Healing in the Anthropocene

Cultural Anthropology, 2018

For Tanzanians, modern bodies bear complicated toxic loads not only because of the dumping of capitalism’s harmful by-products but also because of the social-material effects of efforts designed to address insecurity, poverty, and disease. Dawa lishe(nutritious medicine) is forged in this double bind. Producers of dawa lisheproblematize toxicity as the condition under which life is attenuated, diminished, depleted, exhausted, or drained away. Therapies attend not only to individual bodies but also to relations among people, plants, and the soil. The efficacy of herbal remedies and of gardens full of therapeutic foods and nutritious herbs rests in the cultivation of the forms of strength that make places, times, and bodies livable again (and again). This essay examines how Tanzanians are laboring over, and reflecting on, the toxic and its relationship to remedy and memory through dawa lishe. In the process, it argues, they are redefining healing through a politics of habitability. https://culanth.org/articles/968-a-politics-of-habitability-plants-healing-and

Dissertation, 2020

This dissertation investigates the pathways and consequences of the commodification of ayahuasca, an Indigenous psychoactive and medicinal Amazonian plant brew, and the Shipibo healing rituals associated with its use. The “ayahuasca complex” is an assemblage of socionatural boundary beings, more-than-human relations, and interspecies and Indigenous practices that produce ayahuasca as a global commodity. I argue that the ayahuasca complex produces worlds in which both plant beings and humans participate, and which create ontological openings toward life. Providing healing services to outsiders is one way that Shipibo communities in the Ucayali region of the Peruvian Amazon have responded to the conditions of globalization and regional histories of colonial violence, racism, and resource extractivism; but these communities are still living in great poverty. This dissertation unfolds in response to four guiding research questions: (1) how does the commodification of ayahuasca differ, if at all, from the socioeconomic and socioecological relations that have defined the extraction of other resources in Ucayali?; (2) how do Shipibo communities and healers benefit from ayahuasca tourism and what are the limitations on their ability to benefit?; (3) how does the adoption of Shipibo healing practices by outsiders affect relationships between humans and plant beings?; and (4) how can outsiders and researchers like myself work in Shipibo communities in ways that are not exploitative and extractive? My findings are based on fourteen months of ethnographic research in Ucayali, Peru (over five years), in which I conducted interviews, ecological studies, focus groups, and participant-observation of practices associated with ayahuasca, including harvesting, cooking, and healing. I also lived and worked in Shipibo communities and became involved in NGO projects and a community-based forest management project. My work dwells at the intersection of political ecology, STS (Science, Technology, and Society), environmental history, and environmental anthropology while also emphasizing decolonial approaches and introducing feminist and multispecies lenses to this topic. I use a political ecology framework to show that although the ayahuasca boom may appear similar to other extractive frontiers, the plants used to make ayahuasca also resist commodification in certain ways and create their own particular economic pathways that do not conform to usual commodity circuits. Nonetheless, as with other extractive economies, resources flow northward to rich countries through the growing ayahuasca commodity web. Although the commodification of ayahuasca does open up channels for resources to flow back to Shipibo communities, benefits and power continue to be concentrated in the North, and Shipibo communities are constrained by ongoing structural racism from capitalizing on the commodification of ayahuasca. I find that a legacy of colonial exploitation and extractivism still structures racialized hierarchies in Ucayali and globally, which constrain Shipibo healers’ ability to benefit from capitalist/colonial systems of power. However, ayahuasca’s particular relationships with humans, both material and cultural, causes it to behave unusually as a commodity. This dissertation reveals that plants themselves are important actors in commodity networks. I argue that as the ayahuasca complex moves through capitalist and reductionist frameworks, plant-human relations are altered in such a way that plant agency is constricted. My work draws from the literature on political ontology to understand relational practices as constitutive of worlds. Ayahuasca’s relationship with humans, therefore, is constituted through specific practices that shift as they move through different ontological framings and take on new meanings, values, and configurations of power. I focus on power, knowledge, and healing, as three attributes that are associated with ayahuasca, and use this as an analytic to show that these attributes become unraveled and humanized as ayahuasca is recontextualized. However, new articulations and openings are also created as plants and humans, Shipibo healers and outsiders engage in new types of collaborative worldmaking practices.

