Ditch the stoner image of cannabis users

Now that cannabis is legal in Canada a more accurate picture of users is emerging. Cannabis users are coming out into the daylight and they don’t look like what’s depicted in the movies.

image: GFarma.news

The Hollywood portrayal of marijuana users usually involves a bumbling buffoon who sits on a couch, smokes weed and binge watches TV. He can barely remember where he left his car keys, much less hold down a job or do well in school.

In Fast Times at Ridgemont High, Jeff Spicoli is a carefree stoner and surfer with little regard for school. In Cheech & Chong’s movies like Up in Smoke, a couple of stoners take meandering road trips in smoke-filled van.

The stigma of cannabis use is historical. “Marijuana” was first used as a pejorative term to describe what U.S. blacks and Mexican used in the 1930s. Leafly.ca says:

“The Great Depression had just hit the United States, and Americans were searching for someone to blame. Due to the influx of immigrants and the rise of suggestive jazz music, many white Americans began to treat cannabis (and, arguably, the Blacks and Mexican immigrants who consumed it) as a foreign substance used to corrupt the minds and bodies of low-class individuals.”

With such an image of degenerate and low-life users, cannabis consumers have been reluctant to admit use even after legalization. Some still feel like they have to be secretive about it. A friend emailed me:

“However, nothing has changed for me, somehow I still feel like I have to hide in my back yard if I want to smoke a joint…..how weird is that!!!!”

That reluctance is reflected in surveys. Health Canada’s Canadian Cannabis Survey asked respondents about their willingness to disclose use. Even once cannabis is legal, 25 per cent said that they would not disclose that they use it. While not a majority, it reflects reluctance to be judged by the stereotypical image of befuddled fools.

That connection is also reflected when respondents were asked about social acceptability of cannabis use. Less than half, 45 per cent, said that recreational use was socially acceptable.

Another study by Starbuds Canada done before legalization found that 27 percent of Canadians, or about 10 million people, currently consume cannabis. Another 17 percent said they would consider using it.

The largest growing demographic of users and those curious about using, are older, more affluent consumers. While Canadians over the age of 65 use the least, they are the most interested in trying it.

The majority of users have higher education degrees, including 43 percent university and 32 percent college. Most users are under the age of 54 and one-third of them have children.

Dave Martyn, president of Starbuds Canada says:

“With cannabis going mainstream, the ’stoner’ stereotype is dying. Cannabis isn’t just for intoxication, people are using it to relax, unwind, like they would a glass of wine at the end of the day. The average cannabis consumer is more likely to resemble your neighbour than any portrayal in pop culture.”

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When am I dead?

When I’m dead I won’t be writing these columns. But other than that, indication of my demise might not be certain. The problem is that our definitions of death vary according to legal, cultural, religious and philosophical perspectives.

  image: slideserve.com

There was some dispute about whether Taquisha McKitty of Brampton was dead. Doctors said she was but her parents disagreed. She went into cardiac arrest following a drug overdose and was declared neurologically dead. A death certificate was issued.

McKitty’s father said: “My daughter is not dead -she shows that every day.” He maintains that his daughter shows signs of life: squeezing the hands of loved ones and even shedding tears.

Whether she was living was finally decided through a court decision. A judge ruled that McKitty was, in fact, dead.

Keeping someone alive with life support is not an issue. Canadians are kept alive with pacemakers, kidney dialysis, mechanical hearts and lungs while awaiting transplants. The issue is whether we should maintain one’s bodily functions when they are dead.

McKitty’s family might disagree with my last sentence. If they believe that bodily functions define life, then the squeezing of hands indicates that Taquisha was alive.

Others could argue that breath itself is life. If so, breathing is an indication of life. Genesis 2:7 says: “The LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.”

Still others believe that the soul, the essence of life, resides in the heart. The ancient Egyptians thought that the heart was vital. During mummification, they discarded the brain by removing it through the nose but kept the heart. They likely believed that as long as the heart is pumping, a person is alive.

In Western culture, the brain defines life because it’s the seat of the mind. Some philosophers suggest that it’s the mind that defines life. They argue that since the mind resides in the brain, and because the brain is a (biological) machine, the mind could reside in any machine. If complex computer could be built, the mind could continue to live in a solid state environment without a body.

The Japanese would disagree. They see the body and mind as a single unit so that the mind is not independent of the brain. To be alive is to experience bodily sensations and desires as well as cerebral thoughts.

The judge in McKitty’s case ruled that the brain is central in determining death. If the brain is dead, so is the mind. This opinion coincides with doctors’ assessments. Dr. Sonny Dhanani, a pediatric critical care physician in Ottawa, concludes:

“When brain death occurs, there is no blood and oxygen going to it. The brain ceases all function. There are no functions left to be lost. This means there is the irreversible loss of any ability to have thoughts or feelings or memories (Globe and Mail, July 6, 2018).”

I won’t know when I’m dead and given the definitions of life, maybe no one else will be sure any time soon.