Academic literature on the topic 'Indigenous substance use'
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Journal articles on the topic "Indigenous substance use"
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Walls, Melissa, Kelley J. Sittner Hartshorn, and Les B. Whitbeck. "North American Indigenous adolescent substance use." Addictive Behaviors 38, no. 5 (May 2013): 2103–9. http://dx.doi.org/10.1016/j.addbeh.2013.01.004.
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Dunne, Michael P., Margaret A. Yeo, Julie Keane, and David B. Elkins. "Substance use by Indigenous and non-Indigenous primary school students." Australian and New Zealand Journal of Public Health 24, no. 5 (October 2000): 546–49. http://dx.doi.org/10.1111/j.1467-842x.2000.tb00509.x.
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Snijder, Mieke, Lexine Stapinski, Briana Lees, James Ward, Patricia Conrod, Christopher Mushquash, Lorenda Belone, et al. "Preventing Substance Use Among Indigenous Adolescents in the USA, Canada, Australia and New Zealand: a Systematic Review of the Literature." Prevention Science 21, no. 1 (October 22, 2019): 65–85. http://dx.doi.org/10.1007/s11121-019-01038-w.
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Abstract This systematic review assessed the current evidence base of substance use prevention programs for Indigenous adolescents in the USA, Canada, Australia and New Zealand. The authors investigated (a) the outcomes, type, setting and context of prevention programs; (b) the common components of beneficial prevention programs; and (c) the methodological quality of evaluations of included prevention programs. The authors searched eight peer-reviewed and 20 grey literature databases for studies published between 1 January 1990 and 31 August 2017. Data extracted included type of program (culturally adapted, culture-based or unadapted), the setting (school, community, family or multi-setting), delivery (computerised or traditional), context (Indigenous-specific or multi-cultural environment) and common components of the programs. Program evaluation methodologies were critically appraised against standardised criteria. This review identified 26 eligible studies. Substance use prevention programs for Indigenous youth led to reductions in substance use frequency and intention to use; improvements in substance-related knowledge, attitudes and resistance strategies; and delay in substance use initiation. Key elements of beneficial programs included substance use education, skills development, cultural knowledge enhancement and community involvement in program development. Five programs were rated as methodologically strong, seven were moderate and fourteen were weak. Prevention programs have the potential to reduce substance use among Indigenous adolescents, especially when they are developed in partnership with Indigenous people. However, more rigorously conducted evaluation trials are required to strengthen the evidence base.
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Whitbeck, Les B., and Brian E. Armenta. "Patterns of substance use initiation among Indigenous adolescents." Addictive Behaviors 45 (June 2015): 172–79. http://dx.doi.org/10.1016/j.addbeh.2015.01.006.
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Maina, Geoffrey, Taryn Phaneuf, Megan Kennedy, Maeve Mclean, Ann Gakumo, Joseph Nguemo, Alexandra King, and Solomon Kasha Mcharo. "School-based interventions for preventing substance use in indigenous children ages 7–13: a scoping review protocol." BMJ Open 10, no. 2 (February 2020): e034032. http://dx.doi.org/10.1136/bmjopen-2019-034032.
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IntroductionThroughout the world, indigenous peoples share traumatic colonial experiences that have caused gross inequalities for them and continue to impact every aspect of their lives. The effect of intergenerational trauma and other health disparities have been remarkable for Indigenous children and adolescents, who are at a greater risk of adverse mental health and addiction outcomes compared with non-indigenous people of the same age. Most indigenous children are exposed to addictive substances at an early age, which often leads to early initiation of substance use and is associated with subsequent physical and mental health issues, poor social and relational functioning, and occupational and legal problems. The aim of this paper is to report the protocol for the scoping review of school-based interventions for substance use prevention in Indigenous children ages 7–13 living in Canada, the USA, Australia and New Zealand. This scoping review seeks to answer the following questions: (1) What is known about indigenous school-based interventions for preventing substance use and (2) What are the characteristics and outcomes of school-based interventions for preventing substance use?Methods and analysisThis scoping review will use steps described by Arksey and O’Malley and Levac: (1) identifying the research question(s); (2) identifying relevant studies; (3) selecting the studies; (4) charting the data; (5) collating, summarising and reporting the results and (6) consulting with experts. Our findings will be reported according to the guidelines set by the Preferred Reporting Items for Systematic Reviews and Meta-Analyses extension for Scoping Reviews.Ethics and disseminationEthics review approval is not required for this project. Findings from this study will be presented to lay public, at scientific conferences and published in a peer-reviewed journal.
