How Forests Think. Eduardo Kohn
dry day, get to the easternmost portion of Ávila territory by pickup truck.
This was the route we had hoped to traverse. In fact, we didn’t make it to Loreto that day. Not too far after Papallacta we encountered the first of a series of landslides set off by the heavy rains. And while our bus, along with a growing string of trucks, tankers, buses, and cars, waited for this to be cleared we became trapped by another landslide behind us.
This is steep, unstable, and dangerous terrain. The landslides reawakened in me a jumble of disturbing images from a decade of traveling this road: a snake frantically tracing figure eights in an immense mudflow that had washed over the road moments before we had gotten there; a steel bridge buckled in half like a crushed soda can by a slurry of rocks let loose as the mountain above it came down; a cliff splattered with yellow paint, the only sign left of the delivery truck that had careened into the ravine the night before. But landslides mostly cause delays. Those that can’t quickly be cleared become sites for “trasbordos,” an arrangement whereby oncoming buses that can no longer reach their destinations exchange passengers before turning back.
On this day a trasbordo was out of the question. Traffic was backed up in both directions, and we were trapped by a series of landslides scattered over a distance of several kilometers. The mountain above was starting to fall on us. At one point a rock crashed down onto our roof. I was scared.
No one else, however, seemed to think we were in danger. Perhaps out of sheer nerve, fatalism, or the need, above anything else, to complete the trip, neither the driver nor his assistant ever lost his cool. To a certain extent I could understand this. It was the tourists that baffled me. These middle-aged Spanish women had booked one of the tours that visit the rain forests and indigenous villages along the Napo River. As I worried, these women were joking and laughing. At one point one even got off the bus and walked ahead a few cars to a supply truck off of which she bought ham and bread and proceeded to make sandwiches for her group.
The incongruity between the tourists’ nonchalance and my sense of danger provoked in me a strange feeling. As my constant what-ifs became increasingly distant from the carefree chattering tourists, what at first began as a diffuse sense of unease soon morphed into a sense of profound alienation.
This discrepancy between my perception of the world and that of those around me sundered me from the world and those living in it. All I was left with were my own thoughts of future dangers spinning themselves out of control. And then something more disturbing happened. Because I sensed that my thoughts were out of joint with those around me, I soon began to doubt their connection to what I had always trusted to be there for me: my own living body, the body that would otherwise give a home to my thoughts and locate this home in a world whose palpable reality I shared with others. I came, in other words, to feel a tenuous sense of existence without location—a sense of deracination that put into question my very being. For if the risks I was so sure of didn’t exist—after all, no one else on that bus seemed frightened that the mountain would fall on us—then why should I trust my bodily connection to that world? Why should I trust “my” connection to “my” body? And if I didn’t have a body what was “I”? Was I even alive? Thinking like this, my thoughts ran wild.
This feeling of radical doubt, the feeling of being cut off from my body and a world whose existence I no longer trusted, didn’t go away when several hours later the landslides were cleared and we were able to get through. Nor did it subside when we finally got to Tena (it was too late to make it to Loreto that night). Not even in the relative comfort of my old haunt the hotel El Dorado did I manage to feel much better. This simple but cozy family-run inn used to be my stopping point when I was doing research in Runa communities on the Napo River.18 It was owned by don Salazar, a veteran—with the scar to prove it—of Ecuador’s short war with Peru in which Ecuador lost a third of its territory and access to the Amazon River. The hotel’s name, El Dorado, appropriately marks this loss by paying homage to that never quite attainable City of Gold that lies somewhere deep in the Amazon (see Slater 2002; see also chapters 5 and 6).
The next morning after a fitful night I was still out of sorts. I couldn’t stop imagining different dangerous scenarios, and I still felt cut off from my body and from those around me. Of course I pretended I wasn’t feeling any of this. Trying at least to act normal, and in the process compounding my private anxiety by failing to give it a social existence, I took my cousin for a short walk along the banks of the Misahuallí River, which cuts the town of Tena in half. Within a few minutes I spotted a tanager feeding in the shrubs at the scruffy edges of town where molding cinder blocks meet polished river cobbles. I had brought along my binoculars and managed, after some searching, to locate the bird. I rolled the focusing knob and the moment that bird’s thick black beak became sharp I experienced a sudden shift. My sense of separation simply dissolved. And, like the tanager coming into focus, I snapped back into the world of life.
There is a name for what I felt on that trip to the Oriente: anxiety. After reading Constructing Panic (1995), a remarkable account, written by the late psychologist Lisa Capps and the linguistic anthropologist Elinor Ochs, of one woman’s lifelong struggles with anxiety, I’ve come to an understanding of this condition as revealing something important about the specific qualities of symbolic thought. Here is how Meg, the woman they write about, experiences the suffocating weight of all of the future possibles opened up by the symbolic imagination.
Sometimes I get to the end of the day and feel exhausted by all of the “what if that had happened” and “what if this happens.” And then I realize that I’ve been sitting on the sofa—that it’s just me and my own thoughts driving me crazy. (Capps and Ochs 1995: 25)
Capps and Ochs describe Meg as “desperate” to “experience the reality that she attributes to normal people” (25). Meg feels “severed from an awareness of herself and her environment as familiar and knowable” (31). She senses that her experience does not fit with what, according to others, “happened” (24), and she thus has no one with whom to share a common image of the world, or a set of assumptions about how it works. Furthermore, she can’t seem to ground herself in any specific place. Meg often uses the construction, “here I am,” to express her existential predicament, but a crucial element is missing: “she is telling her interlocutors that she exists, but not where in particular she is located” (64).
The title Constructing Panic is intended by the authors to refer to how Meg discursively constructs her experience of panic—their assumption being that “the stories people tell construct who they are and how they view the world” (8). But I think the title reveals something deeper about panic. It is precisely the constructive quality of symbolic thought, the fact that symbolic thought can create so many virtual worlds, that makes anxiety possible. It is not just that Meg constructs her experience of panic linguistically, socially, culturally, in other words, symbolically, rather that panic itself is a symptom of symbolic construction run wild.
Reading Capps and Ochs’s discussion of Meg’s experience of panic, and thinking about it semiotically, I think I have come to an understanding of what happened on that trip to the Oriente, the factors that produced panic in me, and those that led to its dissipation. As with Meg, who locates her first experiences of anxiety in situations in which her legitimate fears were not socially recognized (31), my anxiety emerged as I was confronted with the disconnect between my well-founded fear and the carefree attitudes of the tourists on the bus.
Symbolic thought run wild can create minds radically separate from the indexical grounding their bodies might otherwise provide. Our bodies, like all of life, are the products of semiosis. Our sensory experiences, even our most basic cellular and metabolic processes, are mediated by representational—though not necessarily symbolic—relations (see chapter 2). But symbolic thought run wild can make us experience “ourselves” as set apart from everything: our social contexts, the environments in which we live, and ultimately even our desires and dreams. We become displaced to such an extent that we come to question the indexical ties that would otherwise ground this special kind of symbolic thinking in “our” bodies, bodies that are themselves indexically grounded in the worlds beyond them: I think therefore I doubt that I am.
How is this possible? And why is it that