culture imgs

London City Hall — The London Drugs Commission London Drugs Commission — Publication press release (28 May 2025) 1 unchanged

Dutch coffeeshops in ten cities switch to legal growers onlyenter the regulated-supply phase

FromOn 7 April 2025, coffee shops in the experiment entered its experimental phase in ten municipalities taking part in the weed experiment may sell only, with regulated cannabisgrowers intended to become the exclusive source. Since 17 June 2024 theyEnforcement against unregulated hashish was temporarily deferred because of supply concerns. The preceding transition phase had been allowed to sell regulated and tolerated products side by side. The experimental phase is set to last four years.

Government of the Netherlands — Experimental phase starts on 7 April (2 April 2025) 1 unchanged

2023-12-15

Coffeeshops in Breda and Tilburg began selling cannabis from licensedregulated growers. During this start-up phase, ending for them the "back door" problem of having to buy from the illegal marketregulated and tolerated products could be sold alongside one another. The experiment covered ten municipalities by 2025created a legal supply route without immediately replacing every illegal supplier.

Rijksoverheid — Start-up phase begins in Breda and Tilburg (15 December 2023) 2 unchanged

A new rule barred nonPrivate-residents from coffeeshopsclub and residence criteria were enforced in Limburg, firstNorth Brabant and Zeeland from May 2012. Access depended on residence in the southern provincesNetherlands, rather than nationality. Enforcement was left to mayorsIn November the government dropped the club requirement while retaining the residence criterion, and Amsterdam and most large cities never applied itwith local discretion over enforcement.

WODC — Evaluation of private-club and residence criteria, Cahier 2013-2 Dutch Minister of Security and Justice — Parliamentary letter 24077, 293 (November 2012) 2 unchanged

*Dope* can mean cannabis, but it can also mean other drugs. The [Oxford Advanced Learner' … ing something else. Identifying the substance from the slang alone can therefore mislead. The dictionary also records drug use in sport and the unrelated expression for inside information. A headline, conversation or police account needs its surrounding details: the word’s presence alone does not establish what was taken. ## From sauce to a preparation The [Online Etymology Dictionary](https://www.etymonline.c … ot reliably identify dependence, a diagnosis or a particular pattern of cannabis use. ## Dope Street and the tabloid scare Duncan Webb’s “London’s Drug Fiends Exposed: Dope Street” appeared in *The People* on 20 June 1954, page 3. The clipping, reproduced in [Alex Brown’s account for *Points*](https://www.pointshistory.org/post/cannabis-in-the-1950s-british-tabloids), places the enormous word *dope* above an investigation of Archer Street and London’s jazz scene. Its text discusses marijuana, showing cannabis beneath a headline that could otherwise describe several drugs. Brown connects such reporting to the anxieties surrounding post-war immigration and racially mixed jazz clubs. Tabloids associated cannabis with criminality, moral decline and the supposed corruption of young white women by Black men. These were the papers’ racial and sexual narratives, not neutral evidence about cannabis users or musicians. The clipping makes the label’s work visible. A familiar street and musical community become a threatening drug landscape through the headline and the language around it. Reading the artifact means attending to that framing as well as identifying the substance. Its typography records the scare; it does not validate the allegations or make *dope* an exclusively cannabis word. ## A broad word beside precise names For [Britain](/country/gb/) and the [United States](/coun … rs in a historical account, the next question is what that particular writer meant by it.

Alex Brown — Cannabis in the 1950s British Tabloids, Points (10 September 2020) 2 unchanged

src ../../src/assets/culture/dope-street-the-people-1954.png · fit contain · alt Historical British newspaper clipping from 1954 with the large headline Dope Street above an article sensationalizing cannabis use in London’s jazz scene. · caption Dope Street: a 1954 British newspaper exposé illustrating how cannabis became associated with criminality and social panic. · credit The People, 20 June 1954, p. 3, report by Duncan Webb; reproduced by Points: The Blog of the Alcohol and Drugs History Society. · credit url https://www.pointshistory.org/post/cannabis-in-the-1950s-british-tabloids

