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Ethnopharmacological relevance Porvenir is a semi-isolated Indian community in the Bajo Paragua Indian Reservation in Bolivian Amazon, one of the two communities of people from the Guarasug’we indigenous nation now close to extinction. The aim of our study was the collection of data on the traditional medicine utilized in the community, and to identify new subjects for further investigation by comparison of the folk-medicinal use with the available scientific literature data. Materials and methods Field work was conducted for 5 months, which included participant observation, semi-structured interviews with 16 individuals, and the collection of voucher specimens for botanical identification. The knowledge of the inhabitants relating to medicinal plants was analysed by means of the modified method of Gentry and Phillips, 1993a , Gentry and Phillips, 1993b , which assesses the frequency and the variety of use of plants. Scientific data were gathered on selected species, and the correlations of the traditional uses of the herbs with scientific evidence were assessed. Results The lifestyle and beliefs in Porvenir, botanical data on the plants used, the frequency and variety of medicinal use, diseases that occur and their possible treatment, and methods of plant application are discussed in detail. 145 plant species were registered with 451 recorded uses. The majority of the plants were utilized to treat gastrointestinal complaints (60 species), followed by diseases of the central nervous system, pain and fever (37 species), diseases of the genitourinary tract (35 species), dermatological disorders (34 species) and diseases of the respiratory system (32 species). One fifth of the species are also applied in traditional medicine in other areas of Bolivia or in other countries. The majority of the 145 species used in the community have not been extensively investigated from phytochemical and pharmacological aspects. There are no data in the scientific literature on one fifth of the species. Conclusions The medicine applied in Porvenir and the contemporary knowledge of the people interviewed concerning plants reflect the local traditions and their changes very well, clearly demonstrating the influence exerted by conventional medicine, and how the ancestral knowledge is progressively being forgotten. The present ethnopharmacological survey indicates that 24 species that are frequently and consistently used in the community of Porvenir are perspective for further research, as their chemistry and pharmacology have not been published to date.

Ethnopharmacological relevance Medicinal plant use was investigated in Apillapampa, a community of subsistence farmers located in the semi-arid Bolivian Andes. Aim of the study The main objectives were to identify the culturally most significant medicinal plant families and species in Apillapampa. Materials and methods A total of 341 medicinal plant species was inventoried during guided fieldtrips and transect sampling. Data on medicinal uses were obtained from fifteen local Quechua participants, eight of them being traditional healers. Results Contingency table and binomial analyses of medicinal plants used versus the total number of inventoried species per family showed that Solanaceae is significantly overused in traditional medicine, whereas Poaceae is underused. Also plants with a shrubby habitat are significantly overrepresented in the medicinal plant inventory, which most likely relates to their year-round availability to people as compared to most annual plants that disappear in the dry season. Our ranking of medicinal species according to cultural importance is based upon the Quality Use Agreement Value (QUAV) index we developed. This index takes into account (1) the average number of medicinal uses reported for each plant species by participants; (2) the perceived quality of those medicinal uses; and (3) participant consensus. Conclusions According to the results, the QUAV index provides an easily derived and valid appraisal of a medicinal plant's cultural significance.

Ethnopharmacological relevance The American flora represents one of the world’s wealthiest sources of material with pharmacological activity due to its biodiversity. Medicinal plants are widely used as home remedies in Brazil but several species used are native of other continents and were introduced here since the colonization, beginning in 1500. The Traditional Medicine Division of the WHO recognizes the importance of plant species used by the Amerindian as medicines, and recommends that their efficacies should be evaluated through pharmacological and toxicological assays. Aim of the study To verify which Brazilian medicinal plants, especially those of Amerindian origin, were used in 19th century and have been evaluated by pharmacological studies. Materials and methods Data about the use of native plants in traditional medicine were searched in bibliographic material from European naturalists who traveled throughout Minas Gerais in the 19th century. Results and conclusion Two hundred and three species were described as useful by these naturalists and thirty-nine of them were also included in the first edition of Brazilian Official Pharmacopoeia (FBRAS) in 1929, showing their use also in conventional medicine. Seventeen species have medicinal properties of Amerindian origin but despite the long tradition of medicinal plant use, only nine have been evaluated by pharmacological studies. That the studies which have been conducted to date have in each case confirmed the traditional uses of the plants examined. We suggest that the remaining species must be regarded as a priority for pharmacological studies, as they have promising phytotherapeutic potential.

