Unlike most of the substances we talk about on BB, kava is not just a drug, but something that encompasses broader cultural understandings, including practices, so it does not lend itself to a narrow definition.
Further confusing the issue are pharmacological drugs and nutraceuticals, as well as pop culture products and appropriations of the «cultural industry» that are often misnamed/labeled as kava, even though they are not. This review, although culturally more inclined to the Fijian context or from a central Oceania perspective, will clarify what kava is and who has the right to define it, as well as discuss some of the pharmacological products and pop culture products that lead to misunderstandings of kava, harms from its use, and normative confusion.
Kava is commonly described as either the Piper methysticum plant, native only to the tropical Pacific Ocean, or as a beverage prepared by soaking the pulverized roots and root portion of the kava plant in water.
This explanation fails to take into account or recognize the cultural complexity of kava, based on over two thousand years of traditional practice, and the role of kava as a key element of Pacific cultural identity as well as its symbolic significance. Thus, kava represents not only a plant and a beverage, but also a cultural form and function. It fosters a 'relational connection' — which is formed through shared origins, cultural practices and social experiences, reinforced by spiritual and ceremonial exchange, linguistic reflection and medicinal remedies.
There are more than 200 varieties of kava in the world, which according to traditional knowledge are divided into four main groups: noble, medicinal, tudei (or «two-day») and vichmanni. Of these, only the noble kava varieties are allowed for export. This restriction is due to traditional knowledge and the recognition that the effects of different varieties vary considerably, with noble varieties providing a more desirable and safer experience.
In particular, higher cavalin content is associated with improved quality and efficacy of kava's anxiolytic properties, for which it is best known. Whereas varieties containing dihydromethicin and dihydrocavalin cause more overwhelming or unpredictable effects such as nausea and headaches that can persist for days.
Like Pacific peoples in general, kava practices are very diverse, but there are commonalities among them, especially in cultural and medicinal aspects. Typically, kava root is harvested when it is about three years old, then washed and, in some regions, dried for better storage and longevity.
Regardless of the state (green or dried), the rhizome and lateral roots of kava are crushed and strained through water in special vessels — tanoa or kumet, which are made of wood. These vessels are also used to serve the drink, which is poured into cups — bilo or ipu (made of coconut shell halves) — for drinkers. The flavor of kava resembles milk coffee with a slight peppery tinge and earthy notes.
Kava is perceived as a holistic practice that includes not only the drink itself, but also the associated values of respect. With the migration of Pacific peoples, kava culture spread, preserving its traditions, and continues to be practiced in diasporas. This has also influenced the use of kava in other regions, where it is consumed not only for socialization and as an alternative to alcohol, but also with traditional rituals that foster a relational bond.
Studies and observations in various countries in the Pacific and Europe indicate that the average volume of kava consumed at one time is about 3.6 liters (approximately 6.33 pints) and the time of consumption is about six hours. These data have been used in small clinical studies conducted in naturalistic or traditional kava use settings. Despite these significant amounts and durations of consumption, including daily use for weeks at a time with doses exceeding 5,000 mg of cavaline compounds in a single ingestion, kava has not been associated with health risks or the development of dependence, and side effects remain minimal.
Despite the subtle effects of kava and the lack of safety concerns reflected in risk assessment and regulatory reports, kava continues to be misunderstood, misrepresented and associated with stronger substances and their adverse social and health effects, perpetuating a harmful anti-Pacific narrative about the drink and its associated culture.
Common misinformation about kava includes that kava is alcohol, has addictive properties, and causes liver problems. These myths and the rationale behind them are discussed in detail in the Journal of Drug Science, Policy and Law. A few lesser myths not addressed in our article on BB can be found at the above link.
Kava-induced dermopathy 'proves' that kava is dangerous
As previously reported, excessive kava consumption can lead to the development of kava dermopathy, manifested by dry and flaky skin. Although these symptoms usually disappear with the use of moisturizers and reduction of kava consumption with no residual effects, this condition is often interpreted as «proof» of the dangers of kava.
https://apps.who.int/iris/bitstream/handle/10665/43630/9789241595261_eng.pdf
Research suggests that although kava-related dry skin may look unappealing to some, for others it is a manifestation of deep engagement with the cultural traditions associated with kava consumption. It all depends on perspective... [Conversely], alcohol abuse also causes symptoms such as facial redness and a «potato face»-like nose. However, these manifestations are rarely discussed despite being a medical problem, unlike kava dermopathy.