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Stephens, Anne, India Bohanna, and Deborah Graham. "Expert Consensus to Examine the Cross-Cultural Utility of Substance Use and Mental Health Assessment Instruments for Use with Indigenous Clients." Evaluation Journal of Australasia 17, no. 3 (September 2017): 14–22. http://dx.doi.org/10.1177/1035719x1701700303.
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Evaluation of minority-culture specific treatment centres for substance use and mental health is challenging. The challenge is compounded by a paucity of validated instruments for assessing substance use and mental ill health. In the field of Australian Indigenous alcohol and other drug service provision there are few guidelines to determine which instruments should be targets for validation for use with Indigenous clients. As such, reliable, validated, evaluable data on the client population is limited, posing multifaceted concerns for clinicians and service providers as well as evaluators. The aim of this study was to pilot the use of a participatory expert consensus approach to evaluate, rate and select suitable majority-culture substance use and mental health assessment instruments for use with their clients. Eight practitioners of an Indigenous-specific substance misuse residential treatment centre participated. The findings reinforce the value of consensus approaches for stakeholder engagement and to provide a sense of ownership of the results. In this setting, consensus on the implementation of an agreed set of Indigenous-specific and non-Indigenous specific instruments improved the ownership of the instruments by clinicians allowing for the use of valid and/or reliable instruments that also had good face validity. This makes it more probable that reliable client wellbeing data will be collected. This is crucial to program evaluation at a later point in time. This study was a novel approach to generating evidence to inform practice in the absence of normative practice guidelines.
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Sittner Hartshorn, Kelley J., Les B. Whitbeck, and Patricia Prentice. "Substance Use Disorders, Comorbidity, and Arrest Among Indigenous Adolescents." Crime & Delinquency 61, no. 10 (December 6, 2012): 1311–32. http://dx.doi.org/10.1177/0011128712466372.
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Davies, Megan E. "Developing Community Resilience through Grassroot Initiatives: Comparing Culturally Adapted Substance Use Prevention Programs Directed towards Indigenous Youth in Canada." Open Access Indonesia Journal of Social Sciences 5, no. 2 (February 18, 2022): 653–69. http://dx.doi.org/10.37275/oaijss.v5i2.107.
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Considering the growing prevalence of substance use amongst young people, prevention programs targeting children and adolescents are needed to protect against related cognitive, psychological, and behavioural issues. Preventative programs that have been adapted to Canadian Indigenous cultures in school and family settings are discussed. The first and second phase of the Life Skills Training (LST) program and the Maskwacis Life Skills Training (MLST) program are reviewed, as well as Bii-Zin-Da-De-Da (BZDDD; “Listening to One Another”) and a culturally sensitive smoking prevention program. Motivating factors, comorbid disorders, and at-risk personality types associated with substance use amongst Canadian children and adolescents, specifically Indigenous youth, are considered through the application of the biopsychosocial model. This paper aims to describe the requital efforts being made in Canada towards Indigenous communities, to compare substance use prevention programs targeting Indigenous children and adolescents, and to provide suggestions for future research on preventative interventions directed towards substance use within minority groups.
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Walls, Melissa L., and Les B. Whitbeck. "Maturation, Peer Context, and Indigenous Girls’ Early-Onset Substance Use." Journal of Early Adolescence 31, no. 3 (April 12, 2010): 415–42. http://dx.doi.org/10.1177/0272431610366245.
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DINGWALL, KYLIE M., and SHEREE CAIRNEY. "Detecting psychological symptoms related to substance use among Indigenous Australians." Drug and Alcohol Review 30, no. 1 (January 2011): 33–39. http://dx.doi.org/10.1111/j.1465-3362.2010.00194.x.
