Cannabis Freedom Index

Changelog bfc9e90

more culture, more freetowns

8 history entries added2 articles written16 atlas entries written19 atlas entries edited46 files of code, design or docs +1,886 −187 lines

History changes.yaml

Added 8

Articles and atlas entries 38

Anasha culture/language/anasha.md

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*Anasha* (анаша) is Russian slang for cannabis and hashish. It is a borrowing, borrowed from Central AsiaAsian languages, fromparticularly Uzbek *nasha* orand Tajik нашъа (*nash'’a*), words for intoxication. In the Soviet Union it was the name for the drug that came from … and Kyrgyzstan. ## The word | Language | Word | |---|---| | Uzbek | *nasha* | | Tajik | нашъа, *nash'’a* | | Russian | анаша, *anashá* | | Soviet slang for the wild plant | *dichka* | Like [h … nnabis was not only a Western import: its best-known source lay in the Union's own south.

spelling

text анаша · lang Russian · say anashá, text nasha · lang Uzbek, text нашъа · lang Tajik · say nash’a

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src ../../src/assets/culture/anasha-baum-grove-almaty-2023.jpg · fit contain · alt Wild cannabis growing naturally in Baum Grove, Almaty, Kazakhstan. · caption Wild-growing cannabis in Kazakhstan, reflecting the Central Asian roots of the Russian term anasha (анаша). · credit Nikolai Bulykin, CC BY-SA 4.0, via Wikimedia Commons · credit url https://commons.wikimedia.org/wiki/File:Алматы,_роща_Баума,_Cannabis_sativa_(1).jpg · license url https://creativecommons.org/licenses/by-sa/4.0/

Cannabis culture/language/cannabis.md

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*Cannabis* is the botanical name of the plant and the word the international treaties use … of oil, fibre and medicine, which belongs to the same family. ## Hemp is the same word The separate [hemp entry](/culture/language/hemp/) follows the word from its material uses to modern legal definitions. English *hemp*, Old English *hænep*, goes back to a Germanic form *hanapiz*. By the sound … ow a set level of THC, as [Czechia](/history/czechia-hemp-one-percent-2022/) did in 2022.

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src ../../src/assets/culture/cannabis-thome-1885.jpg · alt Botanical illustration of hemp with flowering stems and enlarged details of flowers and seeds · caption Cannabis sativa in Otto Wilhelm Thomé’s Flora von Deutschland, Österreich und der Schweiz (1885). · credit Otto Wilhelm Thomé, public domain, via Wikimedia Commons · credit url https://commons.wikimedia.org/wiki/File:Illustration_Cannabis_sativa0.jpg

Chamba culture/language/chamba.md

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src ../../src/assets/culture/malawi-gold-2016.jpg · alt A dried Malawi cannabis flower beside rolling paper and a jar · caption Malawi #1 cannabis in Lilongwe, 2016. · credit Stevef199, CC BY-SA 4.0, via Wikimedia Commons · credit url https://commons.wikimedia.org/wiki/File:A_bud_of_malawi_gold_cannabis_strain_20160813_125335.jpg

Diamba culture/language/diamba.md

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src ../../src/assets/culture/diamba-angola-1890.jpg · fit contain · alt Historical photograph of a leaf-wrapped cannabis bundle above a specimen label reading Hemp for smoking (diamba), Songo, Angola, and July 25, 1890 · caption “Hemp for smoking (diamba)”, wrapped in banana leaves. The specimen label records the Songo people, Angola, and 25 July 1890; collector H. Chatelain. · credit Historical specimen photograph, reproduced by Alchimia · credit url https://www.alchimiaweb.com/blogen/malawi-cob-fermented-cannabis/

Hashish culture/language/hashish.md

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*Ḥashīsh* is an ordinary Arabic word for dried grass or fodder. As the name of a drug it … co the powder it is pressed from is [kif](/culture/language/kif/). ## How Europe met it The [Club des Hashischins](/culture/traditions/club-des-hashischins/) entry follows the Paris gatherings and distinguishes their documentary record from the literary legend. Hashish reached Europe from the East in the eighteenth century, and Napoleon's campaign in … in. In the United States it has lost ground to flower and to more potent modern extracts.

Indica and sativa culture/language/indica-and-sativa.md

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src ../../src/assets/culture/rowsativa-purplevs-kushindica-comparison.jpgwebp · alt A row of tall, denseTwo flowering cannabis plants grown asside by side, with a hedgeslender stem and narrow leaves on the left and denser growth on the right · caption Purple Kush, a broadA side-leafed varietyby-side comparison of the kindplant forms sold as sativa and indica, grown into a hedge nearly six feet tall. · credit hexthat, CC BY 3.0, via Wikimedia CommonsBlimburn Seeds · credit url https://commonsblimburnseeds.wikimedia.orgcom/wikiwp-content/File:Row(Purple_Kush)uploads/2021/12/sativa-vs-indica-comparison.jpgwebp

Ma culture/language/ma.md

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src ../../src/assets/culture/ma-bronze.png · alt The Chinese character for hemp, 麻, in bronze script · caption Má (麻), the character for hemp, in bronze script. · credit Chanueting, public domain, via Wikimedia Commons; rendered on white · credit url https://commons.wikimedia.org/wiki/File:%E9%BA%BB-bronze.svg

Marijuana culture/language/marijuana.md

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src ../../src/assets/culture/marihuana-tax-stamp-1937.jpg · alt Two green one-dollar US revenue stamps labelled Marihuana Tax Act of 1937 · caption One-dollar revenue stamps issued under the Marihuana Tax Act of 1937. · credit U.S. Bureau of Engraving and Printing; image by Gwillhickers, public domain, via Wikimedia Commons · credit url https://commons.wikimedia.org/wiki/File:Marihuana_revenue_stamp_$1_1937_issue.jpg

Reefer culture/language/reefer.md

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*Reefer* is American slang for a cannabis cigarette, or for cannabis itself. It belongs t … les*, *tea*, *viper* and *mezz*. It is remembered now partly because of one film. Made in 1936the 1930s to frighten parents, *Reefer Madness* became, forty years later, became a joke that cannabis users told against the people who had banned it. ## Jazz slang The … he users went on saying reefer. ## Reefer Madness The film began as *Tell Your Children*. The separate [film history](/history/us-reefer-madness-1938/) explains its disputed dating, produced in 1936 by George Hirlimandistribution and paid for by a church group as alater reversal from warning to parentsunderground comedy. It tells of high-school students drawn by dealers into smoking, and of the manslaughter, suicide and madness that follow; it is framed as a lecture by a school principal to a meeting of parents, and ends with the words TELL YOUR CHILDRENcirculated on the screen. In 1938 the exploitation producer Dwain Esper bought it, added salacious shots, and released itcircuit under several titles, one of them *Reefer Madness*. It was one of a cluster of such filmsThe period's alarm also appeared in the years of the Tax Actprint, beside Esperincluding Anslinger's own *Marihuana* and *[“Marijuana, Assassin of Youth*”](/history/us-assassin-of-youth-1937/). | Year | What happened to the film | |---|---| | 19361930s | Made as *Tell Your Children*, for a church group; references disagree between 1936 and 1938 | | 1938–1940Following years | Recut and soldSold on the exploitation circuit under several titles | | — | Its copyright notice was defecti … nabis culture. Critics have called it one of the worst films ever made. ## The word now Another familiar American term, [pot](/culture/language/pot/), has a less securely established origin than its often-repeated Spanish derivation suggests. *Reefer* is the word of the old songs and of the film. The official view of that time was … found that marijuana led neither to addiction nor to crime. It had no effect on the law.

history

us-massachusetts-first-state-1911, us-el-paso-ban-1915, us-marihuana-tax-act-1937, us-first-tax-act-convictions-1937, us-la-guardia-report-1944, us-reefer-madness-1938, us-assassin-of-youth-1937

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src ../../src/assets/culture/reefer-madness-1936.jpg · alt A lurid film poster for Reefer Madness · caption A promotional poster for *Reefer Madness*, made in 1936 as *originally titled Tell Your Children*. · credit Motion Picture Ventures, public domain, via Wikimedia Commons · credit url https://commons.wikimedia.org/wiki/File:Reefer_Madness_(1936).jpg

Sinsemilla culture/language/sinsemilla.md

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src ../../src/assets/culture/sinsemilla-drying-room.jpg · alt Harvested cannabis plants hanging upside down from lines in a drying room · caption Harvested cannabis plants hung up to dry. · credit Beeblebrox, CC BY-SA 4.0, via Wikimedia Commons · credit url https://commons.wikimedia.org/wiki/File:Cannabis_drying_room.jpg