Kava dermopathy as an indicator of addiction, abuse and decreased productivity
Similar to the myth that the development of kava dermopathy confirms the dangers of kava, this skin condition is often interpreted as evidence of beverage abuse, addiction, and decreased work activity. However, there is a belief that there is no addiction to kava. While some link prolonged exposure to kava drinking spaces to demonstrations of abuse and habit formation, Tomlinson emphasizes that there are cultural nuances and influences involved, as well as kava's role in reinforcing the talanoa (cultural discourses) and relational ties that encourage visits to certain spaces and question unambiguous cause and effect. This refutes the claims of the 2019 Australian survey which linked frequent kava consumption to a 'decline in cultural engagement', which is misinformation.
The economic aspect: kava takes money away from families and distracts men
The 2019 Australian Kava Survey found significant impacts on the economy, pointing to large family expenditures on kava and the possible alienation of men from family responsibilities. Unlike alcohol, kava is significantly cheaper and supports cultural practices that bind talanoa and relational ties. Moreover, the cost of alcohol in European cultures is rarely seen as a significant economic factor.
Regarding claims that kavu contributes to men's estrangement from families, research suggests that it is not related to addiction. One commentator noted that «excessive consumption of television, games or sports can also lead men to drift away from their families — it all depends on their choice of pastime. In contrast to personal preferences, kava often becomes the scapegoat and object of criticism».
Health effects of kava: obesity, diabetes, stroke and malnutrition
High kava consumption has been linked to obesity, diabetes, and stroke. At the same time, kava itself contains no fat, cholesterol, or sodium, and minimal sugars and carbohydrates, as it is considered an appetite suppressant. Therefore, it does not itself cause weight gain, diabetes or stroke. The main risk factors are salty foods and high-carbohydrate meals eaten during or after kava, especially before bedtime. However, the 2019 Australian Kava Review points to cases of weight loss and malnutrition among Indigenous kava drinkers, linking this to «obsession with kava and neglect of other needs such as nutrition». If this were the only problem, obesity rates among Pacific kava drinkers would be low.
An Australian government report on the social determinants of drug use emphasizes that problematic drug use among Indigenous peoples is a complex interplay of individual and environmental factors, including trauma and loss of social cohesion caused by colonial and political persecution. In Australia, there is widespread misinformation about kava, which is used to divert attention from larger social problems.
American kava bars: Vanuatu's nakamal heritage
Nakamal in Vanuatu are traditional meeting places where kava is sold and served. Modern urban kava bars, which have emerged as part of postcolonial harm reduction efforts, are hybrid venues inspired by indigenous cultures. Many of the owners of these bars retain close ties to traditional knowledge and kava growing sites, making them part of cultural heritage.
Non-Pacific peoples often celebrate nakamal as an important part of their cultural identity, with such establishments sometimes perceived as an affirmation and continuation of traditional practices. However, to fully understand the cultural nuances and structure of urban nakamal, it is necessary to consider local characteristics and context.
Only Pacific Islanders are allowed to drink kava
Pacific peoples are proud of their culture and are open to others who wish to participate in traditional kava use. Many non-Pacific communities use kava in cultural and spiritual practices, visiting places popular with Pacific people. [xxii] They believe it is possible and desirable for all to enjoy kava, including those who prefer to consume Piper methysticum on their own. This also contributes to the exports and income of small farms in the region.
Traditional knowledge, mana (spiritual power) and the role of kava in strengthening «relational bonds» are considered its true value. The spreading commercialization and commodification do not reflect their cultural priorities and values.
Conclusion
In an article in the Journal of Drug Science, Policy and Law that examines the myths about kava and their rationale, it is clear that no drug substance, including kava, is harmless. However, when one considers kava's extremely low level of harm, and its regulation as a «food», guided by more than 2,000 years of traditional Pacific Island knowledge and the Codex Alimentarius of kava, «the weight of evidence as from a long history of use», it is clear that kava can be «consumed with acceptably low health risks».
The threat to the reputation of safe kava is the misinformation and conflation of this safe cultural keystone species with Piper methysticum nutraceuticals and extracts and/or Piper methysticum pop culture products, adulterated other medicinal substances, inadvertent/inappropriate methods of use, and selected practices promoted by the «culture industry».