Background In this article we present the plants used for the treatment of malaria and associated symptoms in Santa Isabel do Rio Negro in the Brazilian Amazon. The region has important biological and cultural diversities including more than twenty indigenous ethnic groups and a strong history in traditional medicine. Objective The aims of this study are to survey information in the Baniwa, Bare, Desana, Piratapuia, Tariana, Tukano, Tuyuca, Yanomami ethnic communities and among caboclos (mixed-ethnicity) on: a) plant species used for the treatment of malaria and associated symptoms; b) dosage forms and c) distribution of these anti-malarial plants in the Amazon. Methods Information was obtained through classical ethnobotanical and ethnopharmacological methods from interviews with 146 informants in Santa Isabel municipality on the upper Negro River, Brazil. Results Fifty-five mainly native neotropical plant species from 34 families were in use. The detailed uses of these plants were documented. The result was 187 records (64.4%) of plants for the specific treatment of malaria, 51 records (17.5%) of plants used in the treatment of liver problems and 28 records (9.6%) of plants used in the control of fevers associated with malaria. Other uses described were blood fortification (‘dar sangue’), headache and prophylaxis. Most of the therapeutic preparations were decoctions and infusions based on stem bark, root bark and leaves. These were administered by mouth. In some cases, remedies were prepared with up to three different plant species. Also, plants were used together with other ingredients such as insects, mammals, gunpowder and milk. Conclusion This is the first study on the anti-malarial plants from this region of the Amazon. Aspidosperma spp. and Ampelozizyphus amazonicus Ducke were the most cited species in the communities surveyed. These species have experimental proof supporting their anti-malarial efficacy. The dosage of the therapeutic preparations depends on the kind of plant, quantity of plant material available, the patient's age (children and adults) and the local expert. The treatment time varies from a single dose to up to several weeks. Most anti-malarial plants are domesticated or grow spontaneously. They are grown in home gardens, open areas near the communities, clearings and secondary forests, and wild species grow in areas of seasonally flooded wetlands and terra firme (“solid ground”) forest, in some cases in locations that are hard to access. Traditional knowledge of plants was found to be falling into disuse presumably as a consequence of the local official health services that treat malaria in the communities using commercial drugs. Despite this, some species are used in the prevention of this disease and also in the recovery after using conventional anti-malarial drugs.

Ethnopharmacological relevance The increasing resistance of Helicobacter pylori to antibiotics demands the search for novel compounds from plant based sources. Artemisia douglasiana Besser is widely used in Cuyo region (Argentina) as folk medicine for the treatment of gastric ailments. Aim of study Based on our previous studies that Artemisia douglasiana exert cytoprotective actions against ethanol-induced gastric mucosal injury we assayed the anti-Helicobacter pylori effect of the Artemisia douglasiana extract and its active compound, dehydroleucodine. Materials and methods The in vitro anti-bacterial activity of Artemisia douglasiana extract and its active compound, dehydroleucodine were determined against one standard strain and six clinical isolates of Helicobacter pylori by using the agar dilution methods. Results The results showed that both dehydroleucodine and Artemisia douglasiana extract had activity against the microorganism with MICs between 1–8 and 60–120 mg/L, respectively. Conclusions Artemisia douglasiana may be a useful alternative treatment strategy principally in eradication of metronidazole and clarithromycin-resistant strain.

Research on the ethnobotany of Mestizos in Suni Miraño in 1994 documented 60 plant species used for medicinal purposes. Some cultural data on traditional healing and etiology were also collected. Of these 60 species, 31 were submitted to antibacterial and antifungal assays in the presence and absence of UV light and a number of species were shown to be active.

