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Existing treatments for alcohol and substance dependence are of limited efficacy and acceptability to users. Since such dependence is associated with high co‐morbidity and mortality rates, alternative treatments should be urgently evaluated. Ibogaine, a hallucinogenic alkaloid, derived from Tabernanthe Iboga, a plant unique to the rainforests of West Africa, is already associated with a large underground treatment scene. This paper aims to explore this issue.

The paper draws on the comparative ethnography of magicoreligious Iboga use in West Africa alongside contemporary accounts of ibogaine addiction treatment, and contextualizes these within the neurobiology and anthropology of addiction and treatment provision.

While the exotic otherness of ibogaine no doubt contributes to interest and hope, the impact of the medicine, not just on craving and withdrawal, but on the perceived acquisition of psycho‐spiritual insight, may validate such anticipation. Both West African and Western Ibogaine use are explored in the context of oppression, resistance and a re‐asserted morality. Successful ibogaine treatments appear to respect but transform existing subcultural meanings and identities, while promoting realism and psychosocial integration.

Existing treatment programmes might learn from the inherent critique of conventional treatment enacted in ibogaine treatment scenes.

Lack of mainstream investment may partly reflect the cultural positioning of drug‐users (and of this drug‐class) yet the scale of underground ibogaine use demands urgent funding for research to optimise safety and further understanding/development.

An understanding of how addicts seeking ibogaine are culturally positioned, and position themselves, illuminates the specific attraction of ibogaine treatment for this group, and has important implications for practice, drug policy and treatment development.

The debate concerning the religious use of psychoactive substances may seem an unlikely candidate for revival in the current prohibitionist climate. Drug consumption is far more likely to incite public concern over the harmful and habit forming properties of certain substances, than conjure up an enthusiasm born of the 1960s for their potential to produce a sincere mystical experience. However, the recent emergence of religious movements who consume plant hallucinogens as their sacrament, and the growth of drug tourism for the spiritually inclined, reflects a renaissance in the use of psychoactive plants and chemicals for spiritual inspiration. This trend presents a challenge to the way in which certain drugs are culturally and legally defined, and brings the concept of religious freedom into the sphere of drug policy.

Ibogaine therapy offers a viable alternative to mainstream treatment for opiate addiction. The combination of the addiction‐arresting and fast‐acting properties of ibogaine, with the slow and thoughtful conversation of psychoanalytical psychotherapy is a novel approach to what still remains a difficult condition to overcome.Safer than methadone, ibogaine use is steadily increasing world‐wide, and is becoming a more accepted treatment for opiate addiction. This year it has become a prescription medication in New Zealand. Howard Lotsof, who discovered the anti‐addictive properties of ibogaine 47 years ago, and who died in January 2010, devoted his life to improving access to ibogaine treatment, and instigated the first ibogaine providers' conference in Mexico in 2009.This paper explores the use of ibogaine and psychoanalytic psychotherapy in the clinic for the treatment of opiate dependency, the relationships between the two approaches, and how they differ from other treatment modalities.

Ibogaine is hailed as a miracle cure for addictions, with reports of up to 90% effectiveness, while others talk of violent reactions and an increased potential of overdose. In this overview, we look at its potential as a treatment for addictions. We talk to those who administer it and use it and ask why so little research has been carried out in the UK to establish its safety and uncover political and commercial reluctance to investigate its potential.

Based on ethnographic fieldwork carried out among market sellers in Equatorial Guinea’s capital Malabo at the height of its oil-boom in 2010–2012, this paper explores how prices were negotiated and set. It describes how the marketplace constitutes an important institution in Guinean society, not only as a site for provisioning, but also as a space for fostering relationships, engaging in politics and seeking social justice. The case of Equatorial Guinea helps us to re-think the notion of the just price as it is established through contingent and negotiated relations between traders, their customers and powerful political actors, rather than being the outcome of supply and demand or the result of struggles over the production and reproduction of labour. The emphasis on the political dimension of the just price speaks to key debates in the moral economy literature.

In this account of our long-term ethnographic investigation of the Burning Man Project, we examine the emergence of nomadic spirituality among the citizens of Black Rock City, Nevada. We describe this emergence as a reaction to consumers’ increasing dissatisfaction both with conventional religious denominations and with consumption as an existential ground of meaning. We provide an emic view of the pilgrimage experience at Black Rock City, from the perspective of participants in and organizers of the event. We propose a theory of the comedy of the commons to interpret the surface structure of the moment, and embed our deep structural interpretation of the nomadic spirituality of the phenomenon within the context of new religious movements (NRMs). In so doing, we shed new light on the topic of the sacred and profane in consumer experience.

The purpose of this paper is to portray an example of how organizations can harness their employees’ insight. The procedure described here can complement traditional methods such as interviews, open forums, round tables and employee surveys, and can assist HR managers to acquire a unique look inside the company.

The described procedure was facilitated at Intel Corporation and was about The Future of Work. 145 Intel employees took part in an online crowd-deliberation with a methodology called Real-Time Imen-Delphi (RTID). The methodology guided them to initiate 689 questions that were then organized into 258 mission statements, which were rated by importance, priority and feasibility.

A main theme was identified to represent the collective notion with regards to The Future of Work. The participants leaned toward the fractal model for a preferred work environment. This model includes employees who will no longer have a single job description, but rather repeatedly sign up for tasks and projects based on their interests, capabilities, availability, aspirations and future beliefs regarding the path their organization needs to take in manufacturing, research and development.

The result provides an example of how organizations can harness their employees’ wisdom to bring to the table cutting-edge ideas, debate their relevancy to the organization, agree collectively on their vision and generate applicable ideas toward realizing their preferred future.

As social media tools evolve and become a central part in organizations, they will seek to involve employees in effective conversations and in decision-making processes. RTID is a solid way with which they can do this.