Minimalism

 In visual arts, music and other media, minimalism is an art movement that began in post–World War II in Western art, most strongly with American visual arts in the 1960s and early 1970s. Prominent artists associated with minimalism include Donald Judd, Agnes Martin, Dan Flavin, Carl Andre, Robert Morris, Anne Truitt and Frank Stella. The movement is often interpreted as a reaction against abstract expressionism and modernism; it anticipated contemporary postminimal art practices, which extend or reflect on minimalism's original objectives.

Minimalism in music often features repetition and gradual variation, such as the works of La Monte Young, Terry Riley, Steve Reich, Philip Glass, Julius Eastman and John Adams. The term minimalist often colloquially refers to anything or anyone that is spare or stripped to its essentials. It has accordingly been used to describe the plays and novels of Samuel Beckett, the films of Robert Bresson, the stories of Raymond Carver, and the automobile designs of Colin Chapman. The word was first used in English in the early 20th century to describe a 1915 composition by the Soviet painter Kasimir Malevich, Black Square.

Visual arts

Minimalism in visual art, sometimes called "minimal art", "literalist art"  and "ABC Art", refers to a specific movement of artists that emerged in New York in the early 1960s in response to abstract expressionism. Examples of artists working in painting that are associated with Minimalism include Nassos Daphnis, Frank Stella, Kenneth Noland, Al Held, Ellsworth Kelly, Robert Ryman and others; those working in sculpture include Donald Judd, Dan Flavin, David Smith, Anthony Caro and more. Minimalism in painting can be characterized by the use of the hard edge, linear lines, simple forms, and an emphasis on two dimensions. Minimalism in sculpture can be characterized by very simple geometric shapes often made of industrial materials like plastic, metal, aluminum, concrete, and fiberglass; these materials are usually left raw or painted a solid colour.

Minimalism was in part a reaction against the painterly subjectivity of Abstract Expressionism that had been dominant in the New York School during the 1940s and 1950s. Dissatisfied with the intuitive and spontaneous qualities of Action Painting, and Abstract Expressionism more broadly, Minimalism as an art movement asserted that a work of art should not refer to anything other than itself and should omit any extra-visual association.

Donald Judd's work was showcased in 1964 at Green Gallery in Manhattan, as were Flavin's first fluorescent light works, while other leading Manhattan galleries like Leo Castelli Gallery and Pace Gallery also began to showcase artists focused on minimalist ideas.

Minimalism in visual art broadly

In a more general sense, minimalism as a visual strategy can be found in the geometric abstractions of painters associated with the Bauhaus movement, in the works of Kazimir Malevich, Piet Mondrian and other artists associated with the De Stijl movement, the Russian Constructivist movement, and in the work of the Romanian sculptor Constantin Brâncuși.

Minimalism as a formal strategy has been deployed in the paintings of Barnett Newman, Ad Reinhardt, Josef Albers, and the works of artists as diverse as Pablo Picasso, Yayoi Kusama, Giorgio Morandi, and others. Yves Klein had painted monochromes as early as 1949, and held the first private exhibition of this work in 1950—but his first public showing was the publication of the Artist's book Yves: Peintures in November 1954.

Design, architecture, and spaces

The term minimalism is also used to describe a trend in design and architecture, wherein the subject is reduced to its necessary elements. Minimalist architectural designers focus on the connection between two perfect planes, elegant lighting, and the void spaces left by the removal of three-dimensional shapes in an architectural design. Minimalist architecture became popular in the late 1980s in London and New York, whereby architects and fashion designers worked together in the boutiques to achieve simplicity, using white elements, cold lighting, and large spaces with minimal furniture and few decorative elements.

Minimalistic design has been highly influenced by Japanese traditional design and architecture. The works of De Stijl artists are a major reference: De Stijl expanded the ideas of expression by meticulously organizing basic elements such as lines and planes. With regard to home design, more attractive "minimalistic" designs are not truly minimalistic because they are larger, and use more expensive building materials and finishes.

There are observers who describe the emergence of minimalism as a response to the brashness and chaos of urban life. In Japan, for example, minimalist architecture began to gain traction in the 1980s when its cities experienced rapid expansion and booming population. The design was considered an antidote to the "overpowering presence of traffic, advertising, jumbled building scales, and imposing roadways." The chaotic environment was not only driven by urbanization, industrialization, and technology but also the Japanese experience of constantly having to demolish structures on account of the destruction wrought by World War II and the earthquakes, including the calamities it entails such as fire. The minimalist design philosophy did not arrive in Japan by way of another country, as it was already part of the Japanese culture rooted on the Zen philosophy. There are those who specifically attribute the design movement to Japan's spirituality and view of nature.

Architect Ludwig Mies van der Rohe (1886–1969) adopted the motto "Less is more" to describe his aesthetic. His tactic was one of arranging the necessary components of a building to create an impression of extreme simplicity—he enlisted every element and detail to serve multiple visual and functional purposes; for example, designing a floor to also serve as the radiator, or a massive fireplace to also house the bathroom. Designer Buckminster Fuller (1895–1983) adopted the engineer's goal of "Doing more with less", but his concerns were oriented toward technology and engineering rather than aesthetics.

Concepts and design elements

The concept of minimalist architecture is to strip everything down to its essential quality and achieve simplicity. The idea is not completely without ornamentation; but that all parts, details, and joinery are considered as reduced to a stage where no one can remove anything further to improve the design.

The considerations for 'essences' are light, form, detail of material, space, place, and human condition. Minimalist architects not only consider the physical qualities of the building. They consider the spiritual dimension and the invisible, by listening to the figure and paying attention to details, people, space, nature, and materials., believing this reveals the abstract quality of something that is invisible and aids the search for the essence of those invisible qualities—such as natural light, sky, earth, and air. In addition, they "open a dialogue" with the surrounding environment to decide the most essential materials for the construction and create relationships between buildings and sites.

In minimalist architecture, design elements strive to convey the message of simplicity. The basic geometric forms, elements without decoration, simple materials and the repetitions of structures represent a sense of order and essential quality. The movement of natural light in buildings reveals simple and clean spaces. In the late 19th century as the arts and crafts movement became popular in Britain, people valued the attitude of 'truth to materials' with respect to the profound and innate characteristics of materials. Minimalist architects humbly 'listen to figure,' seeking essence and simplicity by rediscovering the valuable qualities in simple and common materials.

Influences from Japanese tradition

Ryōan-ji dry garden. The clay wall, which is stained by age with subtle brown and orange tones, reflects "wabi" and the rock garden "sabi", together reflecting the Japanese worldview or aesthetic of "wabi-sabi".

The idea of simplicity appears in many cultures, especially the Japanese traditional culture of Zen Buddhist philosophy. Japanese manipulate the Zen culture into aesthetic and design elements for their buildings. This idea of architecture has influenced Western society, especially in America since the mid-18th century. Moreover, it inspired the minimalist architecture in the 19th century.

Zen concepts of simplicity transmit the ideas of freedom and essence of living. Simplicity is not only aesthetic value, it has a moral perception that looks into the nature of truth and reveals the inner qualities and essence of materials and objects. For example, the sand garden in Ryōan-ji temple demonstrates the concepts of simplicity and the essentiality from the considered setting of a few stones and a huge empty space.

The Japanese aesthetic principle of Ma refers to empty or open space. It removes all the unnecessary internal walls and opens up the space. The emptiness of spatial arrangement reduces everything down to the most essential quality.

The Japanese aesthetic of wabi-sabi values the quality of simple and plain objects. It appreciates the absence of unnecessary features, treasures a life in quietness and aims to reveal the innate character of materials. For example, the Japanese floral art of ikebana has the central principle of letting the flower express itself. People cut off the branches, leaves and blossoms from the plants and only retain the essential part of the plant. This conveys the idea of essential quality and innate character in nature.

Minimalist architects and their works

The Japanese minimalist architect Tadao Ando conveys the Japanese traditional spirit and his own perception of nature in his works. His design concepts are materials, pure geometry and nature. He normally uses concrete or natural wood and basic structural form to achieve austerity and rays of light in space. He also sets up dialogue between the site and nature to create relationship and order with the buildings. Ando's works and the translation of Japanese aesthetic principles are highly influential on Japanese architecture.

Another Japanese minimalist architect, Kazuyo Sejima, works on her own and in conjunction with Ryue Nishizawa, as SANAA, producing iconic Japanese Minimalist buildings. Credited with creating and influencing a particular genre of Japanese Minimalism, Sejimas delicate, intelligent designs may use white color, thin construction sections and transparent elements to create the phenomenal building type often associated with minimalism. Works include New Museum (2010) New York City, Small House (2000) Tokyo; House surrounded By Plum Trees (2003) Tokyo.

In Vitra Conference Pavilion, Weil am Rhein, 1993, the concepts are to bring together the relationships between building, human movement, site and nature. Which as one main point of minimalism ideology that establish dialogue between the building and site. The building uses the simple forms of circle and rectangle to contrast the filled and void space of the interior and nature. In the foyer, there is a large landscape window that looks out to the exterior. This achieves the simple and silence of architecture and enhances the light, wind, time and nature in space.[39]

John Pawson is a British minimalist architect; his design concepts are soul, light, and order. He believes that though reduced clutter and simplification of the interior to a point that gets beyond the idea of essential quality, there is a sense of clarity and richness of simplicity instead of emptiness. The materials in his design reveal the perception toward space, surface, and volume. Moreover, he likes to use natural materials because of their aliveness, sense of depth and quality of an individual. He is also attracted by the important influences from Japanese Zen Philosophy.