Cutaneous and mucocutaneous leishmaniasis are endemic diseases in South America, especially in the subandean areas of the humid lowlands of Bolivia. Fourteen plants used topically in folk medicine to treat cutaneous leishmaniasis were collected in the tropical regions of colonization and in the rain forest occupied by Chimane Indians. Three of four plants used by the Chimane Indians exhibited an in vitro activity against three species of Leishmania. Two of ten plants used by the colonists showed an in vitro activity. We have also included results obtained with extracts from 53 Bolivian medicinal plants used for other diseases and from 43 plants collected with basis of chemotaxonomic criteria from all parts of Bolivia. All extracts were also screened in vitro against three strains of Trypanosoma cruzi (Trypanosomatidae), the causative agent of Chagas' disease.

Ethnopharmacological relevance This article presents the results of an anthropological and ethnobotanical study of the vegetable salts used by the Witoto Indians of the Amazon. It thoroughly documents the species used, the processing of the salts, their chemical composition and their anthropological, nutritional and medicinal relevance. Materials and methods Salts from 57 plant species known to the Witoto were processed using the same materials and techniques employed by the Indians: burning plant material, lixiviating the ashes with water, and boiling down the brine to desiccate the salt. Chemical analyses of macroelements of 49 of the salts, and of microelements of 24, were conducted. Tests on the taste of the salts as perceived by the native persons were carried out. Results Average ratio ashes/raw material was 3.05% (from 0.71% to 10.14%); average ratio dry salt/ashes was 11% (from 1% to 37%). All the samples analyzed presented a high proportion of potassium (26.9–44.6%); contents of phosphorus, sodium, calcium and magnesium were less than 1%; contents of carbonate, chloride and sulfate varied greatly among the salts. Boron, molybdenum and vanadium were present in all or almost all the samples analyzed; copper, barium and strontium were also frequent; manganese, zinc and iron were less frequent. Conclusions There is a correlation between the concentration of the three anions and the perceived taste of the salts, the “sweet” flavor of chloride being the preferred taste. Our research shows that the culinary function of these salts is secondary to their ritual, medicinal and cosmological meaning. The search for chloride is one of the reasons to produce and consume these salts; other reasons are also important: their alkaline pH, which liberates the alkaloid of the tobacco with which the salts are mixed; and their contents of microelements, which, although not discernible in taste, are inferred from symbolic associations of the species used.

The use of cardenolide-containing Moraceae in the dart poisons of South America is reviewed. Those prepared by the Chocó Indians of western Colombia--called niaará or kieratchi--have probably been made from the latex of Naucleopsis amara and N. glabra. In Ecuador, the Colorado Indians used N. chiguila, while the Coaiquer Indians still derive a poison from the latex of N. naga and the Cayapá Indians occasionally make use of a blowgun poison, hambi, which probably also comes from a Naucleopsis species. The Kaborí (Rio Uneiuxi Makú) Indians of north-western Brazil may have utilized Maquira coriacea, but a more recent collection documents N. mello-barretoi latex as a source of their poison. The Tikuna Indians of western Brazil included leaves and bark of N. stipularis in one of their poisons. The principal cardiac glycosides present in Maquira species are strophanthidin-based and the main ones occurring in Naucleopsis species are antiarigenin- as well as strophanthidin-based. The structures of two new glycosides, isolated from dart-poison samples, have been established as strophanthidin beta-D-glucomethylosido-D-alloside and beta-D-digitoxosido-D-alloside. The former is a major component of pakurin, the crystalline glycoside mixture prepared by Santesson in 1928 from a Chocó Indian poison.

Headache, specifically migraine, is an extremely frequent and debilitating syndrome with worldwide prevalence, including indigenous cultures of Amazonia. This paper considers headache as perceived within the medical philosophy of 5 Indian tribes of the Ecuadorian Amazon Basin. Their ethnobotanical treatments for headache are examined, along with the limited available biochemical assay data. This information is analyzed by means of an Ethnopharmacology Rating Scale. Suggestions are offered as to methods of biochemical analysis that may be fruitful in assessment of potential clinical headache remedies. Key among these is the screening of ethnobotanical samples for serotonin receptor activity. The potential may exist for the discovery of more effective, less toxic headache drugs, as well as for the development of a new industry for the local economy that could promote conservation of an endangered ecosystem.

