posturas assumidas pelos entrevistados envolvem ações de escuta, acolhimento e proximidade física no momento da urgência. Pelas narrativas, pode-se concluir que o zelar, no sentido de gerenciar o espaço do terreiro, espiritual e materialmente, não pode ser dissociado do cuidar, significando os zeladores como importantes agentes populares de saúde.

RESUMEN A través de la antropología de la salud podemos entender el terreiro de umbanda como parte de un sistema de atención popular. Este estudio tuvo como objetivo investigar las concepciones de salud y enfermedad producidas por los cuidadores del terreiro de umbanda. Participaron diez cuidadores de terreiro de la ciudad de Uberaba (MG/Brasil), tres mujeres y siete hombres, con edades comprendidas entre 40 y 76 años. El tiempo promedio como gerente fue de 18.4 años, que van de cinco a 43 años. Los terreiros encabezados por estos participantes atienden entre 15 y 280 personas por día de operación. Del análisis de las entrevistas, se destaca que la atención médica ofrecida por los cuidadores va más allá de los límites rituales, en ceremonias públicas, que se brindan continuamente en los terreiros. Las actitudes asumidas por los entrevistados implican escuchar, acoger y proximidad física en el momento de urgencia. A través de las narrativas, se puede concluir que el cuidado, en el sentido de administrar el espacio del terreiro, espiritual y materialmente, no se puede disociar del cuidado, lo que significa que los cuidadores son importantes agentes de salud populares.

ABSTRACT Through health anthropology we can understand the umbanda terreiro (specific place for the religious ritual) as part of a popular system of care. This study aimed to investigate the conceptions of health and illness produced by saint keepers of umbanda terreiro. Ten leaders of the terreiros in the city of Uberaba (MG/Brazil) participated, being three women and seven men, between 40 and 76 years old. The average time of performance as a manager was 18.4 years, ranging from 5 to 43 years. The terreiros led by these participants attend between 15 and 280 people working day. The health care offered by saint keepers exceeds ritual limits in public ceremonies and is provided on a continuous basis in the terreiros. The postures assumed by the interviewees involve actions of listening, welcoming and physical proximity at the moment of urgency. From the narratives, it can be concluded that care, in the sense of managing the space of the terreiro, both spiritually and materially, can not be dissociated from caring, meaning saint keepers as important popular health.

Gowâti Music Therapy: An Ancient Healing Tradition in Taftan, Baluchestan.

This research delves into the ancient healing tradition of Gowâti music therapy in Taftan, Baluchestan, with a focus on the cultural beliefs and practices surrounding the Gowâti ceremony. The manuscript also highlights the historical connection between music and spirituality, tracing the roots of music therapy back to ancient Iran. The study is based on a combination of interviews, active participation in the Gowâti ceremony, and consultation with experts. However, access to the private ceremony was restricted, leading to certain limitations in data collection. The findings of this study rely heavily on anecdotal accounts passed down through generations among the residents of the region, as well as information gathered from interviews with the caliph (performer) of music therapy in the area. The main objective of this study is to examine the impact of music and its use as a therapeutic tool, with a specific focus on the unique characteristics of Gowâti music therapy. The findings suggest that this form of music therapy is deeply rooted in religious beliefs, mystical ideologies, and sacrificial rituals.

"Giving voice to the voiceless": An exploration of the grieving ritual for a therapy dog.

The use of animal-assisted therapy with children who have experienced trauma is receiving increasing attention in the literature. However, there is a lack of attention given to the death of therapy animals. The scholarship on the death of animal companions highlights a varying depth of acknowledgment of children's grief. This article draws on the clinical experience of one therapy center's approach to the death of a therapy dog. Knowledge gained from this experience highlighted the necessity of acknowledging the death, the need for clear communication with children and young people, and the importance of involving children in a memorial ritual.

Adding a New Dimension to Grief Counseling: Creative Personal Ritual as a Therapeutic Tool for Loss, Trauma and Transition.

This article explores the use of creative personal rituals and ceremonies for accepting loss, managing strong emotions and inviting the sacred into the grief journey. These tools can help clinicians incorporate spirituality and multi-cultural modalities into a grief counseling practice, and can be used effectively by both intuitive and instrumental grievers. The use of ritual and ceremony can also help end-of-life and bereavement professionals become more present for the dying, and more competent in spiritual meaning-making for the bereaved.