The Bena Riamba culture/traditions/bena-riamba.md

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By the 1880s *Bena Riamba*, commonly translated as “Sons of Hemp”, was a peoplecannabis-centred religious and political movement among Luba-speaking communities of the Kasai region, in the south of what is now the Democratic Republic of the Congo, reorganised their common life around cannabisduring the late nineteenth century. They called themselvesCannabis smoking and shared ceremonial pipes expressed belonging and friendship, while also becoming part of political alliances and preparations for travel and war. The engraving *Bena RiambaAm Kongo*, published in *Im Innern Afrikas* in 1891, depicts the sons of hempmovement’s leaders alongside European explorers. The pipe tookHistorian Chris S. Duvall identifies the place of older ritesseated men, from left to right, as Chingenge, Sangula and smoking together becameMukenge. Mukenge, labelled “Kalamba” on the sign of belonging and of peaceoriginal plate, holds a large calabash water pipe between his legs. ## The only witnessescolonial record What is known comes from outsiders. The German explorers [Paul Pogge](https://en.wikipedia.org/wiki/Paul_Pogge) and [Hermann Wissmann](https://en.wikipedia.org/wiki/Hermann_von_Wissmann) reached the Bashilengethese Kasai communities in 1881, and their accounts, written on the eve of colonial rule, are the main source. Th … urvives in the sources used here, and everything below should be read with that in mind. *Bashilenge* is a historical ethnographic designation used in these accounts, not necessarily the communities’ own preferred name. The engraving is likewise a colonial documentary image: European travellers selected the scene and framed the people they depended on as guards, porters and political allies. Their descriptions of friendship do not establish an entirely peaceful or egalitarian society. Leadership, warfare and unequal relations belong to this history too. ## How it began Cannabis was new to the region. It may have been brought to the Congo bas … ship. The clubs grew into a movement and the movement into something like a religion. The Bashilenge took a new name foraccounts describe adherents calling themselves, Bena Riamba, and a new name for their country:using *Lubuku*, friendship, for their country. They greeted one another with the word *moio*, which meant both hemp and life. ## What … al powers to the plant. Later writers compared the pipe to the peace pipe of North America. Shared smoking could signal friendship or agreement, and it seems to have worked inbut the same accounts also describe its use before war; the comparison should not turn a similar way: to smoke with someone was to be atpolitical movement into a story of universal peace with him. ## The law that followed The Bashilenge countryregion was absorbed into King Leopold's Congo Free State within a few years of the explorers' vi … line: in the 1880s the "People of Cannabis" popularised its ritual use in the south-west.

summary

In the 1880s a peopleA late nineteenth-century religious and political movement among Luba-speaking communities of the Kasai made hemp, known as the centreSons of their common lifeHemp. Shared pipes expressed friendship and called themselves its sonsbelonging, in a history recorded chiefly by European outsiders.

sources

Im Innern Afrikas — die Erforschung des Kassai während der Jahre 1883, 1884 und 1885 The African Roots of Marijuana 3 unchanged

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src ../../src/assets/culture/bena-riamba-am-kongo-1891.jpg · fit contain · alt Nineteenth-century engraving depicting Bena Riamba leaders from the Kasai region, with Mukenge seated beside a large gourd water pipe. · caption Bena Riamba leaders in the Congo Basin, including Mukenge with a ceremonial hemp-smoking pipe. Engraving published in 1891. · credit Hermann von Wissmann et al., Im Innern Afrikas (1891), Smithsonian Libraries; public domain / CC0; margins cropped · credit url https://archive.org/details/iminnernafrikasd00wiss · license url https://creativecommons.org/publicdomain/zero/1.0/

Hemp in the Taoist censer culture/traditions/hemp-in-the-taoist-censer.md

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China's early classics mention hemp constantly Hemp, as[*má*](/culture/language/ma/), was an ordinary material for cloth, rope and food, and say nothing about its power to intoxicate in ancient China. There is one body of writing that breaks the silence. From about the fourth century, TaoistSome Daoist and medical texts speak of burningalso describe cannabis asin connection with ritual incense, visions and of eating it in order to seeencounters with spirits. They are the mainThese passages document religious and medical ideas; interpreting them as evidence that the plant had a ritual use in China at allof particular psychoactive practices requires care. ## A mountain in bronze The silence Hemp,illustrated [*máIncense Burner (Boshan Lu)*](https:/culture/languagewww.clevelandart.org/maart/1986.46) is a Western Han bronze dated 200–100 BCE, has been grownnow in China since the NeolithicCleveland Museum of Art. The *Book of OdesBoshanlu* has it woven into clothing(博山爐) censers represented sacred mountains inhabited by immortals. The classics do not mention whatSmoke escaped through openings in the flowers domountain-shaped lid, suggesting clouds around its peaks. The word itself knows. The same character means numb Here, tiny figures and isfantastic beasts occupy the root of the Chinese words for anaesthetic and narcoticbronze landscape. The botanist Li Hui-lin argued thatvessel predates the plant's stupefying effect was known "from extremely early times", and that shamans of north-east Asia had passed its medical and spiritual uses to the *wu*, the spirit-mediums of ancient China, whose calling declined after the Han dynasty. Some researchers explain the silence of the classicsShangqing school by that association with shamanismcenturies. After the riseIt illustrates an earlier cosmology of Confucianismsacred mountains and immortal realms, the ritual taking ofrather than a documented cannabis ceremony. Its original contents are unknown: there is thought to have been suppressedno evidence here that this particular censer contained cannabis. ## What the Taoists wrote | Date | Text | What it saysReported association | |---|---|---| | 4th1st–2nd century CE | Texts attributed to Ge Hong*Shen Nong Ben Cao Jing*, an early materia medica | Those beginning the Way need not go into the mountains; "Excessive ingestion of *mafen* is associated with purifying incenseseeing ghosts and sprinkling and sweeping" some can call down the immortalsagitated behaviour | | About 500Early 6th century | Tao Hongjing, *Mingyi bieluBen Cao Jing Ji Zhu* | Hemp seeds "are very little used in medicine, but the magician-technicians say that if one consumes themAdepts reportedly took *mabo* with ginseng it will give one preternaturalto gain knowledge of events in the future" events | | 6th century | *Wuzangjing*, a TaoistDaoist medical work | "If you wish to command demonic apparitions to present themselves you should constantly eat theHemp inflorescences of the hemp plant"are associated with calling forth apparitions | | About 570 | *Wushang Biyao*, a TaoistDaoist encyclopaedia | Cannabis is added todescribed in ritual incense -burners, according to Needham's reading | | About 730 | *Shiliao bencao*, on diet | "Those who wishCannabis ingestion is linked to see demons should take it … for up to a hundred days"seeing spirits | | About 1100 | *Zhenglei bencao* | "If taken in excess it produces hallucinationsEarlier claims about visions and a staggering gait. If taken over a long term, it causes one to communicatecommunication with spirits and lightens one's body"are repeated | The founders of the Shangqing school of Taoism, Wei HuacunTao Hongjing (456–536 CE) was a Daoist scholar and Xu Mi, are among those said to have called downpharmacologist who helped compile the immortals with incenseShangqing canon. Its scriptures were dictated toHe recorded the medium Yang Xi in nightly visions in the fourth century, "aided almost certainly byclaim about cannabis" in the judgment and ginseng as something adepts said, rather than a demonstrated power. Brand and Zhao's [study of the historian of science [Joseph Needhammedical texts](https://enwww.wikipediafrontiersin.org/wikijournals/Joseph_Needhampharmacology/articles/10.3389/fphar.2017.00108/full) translates *mabo* as cannabis flower. Needham Historical names for plant parts are inconsistent, so calling this preparation simply hemp seeds obscures the textual uncertainty. The Shangqing tradition centred on revelations and visionary encounters with immortals. Its fourth-century scriptures arose from Yang Xi's general conclusion wasreported visions. Joseph Needham proposed that the hallucinogenic properties of hemp "were common knowledge in Chinese medicalcannabis helped produce these experiences and Taoist circles for two millennia or more", and that the early TaoistsDaoists experimented systematically with "hallucinogenic smokes"psychoactive incense. That is a scholarly hypothesis, distinct from the textual references to cannabis. Neither the existence of incense rituals nor a mountain-shaped censer establishes that participants inhaled intoxicating cannabis smoke. ## What the ground adds Archaeology has confirmed the practiceIndependent archaeological evidence comes from outside the texts, at China's western edge. Wooden braziers from the [Jirzankal cemetery in the Pamirs](/history/china-jirzankal-study-2019/), about 2,500 years old, held the burnt residue of cannabis rich inresidue indicating material with elevated THC. In the Turpan basin, graves of the same ageburials contained people thought to be shamans, buried with sacks of cannabis by their headsplaced beside or over the deceased. These finds support cannabis use in funerary settings, and one man laid under thirteen whole plantsbut do not establish a connection to Shangqing rituals or identify the contents of the Cleveland censer. ## The law The pharmacopoeias kept the plant: hemp seed has never been dropped from th … (/history/china-public-security-law-2006/). Growing hemp for fibre was never prohibited.

summary

Early TaoistDaoist and medical texts speak of burningassociate cannabis aswith incense, visions and eating it to see spirits. The Chinese classics otherwise say almost nothing about its effectsA Han mountain censer illustrates the sacred landscape of incense, without proving what was burnt in it.

sources

Cleveland Museum of Art — Incense Burner (Boshan Lu), 1986.46 Brand and Zhao — Cannabis in Chinese Medicine (2017) Wikipedia — Censer, Chinese use (citing Joseph Needham) 2 unchanged

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src ../../src/assets/culture/boshanlu-cleveland-1986-46.jpg · fit contain · alt Ancient Chinese bronze incense burner with a perforated mountain-shaped lid, decorated with mythical creatures and covered in green patina. · caption A Han dynasty mountain-shaped incense burner (boshanlu), evoking the sacred landscapes and immortal realms of early Daoist spirituality. · credit Cleveland Museum of Art, Severance and Greta Millikin Purchase Fund, 1986.46 · CC0 · credit url https://www.clevelandart.org/art/1986.46 · license url https://creativecommons.org/publicdomain/zero/1.0/

Hempfest culture/traditions/hempfest.md

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src ../../src/assets/culture/hempfest-beach-2007.jpg · alt A large crowd along the rocky beach at Seattle Hempfest · caption Seattle Hempfest at Myrtle Edwards Park, 2007. · credit Joe Mabel, CC BY-SA 3.0, via Wikimedia Commons · credit url https://commons.wikimedia.org/wiki/File:Seattle_Hempfest_2007_-_033.jpg