Yanesha, also called Amuesha, is a group of amerindian people, belonging to the arawak linguistic family. They dwell in the central region of Peru, at the oriental foothills of the Andes. Their territory covers a large range of ecological settings, and communities spread from 1800 down to 400 m/snm. The Yanesha culture is vivid to this day, and people strongly rely on traditional medicine in their everyday life. An exhaustive ethnopharmacological survey leads us to collect 249 species with medicinal uses. An overview of the Yanesha pharmacopoeia, linked with ethnomedicinal practices is presented in this paper.

A three-year-medical-ethnobotanical investigation among the Warao of the Orinoco Delta in eastern Venezuela documented a pharmacopoeia of 100 plant species representing 45 families. Warao phytotherapists manipulate these plants in diverse manners to produce 259 remedies of various complexities to treat 52 classes of diseases/disorders. National health statistics indicate that gastrointestinal disease ranks as a principal cause of morbidity and mortality in this part of the country. Ten plant species, specifically employed by the Indians against these disorders, were subjected to phytochemical screening. Test results are listed together with the ethnoepidemiological protocol that governs the selection and administration of these medicinal plants in Warao society.

In Amazonian Peru and Ecuador leaf decoctions of the rainforest holly Ilex guayusa with high caffeine concentrations are used as a morning stimulant. After daily ingestion, ritualistic vomiting by male Achuar Indians, better known as Jívaros, reduces excessive caffeine intake, so that blood levels of caffeine and biotransformed dimethylxanthines do not cause undesirable CNS and other effects. Emesis is learned and apparently not due to emetic compounds.

The use of tobacco by South American Indians is deeply rooted in their culture and thought. From early pre-Columbian times to the present, tobacco has functioned as an important psychotropic drug for magico-religious, medicinal and recreational purposes. Native interest in tobacco centers on the nicotine alkaloid it contains. Data culled from about 1800 sources and pertaining to nearly 300 societies reveal that South American Indians employ six major and several minor means of nicotine application. There exists a close functional relationship between tobacco and shamanism. The empirical ethnographical data base of nicotine application is compared to the comprehensive literature of experimental clinical studies of tobacco and nicotine. Ritual tobacco use aims to achieve acute nicotine intoxication. The pharmacological effects of the alkaloid on the human body are shown to have informed shamanic therapeutic practices and beliefs. Closely associated with soil cultivation, tobacco use in the New World is much more recent than shamanism. Thus, it is not the drug that gave origin to shamanic religion but religion that informed the effects of the drug.

Aim of the study At present, the Peruvian Amazonian district of Chazuta represents one of the main reservoirs of the San Martin Quechuas (also known as Lamas Quechuas) and their culture. These particular Quechuas, as well as the region of Chazuta, have been seldom studied from an academic point of view. With the objective of contributing to the ethnopharmacological knowledge of the area, a field survey on the use of medicinal plants was performed in the region. Material and methods The information was obtained through interviews to the 6.3% of the district rural adult population (140 individuals, 75% of which was considered Quechua). Results In total, the study recorded 945 medicinal use-reports of 289 plant species collected in Chazuta, which belong to 202 genera in 81 families of vascular plants. Mainly, plant remedies were employed to treat musculoskeletal disorders (29.7% of all the medicinal use-reports), gastrointestinal complaints (13.4%) and skin conditions (12.9%). Conclusions In Chazuta, medicinal plants are used within a context of a traditional medicine that confronts health and illness from an integral vision, in which the medicinal uses of plants, its combination with lifestyle advice, and its participation in the performance of rituals and other practices concerning to what is often named as “the world of spirits” have to be considered.

The results of a field study carried out in August and September 1988, in the northern Peruvian Andes are described. The area of investigation extends from Ayabaca City (about 2900m above sea level) to Haughtiness Lagunas (about 3800m above sea level) in the Ayabaca District, Department of Piura. This is the first time that this location has been the subject of an ethnobotanical investigation. We have collected 46 plant species, belonging to 20 families, used in the treatment of various diseases. For each plant, we report the common/local names, the crude drug formulation, method of preparation, dosage and claimed toxicity. The disease concept of this Andean population concerning the "hot" and "cold" aspects of diseases and the plants to treat them, is also discussed. Very important appear to be the use and knowledge of psychoactive plants, in particular "cimoras," Brugmansia and Trichocereus species.