*Esrar* is the ordinary Turkish word for cannabis, the drug rather than the plant, which … to the coffeehouses and the police reports of Istanbul. ## From secrets to the drug The [etymological dictionary of Sevan Nişanyan](https://www.nisanyansozluk.com/kelime/esrar) derives *esrar* from Arabic *asrār*, the plural of *sirr*, "secret", from the root s-r-r. … it in that sense: the secrets of the saints. The next, from the poems of Kaygusuz Abdal, who died aboutwhose death is traditionally dated to 1444, already means the drug. In it someone is forever *esrār yiyüp*, "eating esrar", and shaving his beard. The verb is worth noticing. Before tobacco reached the Ottoman worldarrived, cannabis was mostly eaten, in pastes and pills, or its leaves were burnt and the smoke breathedinhaled; mixing it with tobacco mixtures in a water pipepipes came later. By 1900, when Şemseddin Sami compiled his Turkish’s 1900 dictionary, called the user was an *esrarkeş*, one who "“draws"” esrar, as one draws on a pipe. ## The dervishes' green leaves Kaygusuz Abdal was a poet of the Abdals of Rum … emporaries. Their habits say nothing about Sufism as a whole. ## Dens, guilds and names [John P. Brown’s *The Dervishes; or, Oriental Spiritualism*](https://archive.org/details/dervishesororien00brow), published in 1868, includes the engraving “A Bektash Dervish Inhaling Hasheesh” on page 310. Its seated smoker illustrates how a nineteenth-century author represented hashish use among dervishes. It is an engraving, not a documentary photograph or evidence that every Bektashi followed the practice. Later the word moved into the city. The seventeenth-century traveller Evliya Çelebi descri … the name, which is also the word for a dervish lodge, they were not religious houses but specialized cannabis-smoking coffeehouse rooms where, also called *esrar kahvehaneleri*. These should not be confused with ordinary Ottoman coffeehouses serving tobacco. The [*İstanbul Ansiklopedisi* entry](https://istanbulansiklopedisi.org/handle/rek/10394) records the owner soldname *tekke* for such rooms and describes a smoke of esrar in a water pipe or a gourd pipe called a *kabak* made from a hollowed coconut shell, with a bowl and reed mouthpiece. Its account concerns specifically hashish-smoking establishments. In the Greek-speaking towns of Ottoman Anatolia the hashish dens were called *tekédes*, an … onversation and in the news, while the plant grown for fibre and seed is still *kenevir*.

The everyday Turkish word for cannabis means "secrets". A medieval dervish poet was already using it for the drug before 1444, and it named the hashish dens that Ottoman and Republican police spent a century trying to close.

opusgpt-5.56

John P. Brown — The Dervishes; or, Oriental Spiritualism (1868), p. 310 İstanbul Ansiklopedisi — Esrar, Esrarkeşlik, Esrarkeşler 4 unchanged

src ../../src/assets/culture/esrar-bektashi-dervish-1868.jpg · fit contain · alt Nineteenth-century engraving of a seated Ottoman Bektashi dervish smoking hashish through a pipe. · caption A Bektashi dervish smoking hashish in an 1868 engraving, documenting the Ottoman tradition of esrar consumption. · credit John P. Brown, The Dervishes; or, Oriental Spiritualism (1868), p. 310. Public domain; via Internet Archive / Princeton Theological Seminary Library. · credit url https://archive.org/details/dervishesororien00brow/page/310/mode/2up

*Mbanje* is the generalcommon Shona word for cannabis in [Zimbabwe](/country/zw/), where the plant is a traditional crop of long standing. Towards the eastern border the w … ture/language/dagga/) | The South African word, used by colonial officials in Rhodesia | The [VaShona dictionary](https://vashona.com/en/dictionary/sn/mbanje) records *mbanje* as a noun in Karanga, Manyika and Zezuru, with translations including cannabis, marijuana and hemp. The name belongs to everyday language as well as official controls. The [botanical photograph](https://www.mozambiqueflora.com/cult/image-display.php?image_id=1&species_id=120470) was taken by Bart Wursten at Ndundu Lodge in the Vumba Mountains on 9 March 2008. Its record places the plant in a disturbed garden area and explicitly says “not planted”: it appeared spontaneously. This documents cannabis in eastern Zimbabwe’s vegetation, near Mozambique, rather than proving deliberate cultivation at the lodge. ## How long it has been there Cannabis reached this part of Africa centuries ago. In Zimb … plant grew wild throughout the territory, and hidden plots were burned. ## The law now In Zimbabwe mbanje is still illegal to grow or hold without’s medicinal licensing system did not give traditional small-scale growers a licence, and possession can bring up to twelve years in prisongeneral exemption from cannabis prohibition. In [April 2018](/history/zimbabwe-medical-2018/) the country became the second in Africa to allow growing for medicine and science, and the new rules were reported as licences to cultivate mbanje. The [2018 regulations](https://faolex.fao.org/docs/pdf/ZIM223838.pdf) required licences cost, site plans, security measures and records. The original producer-licence application fee was 50,000 dollars; that is a historical figure, not a statement of today’s fees. Members of parliament protested that this would "lock out poor farmers" in places such as Binga, "who have been growing marijuana illegally". Critics say the reformThe distinction was designed to attract investors and not to give those growersconsequential: a lawful livinglicensed medicinal business could produce cannabis within the scheme, while a farmer growing the same plant outside its permissions remained exposed to criminal enforcement. In 2020 [hemp was given rules of its own](/history/zimbabwe-hemp-regulations-2020/). In … lled for studies](/history/mozambique-nyusi-legalisation-studies-2024/) on legalising it.

