Showing posts with label belize. Show all posts
Showing posts with label belize. Show all posts

Profit Over Health

Should profit take priority of health? In the U.S., the answer
is yes. Photo courtesy of PR Watch.
Views from the ANThill
by douglas reeser on December 13, 2013.
With the recent roll-out of the Affordable Care Act in the U.S., the health care system has come under scrutiny and has garnered much media attention. I am currently working on my dissertation that, in part, examines the national health care system in the small Caribbean nation of Belize. Having spent about 2 years living and researching how people maintain their health, and what they do and when they do it when they get sick, I was able to get an up-close and detailed look at the challenges, successes, and shortfalls of a national health insurance scheme.

In Belize, the national health care system is run by the Ministry of Health, which operates the 2 arms of the public health system: NHI (the National Health Insurance scheme), and the BHIS (the Belize Health Information System). The BHIS is basically a surveillance system, that has over 90% of the population's health records in the system. Once someone is in the BHIS, they can visit any health facility in the country, including rural clinics, hospitals, private doctors, and even pharmacies, and their complete health records will be available for the provider. The BHIS, in theory, provides patients with more effective treatment and medication, and allows the Ministry of Health to more quickly identify broader public health needs and emergencies.

The NHI is the part of the Belize health system that provides care. Available to any citizen, NHI provides access to health care at any of the country's rural health clinics, the more comprehensive policlinics, as well hospital care. My research, conducted in a rural and somewhat isolated part of the country, showed a number of problems with how the NHI services were staffed, funded, and provided. I've chosen to highlight these aspects of the system in my dissertation, as a service to the people in Belize who were so hospitable towards me, and who rely on the services of NHI.

Dissemination Disaster: Being Forced to Stop Sharing Research Results

A graphic showing the use of traditional home remedies from my data
brochure. Image courtesy of doug reeser.
Views from the ANThill
by douglas reeser on August 25, 2013
The completion of fieldwork is but one milestone in the research process of an anthropologist. Data analysis and write-up remain, followed by the dissemination of our research findings, one of the key ethical codes for anthropologists. The relationships we develop in the field carry on in time and space, and ethically, we must share our findings in a timely manner with those that helped make the research possible. Yet, research results may take years to be published, and there is no widely accepted means of distributing our findings more quickly to our non-academic stakeholders.

After spending a semester away from my fieldsite at the completion of my own dissertation research, I planned a return to visit with friends and maintain the connections that I had made. My research included a diverse range of people throughout the community, including medical doctors, nurses, pharmacists, traditional healers, government and administrative officials, and women spanning wide economic, age and ethnic backgrounds. From the beginning of my research, I planned to share my dissertation and shorter reports with various stakeholders, but I wanted to share some of my preliminary results in a widely accessible format.

What makes someone Indigenous?

~ A collection of indigenous tools from Belize ~
Photo for Recycled Minds by Marah Cabral  
Views from the ANThill
by douglas reeser on August 15, 2013
I'm one of the lucky ones. This evening I got in my car, drove to a restaurant, ate a nice meal, drank a couple craft brewed beers, and enjoyed some good conversation. It wasn't an expensive night out by U.S. standards, but taken in a global context, it certainly falls in the realm of the privileged. I might not even mention such a night, let alone write about it, if not for the conversation I had while eating.

As is lately the norm for me during my social outings, the conversation eventually turned to Belize. As an anthropologist, I am often engaged for my insights on various aspects of the human condition. In this case, the topics of gender, farming, and indigenous knowledge kind of came together from a few different tangents, and I found myself having to explain and defend indigenous knowledge.

It all started when the conversation turned to sexism, and the fact that women continue to struggle with not only abuse, but just the day-to-day experience of inequality and being taken advantage of. I mentioned that in indigenous communities in Belize, violence against women remains a serious issue.

"Why do we glorify these indigenous cultures?" my dinner partner asked. "In some respects, they are almost backwards, and didn't they sacrifice children in Central America?"