A total of 40 plant extracts traditionally used by the Alteños Indians, a native community living between the Andean block and the tropical valleys of Bolivia, were screened for antimalarial activity in vitro on Plasmodium falciparum chloroquine resistant (Indo) strain, and in vivo on rodent malaria Plasmodium vinckei petteri. Eleven extracts displayed good or moderate activity in vivo, and ten extracts good or very good antimalarial activity in vitro. Results of the screening are discussed here, in relation with the traditional use of plants.

Aqueous and alcoholic extracts of pods and flowers of Tecoma sambucifolia H.B.K. (Bignoniaceae) (‘huarumo’) were analysed to determine their anti-inflammatory activity (carrageenan-induced edema test), antinociceptive activity (acetic acid writhing test) and ‘in vitro’ toxicity in Chinese hamster ovary cells, human hepatome cells and human larynx epidermal carcinoma cells. The cytotoxic effects of both extracts were evaluated by two endpoint systems: neutral red uptake assay and tetrazolium assay. The results showed that all extracts have anti-inflammatory and antinociceptive activity, but the highest potency is that of the alcoholic extracts. There were significant differences in cytotoxicity between extracts and among the response of cells to them. The highest cytotoxicity was noted with the alcoholic extract, and the human hepatome cell line was the most sensitive, especially to the alcoholic extract of flowers. The aqueous pod extract appeared to have the best pharmaco-toxicological profile, since it provided a significant reduction of both pain and inflammation together with the lowest cytotoxicity.

Forty-six different species collected in the Mosetene ethnia, dwelling in the Andean Piedmont of Bolivia, were screened for antimalarial properties. Thirty-three extracts were screened for antimalarial activity in vitro on Plasmodium falciparum chloroquine resistant strain (Indo), and forty-seven extracts were evaluated in vivo on the rodent malaria P. vinckei petteri 279BY. Only two plants are specifically used in combination by the Mosetene against malaria attack (Hymenachne donacifolia and Tesseria integrifolia), but they did not display any activity in vivo at 1000 mg/kg. The in vivo most active extracts were Swietenia macrophylla bark, Trema micrantha bark and Triplaris americana bark, not all of them were used for antimalarial purposes by the Mosetene. The following extracts were moderately active: Jacaratia digitata inner bark and Momordica charantia aerial part (both traditionally used as febrifuge), Kalanchoe pinnate aerial part (used in inflammatory processes), Lunania parviflora twigs and leaves, Phyllanthus acuminatus (used as piscicide), Tynanthus schumannianus fruit (used against diarrhoea), Triumfetta semitrilobata (used as febrifuge, to alleviate kidney and gynecological pain) and finally Solanum mammosum fruit (used against scabies). We present here the results of this screening, emphazing on the in vivo antimalarial activity of the selected plants. The antimalarial in vivo activity of the selected species, in relation with their traditional Mosetene use is then discussed.

Thirty extracts of plants traditionally used by the Chacobos, a native community living in the Amazonian part of Bolivia, were screened in vitro and/or in vivo for antimalarial activity. Two of the four species designated as antimalarial, Geissospermum laeve and Maquira coriacea, displayed rather good activity, corroborating their traditional uses. However, they did show a rather high toxicity in vivo. Among twelve species used to cure symptoms relevant to malaria, five showed good activity: Apuleia leiocarpa, Bauhinia guianensis, Nectandra cuspidata, Sparattanthelium amazonum, Tanaecium jaroba. Two species, Qualea paraensis and Sclerolobium aff. guianense, used to treat scabies, showed interesting antimalarial activity in vivo; three other species (Iryanthera laevis, Prunus amplifolia, Pterocarpus aff. amazonum) used for various medicinal purposes, apparently not related with a Plasmodium infection, also showed antimalarial activity. Finally, one species (Derris amazonica) used as a piscicide displayed good in vitro activity, in the same way as one Annonaceae, Guatteria aff. schomburgkiana, used for construction purposes.