Full textDissertations / Theses on the topic "Indigenous substance use"
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Mercier, Amanda. "Trauma-Informed Research and Planning: Understanding Government and Urban Native Community Partnerships to Addressing Substance-Exposed Pregnancies in Portland, OR." PDXScholar, 2014. https://pdxscholar.library.pdx.edu/open_access_etds/1803.
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In 2011, representatives from the Multnomah County Health Departments and several Native-serving organizations came together to address substance-exposed pregnancies among urban Native Americans in Portland, Oregon. From these partnerships, the Future Generations Collaborative was formed representing a significant shift toward community-led maternal child health research and planning. Additionally, the Future Generations Collaborative adopted a historical trauma-informed community based participatory research and planning process. This is particularly significant considering government agencies' role in colonization within Native communities. The purpose of this case study is to explore partnerships between government agencies and the Portland Native community within the Future Generations Collaborative. Given the profound influence of historical trauma in Native communities, this paper addresses how the partnerships between government agencies and the Portland Native community pose distinct opportunities, challenges, and implications.
Drawing from FGC members' lived experiences and an interdisciplinary body of research, I develop a theoretical model for explaining the government's role in creating and sustaining historical trauma within Native communities. This analysis provides critical context for examining the impact of historical trauma on the relationships between government agencies and the Portland Native community within the FGC. By entering methodological discussions of Native-specific community-based participatory research, this study also addresses how the use of a trauma-informed research and planning model affects the relationships between government agencies and the Portland Native community within the FGC.
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Brady, Margaret Ann. "Difference and indifference : Australian policy and practice in indigenous substance abuse." Phd thesis, 1999. http://hdl.handle.net/1885/109778.
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This research addresses the ways in which alcohol problems among indigenous
Australians have been conceptualised and acted upon by the people themselves, and by
government policy-makers. The thesis considers two main questions. First, how has it
eventuated that Aborigines have become excluded from national and international
innovation in the management of drug and alcohol problems? Second, are mainstream
models of best practice for alcohol intervention, particularly secondary prevention
activities, acceptable to and feasible for Aboriginal people?
I examine how the growth of the indigenous rights movement came to underpin
assertions of cultural difference from other Australians, which in turn influenced the
growth of separate community-controlled health and other organisations. National policymakers
found it difficult to deal with demands for the recognition of cultural difference
through the provision of special funds and separate services. As a result of this increased
sensitivity, national policies often gave inadequate consideration to indigenous issues.
Alcohol problems in particular received little expert attention, and the division of
community-controlled alcohol programs from health services for Aborigines exacerbated
these shortcomings. Aboriginal approaches to alcohol were influenced by a small group
of charismatic activists who pursued a unitary position and remained insulated from the
changes in policy and practice available to the wider population. While the health
services came to be influenced by an all encompassing 'Aboriginal' definition of health -
associated with the broad WHO definition of health emanating from the Alma-Ata
Declaration of 1978 - alcohol programs maintained a narrow, disease-based focus.
Cultural difference is presented throughout the thesis as being a crucial issue, and it is
analysed as a political construct with continuing salience in the face of the unequal
distribution of resources. The constructions of difference are discussed and contested in
the areas of culture and healing, in health, and in approaches to alcohol problems. I
demonstrate that the politics of difference has masked the fact that many Aboriginal
dependent drinkers manage to give up drinking, either on their own or with the
encouragement of a health professional, just as do others in the population. The politics
of difference is also implicated in the rejection of innovative and varied approaches to
alcohol problems emanating from mainstream treatment research. This has deprived
Aboriginal people experiencing serious alcohol problems of access to a range of
interventions which could assist them much earlier in their drinking careers. Some
relevant approaches include brief and opportunistic interventions delivered by health
professionals, which are found to be relevant and feasible for use with Aboriginal clients
of primary health care services.
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Georg, Simone Elyse. "Karriyikarmerren rowk – everyone working together: Towards an intercultural approach to community safety in Gunbalanya, West Arnhem Land." Phd thesis, 2018. http://hdl.handle.net/1885/160664.