Kumina culture/traditions/kumina.md

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[Kumina](https://en.wikipedia.org/wiki/Kumina) is a religion that took shapean Afro-Jamaican spiritual tradition rooted in Jamaica in the nineteenth centuryCentral African, drawing above all on the religion of theparticularly Kongo peoples of Central Africa, religious practices. Its ceremonies are for healing:Ceremonial drumming, singing and dancing call downbring families and neighbours together to honour ancestral spirits, who possesswhose presence may be experienced through possession of the dancers. Cannabis was smoked to invite that possessionThese communal rituals accompany healing, wakes, burials, memorials and other events in community life. Kumina is one of the three routes by which scholars suggest the plant entered thedistinct from [Rastafari](/culture/traditions/rastafari-sacrament/) sacrament. Researchers identify its ceremonial use of ganja to facilitate ancestral possession as one possible influence on Rastafari’s later sacramental cannabis practices; it is not the only proposed source. ## Who brought it Kumina came with peoplePeople from the Kongo region, brought to Jamaica in the years after the abolition of slavery asincluding indentured labourers arriving after emancipation, helped shape Kumina. The [National Library of Jamaica](https://nlj.gov.jm/history-notes-jamaica/) notes competing accounts: a tradition brought by later African arrivals, or older practices in Jamaica strengthened by those arrivals. They settled above all in the parish of St Thomas, in the east of the island, and from the … Kennedy, who died in 1998, was the best known of the twentieth century. ## The ceremony Drumming and dancing are part of a shared ritual, with leaders guiding songs and rhythms associated with particular spirits. The National Library distinguishes more public *bailo* sessions from more sacred *country* sessions, in which spirit possession is especially important. | Element | | |---|---| | PurposeOccasions | Mainly healing: the spirits are summoned to cure the sickHealing, wakes, burials, memorials and other communal observances | | Means | Singing, dancing, drumming, animal sacrifice, spirit possession | | Cannabis … form of 2015](/history/jamaica-ganja-reform-2015/) protects sacramental use by Rastafari.

sources

National Library of Jamaica — History Notes, Kumina 3 unchanged

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src ../../src/assets/culture/kumina-national-library-jamaica.jpg · fit contain · alt Historical black-and-white photograph of Jamaican Kumina dancers performing alongside traditional drummers. · caption Kumina dancers and drummers in Jamaica, preserving an ancestral spiritual tradition rooted in Central Africa. · credit National Library of Jamaica · credit url https://nlj.gov.jm/history-notes-jamaica/

Pusher Street culture/traditions/pusher-street.md

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Pusher Street was the main street of [Freetown Christiania](https://en.wikipedia.org/wiki … when the residents, after a series of shootings, closed it themselves. ## The freetown Kathmandu's [Freak Street](/culture/traditions/freak-street/) offers a different history of a famous cannabis district: its shops operated under licences before Nepal closed the market. Christiania began in September 1971, when squatters occupied an abandoned military base an … ked away, then went to court, and in 1989 parliament gave the community a legal footing. It also belongs to a European network of free cultural spaces. Christiania's cultural association calls the Dutch artists' village [Ruigoord](/culture/traditions/ruigoord/) its sister community. Its account of a delegation to Ruigoord's fiftieth anniversary describes a Free Cultural Spaces symposium and earlier meetings in Christiania. These ties concern art, self-organisation and protecting communal space as well as cannabis. Ljubljana's [Metelkova](/culture/traditions/metelkova/) offers another autonomous cultural setting, with a different legal and social history. The cannabis trade was there from the start, on a street the residents' council called the … cal cannabis pilot](/history/denmark-medical-pilot-2018/), which it later made permanent.

sources

Christianias Kulturforening — Visit to Ruigoord and Free Cultural Spaces symposium 2 unchanged

The Rastafari sacrament culture/traditions/rastafari-sacrament.md

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For many Rastafari, smoking ganja is the principal ritual of the faith. The herb is a sacramentsacred herb used for meditation, smoked in company with prayer and long discussion, spiritual communion and collective reasoning. Smoking it together is a religious practice, held to be commended by the Bible. For mostmuch of the movement's history, prohibition criminalised that made every observant Rasta a criminalpractice. Since 2015 a number of Caribbean states have written the sacrament into their law, and o … ded over by an elder, with drumming, chanting, hymns and poetry. Its centre is *reasoning*, an unhurried: communal discussion, reflection and exchange of spiritual or social ideas. Participants consider the faith and of the news in whichtogether, each speaker is meant to carrycarrying the group's understanding a little further. | Form | What it is | |---|---| | [Spliff](/culture/language/spliff/) | A large hand-rolled cigarette. A prayer to Jah is said while it is rolled, and it is lit only when the prayer is finished | | Chalice | A traditional water pipe shared ceremonially among participants; kinds include the kutchieherb is held in its cup, the chillum and the steameror cutchie | The pipe goes round the circle counter-clockwise. The photograph records this shared rite at The Dungle, off Salt Lane in Kingston, on August 5, 1969. Anthropologist Lambros Comitas photographed Brother Morgan drawing from the chalice while another participant lit its ceremonial cup. The [archive identifies it as *Lighting the Chalice*, JA–RT 004](https://www.cifas.us/comitas-gallery-jamaica), in a sequence documenting preparation, blessing and communion organised by Rastafari elder Mortimo Planno. The largest gatherings, once called groundations and now Nyabinghi Issemblies, last from three … ditative herb | | [Jamaica](/country/jm/) | [2015](/history/jamaica-ganja-reform-2015/) | Sacramental possession is protected; smoking is permitted at registered Rastafari may use ganja as a sacramentplaces of worship, with cultivation and exempt events subject to authorization | | [Antigua and Barbuda](/country/ag/) | [2018](/history/antigua-cannabis-act-2018/) | Religious bodies, Rastafari included, may register to grow and hold more than the ordinary limits | | [Antigua and Barbuda](/country/ag/) | [2023](/history/antigua-rastafari-sacramental-authorizations-2023/) | Three Rastafari communities received authorizations to cultivate and use cannabis for religious purposes | | [Barbados](/country/bb/) | [2019](/history/barbados-medical-2019/) | Sacramental use at pla … and use it at their places of assembly; the prime minister apologised to the community | Jamaica's Dangerous Drugs (Amendment) Act 2015 recognised sacramental use under these specified conditions. It allowed Rastafari adults and organisations to apply for religious cultivation and for qualifying gatherings to be declared exempt events. Authorized sacramental cultivation did not permit commercial sales or export. Antigua and Barbuda's legal framework came earlier than its first sacramental authorizations. In March 2023, the Medicinal Cannabis Authority issued them to Nyabinghi Theocracy Church Inc., Rasfreeman Foundation for Unification of Rastafari and Wan Love Chant. The authorizations cover religious cultivation and ceremonial use, subject to approved quantities and locations. Not everyone wanted this. In [Saint Vincent](/country/vc/) in 2018, Rastafari representati … ne](/history/ethiopia-shashamane-settlement-1965/), the criminal code makes no exception.

history

ethiopia-shashamane-settlement-1965, italy-rastafari-ruling-2008, jamaica-ganja-reform-2015, antigua-cannabis-act-2018, antigua-rastafari-sacramental-authorizations-2023, barbados-medical-2019, jamaica-ganja-arrives-1855, jamaica-ganja-law-1913, jamaica-mandato … -2023, saint-vincent-religious-bill-dropped-2018, kenya-high-court-rastafari-petition-2026

sources

Comitas Institute for Anthropological Study — Lighting the Chalice, JA–RT 004 (5 August 1969) Antigua and Barbuda Medicinal Cannabis Authority — Sacramental Rights 7 unchanged

image

src ../../src/assets/culture/rastafari-lighting-chalice-comitas-1969.jpg · fit contain · alt Historical photograph of two Rastafari participants lighting and smoking a communal cannabis chalice during a religious ceremony in Kingston. · caption Lighting the sacred chalice during a Rastafari ceremony in Kingston, Jamaica, August 1969. Photograph by Lambros Comitas. · credit Lambros Comitas / Comitas Institute for Anthropological Study · JA–RT 004 · credit url https://www.cifas.us/comitas-gallery-jamaica

Siemieniotka culture/traditions/siemieniotka.md

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*Siemieniotka*, also called *konopiotka* or *siemieniatka*, is a soup made oftraditional hemp-seed. It comes soup from Silesia, in southern Poland, and it is eaten once a year,served at the supper of Christmas Eve supper, *Wigilia*. It is a dish fromcarries on the centuries-old culinary use of hemp as food rather than as an intoxicant, from a time when hemp was an ordinary crop. [Śląskie Smaki](https://slaskiesmaki.pl/staticcontent/141243/siemieniatka-siemieniotka-konopiotka), the region’s culinary tourism project, records descriptions of the soup in Silesian accounts from 1887 and 1888. The dish is still served at Christmas Eve suppers, with recipes passed from one generation to the next. ## The dish The name comes from *siemię*, seed. The seeds are boiled, rubbed free of thei … that they use the seed, and that they belong to regions where hemp was a household crop. Latvian [hemp-seed butter](/culture/traditions/latvian-hemp-seed-butter/) offers another Baltic food tradition in which cannabis seeds are prepared for nourishment.

also

konopiotka, siemieniatka, Wigilia, hemp seed

sources

Śląskie Smaki — Siemieniotka (zupa wigilijna) Śląskie Smaki — Siemieniatka/siemieniotka/konopiotka 6 unchanged

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src ../../src/assets/culture/siemieniotka-slaskie-smaki.jpg · alt Traditional Silesian hemp-seed soup in a white bowl, served with toasted bread. · caption Siemieniotka, a traditional Silesian hemp-seed soup served during Christmas Eve celebrations in Poland. · credit Śląskie Smaki / ŚOT; photograph by Havve · credit url https://www.slaskiesmaki.pl/dish/512120/siemieniotka-zupa-wigilijna

The Cannabis Cup culture/traditions/the-cannabis-cup.md

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The Cannabis Cup is a festival and competition run by the American magazine [*High Times* … ly. The first Cup was held in [November 1988](/history/netherlands-cannabis-cup-1988/). Other competitions developed their own audiences and venues. The separate Highlife Cup has been held at [Ruigoord](/culture/traditions/ruigoord/), an artists' village linked to Christiania through the European freetown movement. ## The contest | Element | | |---|---| | Judges | A panel, from many countries, who sampl … n American states with licensed markets, while the Netherlands still has only toleration.