Calvin Klein Madison Avenue, New York, 1995–96, is a boutique that conveys Calvin Klein's ideas of fashion. John Pawson's interior design concepts for this project are to create simple, peaceful and orderly spatial arrangements. He used stone floors and white walls to achieve simplicity and harmony for space. He also emphasizes reduction and eliminates the visual distortions, such as the air conditioning and lamps, to achieve a sense of purity for the interior.

Alberto Campo Baeza is a Spanish architect and describes his work as essential architecture. He values the concepts of light, idea and space. Light is essential and achieves the relationship between inhabitants and the building. Ideas are to meet the function and context of space, forms, and construction. Space is shaped by the minimal geometric forms to avoid decoration that is not essential.

Literature

Literary minimalism is characterized by an economy with words and a focus on surface description. Minimalist writers eschew adverbs and prefer allowing context to dictate meaning. Readers are expected to take an active role in creating the story, to "choose sides" based on oblique hints and innuendo, rather than react to directions from the writer.

Some 1940s-era crime fiction of writers such as James M. Cain and Jim Thompson adopted a stripped-down, matter-of-fact prose style to considerable effect; some classify this prose style as minimalism.

Another strand of literary minimalism arose in response to the metafiction trend of the 1960s and early 1970s (John Barth, Robert Coover, and William H. Gass). These writers were also sparse with prose and kept a psychological distance from their subject matter.

Minimalist writers, or those who are identified with minimalism during certain periods of their writing careers, include the following: Raymond Carver, Ann Beattie, Bret Easton Ellis, Charles Bukowski, Ernest Hemingway, K. J. Stevens, Amy Hempel, Bobbie Ann Mason, Tobias Wolff, Grace Paley, Sandra Cisneros, Mary Robison, Frederick Barthelme, Richard Ford, Patrick Holland, Cormac McCarthy, and Alicia Erian.

American poets such as Stephen Crane, William Carlos Williams, early Ezra Pound, Robert Creeley, Robert Grenier, and Aram Saroyan are sometimes identified with their minimalist style. The term "minimalism" is also sometimes associated with the briefest of poetic genres, haiku, which originated in Japan, but has been domesticated, in English literature by poets such as Nick Virgilio, Raymond Roseliep, and George Swede.

The Irish writer Samuel Beckett is well known for his minimalist plays and prose, as is the Norwegian writer Jon Fosse.

Dimitris Lyacos's With the People from the Bridge, combining elliptical monologues with a pared-down prose narrative, is a contemporary example of minimalist playwrighting.

In his novel The Easy Chain, Evan Dara includes a 60-page section written in the style of musical minimalism, in particular inspired by composer Steve Reich. Intending to represent the psychological state (agitation) of the novel's main character, the section's successive lines of text are built on repetitive and developing phrases.

Music

The term "minimal music" was derived around 1970 by Michael Nyman from the concept of minimalism, which was earlier applied to the visual arts. More precisely, it was in a 1968 review in The Spectator that Nyman first used the term, to describe a ten-minute piano composition by the Danish composer Henning Christiansen, along with several other unnamed pieces played by Charlotte Moorman and Nam June Paik at the Institute of Contemporary Arts in London.

However, the roots of minimal music are older. In France between 1947 and 1948, Yves Klein conceived his Monotone Symphony (1949, formally The Monotone-Silence Symphony) that consisted of a single 20-minute sustained chord followed by a 20-minute silence – a precedent to both La Monte Young's drone music and John Cage's 4′33″.

Film and cinema

In film, minimalism usually is associated with filmmakers such as Robert Bresson, Chantal Akerman, Carl Theodor Dreyer, and Yasujirō Ozu. Their films typically tell a simple story with straightforward camera usage and minimal use of score. Paul Schrader named their kind of cinema: "transcendental cinema". In the present, a commitment to minimalist filmmaking can be seen in film movements such as Dogme 95, mumblecore, and the Romanian New Wave. Abbas Kiarostami, Elia Suleiman, and Kelly Reichardt are also considered minimalist filmmakers.

The Minimalists – Joshua Fields Millburn, Ryan Nicodemus, and Matt D'Avella – directed and produced the film Minimalism: A Documentary, which showcased the idea of minimal living in the modern world.

In other fields

Cooking

Breaking from the complex, hearty dishes established as orthodox haute cuisine, nouvelle cuisine was a culinary movement that consciously drew from minimalism and conceptualism. It emphasized more basic flavors, careful presentation, and a less involved preparation process. The movement was mainly in vogue during the 1960s and 1970s, after which it once again gave way to more traditional haute cuisine, retroactively titled cuisine classique. However, the influence of nouvelle cuisine can still be felt through the techniques it introduced.

Fashion

The capsule wardrobe is an example of minimalism in fashion. Constructed of only a few staple pieces that do not go out of style, and generally dominated by only one or two colors, capsule wardrobes are meant to be light, flexible and adaptable, and can be paired with seasonal pieces when the situation calls for them. The modern idea of a capsule wardrobe dates back to the 1970s, and is credited to London boutique owner Susie Faux. The concept was further popularized in the next decade by American fashion designer Donna Karan, who designed a seminal collection of capsule workwear pieces in 1985.

Science communication

A warming stripes timeline graphic portraying global warming in the industrial era, with blues indicating cooler years and reds indicating warmer years. Warming stripes graphics are deliberately devoid of scientific or technical indicia, for ease of understanding by non-scientists.

To portray global warming to non-scientists, in 2018 British climate scientist Ed Hawkins developed warming stripes graphics that are deliberately devoid of scientific or technical indicia, for ease of understanding by non-scientists. Hawkins explained that "our visual system will do the interpretation of the stripes without us even thinking about it".

Warming stripe graphics resemble color field paintings in stripping out all distractions and using only color to convey meaning. Color field pioneer artist Barnett Newman said he was "creating images whose reality is self-evident", an ethos that Hawkins is said to have applied to the problem of climate change and leading one commentator to remark that the graphics are "fit for the Museum of Modern Art or the Getty."

A tempestry—a portmanteau of "temperature" and "tapestry"—is a tapestry using stripes of specific colors of yarn to represent respective temperature ranges. The tapestries visually represent global warming occurring at given locations.

Minimalist lifestyle

In a lifestyle adopting minimalism, there is an effort to use materials which are most essential and in quantities that do not exceed certain limits imposed by the user themselves. There have been so many terms evolved from the concept. Like minimalist decors, minimalist skincare, minimalist style, minimalist accessories, etc. All such terms signify the usage of only essential products in that niche into our lives. This will help to focus on things that are important in one's life. It will save resources from going waste if excess quantities are bought. It will also save the time of acquiring the excess materials that may be found unnecessary.

A minimalist lifestyle helps to enjoy life with simple things that are available without undue efforts to acquire things that may be bought at great expenses. Minimalism also leads to less clutter in living spaces.

Ayahuasca

 Ayahuasca is a South American psychoactive brew, traditionally used by Indigenous cultures and folk healers in Amazon and Orinoco basins for spiritual ceremonies, divination, and healing a variety of psychosomatic complaints. Originally restricted to areas of Peru, Brazil, Colombia and Ecuador, in the middle of 20th century it became widespread in Brazil in context of appearance of syncretic religions that uses ayahuasca as a sacrament, like Santo Daime, União do Vegetal and Barquinha, which blend elements of Amazonian Shamanism, Christianity, Kardecist Spiritism, and African-Brazilian religions such as Umbanda, Candomblé and Tambor de Mina, later expanding to several countries across all continents, notably the United States and Western Europe, and, more incipiently, in Eastern Europe, South Africa, Australia, and Japan.

More recently, new phenomena regarding ayahuasca use have evolved and moved to urban centers in North America and Europe, with the emergence of neoshamanic hybrid rituals and spiritual and recreational drug tourism. Also, anecdotal evidence, studies conducted among ayahuasca consumers and clinical trials suggest that ayahuasca has broad therapeutic potential, especially for the treatment of substance dependence, anxiety, and mood disorders. Thus, currently, despite continuing to be used in a traditional way, ayahuasca is also consumed recreationally worldwide, as well as used in modern medicine.

Ayahuasca is commonly made by the prolonged decoction of the stems of the Banisteriopsis caapi vine and the leaves of the Psychotria viridis shrub, although hundreds of species are used in addition or substitution.  P. viridis contains N,N-Dimethyltryptamine (DMT), a highly psychedelic substance, although orally inactive, and B. caapi is rich on harmala alkaloids, such as harmine, harmaline and tetrahydroharmine (THH), which can act as a monoamine oxidase inhibitor (MAOi), halting liver and gastrointestinal metabolism of DMT, allowing it to reach the systemic circulation and the brain, where it activates 5-HT1A/2A/2C receptors in frontal and paralimbic areas.

