The transformation of tobacco and cannabis into early modern global obsessions
laphamsquarterly.org
laphamsquarterly.org
I had no idea this was a thing, that's disturbing lol
> Tobacco resuscitation kits consisting of a pair of bellows and a tube were provided by the Royal Humane Society of London and placed at various points along the Thames.[4] European physicians furthermore employed these enemas for a range of ailments
Tobacco enemas using a public kit on the banks of the filthiest river imaginable before hygiene was considered a priority in medical circles..
https://benjaminleslie.wordpress.com/2011/01/09/river-of-shi...
When I was in Lisbon I'd visited the Museu da Farmácia (mostly because my grandfather was a pharmacist), but after reading your book I realized that (despite also having spent a little time there) I'd overlooked multiple things going on in the park across the street.
I also never experienced hallucinations, which is another thing early accounts said Native Americans experienced with tobacco use. I can only imagine they were taking extremely large doses frequently enough that they had been pretty desensitized to it. I can't imagine what cancer rates must have been like!
https://en.wikipedia.org/wiki/Nicotiana_rustica
Search YouTube for Thuốc lào which is rustica smoked out of a bamboo water pipe and you'll find plenty of videos of people falling over unconscious seconds after taking a single hit.
Falling over unconscious after a hit also seems like a strange thing to do recreationally, but whatever floats their boat I guess.
The whole falling over unconscious thing seems to be more from people taking a massive bong hit of it and holding it in forever, near as I can tell from Youtube. Not how I enjoy my tobacco.
While that's possible, I think your resulting illness was more likely a result of swallowing your spit, a common mistake.
So specific!! And that's just the first line!
Is it just me, or are they just telling stories about the 16th century? Historians themselves will say history is an interpretative act. 'History' is for us in the present - it only lightly relates to what may or may not have occurred in the past, even if it presented as a fait accompli. I don't think it is possible to get this detail about what went on back then.
I see this sort of article as 'myth making'. Its not to do with reality - no sources are provided for us to check. Its just presented as a ready narrative, and we are meant to accept it.
So, what if that is the myth what are meant to take from it? I think we are meant 'edu-tained'. We can laugh at the fools back then who were literally blowing smoke up each others arses, in reclined splendour. We can enjoy a cannabis narrative - this talks to how we legalise it nowadays. These sorts of myths support the idea of how we are progressed, superior, etc.
Incidentally, that source is linked in the article more than once, along with others.
You also say "January 6, 1614". Very specific again! Where did you get that from? There are no dates that I can see, nevermind the 6th of January.
Did you read the cover page? Not where it confirms that the book is a reproduction of another book held at Chatworth House. Ie not an original.
I mean the bit where it says: "By the Gentlemen of Graies-Inne, at the Court of White-hall, in the Banquercing House, vpon Twelfe night, 1613."
Here's a link: https://www.google.com/books/edition/The_Maske_of_Flowers/qC...
This says to me that the book although published (perhaps) in 1614 relates to a time in 1613.
Whenever I look into this stuff, I get more uncomfortable.
I agree though, digging deep into historical sources, I think, should make us all uncomfortable. As you said, historians should never claim to have direct access to historical truth. It's all mediated and all potentially corrupted by the bias of observers/recorders. That's just a fact of doing history, and it's why we're not humanists, not scientists. It's also why I find it so endlessly interesting.
[0] https://www.jstor.org/stable/25472393?seq=2#metadata_info_ta...
This is why I said that history is an interpretative act. I don't have an issue with the making the best of a past that is hard (impossible?) to discern. And that while our subject matter might be the past, we ourselves are in the present and express our understanding from our own biases and understandings - we talk ourselves into the past, in a way.
What I object to is the indisputable tone - this happened, these are the reasons, etc. It gives the reader the impression of knowledge, but this is an illusion, possibly a dangerous one. It conveys none of the reasoning, jumps and ambiguity that, I think, are the main part of these sorts of investigation.