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Indigenous people worldwide face complex historical, social and
cultural circumstances that impair their ability to live in
safety. In Australia, two in three Aboriginal and Torres Strait
Islander women have experienced spousal violence, and Indigenous
children are seven times more likely than non-Indigenous children
to experience substantiated abuse or neglect. Indigenous
community safety is a complex concept that should be based on the
self-identified concerns of Indigenous people. Few studies thus
far have enquired how Indigenous Australians in rural and remote
areas visualise safety in their own neighbourhoods. This study
investigates how Kunwinjku Aboriginal people and service
providers understand and operationalise
community safety in Gunbalanya, Northern Territory. It enquires
about the values, behaviours, social norms and controls that
influence participants’ perceptions and experiences of harm and
safety. An intercultural and strengths-based approach is needed
to understand these multifaceted issues beyond simply measuring
crime and violence.
The study uses social disorganisation and ecological systems
theories to understand how community members and service
providers manage harmful behaviours and leverage values,
attitudes and beliefs which are perceived to enhance safety. This
mixed methods research involves long-term fieldwork, undertaken
from September 2015 to October 2017 where the majority of
residents are Indigenous. Data collection includes 19
semi-structured interviews and 55 questionnaires involving 78
Indigenous and non-Indigenous participants. This intercultural
concept of Indigenous community safety: 1) identifies
neighbourhood problems which need to be addressed for the
community to reduce harm and improve safety; 2) embraces the
strengths-based elements of kinship, law and ceremonies; and 3)
develops a practical approach to understand how services could
better enable positive behaviour change in Gunbalanya.
In Gunbalanya, harmful behaviours are multi-layered and
intimately interlinked. This concept of community safety has
three main dimensions: interpersonal and community harm and the
strengths-based values of Aboriginal Law. At the interpersonal
level, neighbourhood problems occur amongst close kin
relationships where children and elderly persons are most
vulnerable. Interpersonal neighbourhood problems include alcohol
and substance misuse, interpersonal and family violence,
gambling, mental health issues and dangerous driving. These
reoccurring patterns of behaviour at the interpersonal level have
flow-on effects across the community and articulate in broader
social issues. At the community level, distal neighbourhood
problems include youth delinquency and fractured parent-child
relationships, collective trauma, and intergenerational
transmission of violence.
Findings from this research suggest that future strategies for
addressing these challenges need to build on Kunwinjku values as
the foundation for enabling healthy and respectful relationships.
At the third level, the values and beliefs in Kunwinjku society
promote positive relationships through mutual respect including
listening, helping and sharing with each other. These values are
practiced through Aboriginal dispute resolution strategies and
have the potential for use in formal service delivery. However,
ongoing patterns of harmful behaviours are fracturing respect and
belief in Aboriginal Law as social norms and controls are less
able to manage delinquent and other harmful behaviours.
Strengths-based solutions are required to engage elders and young
people in a process of transgenerational learning according to
the practices of Aboriginal Law.
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Olivier, Monique. "An evaluation of the triple-blind homoeopathic drug proving of an indigenous South African substance, Erythrina lysistemon 30CH, and the traditional uses of the crude substance." Thesis, 2007. http://hdl.handle.net/10321/27.
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Thesis (M.Tech.:Homoeopathy)-Dept. of Homoeopathy, Durban Institute of Technology, 2007
xvi, 197 leavesThe aim of this study was to evaluate the therapeutic potential of an indigenous South African substance and the traditional uses of that crude substance. The substance under evaluation was Erythrina lysistemon which was prepared homoeopathically to the thirtieth centesimal (30CH) potency.
Books on the topic "Indigenous substance use"
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Krawll, Marcia B. Aboriginal substance abuse treatment centres and aboriginal federal offenders. [S.l: Solicitor General Canada, 1988.
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A healing place: Indigenous visions for personal empowerment and community recovery. Rockhampton, Qld., Australia: Central Queensland University Press, 1994.
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Substance misuse among indigenous peoples of Canada: The problem of inhaling solvents among the Cree and Blackfoot of Alberta. Lewiston, NY: The Edwin Mellen Press, 2011.