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Flora of Mozambique — Cannabis sativa, Bart Wursten, Ndundu Lodge, Vumba (9 March 2008) VaShona Dictionary — mbanje Zimbabwe — Dangerous Drugs (Production of Cannabis for Medicinal and Scientific Use) Regulations, 2018, via FAOLEX 3 unchanged

Shona

text mbanje · lang Shona, text suruma · lang Regional name in Mozambique

src ../../src/assets/culture/mbanje-vumba-zimbabwe-2008.jpg · fit contain · alt Cannabis plant growing naturally among garden vegetation in the Vumba Mountains, Zimbabwe. · caption Cannabis growing spontaneously in the Vumba Mountains of eastern Zimbabwe, near the border where mbanje meets suruma. Photograph by Bart Wursten, 2008. · credit Bart Wursten / Flora of Mozambique, 9 March 2008. · credit url https://www.mozambiqueflora.com/cult/image-display.php?image_id=1&species_id=120470

*Pakalōlō* is a Hawaiian name for cannabis. The [Pukui–Elbert dictionary](https://wehe.hi … for references, but preserving the dictionary form makes the Hawaiian spelling visible. The components are *paka*, tobacco, and *lōlō*, numb or paralyzed. “Numbing tobacco” is a translation of the name, not a botanical classification. Cannabis a … dictionary entry in one does not make all usage belong exclusively to that language. ## A local landscape under surveillance Names such as Maui Wowie and Kona Gold became associated with Hawaiʻi-grown cannabis. The [*Honolulu Advertiser*’s 2000 account](https://www.honoluluadvertiser.com/specials/pot/pot3.html) describes their reputation and uses *pakalolo* for the broader local crop. Those variety names do not explain the word’s origin. Neither a Hawaiian name nor cultivation in the islands makes cannabis indigenous to Hawaiʻi. [Operation Green Harvest](/history/us-hawaii-green-harvest-1976/) targeted outdoor cultivation with helicopter surveillance and eradication teams. The [*Advertiser*’s retrospective](https://www.honoluluadvertiser.com/specials/pot/pot2.html) dates its beginnings on Hawaiʻi Island to 1976, before the late-1970s expansion. The [National Guard’s history](https://dod.hawaii.gov/hawaii-national-guard-history/) records assistance destroying plants on Maui and Kauaʻi in 1977 and helicopter support for Green Harvest from August 1978. These dates describe stages of the campaign rather than a single statewide launch. The [*Star-Bulletin* report of 22 July 1996](https://archives.starbulletin.com/1996/07/22/news/story1.html) uses the everyday word while examining decades of eradication. Ken Sakamoto’s accompanying photograph shows a masked Hilo police officer unloading confiscated plants from a truck. It documents enforcement, rather than an untouched growing site. The report describes pressure on outdoor patches and growers moving indoors or reducing their plots. It also raises questions about costs and effectiveness, separating numbers of plants seized from evidence of reduced consumption. In that reporting, *pakalolo* appears alongside marijuana rather than as the name of a special cultivar. The archive therefore links a locally familiar word to the crop being confiscated, while the photographer’s caption supplies the place and activity shown. ## The local word and federal law Hawaiʻi is part of the [United States](/country/us/), whose [1970 Controlled … nt in a regional vocabulary that continues alongside the terminology used by federal law.

