Editor’s Note: Today’s post comes from guest contributor Chris Elcock. Elcock is an STS postdoctoral fellow working at the Centre national de la recherche scientifique in Paris, where he is investigating the use of ayahuasca in psychedelics science. His previous work has examined the cultural history of psychedelics and his doctoral dissertation focused on the social history of LSD in New York City.
I recently attended the third World Ayahuasca Conference, which was held in Girona, Catalonia/Spain. Ayahuasca is a brew that combines the Banisteriopsis caapi vine and a DMT-containing plant, usually of the psychotria viridis genus. While it has been used for millennia in ritual settings in the Amazon basin, it has gradually drawn the attention of scores of experimenters across the world and the biomedical sciences are also investigating its psychoactive effects. The conference attracted people from broad horizons: indigenous peoples travelling from the Amazon basin; research teams looking into the therapeutic potential of ayahuasca; anthropologists studying the uses of this fascinating substance; theologians who drink it in syncretic brands of religion; and the many who’ve had their lives changed forever.
Today’s post comes from guest poster Dr. Chris Elcock, an adjunct professor at the Université Jean Moulin Lyon 3 in Lyon, France, whom you might remember from his previous articles on the early years of cannabis activism and LSD in New York. Today he explores the first recorded peyote trip in Manhattan, which occurred in 1914. Enjoy!
Raymond Harrington had been enamored with Native American culture since he was a child. While he was still in high school, he successfully located an old camp site in Mt. Vernon, New York, and became employed by the American Museum of Natural History thanks to the then curator Frederick Putnam. He went on to study anthropology at Columbia University under the great Franz Boas and conducted ethnographic fieldwork with Indians in Oklahoma. One day, during the spring of 1914, he attended a party in Greenwich Village and regaled the attendees with his stories. But when the subject turned to an obscure cactus that had the power “to pass beyond ordinary consciousness and see things as they are in Reality,” everyone begged him to carry on, including the hostess, the eccentric socialite Mabel Dodge Luhan.
Editor’s Note: This post was written by Dr. Chris Elcock, an adjunct professor at the Université Jean Moulin Lyon 3 in Lyon, France, whom you might remember from his article on the early years of cannabis activism published last month. Today he discusses the use of LSD in New York City in the 1960s and its effect on the city’s culture. Enjoy!
Eight years ago I developed a keen interest in the social history of psychedelic drug use and ended up starting a PhD thesis on the history of LSD use in New York City. I based my project on the premises that New York had been somewhat ignored in the scholarship and in the popular mind. When you think of LSD, you think of the West Coast in the 1960s and its colorful Haight-Ashbury scene. San Francisco certainly had a long tradition of tolerance toward Bohemians and eccentrics and it seemed quite natural that such a psychedelic scene should have blossomed there. But what about the Big Apple? As one the most influential metropolises in the entire world, surely the use of mind-altering drugs would have led to the development of a very complex scene indeed.
Editor’s Note: Today’s post comes from Dr. Chris Elcock, an adjunct professor at the Université Jean Moulin Lyon 3 in Lyon, France. His dissertation on the history of LSD in New York City is currently being expanded into a monograph. Here, his post deals with the early days of cannabis activism in the 1960s, and expands on the work he presented at the Cannabis: Global Histories conference held from April 19-20, 2018, at the University of Strathclyde, Glasgow. Enjoy!
It’s only a matter of time before the United States fully legalizes cannabis use on a federal level. More than thirty states now authorize medical marijuana and a handful have decriminalized it altogether, creating a lucrative business in the process. For the most part, this has been the result of popular initiative.
Chris Elcock presents his work at the Cannabis: Global Histories conference at the University of Strathclyde, Glasgow, on April 19, 2018. Photo by Morgan Scott, Breathe Images
The right to smoke pot not should be solely equated with the right to have fun, however. For many Americans, accessing marijuana for a variety of medical reasons seems like a fundamental right after decades of harsh penalties for possession of a plant that many Americans view as quite innocuous. Others believe that pot should be altogether decriminalized on libertarian grounds: the government should not tell them what they can and what they can’t put in their bodies. Still others think that states should remain sovereign and legislate on pot without the interference of the federal government.