International Day of the World's Indigenous Peoples

The poster for the 2nd Decade of the International Day
of the World's Indigenous Peoples
by douglas reeser on August 9, 2013
Today is the International Day of the World's Indigenous Peoples, an annual event that aims to spotlight the vibrancy of indigenous cultures and the many issues faced by indigenous people around the world. First proclaimed in December, 1994 by the United Nations General Assembly, the day was to be observed on August 9th every year during the International Decade of the World's Indigenous People, which marks the first meeting of the UN Working Group on Indigenous Populations in 1982. Now extended through its second decade, the 2013 theme is "Indigenous peoples building alliances: Honouring treaties, agreements and other constructive arrangements."

According to the UN, The 2nd International Decade of the World's Indigenous People, which began in 2005, has five main objectives:
1) Promoting non-discrimination and inclusion of indigenous peoples in the design, implementation, and evaluation of international, regional and national processes regarding laws, policies, resources, programmes and projects;
2) Promoting full and effective participation of indigenous peoples in decisions which directly or indirectly affect their lifestyles, traditional lands and territories, their cultural integrity as indigenous peoples with collective rights or any other aspect of their lives, considering the principle of free, prior and informed consent;
3) Redefining development policies that depart from a vision of equity and that are culturally appropriate, including respect for the cultural and linguistic diversity of indigenous peoples;
4) Adopting targeted policies, programmes, projects and budgets for the development of indigenous peoples, including concrete benchmarks, and particular emphasis on indigenous women, children and youth;
5) Developing strong monitoring mechanisms and enhancing accountability at the international, regional and particularly the national level, regarding the implementation of legal, policy and operational frameworks for the protection of indigenous peoples and the improvement of their lives.
These are all noble goals, and it speaks to the slow progress of humanity as a whole, that these remain issues that need to be addressed. Sadly, most indigenous people, and those who work with them, will be able to provide unending examples that would help explain why these objectives remain important. 

My own experience in Belize provides one such example. Just last month (July, 2013), the Belize Supreme Court ruled on a government appeal from a case in 2010 that granted Maya communities in southern Belize rights to their lands. The court reaffirmed that Maya had customary community ownership of their lands, however, it also ruled that the government has no duty to protect those rights. The ruling, it seems, was a victory and defeat all at once. 

International Cry Magazine has a brief history of the case, which actually has roots in the colonial era, when Maya communities throughout the region were thrown into upheaval at the arrival of the Spanish. Centuries later, Maya communities in Belize were still not recognized as the owners of the land they had lived on and cultivated for generations. It took the Inter-American Commision on Human Rights to get things moving towards change, when in 2004, it issued a report stating that Maya have land rights, and the government of Belize has been violating those rights. Finally, in 2010, the country's own Supreme Court ruled the same, however the government appealed the case. 

The latest ruling by the Supreme Court has been seen as a victory by many - Maya communities finally have recognized ownership of, and thus, some semblance of control over, their ancestral lands. However, the other part of the ruling is likely to prove more powerful than this long-overdue victory. By ruling that the government has no duty to protect those land rights, a door has been left open, and through that door has stepped U.S. Capital Energy, an oil company that has been granted permission by the government to drill for oil on those same Maya lands. 

I wrote a bit about this situation in November, 2012, when Capital Oil was just getting started in Belize. At that point, the land rights case was still in the courts, so the company was walking softly. One has to wonder if that will now change, for while this situation has yet to fully play out, a conflict seems imminent. While the Maya own the land, the national government, with no duty to protect those ownership rights, is able to not recognize that Maya ownership. This position was made clear when the oil concession was granted. 

Instead of recognizing Maya land ownership, the government has recognized its own right to the land by granting the oil concession. The oil company has the backing of the government, and so will likely continue the exploratory drilling project. The Maya are primarily farmers, with little history of protest or activism, and the oil company essentially has the backing of the government, and more important, its security forces - the police and the army. To be clear, there have been no reports of protest, or the presence of security forces, however, were it to come down to it, the government has made clear the side on which it lends its support. Its not with the Maya. 

And so yes, even though while reading over the objectives for this 2nd Decade of Indigenous People, they strike me as being issues of the past, it is clear that these are issues still being faced today. On this day, it would seem appropriate for the U.N. to speak out against this very recent case in Belize. Such action, however, has so far not been on their agenda. Instead, they continue to issue a more general call of attention to indigenous peoples, the issues they face, and objectives for some nebulous entity to achieve. This is certainly important, but it's now been over 500 years of the same old story, and it is well past the time to become vocal, to become active, and to lend some real support to the plight of indigenous peoples, not just in Belize, but the world over. 

