Cohoba is a Taíno Indian transliteration for a ceremony in which the ground seeds of the cojóbana tree (Anadenanthera spp.) were inhaled, the Y-shaped nasal snuff tube used to inhale the substance, and the psychoactive drug that was inhaled. Use of this substance produced a hallucinogenic, entheogenic, or psychedelic effect.[1] The cojóbana tree is believed by some to be Anadenanthera peregrina[2] although it may have been a generalized term for psychotropics, including the quite toxic Datura and related genera (Solanaceae). The corresponding ceremony using cohoba-laced tobacco is transliterated as cojibá. This was said to have produced the sense of a visionary journey of the kind associated with the practice of shamanism.
A pictograph depicting cohoba located in the Pomier Caves
The practice of snuffing cohoba was popular with the Taíno and Arawakan peoples, with whom Christopher Columbus made contact.[3] However, the use of Anadenanthera powder was widespread in South America, being used in ancient times by the Wari culture and Tiwanaku people of Peru and Bolivia and also by the Yanomamo people of Venezuela. Other names for cohoba include vilca, cebíl, and yopó. In Tiwanaku culture, a snuff tray was used along with an inhaling tube.
Fernando Ortiz, the founder of Cuban Cultural Studies, offers a detailed analysis of the use of cohoba in his important anthropological work, Contrapunteo cubano del tabaco y el azúcar.[4]
History
Cohoba is also known as yopo.[5][6] Historically, this narcotic snuff was prepared and used by the indigenous people living in South America and the Indians of the Caribbean. Early accounts of it first appeared during the time of Christopher Columbus's exploration, with its first documentation written in 1496 by Ramon Pane—who travelled with Columbus in the second voyage. The name of "cohoba" refers to the finely ground, cinnamon-colored snuff itself, as well as the ceremonial practice using it by South American tribes.[5] Cuiva and Piaroa people of Orinocoan descent commonly consume Cohoba. As a part of important shamanistic rituals, cohoba represents identity and sociality.[7]
The blending step of the plant mixture determines the potency of cohoba, based on the quality of the ingredients and its preparation.[6][7]Cohoba seeds are harvested once they mature, from October to February, such that cohoba can be prepared fresh by shamans throughout the year, when necessary. The bark of the cohoba tree is then collected, with its quality judged by the fineness and whiteness of the powdered ash after burning the bark. Meanwhile, the seeds of the cohoba plant are pulverized and skillfully blended with the powdered bark ash to create a dough resembling butter. Once the desired texture is achieved, the dough is flattened into a cookie and cooked over a fire. Traditionally, yopo is taken by deep inhalation through bifurcated tubes from a special apparatus resembling a slightly deep, concave wooden plate.
Symptoms
Though there are myriad somatic symptoms, ranging from violent sneezing to increased mucus production and bloodshot eyes, cohoba is appreciated for the altered, other-worldly state of consciousness it lends to the user. Even though cohoba is often snuffed with tobacco, it has pharmacologically intriguing properties distinct from tobacco.[8] The active components in cohoba responsible for the hallucinogenic effects are DMT (N,N-dimethyltryptamine) and bufotenine (N,N-dimethyl-5-hydroxytryptamine).[citation needed] The effects of DMT include kaleidoscopic visions similar to LSD that may lead to scenery hallucinations, accompanied by auditory hallucinations. The psychotic effects derived from bufotenine have been suggested to have resulted from central nervous system activity. Though cohoba usage is not as widespread as before, it is still taken up today by various localities of South America for the aforementioned rich, hallucinogenic properties.[6]
References
^Aquino, Luis Hernández (1977). Diccionario de voces indígenas de Puerto Rico. Editorial Cultural. ISBN84-399-6702-0.
^ by Richard E. Shultes. Golden Press, New York, 1976.[dead link]
^ abcRodd, Robin (September 2002). "Snuff Synergy: Preparation, Use and Pharmacology of Yopo and Banisteriopsis Caapi Among the Piaroa of Southern Venezuela". Journal of Psychoactive Drugs. 34 (3): 273–279. doi:10.1080/02791072.2002.10399963. ISSN 0279-1072.
^ abRodd, Robin; Sumabila, Arelis (2011-03-28). "Yopo, Ethnicity and Social Change: A Comparative Analysis of Piaroa and Cuiva Yopo Use". Journal of Psychoactive Drugs. 43 (1): 36–45. doi:10.1080/02791072.2011.566499. ISSN 0279-1072.
