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| SERVICES Scientific Validation of KAVA |
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Chapter One: Did You Know? |
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Kava, Nature's Relaxant for Anxiety, Stress, and Pain by Hasnain Walji, Ph.D. |
| Reproduced with the permission of the Publisher |
[Table of Contents][Kava Library & Bookstore]
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Introduction
Kava is a fairly new item on the shelves of health stores. So new, in fact, you still might not know anything about it; at least from the name. Anyone who has taken an interest in the cultures of the South Pacific may have a vague recollection (from old newsreels, for example, which accompanied movies at one time) of a ceremonial drink offered to honored guests, like the Queen of England or President Lyndon Johnson. For most of us, it would be one time we wouldn't want to change places with these dignitaries! The commentary would go something like this:
Only those with a firm constitution could bear to watch the Queen fulfill her obligations, for which she would be (deservedly) applauded by the villagers. In fact, this ceremonial beverage, throughout Oceania, is the main use for kava, or kava-kava, in one form or another, depending upon which island the ceremony took place. In Hawaii it was known as awa. In Fiji the term is yaqona (pronounced yangona). (See separate section on etymology later in this chapter.) Of course, the preparations on the shelf at your local store are not prepared in the traditional way! Nor do they take this traditional form. We are more likely to consume a pill-which protects us from the strange taste and effects of kava (like many other medicines)-than to develop a taste for it. Certainly, it is much easier for most of us in the West to import an herb, without the total cultural experience. Briefly, a Westernized relationship to kava may be likened to our relationship to drinking tea. In many Western countries people commonly drink tea, hot or iced, just as they would any other beverage. In Japan, however, the small cup of green tea is much more potent and is surrounded by a great deal of ceremonial. Stories about the making and drinking of kava were first brought back to Europe following voyages of exploration, notably those of Captain James Cook during the mid-eighteenth century, although the true origins have been lost in antiquity. In some cultures throughout the Pacific the practice of kava usage was virtually eradicated during the nineteenth century by the influx of Christian missionaries, which followed rapidly upon the exploration. The inhabitants of many islands have resumed the practice quite recently, spurred on as well to develop kava as a major cash crop for export, notably to Germany, which takes fifty tons annually, largely to become a standardized herbal extract. Sales of the extract within Germany, alone, now reach eight million dollars annually. To place this in perspective, while it is a considerable sum, especially to the native producer in Vanuatu [an island country of the southern Pacific Ocean east of northern Australia], the number-one product, four-fold ahead of its nearest competitor, is Ginkgo biloba ($284 million). Essentially, therefore, kava. is an exotic drink surviving from the distant past, but it is now also established as a plant- (or "phyto"-) medicine, replete with all the chemical analyses and double-blind, randomized controlled trials of modem Western medical science. But, let's not get ahead of ourselves! Probably the first thing should be to identify the kava plant. Kava (or Piper methysticum), whether it is used for a beverage or medicine, is derived from the plant species with the same name (see also Etymology) belonging to the pepper family (Piperaceae). The active ingredients are concentrated within its roots, which, when consumed in liberal amounts, produce a state of drunkenness (hence: methisticum). The formal botanical name was conferred by G. Forster (the botanist aboard Cook's second voyage) and is simply the Latin form of "intoxicating pepper." The botanical citation is properly written as P. methysticum G. Forst. Kava requires a warm, moist climate and forms dense thickets, six feet high (or more, up to twenty feet in ideal conditions). Its large green leaves are somewhat heart shaped, resembling also those of a pond lily, six to eight inches in length. Mature plants may be 3 - 5 years old, although most commercial crops use the faster maturing varieties (21/2 - 3 years). Maturation seems to affect the strength and flavor of the product obtained from the root. Plants do have male and female flowers, although these are sterile, so plants are propagated vegetatively, either by dividing the roots, or, like sugar cane, by planting a section of the stalk. First small sections of stalks are placed within a heavily watered trench (a mud hole) until they sprout. Once sprouted they are transferred into the ground. This means that the plant must be cultivated by human labor and is a human creation. Kava may have been domesticated and cultivated for over two thousand years. In creating the preparation, the whole plant is dug up and the tops removed, leaving only the roots which may extend two or more feet in depth. The root system is a knotted mass weighing as much as one hundred pounds, while individual roots may be as wide as your hand (5 8 cms / 2 - 4 inches). (Preparation of the root is considered separately, later.) Each island cultivating kava will have a stock of tens of thousands of mature trees. Maturity for domestic use tends to be around seven years, minimum; while kava marked for export will be considered "mature" earlier. After all, exported kava will usually not be judged on its flavor, like grapeseed processed for nutritional purposes as distinct from wine for connoisseurs, or instant coffee compared to one's favorite "'java." According to Vincent Lebot (a French geneticist and tropical plant breeder who has authored a number of books and articles on the subject), kava may be a cultivated derivative from Piper wichmanni, which is also indigenous to Vanuatu. A number of different varieties of kava have been identified, up to seventy-two in Vanuatu (formerly New Hebrides, northeast of Australia) alone. Differentiation is made by the green of the leaves, or the color of the stalks: including spotted, white, red and green. Differences have been substantiated by chemical analysis. A small green variety from Western New Guinea, for example, reputed to be more potent than a larger red variety, did, indeed, contain more dihydrokawain. (Chemistry is considered separately.)