Thinking Socially: a Way Forward Out of this Capitalist Mess

Can we find a social solution to this capitalist mess?
Image courtesy of the Socialist Organizer.
by douglas reeser on june 10, 2013
My recent return to southern Belize has been a pleasant and productive revisiting to a place where I spent nearly a year and a half working on my dissertation research in anthropology. I've written much about this place and Belize more generally, and while I am plumbing the depths of my experience here in an effort to complete my dissertation, I continue to find inspiration for shorter musings and reflections. One such experience occurred the other night while I was having some drinks with some non-Belizean friends of mine. 

We were out at a local seafood restaurant, popular with expats and tourists. It's a place with good food and character, an old wooden building sitting on stilts out over the Caribbean Sea, with a large outdoor deck perfect for star-gazing and enjoying the cool sea breeze. It's also the center of social life for the younger ex-pat community, where you can run into any number of young foreigners, here doing research, volunteering or interning at local NGOs, or working in efforts to relocate to Belize. I was there with some archaeologist friends, one of whom I did my Master's schooling with, and some researchers who work with a local conservation organization, talking about different issues that come up in the world of "development."

Soon, a mutual friend walked up to say hello before leaving for the night. She runs a local company that helps to produce and export agricultural products, and has helped to develop a program that sources the product from local farmers, and connects them to "ultra-premium" producers in the US and elsewhere. It's a model in the vein of fair trade, and provides farmers with a decent price for their product, and more importantly to some, introduces a level of competition in a field that was previously dominated by one company that dictated prices and terms to the farmers. We asked her how her business was doing, and before long, I was engaged in a short conversation with one of the conservation people I was sitting with. 

First Friday Picture Show: Maya Resilience by Kristina Baines

Recycled Minds Picture Show
by Kristina Baines on June 7, 2013

~ Keep Moving ~
Turning sesame seeds toasting on the firehearth.

Our June 2013 Picture Show is by Kristina Baines, an ecological/medical anthropologist who has been taking, developing, and thinking about photos for over 20 years.  She has a strong interest in corn, how what we do in our environment makes us well, and using innovative methods to make anthropology relevant and accessible to a wide audience.  You can find out more about how these interests translate into projects and pursuits at www.coolanthropology.com or by contacting her at yesbaines@gmail.com.   

~ Simiona's Shop ~
Rice to be sold if the mill is buying.
I made this set of photographs in 2011 while I was living in Santa Cruz, Belize conducting my dissertation research. A traditional Mopan Maya village in many ways, Santa Cruz continues to be in flux, its residents actively negotiating the changes brought about by new opportunities and stressors - road paving, new schools, changing politics… These photos capture both the adaptability and the resilience of the community’s residents, and their landscape, to these changes, highlighting the subtleties, and beauty, of everyday life that continues in their midst.

Continue Reading to view the rest of Kristina's show. 

Destroying Nohmul: Heritage Distancing and an Ancient Mayan Site in Belize

The destruction of the ancient Mayan site of Nohmul can be seen
as an example of “heritage distancing.”
Photo courtesy of CTV3 Belize News.
Views from the ANThill
by Claire Novotny & douglas reeser on May 27, 2013
The bulldozing and destruction of the ancient Maya site at Nohmul, in the Orange Walk district of northern Belize, has recently received widespread international attention. The largest structure of the ancient ceremonial center was reduced to rubble for use as road-fill by a local contracting company, a widely condemned act that will likely result in minimal consequences for the perpetrators. This incident, and others like it, are examples of the vulnerability of major historical sites, demonstrates the importance of the archaeological landscape for communities, and brings up issues of cultural heritage and engaged anthropology.

Nohmul was a medium-sized city founded in the Middle Preclassic period (650 BC – 350 BC). Interestingly, its fortunes waned during the Early Classic period (AD 100 – 250), when it was all but abandoned, only to be re-occupied during the Terminal Classic (AD 900 – 1000), when ties to the Yucatan peninsula are evident in its architecture and ceramic assemblage. Nohmul is one example of Maya longevity, memory, and re-use of important sites. When they re-occupied it in the Terminal Classic is was already an ancient place – at least 1000 years old. Nohmul has been a marker of place, history, and ancestral heritage for more than 2,000 years (see Hammond et al.).

