justice – Page 62

Almost All Cases of Growing Cannabis Are Altruistic

New Zealand cannabis law reform supporters were overjoyed on Monday by the news that Rose Renton was discharged without conviction in her case at the Nelson District Court. Charged with the cultivation of 58 plants, she could have been facing seven years’ imprisonment. As this essay will examine, the logic used to exonerate her could be used to exonerate almost any other cannabis grower, and should lead to a change in the cannabis law.

Renton was discharged without conviction on the grounds that her offending was “altrustic” in nature, according to Judge David Ruth, who was quoted as saying: “This was effectively an altruistic endeavour on your behalf to help those for whom that help wasn’t otherwise possible.” This is an entirely fair point, and it’s about time a judge said so, but it goes further than this.

She had been growing cannabis to supply medicine to a variety of people, a job that has been given the title “green fairy”. The ‘green’ refers to cannabis medicine and the ‘fairy’ refers to the fact that this medicine doesn’t come regularly but simply shows up whenever the fairy can make it happen. Renton was supplying clones of a CBD-rich strain to people who then grew the medicine themselves.

A Police officer who came to Renton’s home noticed a cannabis plant there. Instead of ignoring it, the officer made the decision to enforce Parliament’s law against cannabis by arresting her. This decision led to 18 months of suffering on Renton’s part, until discharged without conviction on Monday, for the reasons mentioned above.

Cannabis is a medicine. The main reason why people use it is to escape the suffering caused by either physical or psychological pain. There are several effective substitutes for the effect that cannabis has on physical pain, but there is little that can stop psychological suffering as quickly and efficiently. Countless people have found that a bout of rage, depression or despair can be stopped cold by a dose of cannabis.

It’s rarely admitted to, but there is a lot of suffering in our society. Not just the tedium of the drudge-work that we endure, and the anxiety over our uncertain futures, but the stress of encountering new strangers all the time and the alienation of having no community or political representation all combine to create an existence that is wretched for many. This can be measured by our increasing suicide rate, which hit a record level last year.

Almost all the cannabis that is grown, by anyone, ever, is grown with the intent of reducing some of this suffering. There’s no point to it otherwise. No-one grows cannabis with the intent to cause suffering. Anyone who believes this is simply not in touch with the reality of cannabis use. Everyone who grows it does so with the intent that using the end product will alleviate suffering in some way.

So the concept of non-altruistic cannabis growing makes as much sense as the idea of non-altruistic insulin production.

People who aren’t interested in the medicinal effects of cannabis might still be using it for that reason, even if they smoke it in joints. Even casual joint smokers are often motivated by the decrease in anxiety, stress, nausea or insomnia that comes with using it. This means that the vast majority of cannabis that anyone is growing, anywhere, is for altruistic reasons, much the same as with Rose Renton.

Many people are unwilling to accept this, for the reason that this makes the current law seem extremely cruel. The hard facts are, however, that the current law is extremely cruel. It’s possible that the law prevented Alex from getting hold of a medicine that would have saved his life. We’ll never know.

It’s possible that Rose Renton had to watch her son die for no other reason than that New Zealand politicians were too stupid and cowardly to address the need to repeal cannabis prohibition in time. That might seem unreasonably cruel, perhaps even so cruel that it’s hard to admit to, but that’s what we did. We’ve been doing it for decades, to Kiwi families up and down the country.

We have to face up to the fact that cannabis is a medicine, and that the law withholding it from people is killing those who need its medicinal qualities. It’s time for us to accept that the vast majority of people who are growing cannabis are doing so with the ultimate intent of alleviating human suffering, so we should repeal cannabis prohibition and make it legal.

If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

The Case For Cannabis: Prohibition Funds Crime

Other articles here have mentioned that cannabis prohibition doesn’t mean the cannabis market goes away: it just means that it goes onto the black market. There are several deleterious aspects to this, each worthy of separate discussion. This article will look at the role cannabis prohibition plays in funding crime.