Anthropologists have been debating the origins of both the people of Polynesia and their plants since Cook's voyages brought them to the notice of Western academia. The debate is no closer to closure now than at any time in the past. Within the field of anthropology, the term "ethnobotany" would be more specific to this particular field, bringing together, as it does, the people and their plants. Certainly, within Oceania, there are cultural similarities to the dominant cultures of India and China, including the ritualistic drinking of soma and tea, respectively. However the kava plant itself, seems to have originated, either in some of the Pacific islands, or no further west than Indonesia. New Guinea is another favorite area for kava growth. It is the largest remaining land mass in the region and provides both major forms of plant stimulants: kava and betel. Betel is a rather more potent and complex habit than kava. Even in some areas where it is available, the local population has, curiously, not taken up the habit. One reason may be that it requires three different ingredients: the crushed nut (actually the seed) from the betel palm (Areca catechu) and leaves of another pepper tree (Piper betle) taken with slaked lime. It is also held in the mouth, rather like chewing tobacco, where it turns the mouth blood red (reacting with the saliva), as well as stains the teeth. Whether the Samoans do not care for the laborious process of assembling the different ingredients, or the sideeffects, or simply do not need the additional stimulation, is difficult to say. There may be a local taboo (tabu) against it, or an origin story, which encouraged the use of betel, may be lacking. The origin stories for kava are most intriguing, for our purposes. Traditional people around the world may have lacked an alphabet or written language, but they have a rich supply of stories which have been passed down through the millennia. Some myths from diverse cultures are interestingly similar. For example, the people of Oceania share aspects of a myth with Native Americans, referring to the same group of stars, known to us as the Pleiades. We could also, by "'stretching a point," say that the Pentecost islanders have bungee-jumping in common with more adventurous Westerners! (The islanders leap from platforms with vines around their ankles to commemorate an ancient legend.) A well-known authority on kava, Dr. Yadhu Singh, who grew up in Fiji and is now a professor of pharmacy at South Dakota State University, has related several legends in his publications. Each culture has its own version of an origin story making claim to kava. One legend has it that the kava root first grew from the grave of a Tongan leper. There is some substance to this, in that an over-indulgence in kava, to the deficit of good nutrition, will result in a skin disease. Ancient wisdom may, simply, be reinforcing the virtues of good nutrition and sobriety. At one time kava was reserved for special occasions-a message for "moderation in all things." In this Tongan legend, the great chief Loau visited his servant Feva'anga. The servant wished to honor his chief with a feast, but had nothing to give, except his daughter, Kava'onau, who suffered from leprosy. Chief Loau refused to partake of the meal, however, and gave instructions that the food should be placed in the ground and used to prepare a drink. That ceremony, associated with kava, therefore, may be compared, in Western tradition, with taking communion. Kava has been the lifeblood of these societies. Dr. Scott Norton, a dermatologist based in Honolulu, provides us with a version in the melodic, Tongan language, so we may enjoy the "'ring" of authenticity:
[And those that drink much kava become scaly, like a leper, just as the kava grew from the body of a leprous woman.] Actually, "Pidgin English"-the English slang from the sailors-still dominates many cultures in the Pacific region, and can be found on the sign board outside a kava drinking establishment (nakamal). Kava, on these signs, may be referred to as "grog," like the rum of the Navy, while the owner of the kavadrinking establishment may declare to passersby that he hopes to: "Welkam yu long eni taem nouo!" (Welcome you along any time now!) And promises that his beverage will help provide drinkers with: "Long laef blong yu." [A long life belongs to you.] Several other tales link kava drinking with chiefs, or even gods. In a Samoan tale (the society made famous by the work of anthropologist, Margaret Mead) the god, Tangaloa, came down to earth and wanted some kava to drink. He sent his assistants back to heaven for some of the root. They mistakenly brought back the whole plant. Tangaloa took his root and discarded the rest, which grew luxuriantly, The Samoans also have an explanation for how they obtained kava (and sugar cane) from the Fijians. A girl went to Fiji as the bride of a great chief. As she prepared to visit her homeland she climbed a hill and pondered what gifts to take with her. She noticed a rat chewing one plant (sugar cane) and seeming to be lulled into a sleep. "This plant must be very comforting," she thought, "my people will enjoy this gift." When the rat awoke, it went straight for a nearby plant (kava). It became more lively. The two plants complimented one another perfectly, so she realized that she should take them both back to Samoa. The Samoans took readily to their new plants and were able