Etymology

Ayahuasca is the hispanicized (traditional) spelling of a word in the Quechuan languages, which are spoken in the Andean states of Ecuador, Bolivia, Peru, and Colombia—speakers of Quechuan languages who use modern orthography spell it ayawaska This word refers both to the liana Banisteriopsis caapi, and to the brew prepared from it. In the Quechua languages, aya means "spirit, soul", or "corpse, dead body", and waska means "rope" or "woody vine", "liana". The word ayahuasca has been variously translated as "liana of the soul", "liana of the dead", and "spirit liana". In the cosmovision of its users, the ayahuasca is the vine that allows the spirit to wander detached from the body, entering the spiritual world, otherwise forbidden for the alive. In Brazil it is sometimes called hoasca or oasca.

Although ayahuasca is the most widely used term in Peru, Bolivia, Ecuador and Brazil, the brew is known by many names throughout northern South America:

Yagé (or yajé, from the Cofán language or iagê in Portuguese). Relatively widespread use in Andean and Amazonian regions throughout the border areas of Colombia, Peru, Ecuador and Brazil. The Cofán people also use the word oofa.

Caapi (or kahpi/gahpi in Tupi–Guarani language or kaapi in proto-Arawak language), used to address both the brew and the B. caapi itself. Meaning "weed" or "thin leaf", was the word utilized by Spruce for naming the liana

Pinde (or pindê/pilde), used by the Colorado people

Patem (or nátema), from the Chicham languages

Shori, mii (or miiyagi) and uni, from the Yaminawa language

Nishi cobin, from the Shipibo language

Nixi pae, shuri, ondi, rambi and rame, from the Kashinawa language

Kaji, kadana and kadanapira, used by Tucano people

Kamarampi (or kamalampi) and hananeroca, from the Arawakan languages

Bakko, from Bora-Muiname language

Jono pase, useb by Ese'Ejja people

Uipa, from Guahibo language

Napa (or nepe/nepi), used by Tsáchila people

Biaxije, from Camsá language

Cipó ("liana") or Vegetal, in Portuguese language, used by União do Vegetal church members

Daime or Santo Daime, meaning "give me" in Portuguese, the term was coined by Santo Daime's founder Mestre Irineu in the 1940s, from a prayer Dai-me alegria, Dai-me resistência ("give me happiness, give me strength"). Daime members also use the words Luz ("light") or Santa Luz ("holy light")

Some nomenclature is created by the cultural and symbolic signification of ayahuasca, with names like planta professora ("plant teacher"), professor dos professores ("teacher of the teachers"), sagrada medicina ("holy medicine") or la purga ("the purge").

In the last decades, two new important terminologies emerged. Both are commonly used in the Western world in neoshamanic, recreative or pharmaceutical contexts to address ayahuasca-like substances created without the traditional botanical species, due to it being expensive and/or hard to find in these countries. These concepts are surrounded by some controversies involving patents, commodification and biopiracy:

Anahuasca (ayahuasca analogues). A term usually used to refer to the ayahuasca produced with other plant species as sources of DMT (like Mimosa hostilis) or β-carbolines (like Peganum harmala).

Pharmahuasca (pharmaceutical ayahuasca). This indicates the pills produced from freebase DMT, synthetic harmaline, MAOi medications (such as moclobemide) and other isolated/purified compounds or extracts.

History

Origins

Archaeological evidence of the use of psychoactive plants in northeastern Amazon dates back to 1500-2000 B.C. Anthropomorphic figurines, snuffing trays and pottery vessels, often adorned with mythological figures and sacred animals, offer a glimpse of the pre-Columbian culture regarding use of the sacred plants, their preparation and ritual consumption [citar naranjo 86]. Although several botanical specimens (like tobacco, cocaine and Anadenanthera spp.) where identified among these objects, there is few unequivocal evidence to this date regarding directly to ayahuasca or B. caapi use, aside from a pouch containing carved snuffing trays, bone spatulas and other paraphernalia with traces of harmine and DMT, discovered in a cave in southwestern Bolivia in 2008. And chemical traces of harmine in the hair of two mummies found in northern Chile. Both cases are linked to Tiwanaku people, circa 900 CE. There is several evidence of oral and nasal use of Anadenanthera spp. (rich in bufotenin) ritualistically and therapeutically during labor and infancy, and researchers suggest that addition of Banisteriopsis spp. to catalyze its psychoactivity emerged later, due to contact between different groups of Amazon and Altiplano.

Despite claims by numerous anthropologists and ethnologists, such as Plutarco Naranjo, regarding the millennial usage of ayahuasca, compelling evidence substantiating its pre-Columbian consumption is yet to be firmly established. As articulated by Dennis McKenna:

"No one can say for certain where the practice may have originated, and about all that can be stated with certainty is that is already spread among numerous indigenous tribes throughout Amazon basin by the time ayahuasca came to the attention of Western ethnographers in the mid-nineteenth century".

The first western references of the ayahuasca beverage dates back to seventeenth century, during the European colonization of the Americas. The earlier report is a letter from Vincente de Valverde to the Holy Office of the Inquisition. Jose Chantre y Herrera still in the seventeenth century, provided the first detailed description of a "devilish potion" cooked from bitter herbs and lianas (called ayaguasca) and its rituals:

"[...] in other nations, they set aside an entire night for divination. For this purpose, they select the most capable house in the vicinity because many people are expected to attend the event. The diviner hangs his bed in the middle and places an infernal potion, known as ayahuasca, by his side, which is particularly effective at altering one's senses. They prepare a brew from bitter vines or herbs, which, when boiled sufficiently, must become quite potent. Since it's so strong at altering one's judgment in small quantities, the precaution is not excessive, and it fits into two small pots. The witch doctor drinks a very small amount each time and knows well how many times he can sample the brew without losing his senses to properly conduct the ritual and lead the choir".

Another report produced in 1737 by the missionary Pablo Maroni, describes the use of a psychoactive liana called ayahuasca for divination in the Napo River, Ecuador:

Ayahuasca cooking

"For divination, they use a beverage, some of white datura flowers, which they also call Campana due to its shape, and others from a vine commonly known as Ayahuasca, both highly effective at numbing the senses and even at taking one's life if taken in excess. They also occasionally use these substances for the treatment of common illnesses, especially headaches. So, the person who wants to divine drinks the chosen substance with certain rituals, and while deprived of their senses from the mouth downwards, to prevent the strength of the plant from harming them, they remain in this state for many hours and sometimes even two or three days until the effects run their course, and the intoxication subsides. After this, they reflect on what their imagination revealed, which occasionally remains with them for delirium. This is what they consider accomplished and propagate as an oracle."

Latter reports were produced by Juan Magnin in 1740, describing ayahuasca use as a medicinal plant by the Jivaroan peoples (called ayahuessa) and by Franz Xaver Veigl in 1768, which reports about several "dangerous plants", including a bitter liana used for precognition and sorcery. All these reports were written in context of Jesuit missions in South America, especially the Mainas missions, in Latin and sent only to Rome, so their audience wasn't very large and they were promptly lost in the archives. For this reason, ayahuasca didn't receive interest for the entire subsequent century.

Early academic research

In academic discourse, the initial mention of ayahuasca dates back to Manuel Villavicencio's 1848 book, "Geografía de la República del Ecuador." This work vividly delineates the employment and rituals involving ayahuasca by the Jivaro people. Concurrently, Richard Spruce embarked on an Amazonian expedition in 1852 to collect and classify previously unidentified botanical specimens. During this journey, Spruce encountered and documented Banisteriopsis caapi (at time named Banisteria caapi) and observed an ayahuasca ceremony among the Tucano community situated along the Vaupés River. Subsequently, Spruce uncovered the usage and cultivation of B. caapi among various indigenous groups dispersed across the Amazon and Orinoco basins, like the Guahibo and Sápara. These multifarious encounters, together with Spruce's personal accounts of subjective ayahuasca experiences, were collated in his 1873 work, "Notes of a Botanist On The Amazon and Andes.". By the end of the century, other explorers and anthropologists contributed more extensive documentation concerning ayahuasca, notably the Theodor Koch-Grünberg's documents about Tucano and Arecuna's rituals and ceremonies, Stradelli's first-hand reports of ayahuasca rituals and mythology along the Jurupari and Vaupés and Alfred Simson's first description of admixture of several ingredients in the making of ayahuasca in Putumayo region, published in 1886.

In 1905, Rafael Zerda Bayón named the active extract of ayahuasca as telepathine, a name latter used by the Colombian chemist Guillermo Fischer Cárdenas when he isolated the substance in 1932. Contemporaneously, Lewin and Gunn were independently studying the properties of the banisterine, extracted of the B. caapi, and its effects on animal models. Further clinical trials were being conducted, exploring the effects of banisterine on Parkinson's disease. Later it was found that both telepathine and banisterine are the same substance, identical to a chemical already isolated from Peganum harmala and given the name Harmine.

Shamanism, mestizos and vegetalistas

Researchers like Peter Gow and Brabec de Mori argues that ayahuasca use indeed developed alongside the Jesuit missions after the 17th century. By examining the Ícaros (ayahuasca-related healing chants), they found that the chants are always sung in Quechua (a lingua franca along the Jesuit and Franciscan missions in the region), no matter the linguistic background of the group, with similar language structures between different ícaros that are markedly different from other indigenous songs. Moreover, often the cosmology of ayahuasca often mirrors the Catholicism, with particular similarities in the belief that ayahuasca is thought to be the body of ayahuascamama that is imbibed as part of the ritual, like wine and bread are taken as being the body and blood of Jesus Christ during Christian Eucharist. Brabec de Mori called this “Christian camouflage” and suggested that rather than being a way for disguising the ayahuasca ritual, it suggests that practice evolved entirely within these contexts.