The logic is that, by prohibiting cannabis and by attacking cannabis users through the justice system, it becomes possible to prevent cannabis profits from steadily flowing into the hands of criminals, which would prevent them from being able to fund further enterprises. So criminal activity, and thereby the suffering of the citizenry, can be pre-empted by attacking cannabis users and growers.

As we saw with alcohol, the attempt to prohibit a substance just makes everything about it worse. Alcohol prohibition infamously led to the rise of an entire class of gangsters and bootleggers, the most well-known being Al Capone. Because the substance couldn’t be sold lawfully, it was sold on the black market, and the criminal enterprises who made the profits were happy to use that money to find other ventures.

In Capone’s time, much of that black market money was used to buy firearms, which were then used in the commission of robberies and contract killings. Alcohol prohibition ensured a constant flow of money into the coffers of criminal gangs, and this financed further ventures. Consequently, those criminal enterprises flourished.

We don’t have alcohol prohibition any more, but cannabis prohibition has done a fine job of filling that gap.

The New Zealand Drug Harm Index 2016 stated that “Over $70 million in funding for other criminal activities is provided each year from drug trafficking. The majority of this (nearly 90%) is generated from the sale of cannabinoids.” Another way to write this is to say: Cannabis prohibition puts $60 million into the pockets of criminal gangs in every single year, in New Zealand alone.

This money then finances all the murders, robberies and methamphetamine production that the rest of us have to suffer from. The Police are not wrong when they say that illegal cannabis sales fund further crime – they’re just wrong when they say that the solution is to crack down on it. It’s the cracking down on cannabis that makes it valuable, and this attracts the desperate, greedy and short-sighted.

If a criminal wants to fund the purchase of a large amount of precursors to methamphetamine, they might find themselves in need of a few thousand dollars. This is a similar amount of money to what they could make in one cannabis grow under a 600 watt light, after about three months of growing. Because anyone with a real criminal network knows someone with cannabis clones (or at least seeds), just about anyone inclined to set up a meth operation can also get a cannabis grow started.

Moreover, cannabis prohibition makes it possible to cut up a pound of cannabis into $50 bags and sell them piecemeal. They can do it themselves, or they can get gang underlings to do it – after all, $50 is within the reach of even high schoolers. This makes it possible for criminal enterprises to draw more and more people in.

Under a regime of legal cannabis, such things would not be possible, or would at least be strongly disincentivised. For one thing, cannabis prices are much lower in places where it is legal, and this removes most of the incentive to get involved in selling it. A second factor is that the vast majority of people prefer not to deal with criminals if they can get the same goods from a white market vendor.

So cannabis prohibition makes it possible for a variety of criminal enterprises to get funding, whereas they may not have been able to get off the ground without their backers’ ability to sell cannabis on the black market. A lot of this criminal activity only exists because the law makes it possible. Wherever you have an economic niche, white market or black, someone will step into it.

The common counter-argument that, if cannabis was made legal, gangs would just sell hard drugs, turns out to be the opposite of the truth. The scenario we’re given is that criminals will sell drugs anyway, so it’s better for them to sell cannabis to our children than methamphetamine. The assumption seems to be that criminals choose to sell cannabis in preference to methamphetamine etc. out of kindness.

Leaving aside all the other ways in which this argument is wrong, it takes a certain amount of start-up capital to be able to get in on the market for hard drugs, because it’s necessary to deal with major players. Cooking up a batch of meth takes start-up capital, and even buying precursors usually requires a five-figure sum of cash on account of that people dealing in such are disinclined to make petty deals. Cannabis law reform would make those five figures harder for criminals to come by.

Cannabis prohibition should be repealed so as to take a major source of funding away from criminal gangs. Without black market cannabis, a number of criminal enterprises and schemes would not be able to get off the ground, which would keep our communities safer than cannabis prohibition can.