^McKenna, Dennis; Riba, Jordi (2016), "New World Tryptamine Hallucinogens and the Neuroscience of Ayahuasca", Behavioral Neurobiology of Psychedelic Drugs, Berlin, Heidelberg: Springer Berlin Heidelberg, pp. 283–311, ISBN978-3-662-55878-2, retrieved 2020-11-03
January 06, 2023
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Cohoba is a Taino Indian transliteration for a ceremony in which the ground seeds of the cojobana tree Anadenanthera spp were inhaled the Y shaped nasal snuff tube used to inhale the substance and the psychoactive drug that was inhaled Use of this substance produced a hallucinogenic entheogenic or psychedelic effect 1 The cojobana tree is believed by some to be Anadenanthera peregrina 2 although it may have been a generalized term for psychotropics including the quite toxic Datura and related genera Solanaceae The corresponding ceremony using cohoba laced tobacco is transliterated as cojiba This was said to have produced the sense of a visionary journey of the kind associated with the practice of shamanism A pictograph depicting cohoba located in the Pomier Caves The practice of snuffing cohoba was popular with the Taino and Arawakan peoples with whom Christopher Columbus made contact 3 However the use of Anadenanthera powder was widespread in South America being used in ancient times by the Wari culture and Tiwanaku people of Peru and Bolivia and also by the Yanomamo people of Venezuela Other names for cohoba include vilca cebil and yopo In Tiwanaku culture a snuff tray was used along with an inhaling tube Fernando Ortiz the founder of Cuban Cultural Studies offers a detailed analysis of the use of cohoba in his important anthropological work Contrapunteo cubano del tabaco y el azucar 4 History EditCohoba is also known as yopo 5 6 Historically this narcotic snuff was prepared and used by the indigenous people living in South America and the Indians of the Caribbean Early accounts of it first appeared during the time of Christopher Columbus s exploration with its first documentation written in 1496 by Ramon Pane who travelled with Columbus in the second voyage The name of cohoba refers to the finely ground cinnamon colored snuff itself as well as the ceremonial practice using it by South American tribes 5 Cuiva and Piaroa people of Orinocoan descent commonly consume Cohoba As a part of important shamanistic rituals cohoba represents identity and sociality 7 The blending step of the plant mixture determines the potency of cohoba based on the quality of the ingredients and its preparation 6 7 Cohoba seeds are harvested once they mature from October to February such that cohoba can be prepared fresh by shamans throughout the year when necessary The bark of the cohoba tree is then collected with its quality judged by the fineness and whiteness of the powdered ash after burning the bark Meanwhile the seeds of the cohoba plant are pulverized and skillfully blended with the powdered bark ash to create a dough resembling butter Once the desired texture is achieved the dough is flattened into a cookie and cooked over a fire Traditionally yopo is taken by deep inhalation through bifurcated tubes from a special apparatus resembling a slightly deep concave wooden plate Symptoms EditThough there are myriad somatic symptoms ranging from violent sneezing to increased mucus production and bloodshot eyes cohoba is appreciated for the altered other worldly state of consciousness it lends to the user Even though cohoba is often snuffed with tobacco it has pharmacologically intriguing properties distinct from tobacco 8 The active components in cohoba responsible for the hallucinogenic effects are DMT N N dimethyltryptamine and bufotenine N N dimethyl 5 hydroxytryptamine citation needed The effects of DMT include kaleidoscopic visions similar to LSD that may lead to scenery hallucinations accompanied by auditory hallucinations The psychotic effects derived from bufotenine have been suggested to have resulted from central nervous system activity Though cohoba usage is not as widespread as before it is still taken up today by various localities of South America for the aforementioned rich hallucinogenic properties 6 References Edit Aquino Luis Hernandez 1977 Diccionario de voces indigenas de Puerto Rico Editorial Cultural ISBN 84 399 6702 0 Hallucinogenic Plants by Richard E Shultes Golden Press New York 1976 dead link The Role of Cohoba in Taino Shamanism Constantino M Torres in Eleusis No 1 1998 Contrapunteo cubano del tabaco y el azucar Additional chapter VIII Fernando Ortiz Madrid Catedra 2002 a b Safford cohoba www samorini it Retrieved 2020 11 09 a b c Rodd Robin September 2002 Snuff Synergy Preparation Use and Pharmacology of Yopo and Banisteriopsis Caapi Among the Piaroa of Southern Venezuela Journal of Psychoactive Drugs 34 3 273 279 doi 10 1080 02791072 2002 10399963 ISSN 0279 1072 a b Rodd Robin Sumabila Arelis 2011 03 28 Yopo Ethnicity and Social Change A Comparative Analysis of Piaroa and Cuiva Yopo Use Journal of Psychoactive Drugs 43 1 36 45 doi 10 1080 02791072 2011 566499 ISSN 0279 1072 McKenna Dennis Riba Jordi 2016 New World Tryptamine Hallucinogens and the Neuroscience of Ayahuasca Behavioral Neurobiology of Psychedelic Drugs Berlin Heidelberg Springer Berlin Heidelberg pp 283 311 ISBN 978 3 662 55878 2 retrieved 2020 11 03 Retrieved from https en wikipedia org w index php title Cohoba amp oldid 1069702459, wikipedia, wiki, book, books, library,