Medical Anthropology Quarterly, 2014

Globalization and cultural interaction, new lifestyles, the diffusion of ''modern medicine'', the transformation of traditional religious practices and beliefs, have profoundly challenged and modified indigenous health systems. This paper questions whether due to these changes traditional healing systems are to some extent converging into ''herbalism'' and losing ties with their original cultural systems. By analyzing the healing practices of two communities (Maasai and Meru) in the rural ward of Ngar-enyanyuki (Northern Tanzania), the paper explores how traditional and modern health knowledge circulates , changes, and evolves. Evidence from the case study shows that herbal remedies play an increasingly key role in traditional healing practices. Nevertheless, Maasai and Meru health knowledge emerges as a rich and challenging mix of evolving practices. The paper discusses these ongoing processes and inputs into the debate on health provision in African countries by underlining the need for a policy transition to more holistic healing systems which may provide highly desirable options in the current context of health reforms.

2018

This paper describes the assumptions and results of a study to assess whether cultivation of medicinal plants can serve as a tool for combined biodiversity conservation and livelihoods. The study was carried out in Assosa Zone of Benishangul Gumuz Regional State, Western Ethiopia, where sustained beliefs in medicinal plant use, also under non-traditional conditions, has resulted in an increase in commercial demands. It was based on the assumption of poverty alleviation not only referring to an increase in income and labour, but also an increase in social capital and human dignity. The study assessed the local perceptions of the use and cultivation of medicinal plants and the need for conservation of these plants, as well as the features of already ongoing cultivation practices and options for increased cultivation. It consisted of participatory assessments in twelve kebeles involving around 190 traditional healers. The study indicated that the growing demand for medicinal plants is ...

2012

Mwanza, a border zone of Tanzania, on the south end of Lake Victoria, is at the center of a transportation corridor of extractive industry and export oriented economies. Historically the area was a center of the Sukuma group, an amalgam of various inmigrants over time who are brought together by traditions of healing that link to collective rituals as well as to agricultural and pastoralist prowess. The recent explosion

In Paulshoek, Namaqualand, three research projects focussing on medicinal plants were developed concurrently. The projects were based in the disciplines of anthropology, botany and chemistry. In this paper we explore how they related to one another and describe the conversations that occurred in the process of searching for transdisciplinary knowledge. The projects ostensibly shared a common object of knowledge but it was through working together that the medicinal plants constituted us as a community of scholars. As our insight into our respective disciplinary relationships with the plants grew, so did our understanding of the limitations of our respective disciplinary positions. The process made possible a reimagination of both the object of study and our relationships to it and to one another. The research project, conceptualised in 2009, engages current debates on indigenous knowledge and its historical erasures, and offers an approach that has potential to produce new knowledge...

Osiris Vol 36 Special Issue: Therapeutic Properties: Global Medical Cultures, Knowledge, and Law, 2021

Late colonial efforts to articulate witchcraft and herbalism intervened in the precolonial categories of practice through which East Africans differentiated healing (uganga) and harming (uchawi). Taking these interventions as critical points in the genealogy of traditional medicine in Tanzania enables an account of how and why plants have become central to contemporary debates over indigenous knowledge. Developing, promoting, and protecting traditional medicine today requires articulating the properties of plants elucidated by science with the properties of ownership prescribed by modern law. This essay traces the practices of knowing and unknowing that forged traditional medicine in Tanzania and their role in constituting the terms, objects, and institutions through which struggles for justice have been imagined. I argue that the dynamism of traditional medicine as a modern category of knowledge and practice lay in its ability to solve (first colonial and then postcolonial) problems of knowledge and politics simultaneously. Twenty-first-century Tanzanian scientists, healers, herbal producers, policy makers, and patients grapple with these colonial legacies. Yet, traditional medicine has never fully captured the wide range of practices that strive to catalyze growth, fullness, maturation, extension, strength, and fertility. Healing remains unruly, and the friction this creates holds open the possibility of generating alternative forms of the therapeutic value of plants and rendering visible the ongoing forms of (dis)possession that shape notions of justice in late liberalism.

In Paulshoek, Namaqualand, three research projects focusing on medicinal plants were developed concurrently. The projects were based in the disciplines of anthropology, botany and chemistry. In this paper, we explore how these projects related to one another and describe the conversations that occurred in the process of searching for transdisciplinary knowledge. The projects ostensibly shared a common object of knowledge, but it was through working together that the medicinal plants constituted us as a community of scholars. As our insight into our respective disciplinary relationships with the plants grew, so did our understanding of the limitations of our respective disciplinary positions. The process made possible a ‘reimagination’ of both the object of study and our relationships to it and to one another. The research project, conceptualised in 2009, engaged current debates on indigenous knowledge and its historical erasures, and offered an approach that has potential to produce new knowledges while respecting the integrity of the disciplines. This approach requires a non-competitive attitude to research and one that acknowledges the contributions that can be made by multiple approaches.