Indeed, the colonial processes in western Amazon is intrinsically related with the development of ayahuasca use in the last three centuries, as it promoted a deep reshape in traditional ways of life in the region. Many indigenous groups moved into the Missions, seeking for protection from death and slavery promoted by the Bandeiras, inter-tribal violence, starvation and disease (smallpox). This movement resulted in an intense cultural exchange and resulted in the formation of mestizos (in Spanish) or caboclos (in Portuguese), a social category formed by people with mixture of European and native ancestry, who were an important part of the economy and culture of the region. According to Peter Gow, the ayahuasca shamanism (the use of ayahuasca by a trained shaman to diagnose and cure illnesses) was developed by these mestizos in the processes of colonial transformation.[65] The Amazon rubber cycles (1879-1912 and 1945-1945) sped up these transformations, due to slavery, genocide and brutality against indigenous populations and large migratory movements, especially from the Brazilian Northeast Region as a workforce for the rubber plantations. The mestizopractices became deeply intertwined with the culture of rubber workers, called caucheros (in Spanish) or seringueiros (in Portuguese). Ayahuasca use with therapeutic goals is the main result of result of this Trans-cultural diffusion, with some practitioners pointing the caucheros as the main responsible for using ayahuasca to cure all sort of ailments of the body, mind and soul, even with some regions using the term Yerba de Cauchero ("rubber-worker herb"). As a result, the ayahuasca shamans in urban areas and mestizo settlements, especially in the regions of Iquitos and Pucallpa (in Peru), became the vegetalistas, folk healers whose all their knowledge come for the plants and the spirits bounded to it.

So the vegetalist movement were a heterogeneous mixture of western Amazon (mestizo shamanic practices and caucheroculture) and Andine elements (shaped by other migratory movements, like those originated from Cuzco through Urubamba Valley and from western Ecuador), influenced by Christian aspects derived of the Jesuit missions, as reflected by the mythology, rituals and moral codes related to vegetalista ayahuasca use.

Ayahuasca religions

Although mestizo, vegetalista and indigenous ayahuasca use was part a longer tradition, these several configurations of mestizo vegetalismo were not an isolated phenomena. In the end of nineteenth century several messianic/millennialist cults sparkled across semi-urban areas across the entire Amazon region, merging different elements of indigenous and mestizofolk culture with Catholicism, Spiritism and Protestantism. In this context, the use of ayahuasca will take form of urban, organized non-indigenous religions in outskirts of main cities of northwest of Brazil, (along the basins of Madeira, Juruá and Purus River) within the cauchero/seringueiro cultural complex, resignifying and adapting both the vegetalista and mestizo shamanism to new urban formations, unifying essential elements to building a cosmology for the new emerging cult/faith, merging with elements of folk Catholicism, African-Brazilian religions and Kardecist spiritism. These new cults arise from charismatic leaderships, often messianic and prophetic, who came from rural areas after migration movements, sometimes called ayahuasqueiros, in semi-urban communities across the bordes of Brazil, Bolívia and Peru (a region that will later form the state of Acre). This new configuration os these belief systems is refereed by Goulart as  tradição religiosa ayahuasqueira urbana amazônica ("urban-amazonian ayahuasqueiro religious tradition") or campo ayahuasqueiro brasileiro ("brazilian ayahuasqueiro field") by Labate, emerging as three main structured religions, the Santo Daime and Barquinha, in Rio Branco and the União do Vegetal (UDV) in Porto Velho, three denominations that, notwithstanding shared characteristics besides ayahuasca utilization, have several particularities regarding its practices, conceptions and processes building social legitimacy and relationships with Brazilian government, media, science and other society stances. Since the latter half of twentieth century, the ayahuasca religious expanded to other parts of Brazil and several countries in the world, notably in the West.

Modern use

Beat writer William S. Burroughs read a paper by Richard Evans Schultes on the subject and while traveling through South America in the early 1950s sought out ayahuasca in the hopes that it could relieve or cure opiate addiction. Ayahuasca became more widely known when the McKenna brothers published their experience in the Amazon in True Hallucinations. Dennis McKenna later studied pharmacology, botany, and chemistry of ayahuasca and oo-koo-he, which became the subject of his master's thesis.

Richard Evans Schultes allowed Claudio Naranjo to make a special journey by canoe up the Amazon River to study ayahuasca with the South American Indians. He brought back samples of the beverage and published the first scientific description of the effects of its active alkaloids.

In recent years, the brew has been popularized by Wade Davis (One River), English novelist Martin Goodman in I Was Carlos Castaneda, Chilean novelist Isabel Allende, writer Kira Salak, author Jeremy Narby (The Cosmic Serpent), author Jay Griffiths (Wild: An Elemental Journey), American novelist Steven Peck, radio personality Robin Quivers, writer Paul Theroux (Figures in a Landscape: People and Places), and NFL quarterback Aaron Rodgers.

Preparation

Sections of Banisteriopsis caapi vine are macerated and boiled alone or with leaves from any of a number of other plants, including Psychotria viridis (chacruna), Diplopterys cabrerana (also known as chaliponga and chacropanga), and Mimosa tenuiflora, among other ingredients which can vary greatly from one shaman to the next. The resulting brew may contain the powerful psychedelic drug dimethyltryptamine and monoamine oxidase inhibiting harmala alkaloids, which are necessary to make the DMT orally active by allowing it (DMT) to be processed by the liver. The traditional making of ayahuasca follows a ritual process that requires the user to pick the lower Chacruna leaf at sunrise, then say a prayer. The vine must be "cleaned meticulously with wooden spoons" and pounded "with wooden mallets until it's fibre."

Brews can also be made with plants that do not contain DMT, Psychotria viridis being replaced by plants such as Justicia pectoralis, Brugmansia, or sacred tobacco, also known as mapacho (Nicotiana rustica), or sometimes left out with no replacement. This brew varies radically from one batch to the next, both in potency and psychoactive effect, based mainly on the skill of the shaman or brewer, as well as other admixtures sometimes added and the intent of the ceremony. Natural variations in plant alkaloid content and profiles also affect the final concentration of alkaloids in the brew, and the physical act of cooking may also serve to modify the alkaloid profile of harmala alkaloids.

The actual preparation of the brew takes several hours, often taking place over the course of more than one day. After adding the plant material, each separately at this stage, to a large pot of water, it is boiled until the water is reduced by half in volume. The individual brews are then added together and brewed until reduced significantly. This combined brew is what is taken by participants in ayahuasca ceremonies.

Traditional use

The uses of ayahuasca in traditional societies in South America vary greatly. Some cultures do use it for shamanic purposes, but in other cases, it is consumed socially among friends, in order to learn more about the natural environment, and even in order to visit friends and family who are far away.

Nonetheless, people who work with ayahuasca in non-traditional contexts often align themselves with the philosophies and cosmologies associated with ayahuasca shamanism, as practiced among Indigenous peoples like the Urarina of the Peruvian Amazon. Dietary taboos are often associated with the use of ayahuasca, although these seem to be specific to the culture around Iquitos, Peru, a major center of ayahuasca tourism. Ayahuasca retreats or healing centers can also be found in the Sacred Valley of Peru, in areas such as Cusco and Urubamba, where similar dietary preparations can be observed. These retreats often employ members of the Shipibo-Konibo tribe, an indigenous community native to the Peruvian Amazon.

In the rainforest, these taboos tend towards the purification of one's self—abstaining from spicy and heavily seasoned foods, excess fat, salt, caffeine, acidic foods (such as citrus) and sex before, after, or during a ceremony. A diet low in foods containing tyramine has been recommended, as the speculative interaction of tyramine and MAOIs could lead to a hypertensive crisis; however, evidence indicates that harmala alkaloids act only on MAO-A, in a reversible way similar to moclobemide (an antidepressant that does not require dietary restrictions). Dietary restrictions are not used by the highly urban Brazilian ayahuasca church União do Vegetal, suggesting the risk is much lower than perceived and probably non-existent.

Ceremony and the role of shamans

Shamans, curanderos and experienced users of ayahuasca advise against consuming ayahuasca when not in the presence of one or several well-trained shamans.

In some areas, there are purported brujos (Spanish for "witches") who masquerade as real shamans and who entice tourists to drink ayahuasca in their presence. Shamans believe one of the purposes for this is to steal one's energy and/or power, of which they believe every person, has a limited stockpile.

The shamans lead the ceremonial consumption of the ayahuasca beverage, in a rite that typically takes place over the entire night. During the ceremony, the effect of the drink lasts for hours. Prior to the ceremony, participants are instructed to abstain from spicy foods, red meat and sex. The ceremony is usually accompanied with purging which include vomiting and diarrhea, which is believed to release built-up emotions and negative energy.

Shipibo-Konibo and their relation to Ayahuasca

It is believed that the Shipibo-Konibo are among the earliest practitioners of Ayahuasca ceremonies, with their connection to the brew and ceremonies surrounding it dating back centuries, perhaps a millennia.