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src ../../src/assets/culture/cannabis-cup-amsterdam-awards-2014.jpg · alt Cannabis Cup trophies arranged on a table covered with a High Times banner · caption Trophies at the 27th High Times Cannabis Cup awards ceremony in Amsterdam, November 2014. · credit Cannabis Culture, CC BY 2.0, via Flickr · credit url https://www.flickr.com/photos/cannabisculture/15954007425/

The elder's morning pipe culture/traditions/the-morning-pipe.md

text

In the rural areas of what is now KwaZulu-NatalZululand and the rural Eastern Cape, smoking dagga, also called *insangu*, was a settleddeeply established custom long before there was a law about it: a habit of grownamong older men, taken in moderation, with rules of its own. When South Africa banned the plantprohibited cannabis nationally in 1922, its ownsome officials argued that this custom shouldcriminalising these men’s customary practice would be left aloneunjust and impractical. The resulting compromise concerned enforcement, while the prohibition remained in law. The postcard *Old Zulu Man and forHis Pipe*, published by T. D. Ravenscroft, illustrates a time it wastraditional pipe and its setting. The substance in this particular pipe is unverified; the photograph is not evidence of cannabis consumption. The record here is thin and one-sided. Nearly everything known about the custom in these years … in remote places where moderate smoking mattered little to public order. ## Afterwards The tolerance was never written downBy 1923, the Native Affairs Department and the South African Police had tacitly agreed to avoid interfering with dagga customs under traditional African authorities, according to historians Lebohang Seganoe and Thembisa Waetjen. Enforcement concentrated on towns and cities for decades. This was an informal accommodation, not a legal exemption for rural cannabis use. The accommodation did not last as policy. Eradication of plantations began in the 1950s, and by the end of t … ipe is lawful again, ninety-six years after the officials asked that it be left in peace.

sources

Thembisa Waetjen — How cannabis became a ‘drug’ in South Africa (Points, 2018) Advocates of ‘an unpopular cause’: Frances Ames, Helen Suzman and Cannabis Decriminalisation in South Africa 2 unchanged

image

src ../../src/assets/culture/old-zulu-man-his-pipe-ravenscroft.jpg · fit contain · alt Vintage South African postcard depicting an older Zulu man seated outside a traditional dwelling holding a long smoking pipe. · caption An older Zulu man with his traditional pipe, recalling the morning insangu-smoking customs of southern Africa. · credit T. D. Ravenscroft, publisher; postcard scan via CardCow · credit url https://www.cardcow.com/718145/old-zulu-man-his-pipe-ethnic-postcards/

Code, design and documents 46 files

docs/CULTURE.md +8 −2
@@ -28,4 +28,5 @@ Ask what the subject is.
 | The name of a thing whose interest is the thing itself | Traditions | the sebsi, sambe, the coffeeshop |
 | A practice repeated by a group: a ritual, festival, craft, dish, remedy, yearly gathering, social institution | Traditions | bhang at Holi, Hash Bash, cannabis social clubs |
+| A place whose importance is a sustained cannabis-related social practice or community | Traditions | Pusher Street, Freak Street, the gatherings at Hôtel Pimodan |
 | One dated event: a law, ruling, report, arrest, a single demonstration | `changes.yaml` (the history), with an article in `articles/` if it deserves one | Jamaica's 2015 act, the first Global Marijuana March |
 | What people thought of cannabis and its users at some time and place | A history entry, then a line in `/culture/history/` | the 1894 Hemp Drugs Commission |
@@ -164,5 +165,5 @@ converts them at build time: the lead picture is drawn with `<Picture>`, the car
 country pages with `<Image>`, and pictures in the text are optimised the same way.
 