us-controlled-substances-act-1970, us-hawaii-green-harvest-1976

Honolulu Star-Bulletin — From Boom to Busted (22 July 1996), photograph by Ken Sakamoto Honolulu Advertiser — Chasing Smoke, A Certain Mystique (2 April 2000) Honolulu Advertiser — Chasing Smoke, Secret Crackdown (2 April 2000) State of Hawaiʻi Department of Defense — Hawaiʻi National Guard History Pukui–Elbert Hawaiian Dictionary — Paka and lōlō, via Wehewehe Wikiwiki Pukui–Elbert Hawaiian Dictionary — Lōlō, via Wehewehe Wikiwiki 2 unchanged

src ../../src/assets/culture/pakalolo-hilo-eradication-1996.gif · fit contain · alt Archival photograph of a masked Hilo police officer unloading confiscated cannabis plants from a truck in Hawaiʻi, published in 1996. · caption Confiscated pakalōlō unloaded by a Hilo police officer during Hawaiʻi’s cannabis eradication campaigns. Published in the Honolulu Star-Bulletin, 22 July 1996. · credit Ken Sakamoto / Honolulu Star-Bulletin. · credit url https://archives.starbulletin.com/1996/07/22/news/story1.html

*Zatla* (زطلة) is the everyday Tunisian word for cannabis in [Tunisia](/country/tn/), particularly hashish, the resin sold for consumption. An older word, *takrouri*, is the one in the decrees of the French protectorate and is s … e word at the centre of one of the Arab world's sharpest arguments over drug law, because ofLaw 52 imposed a statute that for twenty-five years sent every user tomandatory prison minimum on people convicted of consumption or personal possession until the 2017 reform restored judicial discretion for a yearthose offences. ## Two words | Word | Use | |---|---| | Zatla (زطلة) | The national, colloquial word | … the colonial law | | Kif | Used as an equivalent in official texts of the protectorate | The word also carries distinctions between preparations. In an [UltraTunisia interview published on 18 February 2021](https://ultratunisia.ultrasawt.com/حوار-كريم-شعير-كولاك-ندعو-لتحرير-الزطلة-من-الكيماويات-وتقنين-ومراقبة-بيعها/هيثم-المدوري/مجتمع), activist Karim Chiair discussed the resin sold as zatla and contrasted it with older takrouri. That is a speaker’s distinction in a debate about supply and regulation, rather than a botanical classification. The accompanying photograph identifies Chiair and fellow activist Saber Abidi holding a banner that contrasts cannabis legality with handcuffs beneath a Tunisian flag. Its symbols express a demand for reform; they do not establish that cannabis was legal in Tunisia or universally legal under United Nations rules. The everyday name had become part of a public argument over imprisonment, regulation and who should control supply. ## An old habit Cannabis is thought to have come to Tunisia with the Arab conquests, betw … possessing any quantity of an illegal drug, and it forbade judges to reduce the sentence. Use could be proved without any drug being found[Human Rights Watch’s 2016 report](https: the country still relies on//www.hrw.org/report/2016/02/02/all-joint/tunisias-repressive-drug-law-and-roadmap-its-reform) documented police use of urine tests to establish consumption even when no drug was found. The law filled the prisons with young people convicted for zatla. | Year | What happened | |---|---| | [2017](/history/tunisia-law-52-amended-2017/) | Parliament let judgesrestored discretion to weigh mitigating circumstances for a first or second offenceconsumption and order treatment instead of prisonpersonal-possession offences; cannabis did not become legal | | [January 2021](/history/tunisia-kef-30-year-sentences-2021/) | A court in El Kef gave … the year before, involving some 27,000 people, nearly nine in ten of them aged 19 to 40 |

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UltraTunisia — Interview with Karim Chiair on regulating cannabis (18 February 2021) Human Rights Watch — All This for a Joint (2016) DCAF Legal Database — Law 2017-39 of 8 May 2017 amending Law 52 2 unchanged

src ../../src/assets/culture/zatla-tunisian-activists-2021.webp · fit contain · alt Tunisian cannabis legalization activists holding a banner featuring cannabis leaves and handcuffs to criticize punitive drug laws. · caption Tunisian cannabis activists contrast legalization with imprisonment, reflecting the decades-long struggle over zatla and Law 52. · credit UltraTunisia — published with its interview with Karim Chiair, 18 February 2021. · credit url https://ultratunisia.ultrasawt.com/حوار-كريم-شعير-كولاك-ندعو-لتحرير-الزطلة-من-الكيماويات-وتقنين-ومراقبة-بيعها/هيثم-المدوري/مجتمع