Tilting Towards the Local: Uneven Globalization in Belize

James Bus Line out of Punta Gorda Belize. I'll be busing down to PG from
Belize City, about a 6 hour ride. 
Views from the ANThill
by douglas reeser on May 6, 2013
I'm headed back to Belize in the morning. It's been about 6 months since I left, and I'll be returning for about 6 weeks. When I first left Belize last fall, I thought I would be returning in a month or two to teach a field school, but the class fell through. I was then offered the opportunity to teach a class at my home university during the spring semester. I've been a bit disappointed that my return to Belize has taken longer than expected, but getting back in the classroom was somewhat refreshing, and a good exercise for my brain.

The class I taught was an upper-level undergraduate course about human diversity, held in a discussion-based format. During class, I would only give short talks or show a short video, and dedicate the majority of class-time to a full class discussion with the 15-20 or so students who showed up on a regular basis. Teaching about diversity can be fun, as there are limitless iterations of human ingenuity around the globe, and we end up talking about many aspects of contemporary human existence. Talking about contemporary humans, however, inevitably brings up the interconnections that exist between and within cultures, and the inequality that is all too often a part of those connections.

Speaking in Proverbs: Language and Everyday Life in Belize

~ "Crab walk 'til e meet kiss-kiss" ~
These land crabs in a bucket left their hole, but met the "kiss-kiss" - the tongs
used to catch them. Colville Young explains: "The adventurer someday meets
 his nemesis" (Creole Proverbs of Belize, 1980). Photo by douglas reeser. 
Views from the ANThill
by douglas reeser on April 24, 2013

“De higher monkey climb, de more e expose.”

After a few months back in Belize, my understanding of Kriol was definitely improving. An English-based creole language, Kriol presents an interesting experience for native English speakers. There are plenty of English words in any given Kriol sentence or two, but they are surrounded by words unfamiliar and foreign, such that many visitors to Belize do not understand the language. My past experience in Belize had familiarized me with Kriol, and within the first few months, I thought I was getting most of what I heard.

However, I soon noticed I would be following along, and then completely miss a sentence or two. Or sometimes, someone would say something to me in Kriol, and I wouldn’t get it at all. My close friends would speak a mix of English and Kriol around me, which from informal observations, seems to be becoming the norm. One day, during a relaxed conversation in which I was asking my friend a lot of questions about life in Belize, I heard something and didn’t understand it. I asked her what she had just said.

“What?” she asked. “You mean, ‘You fas like crofi’?” she said again, laughing.

“Yeah, I have no idea what that even means!” I replied with a smile.

Folk Stories of Belize: the Magical Powers of Jade

The infamous Jade Head of Belize, considered a national treasure.
Photo courtesy of Ambergris Today.
by douglas reeser on April 11, 2013
In Belize, folk stories abound, both as a means to share lessons, and a medium through which to share history. Folk stories come from a time when culture and history was primarily shared through oral traditions, and are best when they come in the form of the spoken word. Even today, at a time when literacy rates are high in Belize, and nearly everyone except some elders can read and write, folk stories are a means through which tales are told, and connections are made.

One of my favorite folk stories in Belize was told to me while on a hike to some sacred caves outside of a small Maya village where I have done research and have a number of friends. Our party consisted of me, another researcher from Canada, and two Q'eqchi' Maya men in their early 30s, Timoteo, the son of a respected traditional healer, and Pablo, a partner of the local traditional healer's garden, who knew the trails through the bush with an intimacy lacking in the rest of us (the names are aliases). The day was perfect for a hike through the bush - sunny, but not too hot (for Belize anyway!), which made the trails fairly dry, and the walk under the canopy pleasant. When we reached the caves, the stories began.