-1. Download the file from its Wikimedia Commons page (the 1280-pixel version is enough) into
+1. Download the file from its original source (prefer Wikimedia Commons; the 1280-pixel version is enough) into
    `src/assets/culture/`, with a short lower-case name: `nepal-charas.jpg`.
 2. Lead picture: put its relative path in the front matter, as above.
@@ -178,5 +179,10 @@ The site turns that into a figure with the caption and credit underneath. Rules:
 - A picture must show the subject itself: the thing, the act, the place or the people. No
   buildings of institutions, no generic leaves, no portraits of officials.
-- Free licences only, with author and licence in the credit and a link to the file's page.
+- Prefer openly licensed or public-domain images when a good, relevant one is available.
+  If no suitable open image is found, a well-sourced photograph or illustration may be used
+  without a confirmed open licence; do not hold up the entry solely for that reason.
+- Always credit the photographer or creator when known and link to the original source.
+  Include the licence and its link when verified; never invent a licence or imply that
+  attribution itself grants permission. Record unconfirmed reuse terms in the research notes.
 - Look at the downloaded file before writing the caption.
 - Write the caption from what the file's own description says. Do not guess a place or a date.
docs/DATA-MAINTENANCE.md +3 −1
@@ -611,5 +611,7 @@ opening, three to five short sections and at most one small table. Side events b
 own `changes.yaml` entries, linked from the article, not narrated in it. A picture is optional and most articles should
 have none: use one only when it shows the subject itself (the person, the place, the object), never
-a parliament or court building as a stand-in. Use pictures whose licence allows it and always
+a parliament or court building as a stand-in. Prefer openly licensed or public-domain pictures. If no good, relevant open image is available,
+a well-sourced picture may be used without a confirmed open licence. Record unconfirmed reuse
+terms in the research notes, never invent a licence, and always
 give the credit; link to country profiles as `/country/ru/` and to other entries as
 `/history/<id>/`. The build fails if the file name matches no entry. Entries with an article get
docs/research/bena-riamba-am-kongo.md +46 −0
@@ -0,0 +1,46 @@
+# Bena Riamba — original Am Kongo engraving
+
+## Original source and extraction
+
+- Book: Hermann von Wissmann, Ludwig Wolf, Curt von François and Hans Mueller,
+  *Im Innern Afrikas*, third edition (Leipzig: F. A. Brockhaus, 1891).
+- [Smithsonian digitization at Internet Archive](https://archive.org/details/iminnernafrikasd00wiss).
+- Plate title: *Am Kongo*, labelled “S. 414”, facing page 414.
+- Extracted from the original book’s `iminnernafrikasd00wiss_0481.jp2` scan using
+  the Archive BookReader image service at scale 1 and rotation 0. The endpoint was:
+  https://ia903208.us.archive.org/BookReader/BookReaderImages.php?zip=/23/items/iminnernafrikasd00wiss/iminnernafrikasd00wiss_jp2.zip&file=iminnernafrikasd00wiss_jp2/iminnernafrikasd00wiss_0481.jp2&id=iminnernafrikasd00wiss&scale=1&rotate=0
+- Downloaded page: 2782 × 4357 pixels. Crop rectangle: x=170, y=680,
+  width=2380, height=3020. The crop removes blank page margins while retaining all
+  seven figures, the complete calabash pipe, original title and all printed names.
+- Saved as `src/assets/culture/bena-riamba-am-kongo-1891.jpg`, JPEG quality 92.
+  No colour correction, retouching or sharpening; the paper tone and engraved lines
+  are preserved. The article’s contain fit displays the full cropped plate.
+- The modern academic PDF was used for identification only. No asset pixels were
+  extracted from it.
+
+## Identification and historical context
+
+[Duvall’s supplied excerpt](https://assets-us-01.kc-usercontent.com/f7ca9afb-82c2-002a-a423-84e111d5b498/9d65da15-ba28-46d3-aacd-425f5269973d/978-1-4780-0394-6_601.pdf),
+*The African Roots of Marijuana* (2019), p. 21, figure 1.4 (PDF page 27), identifies
+Chingenge, Sangula and Mukenge as Bena Riamba political leaders, seated left to right,
+and identifies Mukenge’s calabash water pipe. The original labels are Tschingenge,
+Sangula-Meta and Kalamba. The entry makes the Kalamba/Mukenge naming difference explicit.
+The original title and labels were visually checked before choosing the crop.
+
+The entry describes a religious and political movement among Luba-speaking Kasai
+communities, commonly translated as Sons of Hemp. Shared smoking and friendship
+are described alongside leadership and warfare, not as proof of universal equality
+or peace. Bashilenge is treated as a historical ethnographic designation, rather
+than automatically a preferred self-description. European explorers’ mediation
+and dependence on African guards, porters and leaders are acknowledged.
+
+## Reuse status
+
+The [Smithsonian book catalogue](https://library.si.edu/digital-library/book/iminnernafrikasd00wiss)
+was read successfully through an HTTP download even though the web reader rejected it.
+Its metadata states `dcterms.rights: No Copyright - United States`; the visible
+copyright section repeats that status and displays the Smithsonian CC0 badge.
+The catalogue and [Smithsonian copyright guidance](https://library.si.edu/copyright)
+support the public-domain/CC0 credit. Archive metadata confirms 1891, Brockhaus
+and Smithsonian Libraries as contributor. Credit links to the original digitized
+book, with a separate CC0 link and disclosure that margins were cropped.
docs/research/culture-expansion-2026-10-14.md +50 −0
@@ -0,0 +1,50 @@
+# Culture expansion — 14 October 2026
+
+Added three language entries and two traditions: Hemp, Pot, Pakalōlō, Shivaratri at
+Pashupatinath, and Kanapinis, the hemp man. Counts become 28 language entries and
+28 traditions. Existing featured rankings are retained.
+
+## Evidence and scope
+
+- **Hemp:** Online Etymology Dictionary for the proposed Germanic connection;
+  Wikipedia for materials and processing; the site's checked US history for the
+  2018 definition and the 2025 change due to take effect in November 2026.
+- **Pot:** Etymonline's 1938 attestation and Max Wheeler's first-person linguistic
+  investigation, LINGUIST List 16.2853. The Mexican-Spanish derivation is disputed,
+  not presented as fact. This entry is shorter because the etymological evidence
+  does not justify a longer origin narrative.
+- **Pakalōlō:** Pukui–Elbert (1986) via the University of Hawaiʻi's dictionary.
+  The actual headword is **paka lōlō**, literally “numbing tobacco”; querying
+  `pakalolo` returns a spelling suggestion. Downloaded and read the spaced entry
+  when the web fetch failed. e-Hawaii independently records Pidgin usage. No claim
+  about first introduction, ancient ritual or an individual cultivar is made.
+  This is a compact lexical entry because those histories remain unverified.
+- **Shivaratri:** Nepal Tourism Board and the festival reference for religious
+  context, Kathmandu Post for the 1995 and 2018 restrictions, AP's February 2026
+  reporting for continuing practice. Added the latter as a context history event,
+  without changing scores or describing tolerance as a permanent legal exemption.
+- **Kanapinis:** Kudirka's *The Lithuanians* via the Lithuanian Folk Culture Centre,
+  the Klaipėda Ethnocultural Centre and a current festival programme. The hemp-seed
+  connection is explicit in Kudirka. No invented date of origin or intoxicating
+  ritual is asserted. Historical ethnic caricatures are identified as stereotypes.
+
+## Image provenance
+
+| Entry | Local asset | Source and credit | Licence |
+|---|---|---|---|
+| Hemp | `src/assets/culture/hemp-rope.jpg` | [Travis Isaacs, Dallas World Aquarium, July 2008](https://commons.wikimedia.org/wiki/File:Hemp-rope.jpg) | [CC BY 2.0](https://creativecommons.org/licenses/by/2.0/) |
+| Shivaratri | `src/assets/culture/shivaratri-pashupatinath-sadhu.jpg` | [Rüdiger Wenzel, Pashupatinath](https://commons.wikimedia.org/wiki/File:Rauchender_Sadhu.JPG) | [CC BY-SA 3.0 DE](https://creativecommons.org/licenses/by-sa/3.0/de/) |
+
+Downloaded the originals and visually inspected both. No retouching or source
+cropping. No capture year is asserted for the Shivaratri image because the file's
+February 15, 2017 date does not align neatly with that year's festival date. Its
+documented location and occasion support the caption without that extra claim.
+The Kanapinis entry has no lead image because no photograph identifying that
+particular character was verified. Pot and Pakalōlō do not receive generic stock images.
+
+## Verification
+
+The production build passed with 2,559 pages. Checked all five entry pages, both
+section indexes and the US, Nepal and Lithuania country listings in the local
+preview. Confirmed both lead images and both lazy-loaded index thumbnails have
+decoded successfully. `git diff --check` passed.
docs/research/culture-images-2026-10-14.md +146 −0
@@ -0,0 +1,146 @@
+# Culture image search — 14 October 2026
+
+Searched the twenty culture entries without lead images. Added eight local images,
+with alt text, captions, creator/licence credits and links to their Commons file pages.
+Downloaded files were visually inspected before captioning; Astro produces the page,
+card and country-profile sizes.
+
+| Entry | Image | Licence |
+| --- | --- | --- |
+| Cannabis | [Thomé’s 1885 botanical plate](https://commons.wikimedia.org/wiki/File:Illustration_Cannabis_sativa0.jpg) | Public domain |
+| Chamba | [Malawi #1 in Lilongwe, 2016](https://commons.wikimedia.org/wiki/File:A_bud_of_malawi_gold_cannabis_strain_20160813_125335.jpg) | Stevef199, CC BY-SA 4.0 |
+| Marijuana | [1937 US marihuana revenue stamps](https://commons.wikimedia.org/wiki/File:Marihuana_revenue_stamp_$1_1937_issue.jpg) | US Bureau of Engraving and Printing; imaging by Gwillhickers, public domain |
+| Sinsemilla | [Harvested plants hanging to dry](https://commons.wikimedia.org/wiki/File:Cannabis_drying_room.jpg) | Beeblebrox, CC BY-SA 4.0 |
+| Ma | [The hemp character in bronze script](https://commons.wikimedia.org/wiki/File:%E9%BA%BB-bronze.svg) | Chanueting, public domain |
+| Hempfest | [The crowd at Myrtle Edwards Park, 2007](https://commons.wikimedia.org/wiki/File:Seattle_Hempfest_2007_-_033.jpg) | Joe Mabel, CC BY-SA 3.0 |
+| The Rastafari sacrament | [Marcus Garvey celebration in Liberia, August 2015](https://commons.wikimedia.org/wiki/File:Rastafarians_celebrate_Marcus_Garvey.jpg) | Jefferson Krua, CC BY-SA 4.0 |
+| The Cannabis Cup | [Trophies at the 27th High Times awards ceremony in Amsterdam, November 2014](https://www.flickr.com/photos/cannabisculture/15954007425/) | Cannabis Culture, CC BY 2.0 |
+
+Ma’s original vector was rendered on a white 1280 × 800 PNG, with space around
+the character to preserve its strokes in the page and card crops and in both themes. Other images retain the source composition.
+The Sinsemilla caption describes drying only: the source does not establish that
+these particular plants were unpollinated.
+
+## Remaining searches
+
+Twelve entries still need a suitable image: Anasha, Diamba, Matekoane, Mbanje, Zatla,
+The Bena Riamba, Cannabis in the kitchen, The Ethiopian Zion Coptic Church,
+Hemp in the Taoist censer, Kumina, Siemieniotka and The elder’s morning pipe.
+
+- Commons searches for Lesotho, Zimbabwe and the Chuy valley did not produce
+  usable still photographs of the relevant cannabis crop or custom.
+- Siemieniotka searches mainly returned photographs uploaded by a user with that
+  name, rather than the soup. Takrouri searches returned an unrelated Nubian soldier.
+- Cannabis Cup searches often returned the separate Emerald Cup. Used a photograph
+  explicitly identified as the High Times event instead.
+- [Ritual del Kumina](https://commons.wikimedia.org/wiki/File:Ritual_del_Kumina.jpg)
+  claims to be the uploader’s own work from August 2024, but looks like a historical
+  black-and-white photograph. Its provenance is not reliable enough to reuse.
+- The [Smithsonian record of two Zulu men smoking dagga](https://www.si.edu/object/archives/components/sova-naa-photolot-97-ref14515)
+  is a promising lead for The elder’s morning pipe; file access and reuse terms need
+  verification before adding it.
+
+None of the remaining entries received a generic substitute or an invented depiction.
+
+## Replacement pass
+
+Replaced the chalice still life with a Rastafari community celebration, and the
+Jorge Cervantes portrait with a table of trophies at the Amsterdam awards ceremony.
+The Rastafari caption identifies the celebration rather than claiming the photograph
+shows sacramental smoking. The Cannabis Cup photograph’s Flickr page explicitly
+identifies the Amsterdam event, the date (27 November 2014) and CC BY 2.0 licence.
+Both downloaded replacements were visually inspected; their compositions and the
+Cannabis Culture source mark are preserved. Removed the two unused initial assets.
+
+## User-selected Indica and sativa image
