On 22nd-23rd August 2022 Universität Zurich are hosting a conference: Drugs and the ‘Industrial Situation’ 1800s-1960s. Find out more about the conference and its program below.
Editor’s Note: Today’s post comes from contributing editor Dr. David A. Guba, Jr., of Bard Early College in Baltimore.
Most today agree that smoking is, medically speaking, bad for you. From the Surgeon Generals’ first warnings in 1964 through the anti-tobacco media campaigns of the Truth Initiative to the growing and controversial trend of vaping, Americans since the 1970s have, as Sarah Milov recently wrote, “increasingly identified themselves by their rejection of smoking.” This shift in public perception has not been isolated to the U.S. Warning labels with explicit images of cancerous lungs, increasing sales taxes, and near blanket prohibitions of smoking in public spaces are now all commonplace in many nations across the globe.
But across much of the world during the much of the 19th and early 20th centuries, public and medical opinion on cigarettes and their impact on health was more or less the opposite. Starting in the middle 1800s, for example, dozens of brands of “medicinal cigarettes” appeared on pharmacy shelves in nations across the West, many marketed as an effective treatment for asthma, congestion, and fever. One of the most successful brands was Grimault & Co. of Paris, who produced, marketed, and sold “Cigarettes Indiennes” as a “sovereign remedy” for asthma between the 1850s and 1930s. Grimault made their Indian cigarettes from a mixture of tobacco, cannabis, datura, and belladonna, and distributed them across the world, from their pharmaceutical factory in the Parisian suburb of Neuilly-sur-Seine to distributors and pharmacies in over two dozen countries, for nearly a century.
Editor’s Note: Today’s post comes from contributing editor Dr. David A. Guba, Jr., of Bard Early College in Baltimore.
In early April 2017, Kobili Traoré, a 27-year old Malian immigrant, murdered an elderly Orthodox Jewish woman named Lucie “Sarah” Attal-Halimi in the Belleville neighborhood of northeastern Paris. Neighbors who witnessed the attack told police that Traoré appeared “crazed,” repeatedly called Halimi a “Jewish devil,” and shouted “Allahu Akbar” and Koranic verses as he violently beat her, then threw her from a 4-story window to her death. After his arrest Traoré claimed he remembered nothing from the night in question and felt “possessed by a demonic force” after “smoking too much cannabis” throughout the day leading up to the assault.
In the now over two years since Halimi’s murder, the French court has wavered in its official opinions on Traoré’s sanity and thus criminal culpability. Initially, François Molins, prosecutor in Paris’s second district, argued that the attack did not constitute an anti-Semitic hate crime and declared Traoré unfit for trial as a result of an acute episode of cannabis-induced psychosis, a decision he largely based on an initial and somewhat ambiguous psychiatric evaluation produced by Dr. Daniel Zagury, the same psychiatrist who established the legal culpability of Salah Abdselam, mastermind of the November 2015 Paris attacks, and dozens of other ISIS-inspired and -trained terrorists detained in France. In his report, Zagury wrote, “Today, it is common to observe, during delusional outbreaks…in subjects of the Muslim religion, an anti-Semitic theme: The Jew is on the side of evil, of the devil. What is usually a prejudice turns into delusional hatred.” Traoré’s murder of Halimi, he thus concluded, “constituted a delusional if anti-Semitic act.”
Editor’s Note: Today’s piece is by Dr. Miriam Kingsberg Kadia, Associate Professor of History at University of Colorado Boulder and author of the book, Moral Nation: Modern Japan and Narcotics in Global History.
Having visited museums and exhibitions on intoxicants (several of which I’ve reviewed for Points) in nearly ten different countries, a few consistent patterns have emerged. Perhaps most strikingly, content tends to focus overwhelmingly on production and regulation, while all but entirely excluding issues around consumption. In national institutions such as the Drug Enforcement Agency (Washington, D.C.), the Drug Elimination Museum (Yangon, Myanmar), and the Opium Museum (Chiang Rai, Thailand), this slant reinforces other forms of anti-drug propaganda in vilifying “evil” traffickers against a “hero” state. At private institutions, where curators may enjoy greater intellectual freedom, many are nonetheless discouraged by the lack of reliable information to show the public.