The Amazon Indians Waiapi living in the West of Amapa State of Brazil, treat malaria with an inhalation of vapor obtained from leaves of Viola surinamensis. The essential oil obtained from adult and plantlet leaves was analyzed by GC/MS and 11 monoterpenes, 11 sesquiterpenes and three phenylpropanoids were identified. Plantlet essential oil caused 100% of growth inhibition after 48 h in the development of the young trophozoite to schizont stage and the sesquiterpene nerolidol (100 μg/ml) was identified as one of the active constituents (100% of growth inhibition was obtained). In addition, examination of [U14C]-glucose incorporation showed that activity of nerolidol is related to the inhibition of glycoprotein biosynthesis.

The medicinal system of the Ashaninka Indians in Peru is portrayed. Three categories of medical disorders and healers are recognized. A human is viewed to consist of a physical and a spiritual being who communicate with each other by means of a regulating element. The significance of Uncaria tomentosa (Willd.) DC. (Rubiaceae), locally known as una de gato, in traditional medicine is emphasized by its exclusive use by priests to influence this regulation. Pharmacological and toxicological results obtained with extracts or isolated compounds are summarized. Pentacyclic oxindole alkaloids stimulate endothelial cells in vitro to produce a lymphocyte-proliferation-regulating factor. Tetracyclic oxindole alkaloids act as antagonists. A significant normalization of lymphocyte percentage was observed in vivo although total leucocyte numbers did not change.

The purpose of the present study was to determine the amount of cocaine and benzoylecgonine in the plasma of Aymara Indians from the Bolivian Andes after traditional chewing of coca leaves during exercise performance. The determination was carried out by high performance liquid chromatography after solid-liquid extraction. The results showed that such use of coca leaves is well correlated with pharmacologically active concentration of cocaine in plasma.

The Ese'eja is a hunter-fisher-gatherer tribe of Amerindians which occupies the south-eastern part of Peru. Their culture cannot be disassociated from religious beliefs. Disease can be caused by accident, distraction or indolence, or by evil powers. These evil powers come either from the direct action of a harmful shaman or by interactions with the Devil. A description of shamanic practices is given to elucidate the position of health practices in Ese'eja culture, which includes the use of medicinal and ritual plants. Aspects of ayahuasca (Banisteriopsis caapi (Spruce) Morton, Malpighiaceae) ritual in shaman initiation and in healing rituals are presented. Diagnosis and treatment include invocation to the ayahuasca spirit. Plants used as medicine or invoked for healing are presented.

When new plant-derived therapeutics based on indigenous knowledge are being explored, it is important that the pharmaceutical companies return benefits to the native populations and the local governments from which the research material was obtained. When a potentially marketable plant product is being developed, it is essential that equitable agreements have already been established between the pharmaceutical companies and the people and/or countries from which this indigenous knowledge was acquired. Equally important is the commitment to provide immediate reciprocity that will enhance the welfare, the biocultural diversity and the well-being of the forest peoples. These measures should commence when a research project begins and continue during its duration. The development of these measures must be based upon the expressed needs of the indigenous communities. The relationship between the stability of the rain forest biocultural diversity, the creation and development of agro-forest resources and the long term benefits to the forest people is highlighted. Examples of initiatives taken by Shaman Pharmaceuticals Inc. and the Healing Forest Conservancy are described and discussed in the context of exploring appropriate use of intellectual property law to address the ethical issues facing all business and research groups working in the tropics.

Medicinal remedies of vegetal origin employed by the Pilaga in Central Chaco were studied through collections of plant specimens and interviews with local informants from several villages. Pilaga traditional medicine was mainly of a shamanic nature, yet plants were not completely excluded from the treatment of ailments; medicinal uses of 85 plants were recorded. Their local names, the parts employed, the manner of preparation and administration, and their uses for different illnesses are presented. Some of these remedies appear to be a part of the Pilaga traditional heritage. The employment of other remedies is due to contact with ‘Criollo’ settlers in the area.