+
+Replaced the Purple Kush hedge lead photo with the exact
+[Blimburn Seeds comparison image](https://blimburnseeds.com/wp-content/uploads/2021/12/sativa-vs-indica-comparison.webp)
+requested by the user. Saved the original WebP locally and credited Blimburn Seeds;
+no Creative Commons or public-domain licence is asserted for this supplied asset.
+The caption refers to the forms sold under these names, consistent with the entry.
+
+## User-selected Diamba specimen
+
+Added the exact [historical specimen image supplied by the user](https://www.alchimiaweb.com/blog/wp-content/uploads/2022/09/mazorca_1-910x970.jpg).
+Its visible label reads “Hemp for smoking (diamba)”, lists the Songo people,
+Angola, H. Chatelain as collector and 25 July 1890 as the specimen date. The label
+also says it was wrapped in banana leaves. These details describe the specimen
+record; the date is not claimed as the date the photograph was taken.
+Credited the historical photograph as reproduced by Alchimia, linking its
+[source article](https://www.alchimiaweb.com/blogen/malawi-cob-fermented-cannabis/);
+no photographer or free licence is invented. The original local image is unchanged.
+An optional image fit field preserves the full specimen and label in the culture
+article’s height-limited lead figure. Other lead images keep their existing fit.
+Diamba now has a lead image; eleven of the original twenty gaps remain.
+
+## User-selected Anasha photograph
+
+Added Nikolai Bulykin’s [Baum Grove photograph](https://commons.wikimedia.org/wiki/File:Алматы,_роща_Баума,_Cannabis_sativa_(1).jpg)
+as Anasha’s lead image, with the user’s exact caption and alt text. Commons confirms
+Baum Grove, Almaty, Kazakhstan, 1 July 2023, the photographer and
+[CC BY-SA 4.0](https://creativecommons.org/licenses/by-sa/4.0/).
+Downloaded the original JPEG without altering it. The article displays the complete
+photograph to preserve its surrounding vegetation and geographical context.
+The caption links to both the original file page and the licence through an optional
+license_url field. Added Tajik нашъа to the spellings and word table and made the
+Uzbek/Tajik borrowing explicit in the opening paragraph, checked against the existing
+Russian Wikipedia source’s Anasha section. Ten of the original twenty image gaps remain.
+
+## User-selected Siemieniotka photograph — applied under relaxed policy
+
+Verified the preferred regional photograph and applied the exact caption, alt text,
+credit and source link. No applicable open licence or reuse grant was found; the
+[reuse note](siemieniotka-image-permission.md) records that status. The user subsequently
+changed the project policy to prefer open licences without making them a requirement
+when no good, relevant open alternative is available. The photo is now the local lead
+image, credited to Śląskie Smaki / ŚOT and Havve. No licence is invented.
+Updated the entry with konopiotka/siemieniatka, Wigilia, hemp as food and the regional
+project’s documented 1887/1888 accounts. Nine of the original image gaps remain.
+
+## User-selected Kumina archival photograph
+
+Added the photograph from the National Library of Jamaica to the local Kumina entry,
+with the user’s exact caption and alt text and an NLJ credit/source link. This resolves
+the provenance issue with the same-looking Commons candidate encountered earlier:
+NLJ is the documented source, rather than an unverified claim of a modern original.
+No photographer, image date or open licence is asserted. Preserved the full lead frame
+and clarified Kongo roots, ancestral possession, communal ceremonies and the possible
+influence on Rastafari. [Reproduction terms and release requirements](kumina-image-reproduction.md)
+are documented; the task does not publish or deploy the site.
+
+## User-selected The elder’s morning pipe postcard
+
+Added the exact Ravenscroft postcard scan, preserving the complete frame and its
+original details. Used the supplied caption/alt text and credited the publisher and
+CardCow source. Clarified that the pipe’s contents are unverified. Added primary
+historical research supporting objections to the 1922 ban and the tacit agreement
+by 1923. [Image and reproduction research](elders-morning-pipe-image.md) records
+that item-specific reuse status remains unconfirmed. No deployment was performed.
+
+## User-selected Bena Riamba engraving
+
+Extracted *Am Kongo* directly from the original 1891 Smithsonian book scan, cropped
+blank margins while preserving all figures, the calabash pipe and printed labels,
+and added the exact requested caption/alt text and book/Smithsonian credit.
+Confirmed the Smithsonian public-domain/CC0 marking. The modern excerpt supplies
+identifications only, not the image asset. Updated the movement’s religious/political
+context, Luba-speaking communities, friendship and shared pipes, historical use of
+Bashilenge, and the colonial perspective without presenting a peaceful utopia.
+[Extraction and source record](bena-riamba-am-kongo.md).
+
+## User-selected Han boshanlu photograph
+
+Added the original Cleveland Museum of Art photograph with the supplied caption and
+alt text, museum credit and verified CC0 link. Preserved the full frame. Updated the
+text to separate the artifact, historical writings and hypotheses about visionary
+incense. Corrected the Tao Hongjing reference and qualified the relationship to
+archaeological evidence. [Source and interpretation notes](taoist-censer-boshanlu.md).
+
+## User-selected Rastafari chalice ceremony
+
+Replaced the 2015 celebration lead image with the requested Comitas archival
+photograph. Preserved its full documentary frame and added exact caption/alt text
+and creator/collection credit. Expanded reasoning and shared-chalice context,
+qualified Jamaica's sacramental protection, and added Antigua's 2023 authorizations
+to the entry and history. [Provenance and reuse notes](rastafari-comitas-chalice-1969.md).
docs/research/culture-places-propaganda-2026-10-14.md +54 −0
@@ -0,0 +1,54 @@
+# Language, places and propaganda — 14 October 2026
+
+Added Grass, Dope and Wiet to Language; Freak Street and the Club des Hashischins to
+Traditions; and illustrated history articles for “Assassin of Youth” and *Reefer
+Madness*. Expanded Culture History to include both propaganda artifacts, existing
+counter-evidence, and place-related history. Added links from Reefer, Hashish and
+Pusher Street. Traditions descriptions now explicitly include gathering places.
+
+## Research decisions
+
+- Compact lexical entries avoid padding beyond the evidence. Grass's 1932 American
+  attestation comes from Etymonline. Dope's broad drug meanings and British cannabis
+  usage come from Oxford; its earlier history comes from Etymonline. Wiet's Dutch
+  borrowing is supported by the dictionary; product and statutory terminology are
+  checked against the Dutch government's own explanation.
+- Three Kathmandu Post accounts supply local business history and recollections.
+  The entry distinguishes licensed retail from prohibited exports and the 1973
+  closure from the 1976 national ban. The 2019 café account is dated, not presented
+  as a check of today's opening status.
+- The Sorbonne notice for Pointeau-Lagadec's history distinguishes the documented
+  Paris gatherings of 1845–1849 from the conventional 1844 starting date. Gautier's
+  narrative is literary evidence, not a clinical transcript or reliable membership
+  register. The pictured room is not claimed to be the exact meeting room.
+- AFI and BFI catalogue *Tell Your Children / Reefer Madness* as 1938; Cornell uses
+  1936. The context event follows AFI and openly records the discrepancy. Removed
+  conflicting hard dates from the existing Reefer article. No claim that the film
+  was a federal production or caused the 1937 Tax Act.
+- The magazine transcription and museum artifact support the account of Anslinger's
+  propaganda. Allegations are attributed and analysed, not repeated as medical or
+  criminological facts. The article is distinguished from the similarly named film.
+- Two new events are context entries. No country scores change.
+
+## Images
+
+| Use | Asset | Source / credit | Reuse status |
+|---|---|---|---|
+| Freak Street | Existing `legal-hashish-shop-in-kathmandu-nepal-in-1973.jpg` | [Roger McLassus, Eden Hashish Centre, 1973](https://commons.wikimedia.org/wiki/File:Legal_hashish_shop_in_Kathmandu,_Nepal_in_1973.jpg) | CC BY-SA 3.0 |
+| Paris gatherings | `hotel-lauzun-atget-1905.jpg` | [Eugène Atget, Met accession 1992.5115](https://commons.wikimedia.org/wiki/File:Eug%C3%A8ne_Atget,_H%C3%B4tel_de_Lauzun,_1905.jpg) | CC0, museum image via Commons |
+| Magazine propaganda | `assassin-of-youth-1937.jpg` | [The American Magazine, via Hash Marihuana & Hemp Museum](https://hashmuseum.com/en/collection/reefer-madness/assassin-of-youth/) | No open licence confirmed; museum invites reproduction enquiries. Applied under user's relaxed image policy; no permission claimed. |
+| Film propaganda | Existing `reefer-madness-1936.jpg` | [Motion Picture Ventures poster](https://commons.wikimedia.org/wiki/File:Reefer_Madness_(1936).jpg) | Commons marks public domain in the US; no global CC licence asserted. |
+
+Inspected all four images. Original files and full documentary frames retained;
+no retouching. History's Picture rendering now honours the already-supported
+`fit: contain` metadata, so the magazine page and film poster remain complete.
+
+## Verification
+
+Build passed with 2,566 pages; `git diff --check` passed. Checked all five new
+Culture entry pages and both new history articles in the local preview. Confirmed
+the complete magazine page, poster and place photographs render with `contain`.
+Both Culture indexes list the additions; the GB, US, Netherlands, Nepal and France
+profiles show their corresponding entries. Culture History now has 18 curated
+items, including the new propaganda and place entries. The atlas totals 31 words
+and 30 traditions.
docs/research/elders-morning-pipe-image.md +43 −0
@@ -0,0 +1,43 @@
+# The elder’s morning pipe — Ravenscroft postcard
+
+Used the user’s exact [CardCow image](https://www.cardcow.com/images/set791/card00442_fr.jpg)
+as the local primary illustration. [The listing](https://www.cardcow.com/718145/old-zulu-man-his-pipe-ethnic-postcards/)
+identifies the title as *Old Zulu Man and His Pipe*, publisher T. D. Ravenscroft,
+and the condition as “Writing”. The scan was visually inspected and copied unchanged:
+the original tone, title, publisher imprint and handwritten note are preserved.
+The full-frame contain fit avoids clipping postcard details on the article page.
+The exact requested caption and alt text are used. Credit distinguishes Ravenscroft
+as publisher from CardCow as the source of the scan.
+
+The substance in the pictured pipe is unverified. The article explicitly says the
+postcard illustrates a pipe and setting rather than documented cannabis consumption.
+No precise photograph/publication date is asserted.
+
+## Reproduction check
+
+Checked [CardCow’s FAQ](https://www.cardcow.com/faq/),
+[terms](https://www.cardcow.com/terms-and-conditions/) and the
+[item-specific scan page](https://www.cardcow.com/stock-photo/718145/).
+CardCow says many postcard images are public domain, that its watermark is not a
+copyright claim, and that any remaining copyright belongs to the relevant owners.
+The item-specific scan page is conditional: a high-resolution scan may be available
+if the image is public domain. It does not confirm public-domain status for this item.
+The terms also restrict commercial use of the website without an agreement.
+
+Therefore an open licence, item-specific reproduction permission and the original
+postcard’s public-domain status have not been established. No such status is claimed
+in the credit. Prepared the local entry under the user’s relaxed image preference;
+no purchase, third-party message, deployment or public publication was performed.
+Record any subsequent rights confirmation here before representing reuse as cleared.
+
+## History verification
+
+- [Waetjen’s own 2018 historical essay](https://www.pointshistory.org/post/how-cannabis-became-a-drug-in-south-africa)
+  documents objections to criminalising older men and fears about enforceability,
+  as well as the Health Department’s assurances about restrained rural enforcement.
+- [Seganoe and Waetjen’s 2023 journal article](https://scielo.org.za/scielo.php?pid=S0018-229X2023000100006&script=sci_arttext)
+  explicitly dates the tacit Native Affairs Department/South African Police agreement
+  to as early as 1923 and describes the subsequent urban focus of enforcement.
+- The existing December 1922 history entry and the chapter already cited by this
+  article record the initial assurance. The 1923 account supplements that chronology;
+  it does not shift the ban date or turn informal practice into a statutory exemption.
docs/research/european-traditions-freetowns-2026-10-14.md +33 −0
@@ -0,0 +1,33 @@
+# European traditions and free cultural spaces
+