Corporate Equality: Should Corporations have the Same Rights as Nations?

by douglas reeser on March 3, 2013
A recent piece in the Huffington Post by political journalists Zach Carter and Ryan Grim reports on a new trade agreement that is in the works between the US and EU. While the agreement is still in its early stages, the content threatens to be quite disconcerting, as it may give corporations unprecedented power and influence over sovereign nations, including the US and European countries. The authors explain: "Exactly how broad these corporate political powers will be is undetermined, but one aspect of the agreement, known as 'investor-state dispute resolution,' would allow a company to appeal a regulatory rule or law to an international court, most likely the World Bank." Such an arrangement would grant the World Bank, which already has the promotion and protection of investment and development interests at the core of its mission, even greater influence around the globe. Even more troubling is that it potentially places "multinational companies on the same political plain as sovereign nations."

Under current international trade agreements, corporations must convince the host nation that they have been wronged in some way, leaving the decision to bring cases to international court in the hands of elected governments. In this scenario, some semblance of power is granted to sovereign nations, such that they are able to determine if an international corporation has acted appropriately within their borders, and what action to take, if any. This current scenario does pose some risk to the corporations, but in theory, it also drives them to act more responsibly. This risk, however, hasn't stopped corporations from polluting environments, exploiting workers, or corrupting officials. It's just that sometimes, they are brought to court for such indiscretions.

"Speak. Share yourself with people": Finding Unity in Common Struggle

Can we connect through our common struggles? 
by douglas reeser on march 17, 2013
"Do not simply respect others, but offer them a common struggle, since our most pressing problems today are problems we have in common."
I keep seeing this quote posted around the internet, and from what I can tell it's by Slavoj Žižek from his 2012 book, The Year of Dreaming Dangerously. In this short and concise statement, Å½ižek offers a call to action to those working towards positive change in the world. It offers hope that by identifying what we have in common with others, we establish a point upon which to build dialogue. We have a concise plan through which to work: Identify commonality; Engage in dialogue; Initiate action; Witness change. 

This theme of commonality has been following my lately. I concluded my last article about why I work in Belize with a comment on global connectedness and common interests: 
Global interconnectedness has helped in the realization that our lives and actions reach beyond where we live, that problems faced in Belize are really problems faced by all of us. We can no longer go about our daily lives ignorant of our effects on others. Just as our actions reach all corners of the globe, our home is no longer a concept confined to a specific locale. Our home is the earth, and we’re all in this together. 
I then began noticing the above quote from Å½ižek pop up on my twitter feed, on facebook, and even on random blogs. I was resonating with this message of commonality and connections, and wondering how my work fit into all of this.

Relationships, Identity, and Home in the Field, or, Why am I in Belize?

My 1988 Trooper (an old local taxi) brought me on some adventures in
the bush, and it also influenced what people thought of me around town.
 Photo by douglas reeser.
Views from the ANThill
by douglas reeser on March 13, 2013


What made you come to Belize?”

“Why aren’t you working in your own country? I know there are problems there too!”

Some of the more common questions I have been asked while in the field have to do with why I, as a white man from the US, with no clear ties to Belize, have decided to work in a country other than my own. For me, answers to these queries have not always come easy, for there really is no simple explanation.

Anthropological fieldwork has long been associated with traveling to far-off locales and the study of “different” people. The discipline has evolved, however, as can be evidenced by increasing numbers of anthropologists working in their home-communities, whether in the US or abroad. Traveling to unknown locales is no longer “what anthropologists do” (and to be fair, it never was all that we did), and the questioning of intent reveals how issues of power remain embedded in our encounters and relationships with others.

Seeing, Hearing, and Feeling: Reflections on Ways of Knowing

The forest offers much to see, hear, and feel. What do you hear when
the plants communicate?
Photo by douglas reeser.
Views from the ANThill
by douglas reeser on February 15, 2013
One of the more widely read pieces that I have written for Recycled Minds is a short article I wrote just after the American Anthropological Association announced that it would remove the word "science" from its mission statement back in late 2010. I was one of the first to comment on the development, so my article received a good amount of attention as coverage of #AAAfail, as it became tagged, reached beyond the world of anthropologists, and even got covered by the New York Times. While recognizing the importance of a scientific approach in anthropological endeavors, I offered a voice of support to the move away from the prominent placement of the word science in the mission statement. And while I did receive some support from other anthropologists, my article was widely bashed, especially by bloggers outside of anthropology from the so called "hard" sciences.

