Incorporating Ethnographic Methods in Multidisciplinary Approaches to Risk Assessment and Communication: Cultural and Religious Uses of Mercury in Latino and Caribbean Communities

Abstract

The potential risk from cultural and religious practices involving mercury in Latino and Caribbean communities raises central methodological and ethical questions for risk assessment and risk communication. Here, specific cultural practices unfamiliar to most risk professionals carry significant inherent risks in the eyes of those professionals but not necessarily in the eyes of practitioners. Practitioners' past experience and history as targets of religious suppression and anti-immigrant sentiment create a reluctance to engage with researchers or public health officials in risk assessment or preventive risk communication efforts. The potential for the risk--in this case mercury contamination in dwellings--to extend beyond the practicing community to future occupants adds to public health concern. Understanding the risks of these practices requires both an understanding of the cultural and political context, beliefs, and behaviors of mercury users and an understanding of the fate and transport of mercury in typical use scenarios. In this study, we employed ethnographic methods (interviews and participant observation) to understand beliefs and behavior about mercury use as well as quantitative modeling and measurement to estimate and assess potential exposures. This represents a new methodology tailored to situations in which traditional activities or observances that are integral components of cultural identity pose risks in and of themselves. Our findings indicate that there are different types of mercury use stemming from different cultural and religious traditions that result in different levels of exposure. Many of the mercury uses that can result in the highest exposures to mercury vapors have previously been attributed to the religious tradition of Santeria, but appear instead to have their roots outside of the religion.

Mercury vapor in residential building common areas in communities where mercury is used for cultural purposes versus a reference community

“…We agree with the position of Riley et al (2006Riley et al ( , 2001) and the U.S. EPA (2002) that a regulatory approach to this issue may drive this issue further underground lessening the likelihood of effective intervention. There are a variety of possible non-regulatory approaches based on outreach and education.…”

“…Greater than twenty botanicas were identified in S1 and the use or sale of mercury by staff was previously documented (Riley et al, 2006;Riley et al, 2001;Stern et al, 2003). In the course of our earlier investigation, we found approximately two dozen stores that contained "botanica" in their name listed in an online telephone directory.…”

“…Hg 0 use in the United States (U.S.) is associated with Afro-Caribbean traditions such as Palo Mayumbe, Santeria, and Voodoo as well as with certain cultural uses (e.g., sprinkling mercury in cars, candles or cradles has been reported (Johnson, 1999;Johnson, 2004;Ozuah et al, 2003;Riley et al, 2001Riley et al, , 2006Stern et al, 2003;U.S. EPA, 2002;Wendroff, 1990;Zayas and Ozuah, 1996).…”

“…Trained practitioners report ceremonial practices do not involve dispersal of mercury but others may use it in accordance with folk traditions or more casual practices that involve dispersal of mercury within a residence (Lythcott, 2003;Riley et al, 2006;Riley et al, 2001;Stern et al, 2003;U.S. EPA, 2002).…”

“…EPA, 2002). Practitioners within the Afro-Caribbean traditions have a vested interest in retaining control of rituals, recognize the hazards of mercury, do not condone its use by "laypersons", and in some cases have initiated actions within their community to curtail inappropriate Hg 0 use (Lythcott, 2003;Riley et al, 2006).…”