O cuidado em saúde promovido pelas religiões afro-brasileiras / Health care promoted by afro-brazilian religions / El cuidado en salud promovido por las religiones afrobrasileñas

No decorrer da história, sempre foram infindáveis os casos em que os sujeitos recorriam a centros espíritas ou terreiros de religiões de matrizes africanas em decorrência de problemas como doenças, desempregos ou amores mal resolvidos, com o objetivo de saná-los. Por conta disso, este artigo visa apresentar os resultados da pesquisa relacionados ao objetivo de mapear os processos de cuidado em saúde ofertados em três terreiros de umbanda de uma cidade do litoral piauiense. Para isso, utilizamos o referencial da Análise Institucional "no papel". Os participantes foram três líderes de terreiros e os respectivos praticantes/consulentes dos seus estabelecimentos religiosos. Identificamos perspectivas de cuidado que se contrapunham às racionalidades biomédicas, positivistas e cartesianas, e faziam referência ao uso de plantas medicinais, ao recebimento de rezas e passes e à consulta oracular. A partir desses resultados, podemos perceber ser cada vez mais necessário, portanto, que os povos de terreiros protagonizem a construção, implementação e avaliação das políticas públicas que lhe sejam específicas.(AU)

In history, there have always been endless cases of people turning to spiritual centers or terreiros of religions of African matrices due to problems such as illnesses, unemployment, or unresolved love affairs. Therefore, this article aims to present the research results related to the objective of mapping the health care processes offered in three Umbanda terreiros of a city on the Piauí Coast. For this, we use the Institutional Analysis reference "on Paper." The participants were three leaders of terreiros and the respective practitioners/consultants of their religious establishments. We identified perspectives of care that contrasted with biomedical, positivist, and Cartesian rationalities and referred to the use of medicinal plants, the prescript of prayers and passes, and oracular consultation. From these results, we can see that it is increasingly necessary, therefore, that the peoples of the terreiros lead the construction, implementation, and evaluation of public policies that are specific to them.(AU)

A lo largo de la historia, siempre hubo casos en los cuales las personas buscan en los centros espíritas o terreros de religiones africanas la cura para sus problemas, como enfermedades, desempleo o amoríos mal resueltos. Por este motivo, este artículo pretende presentar los resultados de la investigación con el objetivo de mapear los procesos de cuidado en salud ofrecidos en tres terreros de umbanda de una ciudad del litoral de Piauí (Brasil). Para ello, se utiliza el referencial del Análisis Institucional "en el Papel". Los participantes fueron tres líderes de terreros y los respectivos practicantes / consultivos de los establecimientos religiosos que los mismos conducían. Se identificaron perspectivas de cuidado que se contraponían a las racionalidades biomédicas, positivistas y cartesianas, y hacían referencia al uso de plantas medicinales, al recibimiento de rezos y pases y a la consulta oracular. Los resultados permiten concluir que es cada vez más necesario que los pueblos de terreros sean agentes protagónicos de la construcción, implementación y evaluación de las políticas públicas destinadas específicamente para ellos.(AU)

The ritual stance does not apply to magic in general.

Contrary to the author's proposed classification scheme, I argue that most magical practices are better viewed as "instrumental" rather than "ritualistic." Much ethnographic and historical evidence shows that magicians and ritual experts often have elaborate causal theories regarding how magic actions lead to the putative outcome, and the "physical/mechanical" versus "supernatural" distinction in causal mechanisms needs serious reconsideration.

Death of a child following a superstitious ritual of exorcism.