The Hash Marihuana and Hemp Museum of Barcelona, by contrast, is almost entirely devoted to consumption of Spain’s most recently decriminalized substance. Together with its “older sister” institution in the Netherlands (a nation long known for its liberal drug policies), this museum encourages the tolerance and even celebration of marijuana by showcasing the many important functions the drug has played for users around the world and throughout time.
Editor’s Note: Today we welcome the return of guest blogger Toine Pieters, Descartes Institute for the History and Philosophy of the Sciences, Utrecht University, who wrote memorably about the use of “sewage epidemiology” as a tool for tracking drug use a few weeks ago. His post today is slightly more conventional, but no less cutting-edge.This is a corrected version of the original post. Thanks to Hans Bosman and Toine Pieters for working out the edits and amendations. –eds.
For most of us coca and cocaine production and distribution is synonymous with Latin American drugs cartels and Colombian drug lords. It is also common knowledge that Britain and other European empires ruled the waves during the 19th century opium wars and up to the 1920s did everything to frustrate the American-led war against drugs. Only those who read Joseph Spillane’s Cocaine: from Medical Marvel to Modern Menace (2000) may remember that by far the most successful alternative coca growing venture outside Latin America before 1945 was in the Dutch East Indies on the island of Java. Spillane briefly mentions that Dutch colonial coca production began to dominate the global markets in the1910s and crowded South American producers from these markets. It is not farfetched to argue that the Dutch were the drug lords of the interbellum and continued to play a prominent position in the global narcotics industry after World War II.
Up until recently we knew relatively little about the halcyon days of Dutch drug production and trade. But on November 8 the 82 year old former employee of the Dutch Cocaine Factory (NCF), Hans Bosman, defended his thesis on ‘The history of the Nederlandsche Cocaine Fabriek and its successors as manufacturers of narcotic drugs, analysed from an international perspective’ at Maastricht University.
From the 1860s until the turn of the century Peru was the major source by far of the raw materials for cocaine: coca leaves and later on also crude cocaine. The coca leaves were used in Europe and the US for the popular cocaine-containing elixirs and tonics. Cultivation of the coca plant was attempted in a number of countries outside South America, notably on Java and Ceylon. In 1875 the Botanical Garden of Buitenzorg introduced two coca plants on the island of Java, which was at that time part of the Netherlands East Indies. Java coca had a high total alkaloid content but was initially rejected by cocaine manufacturers as a raw material. Java coca contained mainly secondary coca-alkaloids and the direct yield of cocaine from the leaves was low. Chewing Java coca leaves did not evoke the same energizing sensation as Peruvian coca.
Editor’s Note: “For an otherwise law abiding morphine addict struggling to overcome addiction in the late 1920s, Britain was a more welcoming place than France.” So begins Howard Padwa’s Social Poison: The Culture and Politics of Opiate Control in Britain and France, 1821-1926 (Johns Hopkins University Press, 2012). A graduate of the University of Delaware, Padwa continued his studies at the London School of Economics and the Ecole des Hautes Etudes en Sciences Sociales in Paris before securing a doctorate in history from UCLA. In our interview, Padwa highlights the place of differing conceptions of proper membership in a national community as a deep source of Britain’s and France’s differential responses to illicit drugs.
I started with two simple questions: First, why did opiates become so tightly controlled in the early twentieth century? Second, were the reasons the same everywhere? While a lot of scholars have looked at these questions, most have focused on studying things either globally (why did drugs become tightly controlled everywhere), or nationally (why did drugs become tightly controlled in this country or that country). In Social Poison I blended these approaches, looking at things internationally, but with a detailed focus on two countries (Great Britain and France).
As for the first question—why did opiates become so tightly controlled? I approached this question by looking at what people were afraid would happen if they didn’t control opiates. What would society look like if everyone could use them as much as they liked whenever they liked? I found that two fears were particularly common in the nineteenth century. First, people feared that opiates would take a toll on physical and mental health, eventually making users unable to care for themselves or contribute to society. Second, they feared that people who used opiates would essentially “tune out” of society, neglecting their duties to their friends, families, and countrymen when they were under the influence. In both cases, what made opiate use problematic was not just that use was considered “immoral,” but also that it seemed to compromise users’ abilities to act as good citizens. Drug use was understood as more than just a medical or psychological disorder—it was also a threat to the normal functioning of social relationships.
