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Context and Culture. Hashish or chars is a fairly common substance in Afghanistan. Its use, without ever attaining the levels of mass consumption that characterise other lightly-intoxicating substances in other war-torn countries, like the chewing of qat in Yemen or Somalia, for example, has remained relatively widespread. This does not mean that it is condoned by society: hashish-users, known as charsi , are stigmatised in popular discourse as lazy or even unhinged. However, the use of hashish in Afghanistan has also acquired an element of communal ritual, allowing sometimes for a different depiction of hashish-smokers to emerge, one more acceptable to dominant Afghan values and traditions. This is the second dispatch in a two-part series on the cultural history of hashish in Afghanistan. The first dispatch, which looks at the cultivation and production of hashish, is available here. Although opiates have understandably dominated the discourse around drug use in Afghanistan read AAN analysis here and here over the past decades, hashish has long been a mainstay of recreational drugs throughout the country. In fact, its use has traditionally been more widespread than that of opium which was once widely consumed, often as a form of self-medication in places such as Badakhshan or Herat. Nowadays, the number of hashish smokers has increased to over a million users, and has spread among the young and educated class in urban areas. There are, however, different perceptions of hashish-smokers in society. Arguably, an ordinary Afghan could smoke an occasional spliff in order to relax and still keep his social status untainted more easily than if he consumed alcohol or opiates the social stigma for women consuming any drugs, including alcohol, would be far higher. Even so, regular smokers get the rather nasty label of charsi. The social stigma attached to smoking hash seems to stem less from the illegality of the substance, than from the real or imagined effects it provokes. Hashish smokers have a reputation for being rascals and criminals. The use of hashish in Afghanistan from the s to the mid s is not well-documented. Sources from the s, such as the US cables here and here offer rare insights into local habits. In the s, during the anti-Soviet jihad, the use of cannabis spread. Hashish consumption has long since been connected to the primary actors of this conflict. The use of chars by some notorious Kandahari commanders and their militiamen was associated with the loss of all moral order and breakdown of social rules that characterised the Civil War of there and in many other parts of the country. Even more recently, the age-old connection between the use of hashish and fighting has not been denied. Policemen both ANP and ALP in particular have been known to consume hashish, especially when left stranded to man isolated and remote security outposts. In , the Taleban issued a statement, which said that the use of hashish and heroin was not permitted in Islam Macdonald, pp These measures, however, were not particularly enforced. In , a UNODC assessment on problem drug users in Kabul city, Macdonald reported, found that almost 24, people were regular hashish users, as reported by doctors, mullahs, shopkeepers and other key informants. But this number, according to him, was incorrect and probably an underestimate due to a lack of data and limitations of the UNODC assessment. The survey also found that cannabis is the second most prevalent drug used in urban centres in the country, with the highest rates of cannabis use in Herat 4. Cannabis, the INL survey found, is used by 2. Evidence of cannabis among women and children was negligible, the survey found. Smoking chars is almost entirely a male pastime, then. Western sensibilities and perception of cannabis often neglect the fact that the hashish produced in Afghanistan is often more powerful than much of the hashish available in Europe, and daily consumption rates among Afghan users significantly higher than their western counterparts. Reports suggest that hashish use in such an impoverished country as Afghanistan contributes to severe financial problems for the family, leads to arguments and fights among family members over money spent on drugs and exacerbates endemic health problems such as bronchitis, pneumonia, tuberculosis and other respiratory complaints. Cannabis sativa plant. Afghan hashish is found on sale in different varieties, which largely refer to where it was produced and also define its quality and price. Balkh and Panjshir provinces are famous for their high-quality chars, known as shirak. Their hashish, compared to that in other parts of the country, is also more expensive. Over the course of the last few years, however, Shirak-e Panjshir has become the most sought-after and expensive product on the Afghan market, with seven grams fetching a price of Afghanis around 3,5 USD. Shirak-e Panjshir has a peculiar green hue and a very strong smell and easily melts in the cigarette or chillum. Shirak-e Mazar is the most famous type of hashish originating from this province: it is of a dark brown colour and has a pungent smell. Compared to Shirak-e Panjshir, its effects are less strong and therefore it is comparatively cheaper 7g for Afs. Kandahar and Logar 2 provinces provide products of a relatively lower quality that rank in third place. Both provinces produce chars of a black-colour, which is found in the market for the relatively cheap price of Afghanis for seven grams. Besides commercial production, habitual charsi s sometimes produce home-made chars for their own consumption. In Kabul, for instance, there are a number of mini-production factories that only produce small amounts of chars. Basically, hemp is cultivated in the house courtyard, usually in a corner of the garden that remains out of sight of potential guests or neighbours. Once the bush grows enough and its blossoms have dried, it is cut off and dried. This process takes at least six months. Once it is dry, then the dried blossom is removed and it goes through a filtering process in order to collect the particles and