Some members of the Shipibo community have taken to the media to express their views on Ayahuasca entering the mainstream, with some calling it "the commercialization of ayahuasca." Some of them have even expressed their worry regarding the increased popularity, saying "the contemporary 'ayahuasca ceremony' may be understood as a substitute for former cosmogonical rituals that are nowadays not performed anymore."

Icaros

The Shipibo have their own language, called Shipibo, a Panoan language spoken by approximately 26,000 people in Peru and Brazil. This language is commonly sang by the shaman in the form of a chant, called an Icaro, during the Ayahuasca ritual as a way to establish a "balance of energy" during the ritual to help protect and guide the user during their experience.

Traditional brew

B. caapi inflorescence

Traditional ayahuasca brews are usually made with Banisteriopsis caapi as an MAOI, while dimethyltryptamine sources and other admixtures vary from region to region. There are several varieties of caapi, often known as different "colors", with varying effects, potencies, and uses.

DMT admixtures:

Psychotria viridis (Chacruna) – leaves

Psychotria carthagenensis (Amyruca) – leaves

Diplopterys cabrerana (Chaliponga, Chagropanga, Banisteriopsis rusbyana) – leaves

Mimosa tenuiflora (M. hostilis) - root bark

Other common admixtures:

Justicia pectoralis

Brugmansia sp. (Toé)

Opuntia sp.

Epiphyllum sp.

Cyperus sp.

Nicotiana rustica (Mapacho, variety of tobacco)

Ilex guayusa, a relative of yerba mate

Lygodium venustum, (Tchai del monte)

Phrygilanthus eugenioides and Clusia sp (both called Miya)

Lomariopsis japurensis (Shoka)

Common admixtures with their associated ceremonial values and spirits:

Ayahuma bark: Cannon Ball tree. Provides protection and is used in healing susto (soul loss from spiritual fright or trauma).

Capirona bark: Provides cleansing, balance and protection. It is noted for its smooth bark, white flowers, and hard wood.

Chullachaki caspi bark (Brysonima christianeae): Provides cleansing to the physical body. Used to transcend physical body ailments.

Lopuna Blanca bark: Provides protection.

Punga amarilla bark: Yellow Punga. Provides protection. Used to pull or draw out negative spirits or energies.

Remo caspi bark: Oar Tree. Used to move dense or dark energies.

Wyra (huaira) caspi bark (Cedrelinga catanaeformis): Air Tree. Used to create purging, transcend gastro/intestinal ailments, calm the mind, and bring tranquility.

Shiwawaku bark: Brings purple medicine to the ceremony.

Uchu sanango: Head of the sanango plants.

Huacapurana: Giant tree of the Amazon with very hard bark.

Bobinsana (Calliandra angustifolia): Mermaid Spirit. Provides major heart chakra opening, healing of emotions and relationships.

Non-traditional usage

In the late 20th century, the practice of ayahuasca drinking began spreading to Europe, North America and elsewhere. The first ayahuasca churches, affiliated with the Brazilian Santo Daime, were established in the Netherlands. A legal case was filed against two of the Church's leaders, Hans Bogers (one of the original founders of the Dutch Santo Daime community) and Geraldine Fijneman (the head of the Amsterdam Santo Daime community). Bogers and Fijneman were charged with distributing a controlled substance (DMT); however, the prosecution was unable to prove that the use of ayahuasca by members of the Santo Daime constituted a sufficient threat to public health and order such that it warranted denying their rights to religious freedom under ECHR Article 9. The 2001 verdict of the Amsterdam district court is an important precedent. Since then groups that are not affiliated to the Santo Daime have used ayahuasca, and a number of different "styles" have been developed, including non-religious approaches.

Ayahuasca analogs

Syrian rue seeds can be used to provide an MAOI.

In modern Europe and North America, ayahuasca analogs are often prepared using non-traditional plants which contain the same alkaloids. For example, seeds of the Syrian rue plant can be used as a substitute for the ayahuasca vine, and the DMT-rich Mimosa hostilis is used in place of chacruna. Australia has several indigenous plants which are popular among modern ayahuasqueros there, such as various DMT-rich species of Acacia.

The name "ayahuasca" specifically refers to a botanical decoction that contains Banisteriopsis caapi. A synthetic version, known as pharmahuasca, is a combination of an appropriate MAOI and typically DMT. In this usage, the DMT is generally considered the main psychoactive active ingredient, while the MAOI merely preserves the psychoactivity of orally ingested DMT, which would otherwise be destroyed in the gut before it could be absorbed in the body. In contrast, traditionally among Amazonian tribes, the B. Caapi vine is considered to be the "spirit" of ayahuasca, the gatekeeper, and guide to the otherworldly realms.

Brews similar to ayahuasca may be prepared using several plants not traditionally used in South America:

DMT admixtures:

Acacia maidenii (Maiden's wattle) – bark *not all plants are "active strains", meaning some plants will have very little DMT and others larger amounts

Acacia phlebophylla, and other Acacias, most commonly employed in Australia – bark

Anadenanthera peregrina, A. colubrina, A. excelsa, A. macrocarpa

Desmanthus illinoensis (Illinois bundleflower) – root bark is mixed with a native source of beta-Carbolines (e.g., passion flower in North America) to produce a hallucinogenic drink called prairiehuasca.

MAOI admixtures:

Harmal (Peganum harmala, Syrian rue) – seeds

Passion flower

Synthetic MAOIs, especially RIMAs (due to the dangers presented by irreversible MAOIs)

Effects

Adverse effects

Vomiting can follow ayahuasca ingestion and may harm people with conditions such as esophagus fissure, gastric ulcer, early pregnancy and similar. Vomiting is considered by many shamans and experienced users of ayahuasca to be a purging and an essential part of the experience, representing the release of negative energy and emotions built up over the course of one's life.  Others report purging in the form of diarrhea and hot/cold flashes.

The ingestion of ayahuasca can also cause significant but temporary emotional and psychological distress. People that take ayahuasca with an active history of psychiatric disorders such as schizophrenia, psychosis, personality disorders, or bipolar disorder, among others, are at high risk of having persisting effects after the session. Excessive use could possibly lead to serotonin syndrome (although serotonin syndrome has never been specifically caused by ayahuasca except in conjunction with certain anti-depressants like SSRIs). Depending on dosage, the temporary non-entheogenic effects of ayahuasca can include tremors, nausea, vomiting, diarrhea, autonomic instability, hyperthermia, sweating, motor function impairment, sedation, relaxation, vertigo, dizziness, and muscle spasms which are primarily caused by the harmala alkaloids in ayahuasca. Long-term negative effects are not known.

A few deaths linked to participation in the consumption of ayahuasca have been reported. Some of the deaths may have been due to unscreened preexisting cardiovascular conditions, interaction with drugs, such as antidepressants, recreational drugs, caffeine (due to the CYP1A2 inhibition of the harmala alkaloids), nicotine (from drinking tobacco tea for purging/cleansing), or from improper/irresponsible use due to behavioral risks or possible drug to drug interactions.

Psychological effects

People who have consumed ayahuasca report having mystical experiences and spiritual revelations regarding their purpose on earth, the true nature of the universe, and deep insight into how to be the best person they possibly can. Many people also report therapeutic effects, especially around depression and personal traumas.

This is viewed by many as a spiritual awakening and what is often described as a near-death experience or rebirth.  It is often reported that individuals feel they gain access to higher spiritual dimensions and make contact with various spiritual or extra-dimensional beings who can act as guides or healers.

The experiences that people have while under the influence of ayahuasca are also culturally influenced. Westerners typically describe experiences with psychological terms like "ego death" and understand the hallucinations as repressed memories or metaphors of mental states. However, at least in Iquitos, Peru (a center of ayahuasca ceremonies), those from the area describe the experiences more in terms of the actions in the body and understand the visions as reflections of their environment, sometimes including the person who they believe caused their illness, as well as interactions with spirits.

Recently, ayahuasca has been found to interact specifically with the visual cortex of the brain. In one study, de Araujo et al. measured the activity in the visual cortex when they showed participants photographs. Then, they measured the activity when the individuals closed their eyes. In the control group, the cortex was activated when looking at the photos, and less active when the participant closed his eyes; however, under the influence of ayahuasca and DMT, even with closed eyes, the cortex was just as active as when looking at the photographs. This study suggests that ayahuasca activates a complicated network of vision and memory which heightens the internal reality of the participants.

It is claimed that people may experience profound positive life changes subsequent to consuming ayahuasca, by author Don Jose Campos and others.

Potential therapeutic effects

There are potential antidepressant and anxiolytic effects of ayahuasca. For example, in 2018 it was reported that a single dose of ayahuasca significantly reduced symptoms of treatment-resistant depression in a small placebo-controlled trial. More specifically, statistically significant reductions of up to 82% in depressive scores were observed between baseline and 1, 7 and 21 days after ayahuasca administration, as measured on the Hamilton Rating Scale for Depression (HAM-D), the Montgomery-Åsberg Depression Rating Scale (MADRS), and the Anxious-Depression subscale of the Brief Psychiatric Rating Scale (BPRS). Other placebo-controlled research has provided evidence that ayahuasca can help improve self-perceptions in those with social anxiety disorder.

Ayahuasca has also been studied for the treatment of addictions and shown to be effective, with lower Addiction Severity Index scores seen in users of ayahuasca compared to controls. Ayahuasca users have also been seen to consume less alcohol.

