“Ethnographers can provide accounts that start from first-person experiences of otherwise-global phenomena, like changing rainfall patterns and frequent, high-intensity wildfires, and demonstrate how these layer into other lived encounters with sociality and infrastructure, like supply-chain ruptures, ventilator shortages, vaccine distribution, and digital contact tracing.”
The researchers identified the presence of multiple psychoactive compounds—cocaine, benzoylecgonine (the primary metabolite of cocaine), harmine, bufotenin, dimethyltryptamine (DMT) and possibly psilocin (a compound found in some mushrooms)—from at least three different plant species (likely Erythroxylum coca, a species of Anadenanthera and Banistesteriopsis caani). According to Capriles, the fox-snout pouch likely belonged to a shaman. “Shamans were ritual specialists who had knowledge of plants and how to use them as mechanisms to engage with supernatural beings, including venerated ancestors who were thought to exist in other realms,” said Capriles. “It is possible that the shaman who owned this pouch consumed multiple different plants simultaneously to produce different effects or extend his or her hallucinations.’”
via https://phys.org/news/2019–05-ancient-ritual-bundle-multiple-psychotropic.html
“How other kinds of beings see us matters. That other kinds of beings see us changes things. If jaguars also represent us—in ways that can matter vitally to us—then anthropology cannot limit itself just to exploring how people from different societies might happen to represent them as doing so. Such encounters with other kinds of beings force us to recognize the fact that seeing, representing, and perhaps knowing, even thinking, are not exclusively human affairs.”
–Eduardo Kohn, How Forests Think (2013)
Graeber concludes his piece by explaining that his saying as an anthropologist – like his informants themselves said – that certain spirit-charms probably didn’t work, actually allows for the possibility that other charms might do so. Skepticism about magic is thus a necessary part of its possibility, and we actually take the ‘radically other’ possibilities of our research participants’ worlds more seriously when we recognize that they are often just as hard-to-swallow, inconclusive, weird or paradoxical for our research participants themselves.
Seeing the world through the eyes of the Man in the Google Glasses, though, suggests a more political reason for pessimism. In his classic 1953 work, “The Quest for Community,” the sociologist Robert Nisbet argued that in eras of intense individualism and weak communal ties, the human need for belonging tends to empower central governments as never before. An atomized, rootless population is more likely to embrace authoritarian ideologies, and more likely to seek the protection of an omnicompetent state.