The Ayoreo is a hunter-gatherer tribe of Amerindians which occupy the central-northern part of the Paraguayan Chaco. The whole Ayoreo culture cannot be disassociated from religious beliefs. Disease is considered of supernatural origin and as the result of breaking or disobeying the tabu which regulates existence. A description of the shamanic practices is given to understand better the position of health practices in the Ayoreo culture, particularly the use of medicinal and hallucinogenic plants. Fragments of the Asojna ritual and the methods for becoming shaman; the initiation of the last living shaman, as well as references to the magic powers of the shaman are presented. Diagnosis and treatment included invocations to plant and animal spirits and the use of a few medicinal plants. The plants used as medicine or invoked for healing are presented for the first time. Of particular interest is the identification of two Euphorbiaceae as ritual plants by the Ayoreo.

The Indians of the northwest Amazon respect age and try to care for those suffering from senile dementia. At least 25 species of plants are employed in treating Alzheimer's disease or similar problems. The plants are administered orally as teas of the leaves or roots and over a period of several days to numerous weeks. The plants are from 15 phanerogamic families. Little chemistry is known of most of the species. In view of the current interest in Alzheimer's disease and related problems these species might profitably be investigated.

The ethnobotanical uses of South American species of Strychnos L. (Loganiaceae) are reviewed, with the exception of their major role in the preparation of curare, which will be dealt with in detail elsewhere. Medicinal uses are less common than is the case with the African and Asian species of the genus. About 140 samples, mostly of leaves, belonging to 53 species, have been screened for alkaloids. As with species from other parts of the world, the stem bark and root bark tend to be a richer source than leaves. Nor-harman is present in extracts from S. barnhartiana leaves. Pyridino-indolo-quinolizidinone (angustine-type) bases are also found in several species. The occurrence and pharmacology of the (non-curarizing) alkaloids known to be present in South American Strychnos species is reviewed.

Part one of the paper discusses ethnobotanical, chemical and general pharmacological aspects of intoxicating snuff rituals in the western hemisphere. Four categories of ritual snuff ingredients arise from this multidisciplinary approach: It is well established that the plant contains one or more psychoactive principles and the Indian use of the plant as a ritual snuff ingredient is confirmed or quite probable: Anadenanthera, Erythroxylum, Nicotiana, Virola; It is well established that the plant contains one or more psychoactive principles, but the Indian use of the plant as a ritual snuff ingredient is not well recorded or even unlikely: Banisteriopsis, Cannabis, Datura, Ilex guayusa; The Indian use of the plant as a ritual snuff ingredient is confirmed or quite probable, but it is not well established that the plant contains one or more psychoactive principles: Justicia pectoralis, Pagamea macrophylla, Tanaecium nocturnum; The Indian use of the plant as a ritual snuff ingredient is not well recorded, and it is not well established that the plant contains one or more psychoactive principles: Acorus calamus, Capsicum, Macquira sclerophylla, Piper interitum. Part two of the paper discusses the nasal pharmacokinetics and efficacy of possible ritual snuff constituents. The literature yields convincing clinical evidence that atropine, cocaine, nicotine and scopolamine are effective following nasal application, but experimental confirmation of the efficacy of nasal tryptamine alkaloids is still awaited. In self-experiments, 6.4 mg/kg of caffeine produced substantial plasma levels via the nasal route, but 0.5 mg/kg of harmine did not produce measurable plasma levels, when taken as a nasal powder. Without additional experiments, it is difficult to give a definite explanation for this negative result.

This review article focuses on the on-going use of plant hallucinogens, especially various Banisteriopsis species, among contemporary aboriginal populations of Ecuador. It surveys the evidence of prehistoric ayahuasca use by interpretations of Ecuadorian archaeological remains, and surveys in detail the use and belief systems connected to major plant hallucinogenic use among the Jibaro Indians and other tribal groups. A secondary theme includes coastal and Inter-Adnean aboriginal drug use. The article stresses the interrelatedness of aboriginal belief systems, folk medicine and world view linked to plant hallucinogenic ingestion.

This paper continues ethnopharmacological notes on biodynamic plants employed by Indians of the Amazon region as medicines, poisons or narcotics.

This paper continues ethnopharmacological notes on biodynamic plants employed by Indians of the Amazon region as medicines, poisons or narcotics.