INTRODUCTION: Diseases, especially those related to the psyche produced by demons, are an accepted belief in many communities. This paper elaborates on the death of a child, a victim of an exorcism ritual, and calls for adequate awareness and preventive measures. CASE REPORT: The deceased, a 9-year-old child, was taken by her mother to an exorcist to 'expel a demon from her body. The exorcist caned the child for two days while giving 'water' to drink. On the second day, the child lost consciousness and was pronounced dead on admission. On direct questioning, it was revealed that the child had been made to consume some medicinal syrups forcefully by the mother and the exorcist. The autopsy revealed multiple abrasions, tram-line contusions and burns on the body. There was mottling and consolidation in the lungs. Blood-stained secretions were found in the trachea, bronchi, and stomach. Musculoskeletal dissection revealed subcutaneous haemorrhages and muscular contusions over the buttocks and limbs. Histology revealed evidence of well-established aspiration pneumonia. There was no other significant pathology, especially no evidence of acute kidney injury due to rhabdomyolysis. Toxicological analysis was negative for common poisons, therapeutic drugs, and heavy metals. The cause of death was concluded as aspiration pneumonia in a child subjected to physical violence. CONCLUSION: With the forceful feeding of the syrup, the child can have aspiration, resulting in aspiration pneumonia. At the same time, it appears that even after the child became symptomatic, she had not been brought for medical treatment but had continued with the same exorcistic therapy. While the caregivers become responsible for the child's death, the lessons to be learnt are enormous. Thus, banning such practices against children is a need of the hour.

Subjective selection and the evolution of complex culture.

Why is culture the way it is? Here I argue that a major force shaping culture is subjective (cultural) selection, or the selective retention of cultural variants that people subjectively perceive as satisfying their goals. I show that people evaluate behaviors and beliefs according to how useful they are, especially for achieving goals. As they adopt and pass on those variants that seem best, they iteratively craft culture into increasingly effective-seeming forms. I argue that this process drives the development of many cumulatively complex cultural products, including effective technology, magic and ritual, aesthetic traditions, and institutions. I show that it can explain cultural dependencies, such as how certain beliefs create corresponding new practices, and I outline how it interacts with other cultural evolutionary processes. Cultural practices everywhere, from spears to shamanism, develop because people subjectively evaluate them to be effective means of satisfying regular goals.

Dysphania schraderiana (Schult.) Mosyakin & Clemants - An overlooked medicinal and ritual plant used in Poland.

ETHNOPHARMACOLOGICAL RELEVANCE: The paper discusses the traditional ritual, medicinal and insect repellent use of Dysphania schraderiana in Poland, a plant with little ethnobotanical and phytochemical data. Our research suggests that its properties should be further studied comparing it with the related D. botrys and D. ambrosioides. AIM OF THE WORK: D. schraderiana is an aromatic and medicinal annual herb related to D. ambrosioides and D. botrys and practically absent from historical accounts of plant uses in Europe. The aim of this work is to characterise the current use of D. schraderiana in south east Poland on the background of historical Dysphania species use in Europe. MATERIALS AND METHODS: The data on D. schraderiana was collected in 2020, based on interviews with 42 people in rural areas of south-eastern Poland where the species is used today. A range of textual sources were searched including old medicinal herbals, pharmaceutical handbooks, ethnobotanical publications and culinary databases regarding all the uses of Dysphania species in Europe. RESULTS: In the study area D. schraderiana occurs in the whole spectrum of cultivation stages - from being intentionally cultivated to completely wild. The plant is used mainly as an apotropaic and insect repellent, blessed during Catholic church holidays (mainly Assumption Day), and sometimes used as incense in churches (and blessed on Epiphany Day). D. schraderiana rarely occurs in European historical sources, except sometimes classed as a false, inferior form of D. botrys, which has been known for centuries as a moth repellent and treatment for respiratory illness. We hypothesise that the plant was not easily distinguished from D. botrys and their uses strongly overlapped. For some unknown reason the use of D. botrys died out, whereas a relatively large semi-feral population of D. schraderiana exists in south-eastern Poland where it has remained a culturally important plant. CONCLUSIONS: D. schraderiana is a rare case of a non-native plant traditionally used within an area of Europe but previously nearly overlooked in European ethnobotanical literature. Historical uses of Dysphania spp. in other areas of Poland and former Poland (now western Ukraine) suggest that the genus was used more widely in regions beyond the one studied. However, a very compact distribution of use suggests that D. schraderiana may have been brought to SE Poland from a single source outside the study area. Its common name, and use as a holy incense plant, is associated it with the well-known biblical tree resin obtained from Commiphora myrrha (Nees) Engl.