pieces of dried blossom. The collected parts are then slowly warmed up over a fire and mixed together for around ten minutes. The preparation turns into an oily substance and is pressed together into a piece of chars. Hashish is an established topic in popular Afghan culture, being the subject of many jokes and songs. From the title of the song to the mimicry usually enacted by singers who perform it see also this video , the figure of Adam Khan is a stereotype of the chronic hashish-smoker, apathetic and lethargic. As these are issues of some importance in the eyes of the Afghans, the inculcation of this notion by society at large can well represent an attempt to discourage the use of hashish through psychological propaganda. Interestingly, the same fears had already been raised by medieval Islamic scholars in order to deter believers from indulging in hashish smoking although some ascetics actually sought a reduction of their sexual urge through smoking, in order to better concentrate on spiritual matters. Compounding the apathy it induces, hashish is also said to provoke fits of rage and madness, making charsis extremely aggressive at times. The term c harsi can thus be used in Afghanistan to refer to anybody who behaves over the top, arguing, bragging or boasting to the point of appearing out of his mind. This is partly due to the long-term impact of cannabis: cannabinoids lodge in the fatty deposits of the brain and remain there for weeks, unlike alcohol or many other drugs, which the body excretes rapidly through urine. This can give regular hashish smokers a recognisable appearance and attitude, which has given rise to a stereotype applied to other people as well, as a way of slighting them. Overall, Afghans view hashish-smokers as generally being socially useless. However, there seem to be niches of popular discourse in which the charsi s are not just criminals or despicable characters but a peculiar class of people, noted for their generosity and with their own sociability. In some parts of the country, this tradition seems to still be alive. Ways of smoking chars in Afghanistan indicate a rural-urban divide, slowly bridging towards a standardisation of practices by young people countrywide. While urban hash smokers generally prefer a to empty a cigarette and fill it with hashish and tobacco with youngsters developing creative ways of smoking bongs, such as piercing holes in an apple to inhale the smoke through it — the rural, and, arguably traditional, way of consuming hashish still practiced by the elderly is through an earthen pipe or chillum. This can sometimes take the form of a collective act, one more sociable and ritualised than sharing a joint among friends, as will be seen in the most famous of all Afghan chillum-smokers, Baba Qu-ye Mastan. Baba Qu, a figure who lived in the first half of the twentieth century and whose historical persona borders on the mythical, still inspires a form of mystical devotion. He is buried in the ancient town of Balkh of the namesake province, and is still remembered across northern Afghanistan as a generous and chivalrous man, who would always provide lavish hospitality of food and chars to anyone in need. Even today, when local charsi s light their cigarettes or chillum filled with chars , they first praise Baba Qu:. When chars is being smoked collectively and the cigarette or chillum passes from one person to another, smokers repeat this invocation:. The word parah describes the act of passing a cigarette or chillum filled with chars from one person to another. There are several chillums available in the room and a caretaker in charge of filling and lighting them. The rules of the chillumkhana are clear: whoever gets inside has to smoke and failing to do so would be disrespectful. Visitors are welcome to contribute with offers of money or chars — provided they have a good batch, for in the chillumkhana only top-quality Shirak-e Mazar is used. If they do not wish or cannot afford to contribute, this is no problem: they get to smoke for free, but most importantly they have to smoke and pay a tribute to Baba Qu. At any rate, inside the chillumkhana the air is saturated with the fumes of burning hemp: all the windows and doors are kept shut and there is no fresh air circulating, augmenting the effects on the smokers. Baba Qu-e Mastan was by no means an isolated instance. A senior teacher in Kabul recalled how in the time of Zaher Shah, when he had been posted to a school in Spin Boldak, he would go on days off together with his colleagues to the place of Zabar Ali Padsha in Khadanay, roughly halfway between Spin Boldak and Kandahar city. Zabar Ali was an elderly man who had never married and had a big guesthouse with many servants devoted only to providing guests with chillums filled with the best-quality hashish. After some years of such visits, having become well acquainted with Zabar Ali, the teacher was astonished to see the old man, by now over ninety years old, performing a series of gymnastic exercises that would have put to shame a circus acrobat. Zabar Ali attributed his body strength to his still being a virgin, something he confessed to his friend, the teacher, and to his steadfast use of only the best quality hashish. In his guesthouse outside Kandahar city, until quite recently, Mr Chili Pepper, as his name translates, would host whoever wanted to enjoy a joint, assisted by a small army of servants and volunteers. Mrech Agha assiduously held his darbar court , 5 utterly indifferent to the fierce battles being fought between first, the mujahedin, then between the Taleban and government forces, until his death in Mrech Agha was for a long time a local celebrity. After his death, a tense standoff took place at his home. Mrech Agha, however had two wives, the son being born from the first one. Thus, she showed the same resolve as Malalai on the battlefield of Maiwand, even if the cause was not quite so noble. The role played by figures such as Baba Qu, Zabar Ali and Mrech Agha sit somewhere between that of a private entertainer — with all the ideas of individual hospitality that that entails — and that of an institution which offers