Personally I would rather have the ambiguity, referring to source material, and try to develop a theory given the evidence - evidence-driven theories. I don't mind if there is no overarching narrative to explain it all. But it seems to me that professional historians feel empowered to present exactly that sort of a narrative, sometimes whether or not it is really supported by the evidence.
Hayden White has written a lot about this, specifically in his book Metahistory. You should check it out if interested! https://en.wikipedia.org/wiki/Metahistory:_The_Historical_Im...
I also really like Fernand Braudel on events as a kind of epiphenomena of history, the misleading surface disturbances underneath the actual, barely-discernible patterns.
https://journals.sagepub.com/doi/10.1177/2158244014542585
which seems a fair synopsis for me, of Hayden White's position in Metahistory. I thought this quote was interesting:
"In this climate, White (1966) believes that the duty of the researchers in present time is to transform the historical studies so as to liberate the present from the burden of history and to make the historical studies fit in the aims of the community. Seen in this light, history is not seen as a fixed ultimate entity that cannot be touched and that the historians have to accept it as it is. However, the historians should refuse to study the past as an end or ultimate being but contribute to offer some solutions for the problems of the present, which the professional historiography is unable to achieve."
I liked the general analysis that it seems White provides, but I don't like the moral relativism that is implied in the quote above. Why is it a historian's job to provide solutions for the present? What special values do they have? I don't like post-modern, moral relativism - where 'my truth' is the same as 'the truth'.
My position is that our knowledge of history is imperfect, that we cannot know the past. But a single past really did occur. Rather than express the evidence and express their reasoning for what that means, when historians apply narratives over the evidence they are covering an mystifying the past. This is to say I am receiving negative knowledge - I am receiving an informed but biased view that I will find it hard to unpick. And that is all history afaik! So little primary evidence, so many books and articles!
The Appendix, the online history journal I helped create back in the day, tried to experiment with a more detailed way of doing in-line citations, via small icons that you can click to see images, citations of primary source texts, even music or films on occasion. You can see it in action here:
http://theappendix.net/issues/2013/10/made-in-taiwan-an-eigh...
I'm pretty sure everything here is historically accurate. I'm aware of some of the anecdotes mentioned in the piece.
that was harder to say when "Tobacco is Evil" propaganda dominated any discussion of smoking. Some of the old school mixtures are rough I'd rather smoke sawdust.
But this is so far out of my area of expertise that my search was probably worthless anyway, because I may not have been able to properly assess any sources anyway.
The effects are also dependent on the type of wood, as some woods do naturally contain tannins which act as MAO inhibitors.
Harmala alkaloids, of course, are naturally present in Penganum harmala, one of the two traditional ingredients of Ayahuasca. The inherent psychoactivity of this family of compounds cannot be overstated.
The implications also touch demographics, since humans have great variance in the activity of their MAO-A and MAO-B genes. People who get easily addicted to smoke flavoured food, coffee and/or tobacco may simply have inherited a high-activity MAO gene that they are trying to compensate for.
Cheers!
Just don't smoke, there are better nootropics.
The same goes for coffee and coffee substitutes with respect to caffeine.
It is completely feasible that you simply are more susceptible to the effects of plain nicotine, e.g. due to differences in nAChR genes, or maybe you already had a MAOI source in your daily diet, e.g. medications, cannabis smoke, coffee, soy sauce, beer, wine, sake, roasted/grilled foods...
You're spreading misinformation and could get other people addicted. You're making assumptions on my diet just to dismiss the well-known fact that nicotine is addictive[1]. Most sites that say otherwise are either social media sites like reddit where echo chambers form, or they're obviously pro-ecig and extremely biased.
There are plenty of academic studies regarding the matter of MAOIs in tobacco smoke, and their addictiveness.
Also, most studies on smoking do not make a difference between smoking and pure nicotine. It would be great if you could check the sources of the Wikipedia article to see if this is the case there.