In the dry basins and high valleys of Xinjiang, in [China'](/country/cn/)’s far west, archaeologists have found cannabis in graves of the first-millennium BCE graves. At Yanghai held a man was buried with a basket and a bowl of ground plant. At material; Jiayi held thirteen wholenearly complete plants were laid across a man'’s body. At Jirzankal, high in the Pamirs, the mourners burnt cannabis on hot stones in wooden braziers preserved residues of burnt cannabis. Desert air kept what would have rotted anywhere else. The finds matter because they These are thingsphysical finds, not stories. The oldestdistinct from written account of people using cannabis for its effect isaccounts such as Herodotus'’ description of the [Scythians](/culture/traditions/the-scythian-vapour-bath/), a traveller's report at second hand. These graves show what was actually put beside the dead. They do not show whatreveal materials placed with the people who put it there believeddead, while beliefs and the scientists who studied them are careful to say sopurposes require interpretation. ## Three cemeteries | Site | Where | Age | What was found | Published | |---|---|---|- … ive, medicinal or divinatory use, and left the choice open. ## A shroud of whole plants The[Jiang and colleagues’ study](https://link.springer.com/article/10.1007/s12231-016-9351-1) associates Jiayi cemetery, alsowith the Subeixi culture in the Turpan basin, belonged toBasin. Radiocarbon dating places the people archaeologists call the Subeixi cultureburial approximately 2, pastoralists who later took to farming as well800–2,400 years ago. One of its 240 graves held a man of about 35, his head on a willowreed pillow. Thirteen cannabis plants, nearly whole, had been laid diagonally across his chest … ure/jirzankal-braziers.jpg "The Jirzankal cemetery and the braziers found in its tombs. | X. Wu, Institute of Archaeology, Chinese Academy of Social Sciences; Ren et al., Science Advances 2019, CC BY-NC 4.0 | https://pmc.ncbi.nlm.nih.gov/articles/PM … ankal from a mountain cemetery where ten of the 34 people tested had grown up elsewhere. What they do show together is that by the first millennium BCE people in this region grew, or at least chose, drug-type cannabis, and gave it to the dead. ## The same ground, later The region keptlater retained its association with the drugcannabis. Xinjiang's hashish was exported legally to British India under a tariff until [China end … /) China has listed cannabis as a narcotic, while hemp for fibre and seed is still grown. When the Yanghai study appeared in 2008, its authors knew of no older documentation of cannabis as a pharmacologically active plant anywhere.

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Live Science — 2,500-Year-Old Burial Hints at Ancient Cannabis Use (24 October 2016), excavation figure credited to Jiang et al. 4 unchanged

src ../../src/assets/culture/jiayi-cannabis-burial-2016.jpg · fit contain · alt Overhead archaeological photograph of a 2,500-year-old grave in Xinjiang containing human skeletal remains and thirteen preserved cannabis plants laid across the body. · caption Cannabis plants arranged over a human burial at Jiayi Cemetery, Xinjiang, approximately 2,500 years ago. Archaeological photograph published by Jiang et al., 2016. · credit Jiang et al., Economic Botany (2016), tomb M231, panel (a); via Live Science. · credit url https://doi.org/10.1007/s12231-016-9351-1