Part one of the paper discusses ethnobotanical, chemical and general pharmacological aspects of intoxicating snuff rituals in the western hemisphere. Four categories of ritual snuff ingredients arise from this multidisciplinary approach: (1) It is well established that the plant contains one or more psychoactive principles and the Indian use of the plant as a ritual snuff ingredient is confirmed or quite probable: Anadenanthera, Erythroxylum, Nicotiana, Virola ; 1. (2) It is well established that the plant contains one or more psychoactive principles, but the Indian use of the plant as a ritual snuff ingredient is not well recorded or even unlikely: Banisteriopsis, Cannabis, Datura, Ilex guayusa ; 2. (3) The Indian use of the plant as a ritual snuff ingredient is confirmed or quite probable, but it is not well established that the plant contains one or more psychoactive principles: Justicia pectoralis, Pagamea macrophylla, Tanaecium nocturnum ; 3. (4) The Indian use of the plant as a ritual snuff ingredient is not well recorded, and it is not well established that the plant contains one or more psychoactive principles: Acorus calamus, Capsicum, Macquira sclerophylla, Piper interitum . Part two of the paper discusses the nasal pharmacokinetics and efficacy of possible ritual snuff constituents. The literature yields convincing clinical evidence that atropine, cocaine, nicotine and scopolamine are effective following nasal application, but experimental confirmation of the efficacy of nasal tryptamine alkaloids is still awaited. In self-experiments, 6.4 mg kg of caffeine produced substantial plasma levels via the nasal route, but 0.5 mg kg of harmine did not produce measurable plasma levels, when taken as a nasal powder. Without additional experiments, it is difficult to give a definite explanation for this negative result.

Recent fieldwork in the eastern lowlands of Bolivia and Peru has revealed a traditional use of coca (Erythroxylum coca Lam.) as a medicine and stimulant that is distinct from the well-documented customs of the Northwest Amazon and the Andean highlands. In Bolivia some nine indigenous tribes centered mainly in the Rio Beni drainage masticate entire sun-dried coca leaves, yet use as an alkaline additive the crude ash of the spathe or leafbase of the motacú palm (Scheelea princeps (Mart.) Karst.). To the quid they add a piece of the bark of the bignoniaceous liana chamairo (Mussatia sp.), which markedly sweetens the chew. In the montaña of Peru, the liana is also used and a new species is reported from the upper Apurimac river. The ethnobotany of chamairo throughout its range is examined and the need for pharmacological screening is emphasised.

A list of 136 plants used for medicinal purposes by the Mapuche Amerindians of Chile has been compiled. This is the first such list in English and is important due to the disappearance of Mapuche culture with increasing urbanisation. Some introduced plants have been incorporated into the traditional medicine of the Mapuche since the advent of European settlers but there is also a wealth of information about the uses of many indigenous species.

The perspicacity in knowledge of psychotropic plants amongst the Indians of the northwest Amazon is uncanny. Even taking into account the millenia of living in intimate association with his ambient vegetation and his thousands of opportunities to learn through trial and error even considering these circumstances, his achievements at bending the properties of plants to his use are astonishing. There is little, however, that can compare with his use of the coca plant and its permeation into all of society and tribal customs. For throughout the northwestern Amazon, most Indian groups employ coca and have exalted it to a level never attained in the highland parts of the Andes, where its use has persisted from ancient times.

This research report concerns herbal curing among the Qollahuaya (Callawaya) Andeans of Bolivia, who follow a tradition of more than 1000 years of medicinal expertise and who are the most renowned herbalists in South America. Qollahuaya herbalists live in Ayllus Chajaya and Curva. Natives of Chajaya and Curva complain that the number of herbalists have declined in recent years, but after analysis of occupational surveys in these communities, it was found that both areas had a considerable number of herbalists (Curva 37, Chajaya 28) with the same proportion (27%) of herbalists to non-herbalists. Although Chajaya and Curva adjusted differently to certain pressures against the herbal profession since 1930, they maintained the same percentage. This indicates a functional relationship between herbalists and nonherbalists. The decline in the number of herbalists reflects the decline in the rural populace of the Qollahuaya area. In this paper, the author discusses herbalists in Curva and in Chajaya. His primary concern is how each group of herbalists has adapted to certain pressures within the last 30 years: restrictions on travel, synthetic drugs, out-migration and oppresion.