By A. Craig Copetas and Gary Putka

Khat: the cocaine of Africa—the mint green leaf of the shrub Catha edulis—is a way of life in the new nation of Djibouti and the ancient land of Yemen. Grown on large farms resembling old-world tea plantations in Ethiopia’s rainy and embattled southeastern Harrar Province, its rough, bushy plant also thrives in the cool mountains of Yemen, where glossy-eyed Arabs ruminate its invigorating leaf like so many campesinos chewing coca.

After cultivation and harvest, branches of leaves are rushed to Diredawa, Ethiopia’s civil-war-torn transportation hub, for the night flight to clients across the Djibouti frontier. In Yemen the precious crop comes down from the mountains the quickest way possible, for the khat leaf is perishable and must remain fresh or lose its potency. It’s efficacy after cutting lasts for roughly 24 hours, and then only if the leaves are kept moist.

Not even the Somali-led insurgency in southeast Ethiopia has interrupted the rapid transshipment from Diredawa to Djibouti. The khat run has been a twice-daily affair on Ethiopian Airlines. It is so lucrative that African observers are confident it will continue unhindered even if the Somalians win the siege of Diredawa. Meanwhile, the cargo is increasing daily and stands presently at eight tons a day. When khat arrives in Djibouti, the normally listless tropical port explodes into a bustling metropolis.

By late morning, motorbikes, trucks and cars carrying wholesale traders make the three-mile speedway dash to the airport to buy up the natural stimulant by the bag as soon as it is offloaded.

Although khat has been illegal in Djibouti ever since the country gained its independence in 1976, the newly-vested authorities have followed the colonial French example of looking the other way. Indeed, using the tactics employed by the Americans in Vietnam, France tacitly encouraged the chewing to keep the natives quiet. In the century of French occupation, the use of khat in the former territory of the Afars and Issas grew from an occasional diversion for a few Issas tribesmen to a national pastime for the male population.

Today French soldiers are on hand at Djibouti’s airport to help the importers carry away the prize goods for street auction. Buyers flock around the sunsheltered stalls to bid for bags. In less than 20 minutes the airport is empty again, as buyers rush back to town. The first to return is thought to have the freshest load to offer retailers, who sell khat from mini-stands or stalls throughout the city.

Women, according to tradition, abstain from chewing khat because they don’t like the taste. Men of all ages start their daily dreams at noon, after the airport rush, when the stuff is readily available on the street.

The khat habit puts some families in a bind, as a bunch costs nine French francs ($2), a third of a day’s wages for most laborers. There are many unemployed in the new nation, but the chewing tradition hasn’t changed, so such purchases impose a hardship on the poor families who make up most of the khat-consuming population in the tiny republic.

In turn, khat provides a relief for the unemployed, helping them forget their troubles. To sit all afternoon chewing khat until the sun goes down at dinnertime is as common in Djibouti as decadent café life in Paris.

Chewing takes place only after the user selects the good leaves and casts off the undesirable ones with the stems. As with coca, the mastication process slowly takes place as the wad of leaves is alternately chomped and swished around until it dissolves and a new supply is needed. Most chewers prefer to use only one cheek for their khat, causing a sort of national epidemic of “hamster” facial malformations. Khat also colors teeth a yellowish green.

Coca-Cola or Pepsi is sipped along with the hr outage, for the combination of caffeine and khat makes an exciting high. In addition, users like to smoke contraband American cigarettes with their afternoons of fun and forgetting.

Khat has been classified by the French Narcotics Bureau in the B category (marijuana has the same classification), meaning that possession can be subject to fine or jail. The stimulant is legal in the United States, but climatic conditions in most of the country do not favor its cultivation. As no formal studies of khat have ever been made, long-term effects of its use are not known.

The new government in Djibouti, under President Hassan Gouled, has hinted that it would take measures against the khat traffic. Government ministers, however, have had their own special loads of leaf flown to them at conferences in other parts of Africa and Europe.

Just across the border in Ethiopia, growers are happy their produce is still a cherished item in Djibouti, for without the foreign buyers they would be hard-put to find a new market. Only a small amount is chewed in Ethiopia, and the government is not too happy about the profitable crop. Peasants devote huge acreages to khat, depleting land needed for vital food crops.

In the past, fresh leaves were transported by train, but a group of rebels blew up a bridge on the strategic railway between Djibouti and Ethiopia in June 1977, and the line has not been repaired. So now the air run is the only practical route to convey fresh khat to Djibouti. Nomads sometimes traverse the desert border by night in illegal camel caravans that arrive the next morning with small loads.

Last year Ethiopia exported 1,400 tons of khat by air, which represents more than a quarter of Djibouti’s foreign agricultural imports, listed at 5,400 tons annually. No one knows how many tons of leaf reach the new republic clandestinely.