Chemistry and pharmacology

Harmala alkaloids are MAO-inhibiting beta-carbolines. The three most studied harmala alkaloids in the B. caapi vine are harmine, harmaline and tetrahydroharmine. Harmine and harmaline are selective and reversible inhibitors of monoamine oxidase A (MAO-A), while tetrahydroharmine is a weak serotonin reuptake inhibitor (SRI).

Individual polymorphisms of the cytochrome P450-2D6 enzyme affect the ability of individuals to metabolize harmine.

Legal status

Internationally, DMT is a Schedule I drug under the Convention on Psychotropic Substances. The Commentary on the Convention on Psychotropic Substances notes, however, that the plants containing it are not subject to international control:

The cultivation of plants from which psychotropic substances are obtained is not controlled by the Vienna Convention... Neither the crown (fruit, mescal button) of the Peyote cactus nor the roots of the plant Mimosa hostilis nor Psilocybe mushrooms themselves are included in Schedule 1, but only their respective principals, mescaline, DMT, and psilocin.

A fax from the Secretary of the International Narcotics Control Board (INCB) to the Netherlands Ministry of Public Health sent in 2001 goes on to state that "Consequently, preparations (e.g. decoctions) made of these plants, including ayahuasca, are not under international control and, therefore, not subject to any of the articles of the 1971 Convention."

Despite the INCB's 2001 affirmation that ayahuasca is not subject to drug control by international convention, in its 2010 Annual Report the Board recommended that governments consider controlling (i.e. criminalizing) ayahuasca at the national level. This recommendation by the INCB has been criticized as an attempt by the Board to overstep its legitimate mandate and as establishing a reason for governments to violate the human rights (i.e., religious freedom) of ceremonial ayahuasca drinkers.

Under American federal law, DMT is a Schedule I drug that is illegal to possess or consume; however, certain religious groups have been legally permitted to consume ayahuasca. A court case allowing the União do Vegetal to import and use the tea for religious purposes in the United States, Gonzales v. O Centro Espírita Beneficente União do Vegetal, was heard by the U.S. Supreme Court on November 1, 2005; the decision, released February 21, 2006, allows the UDV to use the tea in its ceremonies pursuant to the Religious Freedom Restoration Act. In a similar case an Ashland, Oregon-based Santo Daime church sued for their right to import and consume ayahuasca tea. In March 2009, U.S. District Court Judge Panner ruled in favor of the Santo Daime, acknowledging its protection from prosecution under the Religious Freedom Restoration Act.

In 2017 the Santo Daime Church Céu do Montréal in Canada received religious exemption to use ayahuasca as a sacrament in their rituals.

Religious use in Brazil was legalized after two official inquiries into the tea in the mid-1980s, which concluded that ayahuasca is not a recreational drug and has valid spiritual uses.

In France, Santo Daime won a court case allowing them to use the tea in early 2005; however, they were not allowed an exception for religious purposes, but rather for the simple reason that they did not perform chemical extractions to end up with pure DMT and harmala and the plants used were not scheduled. Four months after the court victory, the common ingredients of ayahuasca as well as harmala were declared stupéfiants, or narcotic schedule I substances, making the tea and its ingredients illegal to use or possess.

In June 2019, Oakland, California, decriminalized natural entheogens. The City Council passed the resolution in a unanimous vote, ending the investigation and imposition of criminal penalties for use and possession of entheogens derived from plants or fungi. The resolution states: "Practices with Entheogenic Plants have long existed and have been considered to be sacred to human cultures and human interrelationships with nature for thousands of years, and continue to be enhanced and improved to this day by religious and spiritual leaders, practicing professionals, mentors, and healers throughout the world, many of whom have been forced underground." In January 2020, Santa Cruz, California, and in September 2020, Ann Arbor, Michigan, decriminalized natural entheogens.

Intellectual property issues

Ayahuasca has stirred debate regarding intellectual property protection of traditional knowledge. In 1986 the US Patent and Trademarks Office (PTO) allowed the granting of a patent on the ayahuasca vine B. caapi. It allowed this patent based on the assumption that ayahuasca's properties had not been previously described in writing. Several public interest groups, including the Coordinating Body of Indigenous Organizations of the Amazon Basin (COICA) and the Coalition for Amazonian Peoples and Their Environment (Amazon Coalition) objected. In 1999 they brought a legal challenge to this patent which had granted a private US citizen "ownership" of the knowledge of a plant that is well-known and sacred to many Indigenous peoples of the Amazon, and used by them in religious and healing ceremonies.

Later that year the PTO issued a decision rejecting the patent, on the basis that the petitioners' arguments that the plant was not "distinctive or novel" were valid; however, the decision did not acknowledge the argument that the plant's religious or cultural values prohibited a patent. In 2001, after an appeal by the patent holder, the US Patent Office reinstated the patent, albeit to only a specific plant and its asexually reproduced offspring. The law at the time did not allow a third party such as COICA to participate in that part of the reexamination process. The patent, held by US entrepreneur Loren Miller, expired in 2003.

Why Am I Constipated?

 Are You Backed Up?

If you’ve had fewer than three bowel movements in a week or your stools are small, hard, lumpy, or tough to pass, you’re constipated. The cause isn’t always clear, but even if you don’t know why it’s happening, it usually passes on its own. If it doesn’t, your doctor can help you get things moving again.

Foods That Stop You Up

High-fat meats -- brisket, pork belly, ribs -- can cause constipation. Dairy products, eggs, rich desserts, and sugary sweets can, too. If you eat them, add plenty of fiber-rich vegetables and whole grains -- kale, collards, broccoli, wild rice, quinoa -- to your meals to stay regular. 

Fiber Is Your Friend

Your body takes fats, carbs, and protein out of the food you eat and turns them into energy.  Fiber can’t be broken down by your body -- but that’s a good thing. It creates “bulk” in your stool that takes up space and absorbs water, which keeps you regular. Eat plenty of fruits, veggies, and whole grains to make sure you get enough.

Medication

Drugs for a host of conditions -- like indigestion, muscle spasms, seizures, pain, kidney problems, and high blood pressure -- can trigger constipation. So can iron supplements. If you have a hard time going, talk to your doctor. If it’s your medication, they might be able to switch you to something that doesn’t cause that kind of trouble.

Anxiety

This can raise your blood pressure and heart rate and make you sweat. It also can lead to constipation because it affects the muscles that control how you go to the bathroom. Everyone feels it from time to time, but talk to your doctor if your anxiety doesn’t go away or causes problems in your daily life.

Pregnancy

Moms-to-be are more likely to get constipated. Daily exercise, more fluids, and more dietary fiber can help. If that’s not enough, talk to your doctor about what you can do to keep things moving while you’re pregnant.

Irritable Bowel Syndrome

This condition can cause belly pain, gas, and cramps. It can also cause constipation, sometimes followed by diarrhea. Most people can control it if they manage what they eat and their stress levels, but some people may need medicine or counseling to manage IBS.

Other Health Concerns

Conditions that affect your brain and spine -- like Parkinson’s disease, spinal cord damage, or brain injuries -- can slow stools as they move through your intestines. Diabetes and problems with your thyroid gland can, too. Talk to your doctor if you think your constipation might be linked to a health issue.

Constipation and Age

You’re more likely to get constipated as you get older. That’s partly because you may be less active, but it’s also because your body slows down. Talk to your doctor about diet and lifestyle changes that can help you stay regular as you age.

Listen to Nature’s Call

Try not to be too fussy about where you go to the bathroom. When you gotta go, go!  If you ignore the urge, you may get stopped up. If you’re picky, try to be somewhere you feel comfortable each day at the time you usually have a bowel movement.

Stay Active

Getting at least 30 minutes of exercise three times a week is good for your health, and it can keep things moving inside your body, too. Ask your doctor about drugs that can help keep you regular if you can’t get out of bed because of an illness or surgery.

Drink Up

Water and other sugar-free liquids can help you avoid constipation. You get a lot of the water you need at mealtime from fruits and vegetables, too. If you're not sure you're getting enough, have soup for lunch a few times a week.

Laxatives Can Help -- to a Point

These drugs can help get things going again. Some make the muscles in your bowel move, and others soften the stool in your intestines so it’ll pass more easily. But they’re not a cure, and if you use them too often, your body can “forget” how to go on its own.

Be Careful With Enemas

Enemas come in pill and liquid form -- each kind is put in your system through your anus. It can help your body let go of the stool it's holding, but it also can damage your intestine. It shouldn’t be done often -- and then only with a doctor’s help or advice. Too many enemas may stop your body from working the way it should.

When to Call Your Doctor

Most constipation passes on its own or can be taken care of with diet and lifestyle changes. See your doctor if you're still having trouble after a few days, or if there’s blood in your stool, or you have serious stomach pain.

What Your Nails Say about Your Health

 Nails and Health: Read the Signs

Did you know your nails can reveal clues to your overall health? A touch of white here, a rosy tinge there, or some rippling or bumps may be a sign of disease in the body. Problems in the liver, lungs, and heart can show up in your nails. Keep reading to learn what secrets your nails might reveal.

Pale Nails

White nails, also known as leukonychia, describe fingernails that are partially or completely white in color. The white color could be the result of several things such as trauma, anemia, dietary deficiencies, heart or kidney disease, or even poisoning.

