Perfume and Planes: Ignorance and Imagination in Haiti's Vetiver Oil Industry

Abstract

Rezime Nan atik sa a, nou analize pwodiksyon lwil vetivè ak de lòt fenomèn nan sidwès Dayiti: mank enfòmasyon sou endistri vetivè a, ak imajinè ki fèt sou sa endistri a pwodwi. Plantè vetivè konn kiltive zèb la pou yo vann rasin nan izin ki pwodwi lwil esansyèl pou pafen ak savon. Epoutan, anpil kiltivatè vetivè sa yo pa konnen kijan moun sèvi ak lwil la. Genyen kiltivatè ki menm kwe lwil vetivè fè avyon vole, men se pa vre. Nan atik sa a, nou konstate se fason pwodiksyon an fèt ki vin bay yon mank denfómasyon ak yon imajinè komodite. Genyen moun ki konprann vetivè kòm yon komodite ekspòtasyon ki ta kapab ede moun ki nan mizè. Men nou bay agiman si nou fikse plis sou aspè non‐materyèl, n a wè pi klè yon endistri ki ekstraktif e kache. [agrikilti, klas, ekonomi ekstraktif, imaginè, Ayiti, travay, mache, pafen, vetivè]

Imagination theory: Anthropological perspectives

“…We are convinced that the importance imagination has on one's actions is particularly salient in situations of uncertainty and ignorance. Drawing on Iser's Leerstellen (1972 as well as contemporary works by Freeman (2019) and Mjaaland (2017), we highlight that unknowns in everyday situations propel imagination. We therefore see potential to link imagination theory and anthropological works on ignorance (for example, Dilley and Kirsch, 2017).…”

“…Expanding on Anderson's considerations of shared imagining, philosopher Charles Taylor (2004: 23) introduced the idea of the social imaginary, which he defines as the “the way ordinary people ‘imagine’ their social surroundings.” This social imaginary is “not expressed in theoretical terms, but is carried in images, stories, and legends” (Taylor, 2004: 55). Even though neither Anderson nor Taylor developed a comprehensive theory of imagination nor engaged with existing studies on imagination, both concepts proved to be very influential in anthropology (Freeman, 2019; Rohrer, 2014). We agree with Stankiewicz’ concern (2016) that the social imaginary could be used as a hollow concept in place of other diluted terminology such as “culture” or “cultural belief” (compare to Strauss, 2006: 322).…”

“…These “unknowns” highlight the specific role of non-knowledge or ignorance when it comes to imagination. Although many works implicitly touch upon this relation, it is only recently that anthropologists combine perspectives on non-knowledge and imagination (Freeman, 2019; compare with Mjaaland, 2017, 9–10). Precursors in Literature Studies, such as Iser (1972, 1991), who theorized the empty spaces in a narrative ( Leerstellen ) which force the reader to use their imagination, may serve as inspiration in further exploring how imagination can take over when one reaches the limits of knowledge.…”

“…These "unknowns" highlight the specific role of nonknowledge or ignorance when it comes to imagination. Although many works implicitly touch upon this relation, it is only recently that anthropologists combine perspectives on non-knowledge and imagination (Freeman, 2019;compare with Mjaaland, 2017, 9-10).…”