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Tripping over feathers: Scenes in the life of Joy Janaka Wiradjuri Williams : a narrative of the Stolen Generations. Crawley, W.A: UWA Pub., 2009.
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Where the Pavement Ends: Canada's Aboriginal Recovery Movement and the Urgent Need for Reconciliation. Brand: Douglas Mcintyre Ltd, 2009.
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Arthur, John W. Beer. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197579800.001.0001.
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Beer: A Global Journey through the Past and Present offers a comprehensible and readable worldwide perspective on the dynamic origin and impact of beer, as well as rich descriptions of its continued importance among Indigenous societies today. Ancient and contemporary beers from the Near East, Asia, Africa, Europe, and the Americas document the remarkable influence Indigenous beers have had in shaping the development of food production and state-level societies and are an essential food for contemporary Indigenous societies, inspiring their social and economic actions. In the past and present, beer was and is more than an intoxicating substance; it was and is an essential food integral to maintaining good health. Control over the technological knowledge and resources to produce beer created space for status differentiation and its use as capital-motivated laborers. Beer also serves to unite people and connects the living with their ancestral past. The innovations by Indigenous brewers are now transforming the types of ingredients and flavors produced by the global craft brew industry. This unique book focuses on past and present non-industrial beers, highlighting its significance in people’s lives through four themes: innovating new technologies, ensuring health and well-being, building economic and political statuses, and imbuing life with ritual and religious connections.
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Steinberg, Michael K., Joseph J. Hobbs, and Kent Mathewson, eds. Dangerous Harvest. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195143201.001.0001.
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The global drug trade and its associated violence, corruption, and human suffering create global problems that include political and military conflicts, ethnic minority human rights violations, and stresses on economic development. Drug production and eradication affects the stability of many states, shaping and sometimes distorting their foreign policies. External demand for drugs has transformed many indigenous cultures from using local agricultural activity to being enmeshed in complex global problems. Dangerous Harvest presents a global overview of indigenous peoples' relations with drugs. It presents case studies from various cultural landscapes that are involved in drug plant production, trade, and use, and examines historical uses of illicit plant substances. It continues with coverage of eradication efforts, and the environmental impact of drug plant production. In its final chapter, it synthesizes the major points made and forecasts future directions of crop substitution programs, international eradication efforts, and changes in indigenous landscapes. The book helps unveil the farmer, not to glamorize those who grow drug plants but to show the deep historical, cultural, and economic ties between farmer and crop.
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Calypso Summer. Magabala Books, 2016.
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Wenner, Lawrence A., ed. The Oxford Handbook of Sport and Society. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197519011.001.0001.
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Abstract The Oxford Handbook of Sport and Society features leading international scholars’ assessments of scholarly inquiry about sport and society. Divided into six sections, chapters consider dominant issues within key areas, approaches (theory and method) featured in inquiry, and debates needing resolution. Part I: Society and Values considers matters of character, ideology, power, politics, policy, nationalism, diplomacy, militarism, law, ethics, and religion. Part II: Enterprise and Capital considers globalization; spectacle; mega-events; Olympism; corruption; impacts on cities, communities, and the environment; and the press of leadership cultures, economic imperatives, and marketing. Part III: Participation and Cultures considers questions of health and well-being, violence, the medicalization of injury, influences of science and technology, substance use and abuse, the roles of coaching and emotion, challenges of child maltreatment, climates for scandal and athlete activism, and questions on animals in sporting competition. Part IV: Lifespan and Careers considers child socialization, youth and elite athlete development, the roles of sport in education and social mobility, migratory sport labor practices, arcs defining athletic careers, aging and retirement, and emergent lifestyle sport cultures. Part V: Inclusion and Exclusion considers sport’s role in social inclusion and exclusion and in development and discrimination and features treatments of race and ethnicity; indigenous experiences; the intersection of bodily ideals, obesity, and disability; and the gendered impacts on masculinities, femininities, and nonbinary experience. Part VI: Spectator Engagement and Media considers sporting heroism and celebrity, fandom and hooliganism, gambling and match-fixing, and the influences of sport journalism, television and film treatments, advertising, and new media.
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Agenda 21 Earth Summit: United Nations Program of Action from Rio. United Nations, 1992.