+Added five Traditions entries: Ruigoord, Metelkova, Italian hemp rope-makers, Latvian hemp-seed butter and Scottish Halloween hemp-seed divination. Expanded Pusher Street with the documented Christiania–Ruigoord relationship and linked the separate Highlife competition from the Cannabis Cup entry. Related Baltic entries now link to Latvian food.
+
+## Evidence and limits
+
+- **Ruigoord:** Oneindig Noord-Holland documents the village's preservation in 1973. The community's own programme documents recurring gatherings. Soft Secrets' contemporary report establishes the Highlife Cup on 24 June 2011, the third time hosted there. Christiania's cultural association documents sister-community visits and the Free Cultural Spaces network. Its account contains inaccurate summaries of Dutch cannabis law; those were not carried into the atlas. Landjuweel's 2026 five-gram personal-use rule is an organiser's festival policy, not a statutory exemption or permanent village-wide rule.
+- **Metelkova:** Culture of Slovenia documents occupation on the night of 10–11 September 1993. Harmony's firsthand travel account appeared in its September 2017 issue and describes cannabis/hashish sales. This is explicitly dated evidence, not confirmation of today's market or a special legal status. The shorter entry reflects limited reliable evidence about continuity of cannabis practices; it avoids padding that gap with assumptions about autonomous sites.
+- **Italian cordai:** municipal Carmagnola and Castelponzone museum sources document the tools and local vocabulary. Carmagnola's covered sentè dates from 1905. Castelponzone's sentèer, masoòl and fibre supply history remain attributed to that community, rather than being transferred to Piedmont. The 2016 law is cited as a historical framework, not a comprehensive statement of today's flower rules.
+- **Latvian food:** Visit Valmiera and Lauku Ceļotājs document Adzelvieši's seed processing, demonstrations and tasting. The latter's specialisation page independently confirms that its preparation adds no butter, oil or salt. The 2019 culinary-route manual was searchable but too large for the web reader; the equivalent HTML page was read directly. Iecavnieks is used for its own ingredients only; unsupported medical claims and an eighth-century origin story were excluded. Existing LV portāls/LSM history supplies the agricultural revival and mistaken police seizure context.
+- **Halloween:** Burns's poem and authorial notes are literary evidence for a courtship charm, not psychoactive cannabis use. Glasgow's Kilmarnock digitisation establishes publication in July 1786, not the custom's origin. The short entry reflects the narrow evidence and makes no claim of widespread modern survival. UK section 37 was read through the official XML endpoint (`/section/37/data.xml`) because the web reader could not parse the normal page; separated seeds are excluded from the definition of cannabis. No general cultivation permission is implied.
+
+Four context events were added to changes.yaml, with no `before` fields and no changes to scores: Ruigoord's preservation, its 2011 Highlife Cup, Metelkova's occupation and Burns's 1786 publication. The other historical dates are supporting context, not separate developments in cannabis policy.
+
+## Images
+
+Downloaded and visually inspected original documentary images, preserved without retouching:
+
+| Asset | Source and credit | Reuse |
+|---|---|---|
+| ruigoord-village-2007.jpg | Arthena, Wikimedia Commons, File:Ruigoord1.jpg, 2 January 2007 | CC BY-SA 4.0 selected from offered licences; credit and licence linked |
+| metelkova-mesto-2012.jpg | Nincha8, Wikimedia Commons, File:Metelkova_mesto10.jpg, 2 March 2012 | CC BY-SA 3.0; credit and licence linked |
+| carmagnola-hemp-ropewalk.jpg | Carmagnola municipal museum page, Canapa-2-1024x683.jpg; visible photo credit Claudio Massarente | No open licence established; retained with actual photographer and museum source credit under the user's preference for authentic images when no suitable open alternative is found |
+
+The Carmagnola image shows rope and tools, not the whole covered ropewalk. Its alt and caption describe the visible exhibit. The Ruigoord and Metelkova photographs establish place and are not represented as photographs of cannabis use. The food and folklore entries have no generic substitute image.
+
+## Verification
+
+- Final `npm run build` passed: 2,575 pages.
+- `git diff --check` passed.
+- Browser verified all five article titles, all three loaded photographs, photographer/source and licence links, and all five entries in the Traditions index.
+- Checked each new article's internal links against generated pages, and its country-profile backlink (NL, SI, IT, LV, GB).
+- Metelkova and the Burns entry are deliberately shorter than the normal 500-word target because the reliable evidence about the specific cannabis practice is limited.
docs/research/kumina-image-reproduction.md +38 −0
@@ -0,0 +1,38 @@
+# Kumina archival image — local entry prepared
+
+Selected the user’s [exact photograph](https://i0.wp.com/nlj.gov.jm/wp-content/uploads/2016/11/kumina.jpg?resize=1024%2C632&ssl=1)
+from the National Library of Jamaica’s [History Notes](https://nlj.gov.jm/history-notes-jamaica/).
+Downloaded it locally, inspected it, and added it as the primary illustration with
+the exact requested caption and alt text. The caption describes dancers and drummers;
+it makes no claim that cannabis consumption is visible. Photographer and date are
+not identified by the source, so neither is invented. Credit links to the NLJ source.
+The local file is unchanged, and the article’s contain fit preserves the full frame.
+
+## Verified reproduction terms
+
+No open licence or item-specific reproduction permission was found.
+The NLJ’s published [audio-visual request terms](https://nlj.gov.jm/wp-content/uploads/2017/03/AUDIO_VISUAL_REQUEST_FORM.pdf)
+require Executive Director approval for website reproduction outside study/research.
+They describe non-exclusive, one-use permission, fees and a copy of the finished
+product. Its [permission-to-reproduce form](https://nlj.gov.jm/wp-content/uploads/2017/05/Permission-to-Reproduce-Request-Form.pdf)
+also addresses rights-holder permission and prior approval for cropping or overprinting.
+These are published institutional terms, not evidence that permission has been granted
+for this particular photo or this site.
+
+The user’s relaxed project preference permits preparing a relevant, sourced image
+without an open licence. The current request also asks for reproduction checks before
+publishing. This note records those checks; public release needs the required NLJ
+clearance. No reproduction permission is claimed, no licence field is set, no request
+has been sent, and this task performs no deployment or public publication.
+
+Before public release, confirm permission covers this website, responsive derivatives,
+card/thumbnail crops and inclusion in the public source repository. Credit wording in
+an eventual permission grant should supersede the draft credit if necessary.
+
+## Content verification
+
+NLJ History Notes supports Kongo roots, communal rites, drumming, dancing and ancestral
+possession, and explicitly acknowledges competing origin histories. The existing
+Rastafari source describes Kumina’s ceremonial cannabis use as one possible route
+into Rastafari, alongside Hindu practice and wider Afro-Jamaican use. The entry now
+keeps the two traditions distinct and treats that influence as a hypothesis.
docs/research/rastafari-comitas-chalice-1969.md +25 −0
@@ -0,0 +1,25 @@
+# Rastafari sacrament — Comitas photograph
+
+Applied 2026-10-14. Replaces the Marcus Garvey celebration photograph as the lead image.
+
+- Archive: https://www.cifas.us/comitas-gallery-jamaica
+- Image: https://cdn.prod.website-files.com/656dfc3af7116cea47cc4fdf/69a4841d9aeaa55be6e01d7c_JA0583_edited_No_4_Bro_Morgan_with_chalice_lighting_the_herbs_cup.jpg
+- Asset: `src/assets/culture/rastafari-lighting-chalice-comitas-1969.jpg`
+- Creator/collection: Lambros Comitas / Comitas Institute for Anthropological Study.
+
+Archive identification and requested caption/alt text were checked. The original
+2229 × 3378 JPEG is preserved, with `fit: contain`. No open licence is asserted:
+the gallery footer states all rights reserved. Applied under the user's preference
+for authentic documentation when no suitable open alternative exists. Reuse
+permission remains unconfirmed; attribution does not imply an open licence.
+
+## Legal references
+
+Jamaica's [Ministry of Justice fact sheet](https://ncst.gov.jm/wp-content/uploads/2015/09/Ganja-FACT-SHEET-Amendment-to-Dangerous-Drug-ACT.pdf),
+paragraphs 10, 15 and 24–27, supports the qualified description of sacramental use.
+
+Antigua's [Medicinal Cannabis Authority](https://mca.gov.ag/sacramental-rights/)
+confirms three sacramental authorizations in March 2023. Downloaded the page when
+the browser fetch failed. [Contemporaneous reporting](https://antigua.news/2023/03/08/rastafari-groups-now-free-to-use-marijuana-for-sacramental-purposes)
+confirms March 8. Added a context history entry for implementation of the existing
+legal framework; no change to the general adult-use score is warranted.
docs/research/siemieniotka-image-permission.md +25 −0
@@ -0,0 +1,25 @@
+# Siemieniotka image — selected and applied
+
+Applied on 14 October 2026 after the user changed the project policy: prefer open
+licences, but accept a relevant, authentic image when no good open alternative is
+available. The earlier requirement to wait for verified reuse permission is superseded.
+
+## Image and credit
+
+- [Recipe and original source](https://www.slaskiesmaki.pl/dish/512120/siemieniotka-zupa-wigilijna).
+- [Exact photograph](https://www.slaskiesmaki.pl/Media/Default/.MainStorage/Dishes/5fc14wlg.xtl/siemieniotka_slaska_fot_havve%20-%20Kopia.jpg).
+- Local file: `src/assets/culture/siemieniotka-slaskie-smaki.jpg`.
+- [The project’s Christmas Eve article](https://www.slaskiesmaki.pl/article/1020405/slaskie-smaki-na-wigilie)
+  credits the siemieniotka photograph as “fot. Havve / arch. ŚOT”.
+- Displayed credit: Śląskie Smaki / ŚOT; photograph by Havve, linking the recipe page.
+- Caption: Siemieniotka, a traditional Silesian hemp-seed soup served during Christmas Eve celebrations in Poland.
+- Alt text: Traditional Silesian hemp-seed soup in a white bowl, served with toasted bread.
+
+## Reuse status
+
+Checked the source page, site, contact page, privacy policy and image-reuse searches.
+No applicable open licence or explicit reuse permission was found. Reuse terms remain
+unconfirmed; no Creative Commons licence or rights-holder permission is asserted.
+The user approved using the photograph under the relaxed project preference. This
+approval is an editorial decision, not a claim of permission from the rights holder.
+No permission request was sent.
docs/research/taoist-censer-boshanlu.md +33 −0
@@ -0,0 +1,33 @@
+# Hemp in the Taoist censer — museum photograph
+
+Applied 2026-10-14 to `culture/traditions/hemp-in-the-taoist-censer.md`.
+
+- Original photograph: https://openaccess-cdn.clevelandart.org/1986.46/1986.46_print.jpg
+- Collection record: https://www.clevelandart.org/art/1986.46
+- Museum API: https://openaccess-api.clevelandart.org/api/artworks/1986.46
+- Local asset: `src/assets/culture/boshanlu-cleveland-1986-46.jpg`
+- Licence: API `share_license_status` is `CC0`; record explicitly permits copying,
+  modification and distribution. Link: https://creativecommons.org/publicdomain/zero/1.0/
+
+The original 2499 × 3400 JPEG is retained without cropping or retouching and uses
+`fit: contain` to preserve the entire artifact. The requested caption and alt text
+are used verbatim. Credit includes the museum, acquisition fund and accession.
+
+## Historical interpretation
+
+The museum supplies the object's date and description. Its record does not identify
+cannabis residue. The entry explicitly says its original contents are unknown and
+distinguishes the Han object from later Shangqing traditions.
+
+[Brand and Zhao (2017)](https://www.frontiersin.org/journals/pharmacology/articles/10.3389/fphar.2017.00108/full)
+provides textual analysis of early medical sources. Corrected the Tao Hongjing row
+to *Ben Cao Jing Ji Zhu* and *mabo*, with a note about uncertain plant-part terminology.
+The future-knowledge claim is reported as historical belief, not established fact.
+
+[Censer — Chinese use](https://en.wikipedia.org/wiki/Censer) and
+[Cannabis in China](https://en.wikipedia.org/wiki/Cannabis_in_China) reproduce
+Needham's interpretation of *Wushang Biyao* (about 570) and the proposed connection
+between cannabis and Shangqing visions. The encyclopedia itself was not translated
+or independently checked here; the entry attributes its interpretation to Needham.
+His psychoactive-incense argument is explicitly a scholarly hypothesis. Archaeology
+at Jirzankal is separate evidence, not proof of Shangqing use or this vessel's contents.
source-archive.json +130 −58