Name calling accompanied some of the criticisms, and I was variously referred to as a hippy, a fluff-head, and a foolish postmodernist. I was simultaneously excited and disappointed at the attention, and I realized quickly that I must have hit a nerve with something I had written. If I am to go by what was most quoted from my article, that nerve appears to have been firmly attached to the concept of knowing:

Infrastructural Violence and the Belizean Health System

The hospital in Punta Gorda Town, Belize
Photo by douglas reeser.
Views from the ANThill
by douglas reeser on January 19, 2013
Life in the southern Toledo District of Belize is full of contradictions. It has a tropical climate, and the beautiful geography of the Maya Mountains and the Caribbean Sea makes it an aesthetically pleasant place to live. There is a rich ethnic diversity in the district, and after a short time there, it often feels like everyone knows everyone else. This small-town rural feel and its distance from the more populous parts of the country have also served to insulate the district from most of the violence that has plagued larger cities in the north of the country.

Along with its rural location and low population density, however, the Toledo District has a fair amount of problems. Poverty rates in the district have historically hovered around 70%-75%, unemployment is usually over 20%, and jobs are always scarce. Additionally, there is a sense articulated by many of my research participants that the district is neglected in many ways by the State. Indeed, my research of the health system has revealed this perception to be a fair characterization.

The State has a National Health Insurance (NHI) program under which citizens typically make a small co-payment for most health services provided through the state-run clinics and hospitals. In the Toledo District, the co-pay has been waived, so that health services can be obtained for free. Despite this kind gesture from the State, there remain limitations to the services people have access to. In the understaffed clinics and hospital, there are only general practitioners available, and more serious health issues and emergencies require patients be transferred to a larger regional hospital that is about 3 hours away by vehicle.

Recycled Minds in 2012

by Lana Lynne on December 31, 2012
Keep taking the road less traveled...
photo by douglas reeser
The changing of the calendar year always compels reflection of the past and prediction of the future. This seemingly universal response to a new year is something that the contributors to Recycled Minds like to do year-round – reflect, interpret, and possibly offer new ways of thinking about the world. What we like to do is tell stories, one of the most powerful tools in humankind’s handbag for preserving and encouraging knowledge. As a culture, we have become accustomed to hearing a single story – one that hopes to leave us complacent and taciturn. Our storytelling intentionally seeks out a different narrative with many perspectives, and we’d like to thank our readers for contributing to this collection of ideas.

Following is a short reflection on some of our stories from 2012.

Since douglas spent most of the year in the field for his dissertation research, many articles he wrote for his “Views from the ANThill” column centered on his experience as a field researcher. Among other things, he wrote about  knowledge and trust among his research participants, how language affects research and fieldwork, applied anthropology at work with the development of language classes, going through research slumps, and the positive experience of working with a local research assistant.

Similarly, the Maya and other indigenous people of Belize were a frequent topic of conversation, given doog’s research interests, including a fun video of Maya Day 2012; a not-so-fun look at the creation of a new Belizean ministry that lumps together Forestry, Fisheries, Sustainable Development and Indigenous People; and how the decline of the ancient Maya compares to today’s environmental destruction and concentration of wealth.

The “Consumption Junction” column continued to examine consumption in its various manifestations, including an article on agency and panopticism in a digital world, pursuing meaning instead of money, and the state of literature in our self-centered “culture of me.”


A New Day and a New Year: Happy 14 B'aqtun!

A recreation of a Maya ritual at the ruins of Lubaantun
in southern Belize. Photo by douglas reeser.
by douglas reeser on 12-21-12
Well, here I am, sitting at my desk on the Winter Solstice in 2012. It's sunny and nice, although the storms that came through last night had me a bit concerned. For many, this day has been anticipated with excitement, wonder, and fear for at least a few years now. Much has been made of the supposed ending of the Mayan Long Count Calendar, with some seeing it as the end of the world as we know it, others debunking that popularized belief, and still others seeing it as a transition to a new era. On one extreme, so called "Doomsday Preppers" have reportedly gone into hiding in anticipation of something - anything - happening that might cause mass chaos. On the other, more common extreme, are the majority of people going about their daily lives as if this day has no significance, as if nothing is happening, and nothing is changing. In my mind, both extremes have their faults.