Find full textBook chapters on the topic "Indigenous substance use"
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Morris, Staci L., Michelle M. Hospital, Eric F. Wagner, John Lowe, Michelle G. Thompson, Rachel Clarke, and Cheryl Riggs. "SACRED Connections: A university-tribal clinical research partnership for school-based screening and brief intervention for substance use problems among Native American youth." In Indigenous Health Equity and Wellness, 154–67. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003152279-10.
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Crespigny, Charlotte de, and Scekar Valadian. "Caring for Indigenous people." In Care in Mental Health—Substance Use, 41–61. CRC Press, 2019. http://dx.doi.org/10.4324/9781315379685-5.
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Chikritzhs, Tanya, and Maggie Brady. "Substance use in the 2002 NATSISS." In Assessing the Evidence on Indigenous Socioeconomic Outcomes: A focus on the 2002 NATSISS. ANU Press, 2006. http://dx.doi.org/10.22459/caepr26.06.2006.18.
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George, Reece. "Developing SMS Health Messages for Pregnant Indigenous Australians Using Persuasive Technology." In Improving Health Management through Clinical Decision Support Systems, 81–107. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-9432-3.ch004.
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While developed nations search for solutions to pay for the increasing financial burden of healthcare, developing nations provide a way forward in the deployment of innovative healthcare. Mobile SMS programs are low-cost and effective in supporting health services. Having been successfully used to address lifestyle factors directly affecting maternal outcomes, such as: smoking, physical activity, nutrition, substance use and psychological stressors. Of primary importance in the development of SMS behavior change programs to support the maternal healthcare of Indigenous Australian women, is cultural appropriateness; specifically, the cultural notion of ‘women's business'. In traditional Indigenous Australian culture, it is senior women who teach young women about maternal health and it is considered offensive for anyone other than a senior woman to instruct women on such matters. This discussion will consider the challenges in developing maternal healthcare SMS messages that aim to satisfy both the culturally sensitive requirements in addition to the medical requirements.
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Dosani, Naheed, and Anna Voeuk. "Palliative care for structurally vulnerable populations." In Palliative Medicine: A Case-Based Manual, 331–39. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198837008.003.0030.
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Palliative care for structurally vulnerable populations (SVPs) explores the impact that structural vulnerability has on patients requiring palliative care. It highlights the importance of recognizing social determinants of health (SDoH) and their effect on providing a palliative care approach to populations facing issues, including poverty, substance use, mental health, and homelessness. It also examines how race, ethnicity, culture, and trauma (e.g. in Indigenous populations and refugees) contribute to barriers to care. The chapter emphasizes the significance of developing awareness of, and reflecting on, one’s own beliefs, values, and biases and how they might affect assessment and treatment of patients and their families. It provides tools and resources that promote culturally safe and trauma-informed approaches to care, particularly in the context of social and ethical complexities associated with caring for SVPs.
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Kent, Mathewson. "Drugs, Moral Geographies, and Indigenous Peoples: Some Initial Mappings and Central Issues." In Dangerous Harvest. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195143201.003.0006.
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There are about 2,000 entities in the world today that ethnologists call societies, each with distinct cultures. Perhaps the most obvious marker, and many argue the most important, is that each of these entities has its own language. Among the other societal attributes, besides language, that can make claims to human universality, or nearly so, is the cultural use of psychoactive substances— or what commonly are referred to as simply “drugs.” These range from mild stimulants such as coffee, tea, cacao, coca, and kola to stupeficients such as opium and alcohol, to hallucinogens found in mushrooms, cacti, and a number of flowering plants. Since the Mesolithic and perhaps before, the vast majority of the world’s peoples have used one or more such substances for religious and related purposes. Even in their most seemingly secular contexts, drugs are often used in ritual and habitual ways that exhibit their cultural embeddedness. Increasingly the world’s remaining indigenous peoples and many local folk are confronting questions and the consequences of the production, processing, trade, trafficking, and consumption of drugs deemed illegal and illicit by global agencies and national polities. Some of these substances, usually in their unrefined forms, have deep roots in local and indigenous cultures and economies. Often they serve important roles in constituting and maintaining cultural identity. With ever-increasing modernization and globalization, the circumstances and conditions under which indigenous and local peoples produce, trade, and use these substances continues to change. In turn, psychoactive substances—whether sanctioned, proscribed, or both—often serve as agents in the creation and defense of local and indigenous “moral” geographies. The concept of moral geography (as used here) refers to both the actual and symbolic terrain upon which traditional societies elaborate their customary livelihood and belief systems, and the cognate spaces in which they defend these practices and perceptions. For most indigenous peoples, the drugs in their culture, whether sacred or profane, are manifest in both their moral economies and geographies. For some groups, drugs become defining elements in their relations with dominant cultures and polities. For others, they are less than determinate, but still play significant roles in mediating exchanges—both symbolic and material. In either case, they can serve as mechanisms of subordination, or modes of resistance, or sometimes both.