a service to the public at large. The idea of making a langar is obviously connected to the practice of providing food for everybody attending a religious ceremony or festival, common to Islamic communities across Central and South Asia, and often, but not exclusively, connected to Sufi brotherhoods. It is also possible to listen to a tarana in the context of southern Afghanistan, a mostly vocal song often dealing with religious topics sung by the muridan of Mrech Agha. Baba Qu himself had reportedly been the disciple of a famous Sufi leader in Balkh. Also, marginality and eccentricity in Afghanistan are seldom allowed to totally develop as such, as a sort of counter-culture in open opposition to the established social order. Notable individuals among them were connected to these or followed established patterns of networking and symbolic codes in order to achieve some degree of public recognition. But what is the purpose of such a social institution, then? The comparison to Sufi spirituality can again be useful. The latter, as described by scholars of Afghan history such as Robert Edwards or Nile Green 6 , has often been enjoyed by Afghan men in order to transcend boundaries of kinship and fulfil the universal human need for avenues of social and spiritual engagement, detached from the strife and tensions of everyday life. At another level — and for different kinds of souls — this peculiar type of hashish-smoking gathering may have served the same primary purpose. Other invocations uttered routinely by Afghan smokers point to this therapeutic aspect of the use of cannabis:. By allowing Afghan men to fraternise beyond divisions of class, ethnicity or tribe, characters like Mrech Agha may have played an important role in allowing Afghans not to lose their humanity amid the havoc of a lifelong conflict. Afghan experiences and views of hashish use are quite different. Most respectable Afghans continue to consider charsi s a useless and marginal category of people. Nonetheless, the great number of Afghan hashish smokers may show, instead, the growing strains affecting many strata of beleaguered Afghan society. From soldiers to students, many seek solace in a puff of smoke. Even so, it can also be recognised that the charsi subculture also has its legends and rituals, and that these connect to the great Afghan values of generosity and hospitality, and to music, poetry and Sufism. It was a famous weekend hang out spot for the local youth who had not much choice where to spend their spare time. Fabrizio Foschini More from this author. Jelena Bjelica More from this author. Obaid Ali More from this author. Subscribe to receive updates from the Afghanistan Analysts Network Sign up.

This roadside salesman outside Kabul is known for selling the best hashish: ‘Everyone loves me’

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Gula Jan ground a small amount of hashish, about the size of a marble, in his hand. He mixed it with tobacco and carefully rolled it into a cigarette. Then he smiled. The year-old counts parliamentarians, government officials, doctors, engineers and businessmen among his clients. They all stop by his usual spot on a river bend 45 miles outside Kabul for a taste of his specialty. As he twisted the cigarette closed, a new car pulled up with neatly dressed passengers inside. They were regulars, Gula said — Afghan employees of an international aid agency — and he ran to greet them. Gula, who has thick eyebrows and a close-cropped beard, said that in the busy summer months, he sells hashish to as many as people a day. Everyone loves me. His spot is in Sorobi, a district outside Kabul. Gula stations himself outside a restaurant set above the Kabul River, a favorite spot for drivers heading in or out of the Afghan capital. The terrace restaurant is known for its freshly caught, golden-fried fish. On a warm, windy afternoon, another group of regular clients, Afghans wearing traditional shalwar kameez, drove up and asked Gula to roll them a couple of cigarettes. As he stuck a bit of hashish on the tip of a key, Gula pointed to a hilltop where more than a dozen Afghan army soldiers were stationed, observing the highway, and said even they occasionally partook in the drug. The valley lies between two mountain ranges that the Taliban and other militant groups use as havens. President Ashraf Ghani even suggested during his campaign that he might consider legalizing the drug. Along with the fish he serves doodpati , an Indian drink of black tea, milk and sugar, to hash smokers only. Customers say it increases their high. Abdul Baqi, in his 20s, approached the restaurant. Gula opened his arms and wrapped Baqi in a hug — he was a loyal customer. Baqi was driving from the capital to Jalalabad, a busy town near the Afghan border — a treacherous, three-hour-plus journey along a winding, mountainous highway often jammed with trucks. Like many drivers, he believed smoking hashish relaxed him for the difficult drive while keeping him from becoming tired behind the wheel. This time, Baqi took just a couple of puffs from Gula before stopping. Faizy is a special correspondent. Times staff writer Shashank Bengali in Mumbai, India, contributed to this report. Afghan vice president accused of ordering sexual abuse of a rival he beat up in public. Australia closes the door on migrant boats. Will it be a model for Europe? Americans adjust to a changed role in Iraq. De Los. Times Everywhere. For Subscribers. All Sections. About Us. B2B Publishing. Hot Property. Times Events. Times Store. Special Supplements. At a roadside restaurant outside Kabul, Gula Jan, far left, sells hashish to a wide array of clients. By Sultan Faizy. Share via Close extra sharing options. Reporting from Tangi Abresham, Afghanistan — Gula Jan ground a small amount of hashish, about the size of a marble, in his hand. More to Read. Taliban-run media stop showing images of living beings in some Afghan provinces. An Afghan woman wanted to be a doctor. More From the Los Angeles Times. California Navy identifies two aviators killed in crash near Mt. Rainier as California natives.

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