The anthropology magazine Savage Minds has had a recent series on this Mayan Apocalypse, and in the third piece of the series, Clare Sammells describes two aspects of this day that the popular press has picked up on:
One is scientific proof that the apocalypse will not happen, such as astronomical data that Earth is not on a collision course with another planet, Mayan epigraphy that shows the Long Count does not really end, and ethnography that suggests most Maya themselves are not worried about any of this. The other scholarly theme the press circulates is the long history of apocalyptic beliefs in the west. In the logic of the metanarrative of western progress, this connects contemporary Apocalypse believers to the past, nonmodernity and “otherness.” 
In the strange world of the mass media, the idea seems to be at once to discredit the possibility of a "Doomsday" and even marginalize such beliefs, while at the same time, promoting them for their entertainment value as seen in the various television shows currently being aired on the topic.

Scandals Under the Sun: McAfee, Indigenous Knowledge, and Corruption in Belize

An aerial view of Punta Gorda Town in southern Belize, where the
author is conducting research on health and health services.
Photo by douglas c reeser.
Views from the ANThill
by douglas c reeser on 12-19-12
Thanks in large part to the adventures of anti-virus software pioneer John McAfee, some of the world’s attention has recently been focused on the tiny nation of Belize. I won’t rehash the entire story here, but in short, McAfee has had some run-ins with various levels of the Belizean government, and is now wanted for questioning in the murder of his neighbor. Fearing a set-up, McAfee has gone underground and continues to elude authorities three weeks later. While on the run, McAfee has started a blog (the Hinterland) to get his side of the story out, which includes bringing attention to widespread corruption in Belize. The story has been picked up by major and minor news outlets around the world, and it’s fair to say the attention brought upon Belize is not the most positive.

My interest in this story has two aspects, both stemming from the fact that I have made Belize my home for the better part of the last year and a half while conducting fieldwork on health and health care. I never had the opportunity to meet Mr. McAfee, but our paths did indirectly cross in 2009. It was October, and I was with a colleague at the ruins of Tikal in neighboring Guatemala. We had accompanied a small group of Maya healers to the annual Maya Day Celebrations, a sort of anti-Columbus Day protest/solidarity gathering. My colleague, an ethnobotanist also working in Belize, had arranged to meet Dr. Allison Adonizio, a biologist that had just been hired by McAfee to start a lab in Belize to develop new plant-based anti-bacterial products.

The Bounds of Belief in Belize: Health, Belief, and Biomedicine in Rural Communities

Conference Flyer where this paper was presented
by douglas c reeser on 12.12.12
As an anthropologist, it is expected that I present my research to the public. One of the most accepted means of doing this is through national and international conferences. A big issue with conferences, however, is that they reach a very specific public. Conferences are often quite costly which limits who has access, many papers are presented to very small audiences, and the papers are rarely published or otherwise made available. So while I get "credit" in the eyes of colleagues and potential employers for presenting at a prestigious conference, chances are just 20 people ever get to see, hear, or read my paper. To me, that is a limited public.

I was lucky enough to have a paper accepted at the latest annual meetings of the American Anthropological Association. I was only able to attend because of a small travel grant that covered my airfare to San Francisco and my room for the week. Although well attended, the conference is quite pricey (almost $200 for student membership and registration), which limits attendees to primarily anthropologists. My paper was given on the first day of the conference when many people are still arriving, and the audience was quite small. So in an effort to make my research available to a wider public, I am sharing the paper here, for free.

Read the abstract and the entire paper after the jump:

John McAfee is Screwing (up) my Dissertation

John McAfee and his girlfriend, Sam, made it to Guatemala. What's next?!
photo courtesy of TradeArabia
by douglas reeser on December 6, 2012
Frustration. I'm spending inordinate amounts of time sitting in front of my computer, trying to find the motivation and focus to start putting serious time into my dissertation. This has been going on for weeks. What else has been going on for weeks?

John McAfee.

Regular readers know that I've been in Belize for the better part of the last year and half working on my dissertation research. Belize also happens to be the adopted (former) home of John McAfee, the founder of the ubiquitous virus protection software company. McAfee has been on the run from the Belizean police for the last three weeks, wanted for questioning in the murder of his neighbor. Right there is at least a semi-interesting story, and I'm drawn into it because of the Belizean-connection. But that's like the needle on top of the iceberg in this story.