The Ethiopian Zion Coptic Church is a small religious group that came out of emerged from [Jamaica'](/country/jm/)’s Rastafari camps-influenced religious culture in the 1940smid-twentieth century. It holds cannabis to be its sacrament and the spreading of cannabis to be a religious du … ces combine Bible reading, chanting and drumming drawn from Nyahbinghi, Burru and Kumina. Communal smoking forms part of regular prayer services, alongside these readings and musical practices. Elaborate ceremonial garments also distinguish public gatherings. They share the herb and much else with [Rastafari](/culture/traditions/rastafari-sacrament … e name, the church has no tie to the Ethiopian Orthodox or the Coptic Orthodox churches. [Clifton Middleton’s photograph](https://cliftonmiddleton.medium.com/the-political-power-of-cannabis-b4ab30cf9649), published in 2019 with the identification “Sanctification 1978”, shows church members in green, burgundy and gold robes, with staffs and books. It records the community’s distinctive ceremonial appearance; the photograph does not itself show cannabis being smoked. A separate [National Library of Jamaica record](https://nljdigital.nlj.gov.jm/items/show/4380), dated 15 August 1980, likewise identifies members in ceremonial garb. ## From a Kingston camp | Period | Leader | What happened | |---|---|---| | Late 1940s to … ## In court | Year | Court | Outcome | |---|---|---| | 1979 | Supreme Court of Florida | FoundIn [Town v. State ex rel. Reno](https://law.justia.com/cases/florida/supreme-court/1979/55987-0.html), accepted the trial court’s findings that the church "represents a religion within the first amendment"was religious and that "the use of cannabis is an essential portion of the religiousto its practice", but upheld the injunction against cannabis use at the property. | | 1979 onwardsLate 1970s and 1980s | Federal courts | Members were triedfaced importation prosecutions; [United States v. Middleton](https://law.justia.com/cases/federal/appellate-courts/F2/690/820/107727/) rejected a religious-freedom defence to possession and convicted for importing cannabis from Jamaicaimportation convictions | | 1986 | — | The church took part in the federal hearings on rescheduling cannabis | | … rch shrank. It still exists. ## Why it matters The Florida finding is the notable part. A state supreme court accepted that this wasRecognising a religion and that cannabis was essential toreligious belief did not automatically exempt its practice, and the members were convicted of smuggling all the sameadherents from cannabis restrictions. The lawsFlorida injunction and federal importation prosecutions concerned distinct proceedings, rather than one ruling that now protect sacramental use inauthorised the church’s distribution network. [Jamaica’s 2015 reform](/history/jamaica-ganja-reform-2015/), [Antigua](/history/antigua-cannabis-act-2018/) and [Barbados](/history/barbados-medical-2019/) are later answers torecognised specified Rastafari sacramental uses; it should not be read as retrospective approval of the same questionCoptics’ international cannabis trade.

jamaica-ganja-reform-2015, antigua-cannabis-act-2018, barbados-medical-2019

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Clifton Middleton — The Political Power of Cannabis (26 February 2019), photograph caption National Library of Jamaica — Ethiopian Zion Coptic, Daily News photograph (15 August 1980) Florida Supreme Court — Town v. State ex rel. Reno, 377 So. 2d 648 (1979) US Court of Appeals — United States v. Middleton, 690 F.2d 820 (1982) 2 unchanged

src ../../src/assets/culture/ethiopian-zion-coptic-sanctification-1978.jpg · fit contain · alt Historical color photograph of Ethiopian Zion Coptic Church members wearing elaborate green, burgundy, and gold religious robes in Jamaica in 1978. · caption Members of the Ethiopian Zion Coptic Church in ceremonial robes during a religious gathering in Jamaica, 1978. · credit Clifton Middleton — Sanctification, 1978; published in 2019. · credit url https://cliftonmiddleton.medium.com/the-political-power-of-cannabis-b4ab30cf9649

In a Scottish Halloween courtship charm recorded by Robert Burns, a person scattered hemp … rk and expectations of marriage, rather than through a preparation to smoke or eat. Burns'’s poem *HalloweenHallowe’en*, first published in *Poems, Chiefly in the Scottish Dialect* (1786), and its explanatory notes are direct literary evidence for the custom. They are also a par … a secure point by which the custom was in print, rather than a date when it began. ## A later artist pictures the gathering [William Strang’s 1884 etching](https://www.nationalgalleries.org/art-and-artists/32384) was made as an illustration to Burns’s poem. The National Galleries of Scotland holds it as accession P 2333.208. Its dark interior, clustered villagers and finely worked shadows evoke the wider fortune-telling gathering described in the poem. It is a later artistic interpretation of that world, not a picture specifically identified as hemp-seed sowing. The plate can illustrate the custom’s literary and seasonal setting without serving as eyewitness documentation of Jamie Fleck or evidence of cannabis consumption. ## A familiar crop before prohibition The charm belongs to a different cultural setting from B … the other. Both document a cultural imagination shaped by a familiar agricultural plant.