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src/assets/culture/anasha-baum-grove-almaty-2023.jpg +0 −0

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src/assets/culture/rastafari-lighting-chalice-comitas-1969.jpg +0 −0

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src/assets/culture/rastafari-marcus-garvey-2015.jpg +0 −0

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src/content.config.ts +1 −1
@@ -195,5 +195,5 @@ const prices = defineCollection({
 // A picture with who made it and under which licence: the lead image of an article or culture entry.
 // `src` is a file in src/assets, given relative to the Markdown file, so that Astro can optimise it.
-const picture = (image: () => z.ZodTypeAny) => z.object({ src: image(), alt: z.string().min(1), caption: z.string().optional(), credit: z.string().min(1), credit_url: z.string().url().optional() }).strict();
+const picture = (image: () => z.ZodTypeAny) => z.object({ src: image(), alt: z.string().min(1), caption: z.string().optional(), fit: z.enum(["cover", "contain"]).optional(), credit: z.string().min(1), credit_url: z.string().url().optional(), license_url: z.string().url().optional() }).strict();
 
 // articles/<change id>.md: an optional long read for a history entry. The entry in changes.yaml
src/layouts/Base.astro +2 −2
@@ -128,5 +128,5 @@ const schemas = jsonld ? [jsonld].flat() : [];
       var list = document.getElementById("searchResults"), hint = document.getElementById("searchHint"), none = document.getElementById("searchNone"), count = document.getElementById("searchCount");
       var rows = null, fuse = null, loading = null, shown = [], active = 0;
-      var KIND = { c: "Country", p: "Page", a: "Article", h: "History" }, ORDER = { c: 0, p: 1, a: 2, h: 3 };
+      var KIND = { c: "Country", p: "Page", u: "Culture", a: "Article", h: "History" }, ORDER = { c: 0, p: 1, u: 1, a: 2, h: 3 };
       function fold(s) { return s.toLowerCase().normalize("NFD").replace(/[\u0300-\u036f]/g, ""); }
       function esc(s) { return String(s).replace(/[&<>"]/g, function (ch) { return { "&": "&amp;", "<": "&lt;", ">": "&gt;", '"': "&quot;" }[ch]; }); }
@@ -154,5 +154,5 @@ const schemas = jsonld ? [jsonld].flat() : [];
         list.innerHTML = shown.map(function (r, i) {
           return '<li role="option" id="sr' + i + '"' + (i === 0 ? ' aria-selected="true"' : "") + '><a href="' + esc(dialog.dataset.base + r.u) + '" tabindex="-1">' +
-            '<span class="sr-flag" aria-hidden="true">' + esc(r.f || "") + '</span><span class="sr-name">' + esc(r.n) + '</span>' +
+            (r.img ? '<img class="sr-img" src="' + esc(r.img) + '" alt="" width="48" height="48" loading="lazy">' : '<span class="sr-flag" aria-hidden="true">' + esc(r.f || "") + '</span>') + '<span class="sr-name">' + esc(r.n) + '</span>' +
             '<span class="sr-sub">' + esc(r.s) + '</span><span class="sr-kind">' + KIND[r.t] + "</span></a></li>";
         }).join("");
src/lib/culture.js +6 −5
@@ -8,10 +8,11 @@ import { sourceTuple } from "./sources.js";
 // The parts of the atlas, in menu order. `entries: true` means the section is made of files in
 // /culture/<id>/; the others are single pages. `soon` marks a part with nothing to read yet.
+// `short` is the one line shown for the part on the Culture page; `lede` heads its own page.
 export const CULTURE_SECTIONS = [
-  { id: "language", name: "Language", entries: true, one: "word", lede: "Bhang, charas, dagga, ganja, kif, 420: the words people have for the plant, where each comes from and where it is said.", intro: "A name for cannabis is rarely only a name. It says which part of the plant is meant, who brought it, and often what the people in charge thought of those who used it." },
-  { id: "traditions", name: "Traditions", entries: true, one: "tradition", lede: "Rituals, religion, ceremonies and traditional uses, and what the law made of each.", intro: "Where cannabis belongs to a festival, a faith or a daily habit, the law has had to decide what to do about it: write an exception, look away, or prosecute." },
-  { id: "history", name: "History", lede: "Social attitudes, propaganda and counterculture: the places where the record of laws shows what people thought." },
-  { id: "people", name: "People", soon: true, lede: "Cultural icons, activists and historical figures." },
-  { id: "stories", name: "Stories", lede: "Personal experiences and ethnographic accounts, gathered from the people who live with these laws." },
+  { id: "language", name: "Language", short: "Words for the plant, where they come from and where they are said.",  entries: true, one: "word", lede: "Bhang, charas, dagga, ganja, kif, 420: the words people have for the plant, where each comes from and where it is said.", intro: "A name for cannabis is rarely only a name. It says which part of the plant is meant, who brought it, and often what the people in charge thought of those who used it." },
+  { id: "traditions", name: "Traditions", short: "Rituals, customs and places shaped by cannabis.",  entries: true, one: "tradition", lede: "Rituals, faiths, customs and gathering places, and what the law made of each.", intro: "Where cannabis belongs to a festival, a faith, a daily habit or a neighbourhood's social life, the law has had to decide what to do about it: write an exception, look away, or prosecute." },
+  { id: "history", name: "History", short: "Attitudes, propaganda and counterculture in the record of laws.",  lede: "Social attitudes, propaganda and counterculture: the places where the record of laws shows what people thought." },
+  { id: "people", name: "People", short: "Icons, activists and historical figures.",  soon: true, lede: "Cultural icons, activists and historical figures." },
+  { id: "stories", name: "Stories", short: "Experiences told by the people who live with these laws.",  lede: "Personal experiences and ethnographic accounts, gathered from the people who live with these laws." },
 ];
 export const cultureSection = (id) => CULTURE_SECTIONS.find((s) => s.id === id);
src/pages/culture/[section]/[slug].astro +2 −2
@@ -46,6 +46,6 @@ const written = e.written?.toISOString().slice(0, 10);
           {e.image && (
             <figure>
-              <Picture src={e.image.src} alt={e.image.alt} formats={["webp"]} widths={[480, 800, 1280]} sizes="(max-width: 900px) 100vw, 760px" />
-              <figcaption>{e.image.caption} <span>{e.image.credit_url ? <a href={e.image.credit_url} target="_blank" rel="noopener noreferrer">{e.image.credit}</a> : e.image.credit}</span></figcaption>
+              <Picture src={e.image.src} alt={e.image.alt} style={e.image.fit === "contain" ? "object-fit: contain" : undefined} formats={["webp"]} widths={[480, 800, 1280]} sizes="(max-width: 900px) 100vw, 760px" />
+              <figcaption>{e.image.caption} <span>{e.image.credit_url ? <a href={e.image.credit_url} target="_blank" rel="noopener noreferrer">{e.image.credit}</a> : e.image.credit}{e.image.license_url && <> · <a href={e.image.license_url} target="_blank" rel="noopener noreferrer">Licence</a></>}</span></figcaption>
             </figure>
           )}
src/pages/culture/history.astro +8 −1

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src/styles/global.css +16 −7

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