We are trained to believe that some ailments require Western Medicine (i.e., industrial methods of prevention and treatment). This is especially true if we were to discuss some of the really scary items that humans have contended with over our history, such as smallpox (genus Orthopoxvirus) or tuberculosis (Mycobacterium tuberculosis). These are contagious diseases that have killed a great many people in recorded history. To state that keeping us scared has advantages (especially for pharmaceutical companies), this would be an understatement. Even a cursory examination of our reaction to COVID-19 and the anti-science policies that were enacted demonstrates that little must be done to before the populace will themselves become the propagators of fear and the judges of what constitutes “politically correct” actions. I understand some of you will read this all as “conspiracy theory”, an over-used term today for anyone who doesn’t buy completely into our industrial lifeway. And that is your choice to put forth that label, but if you are interested in sovereignty and a real connection with the earth, I suggest you read on.
Some Indigenous Peoples (e.g., Cherokee) believe that remedies exist for everything that we might face as humans. And my experiences suggest that this is a truth—but it requires an open mind to understand that the amazing array of phytochemistry that plants possess can be a potent source of healing. Further, historical events might suggest otherwise (at least on the surface). When European colonists arrived on this continent, they brought with them a variety of diseases to which they had gained immunity through a long history of contact (with the contagions). Many Europeans had died to gain this immunity at the population level. The Native Peoples of North America had very little opportunity to protect themselves and died in large numbers because of this barrage of bacteria and viruses. However, that does not mean that they were completely helpless. In some cases, they did develop remedies that aided in their survival, and one of these is a little known plant in many herbal circles.
The species I write about was called wiphulakson (pronounced weep-hoo-LAHK-sun) by the Eastern Abenaki, which translates as “whip-poor-Will shoe”. This species, known to Americans as purple pitcherplant (Sarracenia purpurea), is one of those remedies used by some northeastern indigenous for treating smallpox (and tuberculosis). Studies have examined both its efficacy against smallpox and have sought to understand the plant compounds responsible for the actions. It turns out that whole-plant extracts do, in fact, have activity against the smallpox virus, preventing replication of the virus. Evidence-based studies support the historical usage of this plant for both smallpox and tuberculosis. Of interest is that the research suggested that alcohol-based extracts may have more potency with this species than water-based extracts.
Purple pitcherplant is an iconic, carnivorous plant of organic-soil wetlands (such as bogs). It has pitcher-shaped leaves that trap invertebrates through a combination of downward-pointing hairs (making it difficult for insects to crawl out of the pitchers) and a small pool of water at the base of the pitcher. In many species of pitcherplant, the invertebrates are digested by resident bacteria and secreted enzymes, though purple pitcherplant appears to rely completely on resident bacteria. The digestion of invertebrates helps the plant secure nitrogen, a building block of animal proteins, which is scarce in the soils of the habitats this species grows in. Therefore, the adaptations for carnivory in this species helps it to live in nutrient-poor habitats.
While smallpox does not appear to pose a threat to humans in the modern world, this virus is contained in many laboratories around the world. To believe that no unstable or hateful state would ever intentionally release it into a population is, in my mind, wishful thinking. Given the state of the world and the radicalized beliefs that inhabitants of some countries possess, knowing ways to protect ourselves outside of industrial systems seems wise. Purple pitcherplant is one of those allies, reminding us that allies exist if we are willing to forge connections. Of course, there is much to learn before anyone should rush out and gather this plant. What parts are gathered, how they are gathered, when they are gathered, what sustainable collection looks like in the arena of Traditional Ecological Knowledge, what are the extraction methods, what are the dosages used? These are just some of the questions that should be known before we press our way into the wild and gather every last pitcherplant we encounter. The Native Peoples of the northeast have knowledge to share with the world. We only need to listen, but we need to listen to the entire story, not just the chapters that benefit us.