White Sage (Salvia apiana)-a Ritual and Medicinal Plant of the Chaparral: Plant Characteristics in Comparison with Other Salvia Species.

Salvia apiana, commonly known as white sage, is an aromatic evergreen subshrub of the chaparral, commonly found in coastal plains in California and Baja California. It has been traditionally used by the Chumash people as a ritual and medicinal plant and used as a calmative, a diuretic, and a remedy for the common cold. However, until recently, relatively little has been known about the composition and biological activity of white sage. Phytochemical studies on S. apiana revealed the presence of substantial amounts of essential oil, accompanied by a variety of triterpenes, C23 terpenoids, diterpenes, and flavonoids. Extracts of the plant have been shown to exhibit antioxidative, antimicrobial, and cytotoxic effects. The influence of white sage constituents on the nervous system, including GABA, opioid, and cannabinoid receptors, has also been documented. The review aimed to compile information on the taxonomy, botany, chemical composition, and biological activities of S. apiana. White sage was compared with other representatives of the genus in terms of chemical composition. The differences and similarities between S. apiana and other sage species were noted and discussed in the context of their therapeutic applications. Reports on ethnomedicinal uses of white sage were confronted with reports on chemistry, bioactivity, and bioavailability of S. apiana constituents. Finally, a critical assessment of the available data was made and perspectives for the use of white sage preparations in modern phytomedicine were discussed.

The Wedding with a Stolen Goddess: The Ethnography of a Cult in Rural Tamil Nadu.

The paper provides a critical overview of the perspective that stratifies society in India into a series of different classes, resulting in the mobility of particular castes or social groups. For this purpose, the study presents ethnographic material concerning the foundation and development of a non-Brahman temple in the Tamil low-caste settlement of Line Kollai, which is in a neighbourhood close to the city of Krishnagiri. The presented ethnographic material shows how a religious folk cult has been established on the grounds of actualized and modified motives in the vernacular environment. In this line, the study analyses wider contexts of social and religious demands articulated through possession mediumship and ritual performance, culminating in the annual celebration of the wedding between Goddess Yellama and her consort Nagaraj. The significance of attempts to integrate socio-religious activities into the network of social relationships and the system of local beliefs is explored through the narrative and practices prevalent among the participants of the cult. The presented evidence suggests that, rather than highlight a distinction in belief and practices among different social groups, it seems more appropriate to understand the social strategies within the system or relationships embodied in the power discourse.

Pastoral subsistence and mounted fighting in the Eastern Tianshan Mountain region: New insights from the Shirenzigou worked bone assemblage.

Situated at a geographic crossroads, the eastern Tianshan Mountain region in northwest China is crucial to understanding various economic, social, and cultural developments on the Eurasian Steppes. One promising way to gain a better knowledge of ancient subsistence economy, craft production, and social change in the eastern Tianshan Mountain region is to study the artifact assemblages from archaeological contexts. Here, we present an analysis of 488 worked animal bones from the large site of Shirenzigou (ca. 1300-1 BCE), to date the largest assemblage of this kind uncovered in the eastern Tianshan Mountain region. We classified these worked bones into six categories, including "ritual objects", "ornaments", "tools", "worked astragali", "warfare and mobility", and "indeterminate". The identification of animal species and skeletal elements indicates that worked bones from Shirenzigou are characterized by a predominance of caprine products, particularly worked astragali, which is consistent with the large proportion of caprine fragments found in animal remains associated with food consumption. This demonstrates the contribution of caprine pastoralism to bone working activities at Shirenzigou. The making of most worked bones does not appear to have required advanced or specialized skills. Considering the absence of dedicated bone working space, alongside the variability in raw material selection and in dimensions of certain types of artifacts, we infer that worked bone production at Shirenzigou was not standardized. In terms of raw material selection and mode of production, Shirenzigou differed from their settled, farming counterparts in the Yellow River valley of northern China. In addition, along with the evidence for violence and horseback riding, the increasing use of bone artifacts associated with warfare and mobility during the late occupation phase of Shirenzigou reflects growing social instability and implies the likely emergence of single mounted horsemen, equipped with light armors, in the region during the late first millennium BCE. Our results provide new insights into animal resource exploitation and changing lifeways of early pastoral societies in the eastern Tianshan Mountain region, expanding our knowledge of the economic, social, and political milieu of late Bronze Age and early Iron Age eastern Eurasia.