to disperse them further afield, swapping some for hens. The Samoans, then, were probably the first to recognize the value of these plants. They propagated kava and shared kava plants with the other islands, which contributed enormously to the economy of their whole region. The Polynesians made incredible journeys up, down and across the Pacific, so they may very well have simply carried the kava plant stock with them wherever they settled. After all, adult men the world over seem to have a taste for something other than water, or coconut milk, however delicious and beneficial such substances may be in a virgin world. Kava kava (kava for short) is the Polynesian term for the plant (Piper methysticum), the beverage derived from it and the ceremonies associated with it. Brunton (1989) informs us that ethnographers have traced kava through hundreds of Melanesian languages to a protoOceanic name: kawa. Several languages possess terms that are quite obviously related, such as "awa (in Hawaii), while others are more distant etymologically: yaqona (Samoan), or seka in Kosrae, or sakau (Pohnpei or Ponape), gea in the Bank islands, and gi in the Torres Islands. Each dialect, of which there are several dozen, seems to have a different vernacular name for kava. The following chart (Norton and Ruze, 1994) provides quite a comprehensive range of kava terminology from several of the dominant cultures:
In Hawaiian and some other languages, "kava" is not only a noun but also an adjective, meaning: "bitter," "sharp," "'pungent," etc. The most detailed account of the history of kava's nomenclature is provided by Vincent Lebot. The latest edition of Kava: the Pacific Elixir by Healing Arts Press (1997) is recommended for readers wishing to have further information on this topic. To appreciate the geography of kava use it is desirable to have at hand a detailed map of the Pacific Ocean. The many small islands or island groups in which kava is grown and used are widely scattered throughout this enormous Ocean. A recent map is helpful, as the names of many islands have been changed in modem times, as have the names of countries in other parts of the world.
The islands of the South Pacific may be conveniently grouped under the term Oceania. This covers a vast area, roughly bordered by New Guinea and Hawaii to the north and the eastern seaboard of Australia and New Zealand, to the south. Further sub-divisions, going counterclockwise within Oceania, are: Micronesia, Melanesia and Polynesia. Just further to the northwest of Micronesia is Indonesia, which includes Bali, the stereotypical South Pacific community and prototype for the movie "South Pacific." However, the Balinese are quite unique in the region and seem to prefer fragrant incenses, and tobaccos to kava. They are Hindu, while many of the other nations of this region are Buddhist. Oceania, with its kava ceremonials, did not have the advanced religious practices developed in India or China. Indeed, people of Oceania were infamous for cannibalism, if that qualifies? For convenience, refer to the accompanying cross-referenced lists, providing countries within regions and an alphabetical arrangement of countries, together with their respective region:
Geographical Distribution of Kava Culture Although kava is predominantly associated with Western Polynesia (Hawaii, Samoa, Tonga etc.) it is common to nearly all Pacific islands. The Maoris did take kava to New Zealand. Growing conditions were not right, however, so they made do with a dose relative (Pipert excelsum), although it is not, apparently, suitable for a beverage. It has, however, been successfully integrated within their magico-religious rites. Easter Island, on the northern edge of New Zealand, was also too temperate for kava to flourish. The largest land mass, Australia, was originally an exception to kava use throughout the Pacific. Quite recently, through inter-cultural exchanges with other indigenous people throughout Oceania, kava became known there as well. Numerous aboriginal tribes in Australia have had a serious addiction problem with certain Western products, much as the indigenous tribes of North America have had. This covers sniffing gasoline, as well as drinking alcohol, when available. Unfortunately, rather than replacing other forms of substance abuse among Aboriginal cultures in Australia, kava was also abused. Aboriginal consumption of kava exceeded that of traditional users by fiftyfold! Usage of kava has taken several forms over the centuries. Classically, it was taken in the form of a potent beverage, although the traditional preparation and nightly consumption have not found acceptance in the modern scheme of things, even in the South Seas. We will discuss these uses separately, as Traditional Preparation and Modern Preparation. Traditional Preparation The traditional, or Ancient, method has also come to be known as the "Tongan" method, although it seems to have been standard throughout the region before outside influences took over. The Ancient Method involved using virgin girls or boys, who were in good health and had good teeth and masticatory ability. They were required to chew a wad of the fresh root until the fibers were thoroughly broken down. Although the enzymes are important to the process (rather as yeast is to the making of bread), it was considered ill-mannered to mix a large quantity Prologue: The
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