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Steinberg, Michael K. "Introduction." In Dangerous Harvest. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195143201.003.0004.
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The global drug trade and its associated violence, corruption, and human suffering create global problems that involve not only the use and abuse of substances that have traveled across great geographic spaces but also political and military conflict and policy, economic development, and indigenous and ethnic minority rights in the production regions. Drug production and eradication efforts directly affect the stability of many states and relations between states, shaping and sometimes distorting foreign policy (McCoy 1991, 1999; Bagley and Walker 1996; Meyer and Parssinen 1998; Albright 1999; Rohter 1999). Drug production and the efforts to halt it often derail national and local development (Westermeyer 1982; Smith 1992; Goodson 2001) and create potential human rights violations as small-scale producers get caught in the legal crossfire between their dangerous harvest and economic hardship (Sanabria 1992; Kent 1993; Clawson and Lee 1998). External demand and influence, not indigenous cultures, have transformed apparently simple, local agricultural activities into very complex global problems. Psychoactive plants have always played important cultural roles in indigenous and ethnic minority landscapes. After a history of coevolution and experimentation, indigenous societies came to use psychoactive substances derived from plants in a range of religious and healing rituals. Traditional healers, or shamans, consume psychoactive plants to consult with the spiritual world in order to foretell the future and assist patients; patients ingest psychoactive substances to rid themselves of demons or diseases; and indigenous cultures use psychoactive substances in semiritualistic social situations to reinforce social and political bonds or simply as recreation. However, as these traditional cultures come into contact with the outside world, nonindigenous societies often mimic these practices, trying to reach a “new level of consciousness.” The poppy is an example of a psychoactive plant taken out of a traditional context and adopted by cultural outsiders for nonsacred use. In turn, globalization alters the plant’s use and symbolic meaning within its traditional-use hearth area. Several chapters in this volume show that heroin, a derivative of poppies, is used and abused worldwide and in its original hearth, where the plant was once viewed as a sacred medicinal and ritualistic plant. The profane use of opium leaves a trail of destruction in its wake in the form of addicts and soaring HIV rates as the virus spreads through shared heroin needles.
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Tinker Salas, Miguel. "Venezuela in the Twentieth Century." In Venezuela. Oxford University Press, 2015. http://dx.doi.org/10.1093/wentk/9780199783298.003.0003.
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When was oil discovered? Petroleum and natural gas seeps, produced by fissures in the earth, dot the landscape in various regions of eastern and western Venezuela. The indigenous people labeled these occurrences menes, and they used the viscous substance to weatherproof structures,...
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Dupuis, David. "Learning to Navigate Hallucinations." In Voices in Psychosis, 194—C23.P44. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192898388.003.0023.