The Patterns and Characteristics of Esoteric Buddhist Therapies during Goryeo Dynasty.

This study focused its investigation on esoteric Buddhist treatment methods during Goryeo. In Goryeo, they published dharani scriptures related to illness. Beomseo-chongji-jip, a collection of dharanis, contains few dharanis for treatment. The publication of a dharani scripture was a precondition of dharani-based Buddhist prayers. There had been cases of treating illness through Buddhist prayers based on a dharani since ancient times, and Hyetong of Samgukyusa is a good example. The religious sect of esoteric Buddhism that inherited the line of Hyetong in Goryeo was Chongji-jong, which seems to have been partially responsible for royal medicine and engaged in relief activities for people to end an infectious disease. During the period of Yuan's interventions, Yeom Seung-ik became a favorite of the king for his ability of treating illness through his spells. He was not a Buddhist monk, and his case reflects the wide spread of disease-treating spells among common people those days. The establishment of a ritual was one of the traditional therapies. In Goryeo, various esoteric Buddhist rituals were held for therapeutic purposes. Marijicheon-doryang, Gongjakwang-doryang, and Buljeongsim-doryang were established to expel infectious diseases, and Sojae-doryang and Boseong-doryang were established to treat the illness of kings and queens. They were intended to treat illness by eliminating the causes of epidemics and diseases by the virtue of dharanis. Esoteric Buddhist therapies containing Taoist elements were also developed. The utilization of Eight-Gate Transformation and talismans are the exampels. In early Joseon, Buddhist monks of Chongji-jong were said to have contributed to the treatment of diseases by using Eight-Gate Transformation. They were used to predict a good direction for the treatment of a patient. This practice of Chongji-jong Buddhist monks in early Joseon seems to have inherited the heritage of Goryeo, which suggests that Eight-Gate Transformation was one of the therapies practiced by esoteric Buddhist monks in Goryeo. Talismans are commonly known to be used in Taoism and shamanism, but Buddhist scriptures, especially esoteric Buddhist scriptures, contain a variety of talismans. Buljeongsim-darani-gyeong has talismans on its last page and records that one can treat his or her illness by burning the talisman and taking its ash. This therapy proposed by this scripture seems to have enjoyed considerable popularity in Goryeo, when its simplified versions comprised only of dharani phrases and talismans were made. These various esoteric Buddhist therapies demonstrate that human beings made utmost efforts to overcome their personal and social crises. Therapies are a total reflection of a society's contemporary politics, religion, ideas, and culture. Esoteric Buddhist therapies may seem like superstitions in the eyes of modern people, but they must have been reliable treatment methods whose efficacy was guaranteed within the thinking system of people during Goryeo.

Just beautiful green herbs: use of plants in cultural practices in Bukovina and Roztochya, Western Ukraine.

BACKGROUND: The use of plants in rituals is a little explored corner of biocultural diversity which has developed through time within a complex socio-ecological system. Indeed, rituals are complex interactions between humans and biodiversity shaped by history, culture, and ethnic belonging. Yet, in Western Ukraine, such rituals were forbidden for over 50 years (1939-1991). The current revival of rituals by rural inhabitants is an untapped reservoir of local ecological knowledge. The aim of the present study was to identify the ritual use of wild and cultivated plants in two regions of Western Ukraine, Bukovina and Roztochya, and to compare the findings with historical data. Moreover, we analyzed attitudes toward the ritual use of plants and interactions with the local environment. METHODS: We conducted 31 in-depth semi-structured interviews among Orthodox Hutsuls of Bukovina and 16 interviews among Greek Catholic rural inhabitants of Roztochya during summer 2018 focusing on the ritual uses of plants. RESULTS: We documented  28 plant taxa among Bukovinian Hutsuls and 58 plant taxa among inhabitants in Roztochya that were used in 7 religious festivals (of which two were celebrated differently in the two communities). Plants were mainly used in bouquets, but also for decorating churches and houses or in fruit baskets. In both communities, almost 25% of the interviewees could not name the plants they collected for bouquets, but rather referred to "just beautiful green herbs" one can get in meadows, forests, and gardens. Comparison with historical data shows a smaller number of taxa currently used (wild taxa have been lost), yet the persistence of 18 taxa used both now and a century ago. CONCLUSIONS: Contemporary practices concerning the use of plants in Christian rituals in Bukovina and Roztochya can be contextualized in the broader phenomenon of the revitalization of traditional environmental knowledge and practices that have characterized Europe over the past 30 years and in particular Eastern Europe after socialism. The current religious use of plants is to a certain extent the revitalization of historical rituals supported by various internal (knowledge from older generations) and external (church authorities and fashion in the region) drivers. Further research should address changes in regions with longer and more severe prohibition of religious practices and their revival.