National Galleries of Scotland — William Strang, Illustration to Poems by Robert Burns: Hallowe’en (1884), P 2333.208 3 unchanged

src ../../src/assets/culture/halloween-william-strang-1884.jpg · fit contain · alt Dark nineteenth-century Scottish etching showing villagers gathered around a traditional Halloween fortune-telling ritual. · caption Scottish Halloween fortune-telling traditions illustrated by William Strang in 1884, inspired by Robert Burns’s Hallowe’en (1786). · credit William Strang, Illustration to Poems by Robert Burns: Hallowe’en (1884), P 2333.208. National Galleries of Scotland collection; photo, National Galleries of Scotland. · credit url https://www.nationalgalleries.org/art-and-artists/32384 · license url https://www.nationalgalleries.org/art-and-artists/32384

*Kanapinis*, the hemp manliterally “Hemp Man” in Lithuanian, is a character in Lithuania's *Užgavėnės*, the carnival held before Lent. LeanTraditionally thin and ragged, Kanapinis confronts *Lašininis*, the fat or pork man, in a staged struggle. The hemp man normallyIn the traditional outcome, Kanapinis always wins. The contest gives human form to the departure of winter, the arrival of spring and … ed as neutral portraits of the communities depicted. ## A custom carried into town The [Wisbech & Fenland Museum’s exhibition](https://www.wisbechmuseum.org.uk/uzgavenes/), made with Wisbech Lietuvių Bendruomenė, documents the Lithuanian community’s 2020 celebration at The Spinney in Wisbech, England. Its portrait identifies Kanapinis as a personification of spring. The performer wears a straw hat, a white beard and a rough, patched costume. The photograph shows a living diaspora celebration of Lithuanian folklore, with the character’s clothing making the lean season visible. The [Klaipėda Ethnocultural Centre](https://www.etnocentras.lt/shrove-tuesday/) explains that t … ffers another Baltic food tradition in which cannabis seeds are prepared for nourishment.

Wisbech & Fenland Museum — Užgavėnės, Lithuanian Mardi Gras 4 unchanged

src ../../src/assets/culture/kanapinis-wisbech-2020.jpg · fit contain · alt Traditional Lithuanian Hemp Man character wearing a straw hat, long white beard, and rough linen clothing during an Užgavėnės celebration. · caption Kanapinis, the Hemp Man, a traditional Lithuanian carnival character representing spring and the Lenten season. Užgavėnės celebration, 2020. · credit © Wisbech Lietuvių Bendruomenė / Wisbech & Fenland Museum, 2020. · credit url https://www.wisbechmuseum.org.uk/uzgavenes/

Latvian hemp-seed butter is a spread or relish made from ground hemp seeds, commonly roasted before grinding. It belongs to the country's food culture, especiallyparticularly in descriptions of Vidzeme and Latgale and in rural farm cooking. Spread on dense slices of rye bread, the seeds make cannabis part of a … fused with cannabis-infused butter made for intoxication. ## Seeds ground into a spread [Astra Spalvēna’s account in Latvia’s National Encyclopedia](https://enciklopedija.lv/skirklis/116732) describes seeds roasted in an oven and pounded in a mortar into a dark, oily paste. Salt water could make it more spreadable, and some versions included butter or curd cheese. It was eaten with bread, potatoes and other simple foods. Names preserve its place in poorer households: *kaņepju aizdars* denotes a hemp relish, while *bada sviests* means “hunger butter”, *kalpu sviests* “servants’ butter”, and *mellais sviests* “black butter”. When dairy butter was scarce, the seed paste supplemented it or replaced it entirely. The name therefore recalls both the texture of a spread and a household economy in which hemp supplied useful food fat. The rural tourism association Lauku Ceļotājs describes the hemp preparation at Adzelvieši farm … tracting intoxicating resin from cannabis flowers. ## A farm keeps the practice visible [Adzelvieši](https://visit.valmiera.lv/en/objekti/hemp-farm-adzelviesi/), near Lake Burtnieki, is a documented place where cultivation, processing and tasting are … gether they show why the plant's cultural history reaches beyond modern recreational use.

kaņepju sviests, kaņepju aizdars, bada sviests, kalpu sviests, mellais sviests, hemp relish, pavalgs

Astra Spalvēna — Kaņepju sviests, Latvian National Encyclopedia, photograph by Dmitrijs Suļžics (2021) 7 unchanged

src ../../src/assets/culture/latvian-hemp-seed-butter-2021.jpg · fit contain · alt Traditional Latvian dark hemp-seed butter in a ceramic bowl beside rustic rye bread on a wooden board. · caption Kaņepju sviests, traditional Latvian butter made from roasted and ground hemp seeds, served with rye bread. Photograph by Dmitrijs Suļžics, 2021. · credit Dmitrijs Suļžics / F/64 Photo Agency / Latvian National Encyclopedia. · credit url https://enciklopedija.lv/skirklis/116732