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Abstract Hallucinatory experience is a broad spectrum, not confined to what medicine has called psychosis. An anthropological comparative approach can consequently be useful in shedding light on how we understand voices in psychosis and enriching our understanding of this phenomenon. In opposition to the Western biomedical context, among indigenous groups in the Americas, hallucinations are often sought and voluntarily produced, most frequently by the ritualized use of hallucinogenic plants. They are indeed valued in various aspects of social life as religious, divinatory, or therapeutic practices, which have been frequently described by anthropologists as ‘shamanic’. Yet how are the ‘voices’ described by users of psychiatric services similar to, and different from, those perceived by people who are using hallucinogenic substances in the context of shamanic and so-called neoshamanic practices? How do such comparisons invite us to take a fresh look at voices in psychosis, and what can they tell us about the attribution of a pathological dimension to the voice-hearing phenomenon? Comparing data collected in the Peruvian Amazon during ethnographic fieldwork with those of the Voices in Psychosis study, this chapter shows that the ability to control voices is one of the main distinguishing criteria between these two groups, and explores the implications of this difference for a better understanding and treatment of voices in psychosis.
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DeNapoli, Antoinette. "In Search of the Sadhu’s Stone: Metals and Gems as Theraputic Technologies of Transformation in Vernacular Aesceticism in North India." In Soulless Matter, Seats of Energy: Metals, Gems and Minerals in South Asian Traditions, 143–73. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.29656.
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“In the middle of these mountains is our immortality,” said Shabari Bai, a female Hindu renouncer (sadhu) from a Bhil (tribal) community in North India. Located in Chirva village (Udaipur district), Rajasthan, Shabari Bai’s ashram is nestled in the Aravalli Mountains, one of the oldest mountain chains in South Asia. She continued, “The earth [bhumi] is the most precious life [jiv] on the planet. She is alive just as we are alive. She bears the pain of the world and has all the knowledge [jnan] that will heal our suffering and keep us from destroying ourselves.” Shabari Bai’s incisive statement calls attention to the earth and, more specifically, to landforms such as mountains, as the seat of energy, power, and salvific knowledge. More significantly, Shabari Bai suggests that mountains possess a form of consciousness (jiv) and, thus, represent a “precious” natural resource—or life—precisely because they contain invaluable substances such as metals, minerals, and gems that promote the health and healing of all life on the planet, including the planet itself. Like Shabari Bai, sadhus in the North Indian state of Rajasthan, in which I conducted extensive field research with Hindu sadhus from the Shaiva (Dashanami and Nath) and Vaishnava (Ramananda/Tyagi) renouncer traditions, associate naturally occurring substances like metals, minerals, and gems with power and immortality and use them in their everyday ritual/healing practices. In my experience, preferring naturopathic—or, in Indian terms, Ayurvedic—methods over allopathic methods, sadhus, men and women, commonly wear stones, gems, and metals on their bodies as an efficacious means to heal, cure, and prevent ailments from poor digestion to anaemia. To take an example, according to many of the sadhus I knew, wearing copper on the big toe aids digestion. In another context, following an almost fatal dog attack and only after allopathic methods failed, Kailash Das, a Ramanandi (Tyagi) sadhu, started to wear thick silver rings on each of her toes. “It keeps the veins open and causes the blood to move in my feet. Since I’ve been wearing these [rings], I suffer no pain in my feet at all.” Based on over a decade of ethnographic fieldwork in Rajasthan, this essay describes and analyzes sadhus’ knowledge and use of metals, minerals, and gems in order to shed light on a level of vernacular practice and experience that has been underrepresented in the scholarship on sannyas in South Asia. Special attention is paid to the sadhus’ gendered representations of metals, minerals, and gems and the ways that their practices shape and reconfigure the more standard definitional parameters for what sannyas is all about in contemporary India. The essay is divided into two parts. Part 1 analyzes what I have characterized as the sadhus’ “rhetoric of renunciation,” the stories (kahani) and songs (bhajan) that they perform about the earth, its properties, and humans’ responsibility to the planet. In addition, this section explores sadhus’ ideas about ecological sustainability in a consumer-based economy through means of their performances. Part 2 examines the sadhus’ use and classification of metals, minerals, and gems, the deities associated with these substances, the problems they are thought to cure and/or prevent, and the sadhus’ personal experiences of illness that catalyzed their knowledge and use of metals, minerals, and gems. In sum, this essay contributes new research to academic studies of sannyas in South Asia and shows that sadhus draw on indigenous knowledge about minerals, metals, and gems in their practices both to address and redress the deleterious effects that Rajasthan’s mining industry is wreaking on the earth in a rapidly changing, postindustrial India.