A placebo-controlled study of the effects of ayahuasca, set and setting on mental health of participants in ayahuasca group retreats.

Ayahuasca is a plant concoction containing N,N-dimethyltryptamine (DMT) and certain ß-carboline alkaloids from South America. Previous research in naturalistic settings has suggested that ingestion of ayahuasca can improve mental health and well-being; however, these studies were not placebo controlled and did not control for the possibility of expectation bias. This naturalistic observational study was designed to assess whether mental health changes were produced by ayahuasca or by set and setting. Assessments were made pre- and post-ayahuasca sessions in 30 experienced participants of ayahuasca retreats hosted in the Netherlands, Spain, and Germany. Participants consumed ayahuasca (N = 14) or placebo (N = 16). Analysis revealed a main effect of time on symptoms of depression, anxiety, and stress. Compared to baseline, symptoms reduced in both groups after the ceremony, independent of treatment. There was a main treatment × time interaction on implicit emotional empathy, indicating that ayahuasca increased emotional empathy to negative stimuli. The current findings suggest that improvements in mental health of participants of ayahuasca ceremonies can be driven by non-pharmacological factors that constitute a placebo response but also by pharmacological factors that are related to the use of ayahuasca. These findings stress the importance of placebo-controlled designs in psychedelic research and the need to further explore the contribution of non-pharmacological factors to the psychedelic experience.

Examining changes in personality following shamanic ceremonial use of ayahuasca.

The present study examines the association between the ceremonial use of ayahuasca-a decoction combining the Banistereopsis caapi vine and N,N-Dimethyltryptamine-containing plants-and changes in personality traits as conceived by the Five-Factor model (FFM). We also examine the degree to which demographic characteristics, baseline personality, and acute post-ayahuasca experiences affect personality change. Participants recruited from three ayahuasca healing and spiritual centers in South and Central America (N = 256) completed self-report measures of personality at three timepoints (Baseline, Post, 3-month Follow-up). Informant-report measures of the FFM were also obtained (N = 110). Linear mixed models were used to examine changes in personality and the moderation of those changes by covariates. The most pronounced change was a reduction in Neuroticism dzself-reportT1-T2 = - 1.00; dzself-reportT1-T3 = - .85; dzinformant-reportT1-T3 = - .62), reflected in self- and informant-report data. Moderation of personality change by baseline personality, acute experiences, and purgative experiences was also observed.

Kambô-Induced Systemic Inflammatory Response: A Case Report of Acute Disease Progression of Cholangiocarcinoma.

Kambô is a cleansing ritual involving the application of a toxin produced by the giant leaf frog (Phyllomedusa bicolor). The Kambô ritual has increasingly been adopted among cancer patients in Europe. Accumulating data indicate various adverse effects. We report another severe adverse reaction to Kambô, a systemic inflammatory response syndrome mimicking disease progression in a patient with cholangiocarcinoma. We describe a systemic reaction to Kambô, manifested as tachycardia, tachypnea, impaired liver cholestatic enzymes, and enlargement of lymphadenopathy mimicking disease progression. The clinical features and onset of symptoms, the rapid reaction, and the lack of other identified causes make the diagnosis of Kambô-induced SIRS highly probable. This case report calls for future studies examining standard oncological care such as chemotherapy, radiotherapy, and immunotherapy in conjunction with alternative therapy. Additionally, greater awareness and physician education should be promoted, encouraging inquiry of oncology patients' administration of alternative, complementary, and integrative medicine.