White Nails

If the nails are mostly white with darker rims, this can indicate liver problems, such as hepatitis. In this image, you can see the fingers are also jaundiced, another sign of liver trouble.

Yellow Nails

One of the most common causes of yellow nails is a fungal infection. As the infection worsens, the nail bed may retract, and nails may thicken and crumble. In rare cases, yellow nails can indicate a more serious condition such as severe thyroid disease, lung disease, diabetes or psoriasis.

Bluish Nails

Nails with a bluish tint can mean the body isn't getting enough oxygen. This could indicate a lung problem, such as emphysema. Some heart problems can be associated with bluish nails.

Rippled Nails

If the nail surface is rippled or pitted, this may be an early sign of psoriasis or inflammatory arthritis. Discoloration of the nail is common; the skin under the nail can seem reddish-brown.

Cracked or Split Nails

Dry, brittle nails that frequently crack or split has been linked to thyroid disease. Cracking or splitting combined with a yellowish hue is more likely due to a fungal infection.

Puffy Nail Fold

Chronic paronychia is a condition that causes inflammation, redness, tenderness, and swelling of the skin folds and tissues surrounding the nails. It is usually the result of irritants or allergens but it can be caused by the fungus Candida albicans, other infections or psoriasis. It can usually be treated with topical steroids.

 Dark Lines beneath the Nail

This nail discoloration is called a melanonychia and is caused by the pigment melanin. There are several possible causes including skin cancer, infection or injury.

Gnawed Nails

Biting your nails may be nothing more than an old habit, but in some cases it's a sign of persistent anxiety that could benefit from treatment. Nail biting or picking has also been linked to obsessive-compulsive disorder. If you can't stop, it's worth discussing with your doctor.

Nails Are Only Part of the Puzzle

Though nail changes accompany many conditions, these changes are rarely the first sign. And many nail abnormalities are harmless -- not everyone with white nails has hepatitis. If you're concerned about the appearance of your nails, see your doctor or a dermatologist.

What to Know about Living Alone after 60

 Written by WebMD Editorial Contributors

It’s a key part of the human psyche to be social and coexist with other people. We are so hard-wired to be social and interact with people that denying it can cause mental health conditions such as depression.

Yet even with this predisposition toward social behavior, 27% of Americans 60 and over are living alone. When compared with other countries, this is an unusually high number, the second highest in the world. For instance, in countries like Algeria and Afghanistan, the number of older adults living alone is less than 5%.

There are several reasons why an older adult over 60 may find themselves alone:

By choice

Spouse death

Divorce

No children

No living family

No family living nearby

Here’s how you can live your best life while living alone after 60.

You Can Be Alone Without Being Lonely

Being alone isn’t necessarily the same as being lonely. Being alone simply means that you don’t have anyone else in your space, and you may be OK with that. Being lonely is an entirely different matter and stems from an emotional state of feeling isolated. You may crave human company, but for whatever reason it does not happen, and you are left with an empty feeling and longing for companionship.

If you are living alone and experiencing feelings of loneliness, there are ways to change it. Loneliness can cause certain health conditions if something isn’t done to address it.

Loneliness in Those Over 60

Loneliness is a serious problem among older adults. One report found that more than 30% of adults over 45 experience loneliness. It also found that almost a quarter of adults 65 and older are considered to be experiencing social isolation.

Social isolation causes deep loneliness, and with that can come several health conditions. Research shows:‌

A person who is experiencing social isolation is significantly more likely to die prematurely from conditions such as a heart attack, stroke, or diabetes.

Loneliness causes or increases depression, suicide, and anxiety.

Heart failure patients who experience loneliness are four times more likely to die.

A person who is socially isolated is approximately 50% more likely to get dementia.

Loneliness can disrupt sleep, raise blood pressure, and increase stress levels.

A person who is socially isolated, has poor social relationships, or is lonely has a 32% increased risk of stroke and a 29% increased risk of heart disease.

Loneliness can be a predictor of functional decline and even death in adults over 60.

Tips for Beating Loneliness

If you’re experiencing loneliness, it’s time to make a change. Try these tips for managing loneliness and living your best life:

Think about what triggers your loneliness. Does it happen when you hear a certain song on the radio? When you smell a certain aroma? Do you feel lonely on certain days of the week? Does weather affect it? Getting a good grasp of what is causing you to feel lonely can help you stop feeling lonely. Find positive activities to fill those empty spaces.

Try a sport or physical activity. Did you golf years ago or ride your bike? You may want to give that another try. Doing something enjoyable that gets you out and about can help you feel better faster.

Give your diet an overhaul. Certain foods just drag you down. Sugar is a huge culprit. Opt for fresh, natural foods when you can to help you feel better.‌

Do a word puzzle, crossword puzzle, or brain games. Keeping your mind active is not only a healthy part of aging, but it can also help alleviate the depressive fog of loneliness. Grab a buddy, either in real life or online, and have a little friendly competition or work the puzzles together. You’ll feel your spirits lift in no time.‌

Take a walk to get some exercise. Being physically active is good for your mind as well as your body. Walking is a great, low-impact way to get your heart rate up and sweat a little, but there are other ways as well. You can take a class, join a gym, or get a friend and do some simple workouts together.‌

Think about getting a pet. A dog or cat is not a replacement for humans, but they can be very good company, especially when you are feeling down.

Get some sleep. Everything looks better after a good night’s sleep. Loneliness can cause you to have sleep problems, which only makes you feel worse. By finding ways to get good, restful, restorative sleep, you can combat feelings of loneliness and depression at the same time.‌

Try something new. Think of some activities you always wanted to try but never took the plunge. Now go out there and give them a try. Learn a language, take a class in wreath making, or try your hand at baking — the possibilities are endless.‌

Connect with people. Find ways to be around people, whether you take some classes, visit your area’s senior center, or volunteer.‌

Resources for Older Adults Who Are Lonely

There are some very good resources for older adults. Many have special programs that will draw older adults into social situations and events. See what they have in your area.‌

National Association of Area Agencies on Aging — A network with hundreds of organizations all over the country that offer information, resources, and assistance with programs like caregiver support, meal programs, counseling, nutrition, and more.

AARP — A tremendous resource for older adults to help them get involved with their community and improve their quality of life.

National Council on Aging — A network of government agencies, nonprofit organizations, and businesses that offer services to older adults as well as community programs. Its reach extends all over the United States.

Eldercare Locator — A national service that is free to use. It helps older individuals and their families connect with vital resources such as caregiving services, financial support, and transportation.

Top Cancer-Fighting Foods

 Fighting Cancer by the Plateful

No single food can prevent cancer, but the right combination of foods may help make a difference. At mealtimes, strike a balance of at least two-thirds plant-based foods and no more than one-third animal protein. This "New American Plate" is an important cancer fighting tool, according to the American Institute for Cancer Research. Check out better and worse choices for your plate.

Fighting Cancer with Color

Fruits and vegetables are rich in cancer-fighting nutrients -- and the more color, the more nutrients they contain. These foods can help lower your risk in a second way, too, when they help you reach and maintain a healthy body weight. Carrying extra pounds increases the risk for multiple cancers, including colon, esophagus, and kidney cancers. Eat a variety of vegetables, especially dark green, red, and orange vegetables.

The Cancer-Fighting Breakfast

Naturally occurring folate is an important B vitamin that may help protect against cancers of the colon, rectum, and breast.  You can find it in abundance on the breakfast table. Fortified breakfast cereals and whole wheat products are good sources of folate. So are orange juice, melons, and strawberries.

More Folate-Rich Foods

Other good sources of folate are asparagus and eggs. You can also find it in beans, sunflower seeds, and leafy green vegetables like spinach or romaine lettuce. The best way to get folate is not from a pill, but by eating enough fruits, vegetables, and enriched grain products. Women who are pregnant or may become pregnant should take a supplement to make sure they get enough folic acid to help prevent certain birth defects.

Pass Up the Deli Counter

An occasional Reuben sandwich or hot dog at the ballpark isn't going to hurt you. But cutting back on processed meats like bologna, ham, and hot dogs will help lower your risk of colorectal and stomach cancers. Also, eating meats that have been preserved by smoking or with salt raises your exposure to chemicals that can potentially cause cancer.

Cancer-Fighting Tomatoes

Whether it's the lycopene -- the pigment that gives tomatoes their red color -- or something else isn't clear. But some studies have linked eating tomatoes to reduced risk of several types of cancer, including prostate cancer. Studies also suggest that processed tomato products such as juice, sauce, or paste increase the cancer-fighting potential.

Tea's Anticancer Potential

Even though the evidence is still spotty, tea, especially green tea, may be a strong cancer fighter. In laboratory studies, green tea has slowed or prevented the development of cancer in colon, liver, breast, and prostate cells. It also had a similar effect in lung tissue and skin. And in some longer term studies, tea was associated with lower risks for bladder, stomach, and pancreatic cancers. But more research in humans is needed before tea can be recommended as a cancer fighter.

Grapes and Cancer

Grapes and grape juice, especially purple and red grapes, contain resveratrol. Resveratrol has strong antioxidant and anti-inflammatory properties. In laboratory studies, it has prevented the kind of damage that can trigger the cancer process in cells. There is not enough evidence to say that eating grapes or drinking grape juice or wine (or taking supplements) can prevent or treat cancer.