The khat scene in the Yemeni capital of Sana is similar to Djibouti’s, but with several picturesque and debilitating differences. Unlike Djibouti, Sana has special khat houses, seedy cafés or inns found off the sidewalk, where users may take their daily doses while puffing on water pipes and drinking cola for more soothing kicks. You can buy khat over the counter in these funduks and even chew all night with lodgings at your disposal for the total lull.

The situation is more intense in Sana because khat chewing has engulfed the town with funduks, enticing users to so cialize with other chewers and communi cate with the madhar (water pipe) that replaces the American cigarette used in Djibouti. The inns encourage more inten sive and numerous uses of khat, but the biggest reason why users outnumber their kind in lJjibouti is that a bunch of leaves costs about half as much. Yemen, directly across the straits of Bab a! Mandeb from Ethiopia and Djibouti, grows its own khat bushes in a similar climate, but there is no foreign commerce in the leaf.

The bushes grow in the mountains where the famous mocha coffee once thrived. But the coffee is slowly disappearing because Yemeni farmers have decided to concentrate on the profitable, easy-to-care-for khat, planting seedlings as soon as a row is plowed.

Because khat can be cut easily and is sold quickly on a daily basis, business is booming. As soon as the crops are cut. baskets come down from the mountains, sometimes in cars, jeeps or trucks, sometimes on muleback, to be sold in the open market and at street stalls or in specialty shops that sell nothing else. Farmers usually deliver the crop directly, and they must pay a fixed “khat tax.” according to the weight of a load entering Sana.

As in Djibouti, it’s a mad rush to town before noon to catch the first customers with the freshest batches, wrapped in husks to keep them moist. Yemenis stop work promptly at 12:00. rush to the nearest market and buy their daily needs. The stalls and shops are only open for 12 to 14 hours for the quick sales of leaves cut in fields early that morning.

Khat time in Yemen is midday to midnight. People rush home to chew their troubles away or share them at the local funduk. Because of this tradition, nothing is open after noon, and even offices close down until the following morning.

Everyone chews—workers, policemen, soldiers, bureaucrats and merchants. In Sana there is even a minority of women who indulge, a rare instance of nondiscrimination in the sexist Arab world. The government that came to power in 1974 would like Yemenis to kick the habit and transform plantations back to fruit and coffee crops, something which may be physically impossible to do because the land has been ravaged by so many years of khat growing.

Khat was once a social problem for the neighboring People’s Democratic Republic of Yemen (South Yemen), the only Marxist Arab state, but the government outlawed it. However, users in South Yemen so far have had no need to fear any legal reprisals. Although khat is forbidden there, it is tolerated.

In northern Somalia, which has a climate like neighboring Ethiopia, some khat is grown but there are few chewers. Djibouti, Yemen and Ethiopia are the only countries in the world where significant amounts of khat are consumed, posing a sociological problem for the Horn of Africa, now in the throes of violent military problems. As the military situation worsens, some top officials are pleased to ignore the favorite pastime of euphoric citizens, and an increasing number are glad to join them for the traditional, allday high.

Read the full issue here.

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Nowadays people tend to associate the cannabis plant with Mexico, and for good reason. For decades, narcos smuggled their harvests into the United States and Europe. Along with California, Mexico is known to produce some of the finest cannabis in the world. The states of Sinaloa, Nayarit, Jalisco, Michoacán, Guerrero, Oaxaca, Chihuahua, Sonora, and Durango—where the largest farms are located—all have climates that are perfect for cultivating cannabis: year-round temperature ranging between 70 and 85 degrees Fahrenheit, with cool, long nights and low humidity.

But long before cannabis was introduced to—and became synonymous with—the New World, it was being cultivated in the lands of Central Asia. Initially, though, the cannabis or hemp plant was grown not for its leaves but for its stems, which could be processed into a strong and durable rope.

Excavations reveal that humans have been using hemp rope since the Neolithic age. The earliest evidence for burning cannabis, meanwhile, dates back to 3,500 BC, and is attributed to the Kurgans of modern-day Romania. This Proto-Indo-European tribe probably burned the plant as part of their rituals and ceremonies, a practice that spread eastward as its practitioners migrated. Why the Kurgans burned cannabis is difficult to say. They may well have discovered the plant’s psychoactive properties by accident, only to find that the smoke heightened their connection with all things spiritual.

The earliest evidence for smoking cannabis comes from the Pamir Mountains in western China. There, in 2500-year-old tombs, researchers discovered THC residue inside the burners of charred pipes that were probably used for funerary rites. (Similar pipes, dated to the 12th century BC, were later found in Ethiopia, left there by a separate culture). These devices, compared to pyres, would have yielded a much stronger high. Given their placement inside a crypt, however, it’s safe to say they were used only ceremonially, not recreationally. 

