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Furthermore, Yasumoto and Kao were correct in noting that tetrodotoxin breaks down in alkaline solution, but they ignored the fact that the bokors were insistent that the powder must be rubbed on to the skin or onto an open wound, thus enabling the poison to enter directly into the bloodstream. We have already noted that the amount of tetrodotoxin in the puffer fish varies widely. Yasumoto and Kao seemed oblivious to the fact that the powders were prepared by witch doctors in a primitive culture, not by a major pharmaceutical firm. However they performed a gigantic leap of logic when they extrapolated from the contents of a couple of test tubes in their laboratory to an entire culture’s belief system and worldview. There is no particular reason to doubt the veracity of Yasumoto and Kao’s data. Narcisse himself believed that the brother to whom he had refused to cede his share of the land was the one who had arranged to have him turned into a zombie. Access to the land is an issue taken extremely seriously in Haiti. Perhaps most seriously, he had refused to cede his share of the family land to a brother who had a family to support. Reaching mid-life with few financial burdens, he became the first person in his village to replace the thatched roof on his hut with a tin one. He had fought repeatedly with members of his family, and he had fathered numerous children he had refused to accept responsibility for. Narcisse was widely seen as a quarrelsome and troublesome individual who had enriched himself at the expense of others. Davis argued that zombification is the ultimate social sanction levied against those who trespass against community mores. The Haitian people suffered a long and particularly gruesome history of oppression before overthrowing their French slavemasters, and the zombie is the embodiment of their worst fears of depersonalization and loss of liberty.
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