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We investigated the occurrence of myrmecophilous florivorous lycaenid larvae in Banisteriopsis malifolia (Malpighiaceae) according to habitat conservation status (disturbed and preserved savanna), plant phenology, height and the presence of tending ants. The abundance and richness of lycaenids were sixfold and fivefold greater, respectively, in the disturbed area than in the protected savanna. Lycaenids occurred mostly on plants visited by Camponotus blandus, a mutualistic partner of larvae. Habitat type was the main factor influencing lycaenid occurrence, as plants in open areas offered more food resources and tending ants. Banisteriopsis malifolia was considered useful as a host for lycaenids in disturbed sites. [ABSTRACT FROM AUTHOR]

Extrafloral nectary drinking ants are known as effective plant guards, but some herbivores may circumvent ant attacks by foraging on different plant parts or presenting adaptations to avoid ant predation. Here we experimentally investigated the effect ofCamponotus blanduson the florivory of the extrafloral nectaried shrubBanisteriopsis malifolia; and a possible spatial segregation between ants and herbivores (leaves and flowers). Flower buds are attacked byAnthonomusweevils. Results revealed no significant influence ofC. blanduson the reduction of florivory. AdultAnthonomusare hard-bodied and were immune to ant bites; larvae are endophytic, so protected from ants. Ants and adult beetles were concentrated in different plant parts (leaves and flowers, respectively) so restraining the probability of encounters. Our results indicate that the systemC. blandus–Anthonomus–B. malifoliais not stable, as ants receive extrafloral nectar, but are unable to protect the plant against weevils. [ABSTRACT FROM PUBLISHER]

In 2010, the Brazilian Government agency responsible for drug-related issues formulated official Resolutions that categorized the consumption of ayahuasca by pregnant women and children in the Santo Daime and Uniüo do Vegetal ayahuasca-based religions as an "exercise of parental rights." Although ayahuasca groups do enjoy a relative degree of social legitimacy and formal legal recognition in Brazil, the participation of pregnant women and children nevertheless continues to provoke heated discussion. This article raises the main issues involved in the public debate over this subject. In the first part, a diverse group of biomedical and health specialists was consulted, and their opinions were briefly analyzed. In the second, a full interview with a follower of one branch of Santo Daime, mother of four children who took ayahuasca during all her pregnancies, and whose children all drink ayahuasca, is presented. Her interview reveals important cultural parameters of ayahuasca consumption. The article explores common themes and contradictions found between the biomedical, anthropological, and ayahuasca-users' discourses. It raises central issues regarding the limits of freedom of religion and the State's right to interfere in family matters. The following analysis also has implications regarding the role of science in influencing policy decisions on drug use. [ABSTRACT FROM AUTHOR]

Ayahuasca is a psychoactive brew used by the indigenous populations of the Amazon. The aim of this qualitative study was to gain insight into the experiences of western users of ayahuasca, as well as to ascertain the experienced meaning that participants felt by their participation. Twenty-five people from Northern Europe with experiences of group sessions with ayahuasca wrote anonymous descriptions of their experiences. The Empirical Phenomenological Psychological method was used for this analysis. The analysis resulted in 33 categories which were assembled into six general themes: (a) motivation and aim, (b) contractile frightening state (c) sudden transformation of the experience, (d) limitless expansive states with transcendental experiences, (f) reflections, and (g) changed worldview and new orientation to life. These themes provided a new structure, called the transcendental circle. Participants reported many positive psychological and physical improvements that indicate that ayahuasca could be of potential interest in the development of new medicines and therapies. [ABSTRACT FROM AUTHOR]

Recent attention to the monoamine oxidase inhibiting properties of Banisteriopsis caapi's harmala alkaloids has precluded a balanced assessment of B. caapi's overall significance to indigenous South American societies. Relatively little attention has been paid to the cultural contexts, local meanings and patterns of use of B. caapi among snuff-using societies, such as the Piaroa, who do not prepare decoctions containing N,N-dimethyltryptamine (DMT) admixtures. This article reviews the psychopharmacological literature on B. caapi in light of recent ethnographic work conducted among the Piaroa of southern Venezuela. Piaroa shamans use only B. caapi's cambium, identify at least five distinct varieties of B. caapi, and emphasise the plant's importance for heightening empathy. Some Piaroa people also attribute a range of extra-shamanic uses to B. caapi, including as a stimulant and hunting aid. In light of the psychopharmacological complexity of harmala alkaloids, and ethnographic evidence for a wide range of B. caapi uses, future research should reconsider B. caapi's cultural heritage and psychopharmacological potential as a stimulant and antidepressant-like substance. [ABSTRACT FROM AUTHOR]

A total of 32 Banisteriopsis caapi samples and 36 samples of Psychotria viridis were carefully collected from different plants on the same day from 22 sites throughout Brazil for phytochemical analyses. A broad range in alkaloid distribution was observed in both sample sets. All B. caapi samples had detectable amounts of harmine, harmaline and tetrahydroharmine (THH), while some samples of P. viridis had little or no detectable levels of N,N-dimethyltryptamine (DMT). Leaves of P. viridis were also collected from one plant and analyzed for DMT throughout a 24-hour cycle. [ABSTRACT FROM AUTHOR]

Twenty nine decoctions of Banisteriopsis caapi from four different sources and one specimen of B. caapi paste were analyzed for N,N-dimethyltryptamine (DMT), tetrahydroharmine (THH), harmaline and harmine. Other plants were also used in the preparation of these products, typically Psychotria viridis, which provides DMT. There were considerable variations in alkaloid profiles, both within and between sample sources. DMT was not detected in all samples. Additional THH may be formed from both harmine and harmaline during the preparation of these products. The alkaloid composition of one decoction sample did not change significantly after standing at room temperature for 80 days, but the initial acidic pH was neutralized by natural fermentation after 50 days. [ABSTRACT FROM AUTHOR]