This led to the second question—were the reasons drugs became tightly controlled the same everywhere? The kind of social problem opiate use could become depended, to a large degree, on how “society” was defined. In Britain, where the national community was imagined as individuals functioning in a free market, fears focused on the impact drug use could have on self-sufficiency and commerce. In France, on the other hand, the nation was understood in a more collectivistic way, and engagement of citizens with society was considered most important. So, in the French context, fears that drugs would make users disengaged or disloyal were much stronger. Each country developed its own specific brand of what I call “anti-narcotic nationalism”—reasons for opposing drug use that were particular both to opiates and to specific national concerns.
Anti-narcotic nationalism went beyond the ways that the British and French talked about opiate use in the nineteenth century; it also influenced the development of drug control in the early twentieth century. In Britain, concerns about the effect the drug trade could have on commerce facilitated the landmark piece of legislation that established opiate control on the British mainland during World War I. In France, concerns about drug use, treason, military discipline, and national security were the driving forces behind drug control initiatives that took effect in 1908 and 1916. Once drug control was established, anti-narcotic nationalism also influenced how British and French authorities treated their addicted citizens. In Britain, when it became clear that opiate use was not necessarily incompatible with self-sufficiency or productivity, the government sanctioned maintenance treatment for some addicts. In France, on the other hand, associations of drug control with national security remained in place, as did strict regulations limiting the provision of drugs to confirmed addicts.
Editor’s Note: Today we welcome guest blogger Toine Pieters, senior lecturer and researcher at the VU-Medical Center in Amsterdam (since 1998) and professor of the History of Pharmacy at the universities of Groningen and Utrecht (since 2008). Working at the intersection of psycho-pharmacology, addiction studies, genetics and eugenics, he is the author of Interferon: The Science and Selling of a Miracle Drug (London, 2005) as well as a host of diverse papers. In addition to teaching and writing, he also is the project manager of WAHSP and BIland: Web applications for historical sentiment mining in public media. Pieters will be guest blogging at Points intermittently through the fall– we hope with a whole slate of provocative topics like today’s.
Archaeologists love to dig into trash as a source of information for reconstructing the past. Biochemical researchers have followed suit with another kind of waste: sewage.
Over the past decade a new promising technique based on the analysis of urinary drug biomarkers in sewage has been developed to estimate drug use by specific populations. This approach has been referred to as ‘sewage epidemiology’. Throughout last year, researchers from 19 different European countries studied illicit drug use by chemically sifting through the sewers. What does the study tell us about monitoring drug use?
The claim is that screening for drugs that pass through the body and then get flushed down the toilet is a faster and more reliable way to assess a community’s drug use than the time consuming data gathering tools currently available: population surveys and indirect estimates of drug production and seizure. The major assumption is that a sample of waste water is representative of a pooled urine sample of the entire population in the study area.
Editor’s Note: Today brings the first in a series of postings on The Taverns Project, a pilot study of Connected Communities sponsored by the Arts and Humanities Research Council (UK). Participant David Rosenthal, of the Architecture and Civil Engineering Department, University of Bath, describes the overall aims of the cross-disciplinary, multi-national, and transhistorical project; later posts from participants Fabrizio Nevola (Bath), Jane Milling (University of Exeter), and Antonia Layard (University of Cardiff) will report on work in progress and conjecture about future avenues for research.
The “Taverns, Locals, and Street Corners” project began with the idea that the ‘public’ places in which people drink play an important role in the theatre of urban life – they are socially, morally and sometimes politically charged spaces.
It’s hardly a new or radical insight, but it is a useful one, a basis from which to launch questions about continuity and change. How has the culture of public drinking and the social significance of taverns/pubs transformed in Europe in the past 500 or so years? On the other hand, what parallels can be teased out between the early modern period and the present?
Our aim isn’t to offer any kind of comprehensive history of public drinking. This is a short, ‘pilot’ project, funded by the UK’s Art and Humanities Research Council’s Connected Communities program. We look at three specific case studies, 16th-century Florence, London in the 18th century; and Bristol today. The way the project is structured means that these are dealt with consecutively. At present, we are in Renaissance Florence, the Enlightenment London part of the project begins in October, and Bristol takes us from February to April next year. This first, brief blog is designed simply to set out the main questions and themes of the research – later blogs will address our findings in detail.
What interests us are the urban spaces, associations, networks and indeed communities that are shaped by tavern-going – whether it’s an osteria in an alley in the centre of Florence in the 1550s or a pub in central Bristol in 2012.