Some scholars have argued that cannabis was an important ingredient of soma, a ritual drink concocted by the Vedic Indo-Aryans of northern India. Described in the Rigveda, a collection of ancient Sanskrit hymns, soma was made by extracting juice from an unknown plant. When taken in small doses, soma was reported to induce a feeling of euphoria. In higher doses, it caused people to see hallucinations and lose their sense of time. All three of these effects have been ascribed to cannabis, but even if cannabis was not the main ingredient of soma, it may have been combined with psychedelics such as psilocybin, a.k.a. magic mushrooms.

Aside from rope, cannabis was most often processed into medicine. When the Hindus of India came down with a case of “hot breath of the gods,” healers treated the illness with cannabis smoke. The logic behind this treatment was not exactly scientific; cannabis was thought to possess healing powers because it was the favorite food of the supreme godhead Shiva, also called “Lord of Bhang.” In reality, cannabis would have been able to reduce fevers because its active ingredient, THC, works on the hypothalamus to lower body temperature.

The Assyrians used cannabis not in a medical but religious context, burning it in their temples to release an aroma that supposedly appeased their gods. Sources from the region refer to cannabis as qunubu, providing a possible origin for the word we use today. The Assyrian Empire was conceived in the 21st century BC and lasted until the 7th. During this time it engulfed much of modern-day Iraq as well as parts of Iran, Kuwait, Syria and Turkey. Through trade and conquest, Assyrian traditions spread to neighboring societies, including the Dacians, Thracians and Scythians, the latter of which were among the first to consume cannabis in a distinctly recreational manner.

The Scythians were part of a Central Asian nomadic culture that flourished from 900 to around 200 BC. Originating in northern Siberia, Scythian tribes settled as far as the shores of the Black Sea, where they came into contact with the ancient Greeks. When Scythians died, their friends and family burned hemp inside tents to commemorate their passing. While the Kurgans and Assyrians burned their cannabis out in the open or in large indoor spaces, the Scythians were essentially hotboxing themselves at every funeral. At least, that’s the image we receive from the historian Herodotus, who wrote that “the Scythians enjoy [the hemp smoke] so much that they would howl with pleasure.” And so, the primary purpose of this ritual was to send off the dead, it clearly also served to entertain the living.

Herodotus did not live among the Scythians, but his observations seem to have been confirmed by excavations. Archeologists discovered fossilized hemp seeds at a Scythian camp in western Mongolia that were left there between the 5th and 2nd century BC.

Romans, too, consumed cannabis for their own pleasure, but not in the way you might expect. Like many societies of classical antiquity, they harvested the plant for its seeds rather than its leaves, which were discarded as a waste product. When grounded, the seeds were used in medicine. When fried, they were served up as delicacies during lavish dinner parties. Roman chefs mentioned cannabis seeds in the same breath as caviar and cakes. Galen, the famous Roman physician, wrote that they were consumed “to stimulate an appetite for drinking.” Nowadays, it’s the seeds—not the leaves—that are considered useless. However, the Romans believed they, too, had some intoxicating properties; Galen adds that, when consumed in large amounts, the seeds would send people into a “warm and toxic vapor.”

Cannabis was so widely consumed in classical antiquity that people raised the same questions and concerns we are debating today. The Greek physician Pedanius Dioscorides, for instance, wrote that the plant’s spherical seeds, “when eaten in excess, diminish sexual potency.” Modern-day cannabis users are all too aware of the connection, even if they don’t eat seeds. As stated by Healthline, cannabis is “often associated with side effects that may affect sexual health, including erectile dysfunction.” Similar to some psychedelics, the general sense of euphoria generated by cannabis may counteract or override the reception of sexual stimuli.

Let’s skip forward a bit. Recreational smoking became especially popular after the 9th century AD. In the Middle East and Western Asia, the followers of Islam took up the habit for the simple but somewhat amusing reason that their holy scripture, the Quran, forbade the consumption of alcohol and various other intoxicating substances. Fortunately for Muslim stoners, the Quran did not say anything about weed. Of course, they smoked not just any weed, but hashish.

Skipping forward again, this time to the 16th century—the century that cannabis arrived in the New World, and for the sole purpose of making rope no less. Actually, Americans did not start smoking weed until about one-hundred years ago, when Mexican immigrants entered the country to seek refuge from the Mexican Revolution. For decades the U.S. government turned a blind eye on this harmless, multicultural and age-old practice. However, this changed during the Great Depression, when Washington redirected the anger of unemployed workers to their Mexican brethren. After millennia of peaceful consumption, cannabis was suddenly decried as an “evil weed” and, in 1937, the U.S. became the first country in the world to criminalize cannabis on a national level.

The rest, at this point in time, has now become history as well.

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