Limit Alcohol to Lower Cancer Risk

Cancers of the mouth, throat, larynx, esophagus, liver, and breast are all linked with drinking alcohol. Alcohol may also raise the risk for cancer of the colon and rectum. The American Cancer Society recommends against drinking alcohol, but if you do, limit alcohol to no more than two drinks per day if you are a man and one drink a day if you are a woman. Women at higher risk for breast cancer may want to talk with a doctor about what amount of alcohol, if any, is safe based on their personal risk factors.

Water and Other Fluids Can Protect

Water not only quenches your thirst, but it may protect you against bladder cancer. The lower risk comes from water diluting concentrations of potential cancer-causing agents in the bladder. Also, drinking more fluids causes you to urinate more frequently. That lessens the amount of time those agents stay in contact with the bladder lining.

The Mighty Bean

Beans are so good for you; it's no surprise they may help fight cancer, too. They contain several potent phytochemicals that may protect the body's cells against damage that can lead to cancer. In the lab these substances slowed tumor growth and prevented tumors from releasing substances that damage nearby cells.

The Cabbage Family vs. Cancer

Cruciferous vegetables include broccoli, cauliflower, cabbage, Brussels sprouts, bok choy, and kale. These members of the cabbage family make an excellent stir fry and can really liven up a salad. But most importantly, components in these vegetables may help your body defend against cancers such as colon, breast, lung, and cervix. Lab research has been promising, but human studies have had mixed results.

Dark Green Leafy Vegetables

Dark green leafy vegetables such as mustard greens, lettuce, kale, chicory, spinach, and chard have an abundance of fiber, folate, and carotenoids. These nutrients may help protect against cancer of the mouth, larynx, pancreas, lung, skin, and stomach.

Protection from an Exotic Spice

Curcumin is the main ingredient in the Indian spice turmeric and a potential cancer fighter. Lab studies show it can suppress the transformation, proliferation, and invasion of cancerous cells for a wide array of cancers. Research in humans is ongoing.

Cooking Methods Matter

How you cook meat can make a difference in how big a cancer risk it poses. Frying, grilling, and broiling meats at very high temperatures causes chemicals to form that may increase cancer risk. Other cooking methods such as stewing, braising, or steaming appear to produce fewer of those chemicals. And when you do stew the meat, remember to add plenty of healthy vegetables.

A Berry Medley with a Punch

Strawberries and raspberries have a phytochemical called ellagic acid. This powerful antioxidant may actually fight cancer in several ways at once, including deactivating certain cancer causing substances and slowing the growth of cancer cells. There is not, though, enough proof yet to say it can fight cancer in humans.

Blueberries for Health

The potent antioxidants in blueberries may have wide value in supporting our health, starting with cancer. Antioxidants may help fight cancer by ridding the body of free radicals before they can do their damage to cells. But more research is needed. Try topping oatmeal, cold cereal, yogurt, even salad with blueberries to boost your intake of these healthful berries.

Pass on the Sugar

Sugar may not cause cancer directly. But it may displace other nutrient-rich foods that help protect against cancer. And it increases calorie counts, which contributes to overweight and obesity. Excess weight is also a cancer risk. Fruit offers a sweet alternative in a vitamin-rich package.

Don't Rely on Supplements

Vitamins may help protect against cancer. But that's when you get them naturally from food. Both the American Cancer Society and the American Institute for Cancer Research emphasize that getting cancer-fighting nutrients from foods like nuts, fruits, and green leafy vegetables is vastly superior to getting them from supplements. Eating a healthy diet is best.

30-Minute Workout Routine

 The 30–Minute Fitness Blitz

Think you don't have time to work out? You do. It's the intensity of your workout that's key. A short–burst, high–intensity workout boosts your metabolism and tones muscles. Get moving with this 30–minute "quickie" routine that includes cardio and resistance training.

If you're new to exercise, a man over age 45 or a woman over age 55, or have a health problem, check with your doctor before starting a fitness program.

Beginner Squats: For Thighs

If you're new at this, get started with a beginner version of squats using an exercise ball. Stand against a wall with the ball at your lower back, feet hip–width apart and out in front. Keeping your body upright, slowly lower your body by bending at the hips and knees, dropping glutes toward the floor; slowly move back to the starting position. Do 10 times.

Squats: For Thighs

Once you're ready, try squats without an exercise ball. For good form: Keep your feet shoulder-width apart and your back straight. Bend your knees and lower your rear as if you were sitting down, keeping your knees over your ankles. In the "wrong" picture, notice how the knees are too far forward. To target more muscle groups in less time, add an overhead press at the same time. With a dumbbell in each hand, rise from the squat position and push weights overhead, palms out. Do 10 times.

Forward Lunge: For Thighs

Standing with feet hip–width apart, take a big step forward with one leg, then lower your body toward the floor, front knee aligned with ankle, back knee pointing to the floor. Return to the starting position, and repeat by stepping forward with the other leg. For more challenge, hold a free weight in both hands and complete the lunge with a rotation in the torso, twisting the body toward the forward leg. Do 10 times on each side.

Deadlift: For Hamstrings

To do a deadlift holding a bar or free weights, stand up straight with feet hip–width apart. Bend at your hips, moving the hips backward as you lower your upper body parallel to the floor. Keep your legs straight without locking the knees, and keep the back level and the spine in neutral. Lower the weight to just below your knees, and then slowly return to the starting position. Do 10 times.

Bridge: For Glutes

The bridge works the glutes (butt), hamstrings, and core. Lying on your back with knees bent and feet hip-width apart, peel your spine off the floor, starting at the tailbone, forming a diagonal line from knees down to shoulders. Slowly return to the starting position. For an extra challenge: Target your triceps by holding light weights, lifting your arms toward the ceiling as you raise your hips. Bend your elbows to lower the weights towards the floor. Do 10 times.

Push-Ups: For Chest and Core

Let's move to the upper body. Push-ups strengthen the chest, shoulders, triceps, and core muscles. Starting on all fours, place hands a bit wider than your shoulders. Place toes on the floor, creating a smooth line from shoulders to feet. Keeping core muscles engaged lower and lift your body by bending and straightening your elbows. Too hard? Place knees on the floor instead of toes. To boost the workout, add an exercise ball under the hips, knees, or feet. Do 10 times.

Chest Press: For the Chest

For a less demanding exercise than push-ups to help build and tone your chest muscles, you can try the chest press with weights. Lie face-up on a bench, with knees bent and feet on the floor, spine relaxed. Press a bar or dumbbells from your chest toward the ceiling. Extend your arms but don’t lock the elbows, and move slowly in both directions, keeping shoulder blades on the bench. For an extra challenge, do the chest press with your head and upper back on an exercise ball. Do 10 times.

Bent-Over Row: For Back and Biceps

The bent-over row works all the major muscles of the upper back as well as the biceps. Begin the exercise in a bent-over position with your back flat, one knee and one hand on the same side of the body braced on a bench. Hold a free weight in the other hand with arm extended. Lift the weight toward the hip until the upper arm is just beyond horizontal, see right. Then slowly lower weight to the starting position. Do 10 times.

Shoulder Press: For Shoulders

A shoulder press works the shoulder muscles and can be performed standing or seated. For extra back support, use a bench with a back rest. Begin with elbows bent and weights at shoulders. Slowly reach toward the ceiling, keeping the elbows under the hands and the shoulders away from the ears; slowly lower back to the starting position. Do 10 times.

Cable Pull Down: For Upper Back

For the last upper body exercise, do the cable pull down, which works the upper back. Using a cable machine, sitting straight with a neutral spine, grasp the bar with arms extended. Slowly pull the bar down past the face and toward the chest. Only go as far as you can without leaning back, and control the weight on the way back up. Do 10 times.

Bicycle Crunch: For Core & Abdominals

Lying on your back on the floor, fold knees toward the chest and curl the upper body off the floor. With hands behind head, slowly rotate upper body to the right while drawing the right knee in and reaching the left leg out. Then rotate left and pull the left knee in and extend right leg out. Focus on bringing the shoulder toward the hip (rather than the elbow to the knee), and keep the opposite shoulder off the floor. Do 10 times.

Side Plank: For Core or Abdominals

For another abdominal alternative, lie on your side with a bent elbow directly under your shoulder, and use your torso muscles to lift the body up into a side plank. Then lift the hips higher, then back to the plank, then lower. Do as many as you can with proper form, then repeat on the other side. If this exercise hurts your shoulder or neck, lift only your legs, keeping the hips stacked. Your head will rest on your bent arm.

Go For 20 Minutes

Before moving on to the cardio portion of the workout, be sure you've completed 20 minutes of resistance training. If you have, now's a good time for a water break to keep your body well-hydrated. If you haven't, go back and start the circuit over again until you reach the 20 minute goal.

Cardiovascular Training

Vary the intensity during your cardio workout. Use intervals, taking about a minute to get from moderate speed to intense. Whether you're on the stair-stepper, the elliptical trainer, or the treadmill, do:

30 seconds of the highest speed you can tolerate, then 30 seconds of normal speed.

Then 30 seconds of the stiffest resistance you can handle, then 30 seconds of normal.

Keep moving back and forth between speed and resistance until you've completed 10 minutes.

How Often?

Do this 30-minute workout routine every other day, or do it two days in a row if that's better for your schedule. These are not hard-core exercises where you need more rest to recover.