This article is an excerpt from The Case For Cannabis Law Reform, compiled by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

How The People Are Divided and Conquered

The ruling classes, faced with the fact that they are outnumbered by thousands to one, have refined an array of techniques to divide the people into groups and set them at each other’s throats. This array covers all of the different aspects of human life, so that individuals are made enemies of each other at every turn. This essay describes how the people are divided and conquered across the entire spectrum of life.

Human life covers the complete spectrum from purely physical concerns to purely spiritual concerns. Physical concerns such as blood and soil are different to matters of class and education, and these are in their turn different to religious and spiritual matters. By means of propaganda, people are divided at each part of the spectrum, and made to believe that someone else has stolen from them.

This stealing is how the other side of the spectrum (any spectrum) is characterised as the bad guys, the stealers, the takers. The mouthpieces of the ruling class will tell their listeners that all of the suffering those listeners feel is because those at the other end of the spectrum have stolen from them. The natural result is that the listeners come to hate those others, and in doing so become divided and conquered.

At the physical end, people belonging to any racial group have been led, by way of propaganda, to feel that other races have collectively worked to steal from them. In America, blacks are made to feel that whites have stolen from them through slavery, and owe them compensation; whites are made to feel that blacks have stolen from them through taxation to fund welfare.

The story is the same all over the West. There was a time when New Zealanders considered themselves Kiwis first and their particular ethnic makeup was a secondary thing. But after decades of rhetoric, many Maoris have come to be convinced that colonisation was an act of evil for which they are owed compensation. White people were convinced, at the same time, that Maoris had stolen from them through taxation-funded welfare and crime, and the end result was to split the Kiwi people down the centre.

Less physical issues do not make people less vulnerable to being divided and conquered. Even if everyone was the same race, it is still possible to divide people along class or religious differences.

The most obvious example is of Communist agitation in a factory. The Communist begins by persuading the workers that they are being stolen from because their wages are not equal to the value of their production. If the worker is not intelligent enough to understand the basics of how a business is run, and does not understand that operating a business requires competencies that he does not necessarily have, he may be persuaded that his boss is stealing from him, and that restitution is owed.

Communist agitation in Rhodesia is an example that combines both race and class. Local blacks were convinced that white settlers had stolen land from them and were trying to enslave them. The blacks were told that everything the whites had was stolen from them, and this theft was why they didn’t have it. This led to rising resentment which eventually tore the entire country in two, a blueprint since repeated all across the world.

Education is another spectrum upon which people are divided. The poorly educated are led to believe that the well educated have arrived at their greater position of wealth through sneakery and trickery, not through study and applied competence. As with the other examples, the poorly educated are then made to become resentful, and so come to fight the well educated instead of co-operating with them as yin and yang.

All of this dividing and conquering works because of the state of spiritual ignorance that we have fallen into. People have forgotten that life is suffering, and that suffering is inherent to existence as a mortal being in this world. Because they have forgotten this, it is possible to convince them that their suffering is unnatural, and that someone else must be to blame. This is an example of chains of gold.

All that’s necessary to start it is to find a spectrum of wealth somewhere within society. It can be a spectrum of wealth along race lines, along class lines, along education lines – it doesn’t matter. As long as the people at both ends are told that the people at the other end have stolen from them or are looking to, both groups will dig themselves in and start hating the other.

From there, it’s a simple matter to point the finger at the other side of the national, racial, education or religious divide and say that all the suffering is because those people have stolen from us, and so individuals from that group are personally responsible for restitution. Once this has been achieved, it’s all but guaranteed that those so blamed will point the finger back, and at this point arguing and fighting begins.

Our ruling Establishment encourages divide and conquer logic, because the more effectively the people can be divided, the less able they are to mount a co-ordinated challenge against the will of that Establishment. This is why the media is daily full of propaganda about “injustice”. They don’t care about preventing injustice – they just want to fan the flames of it so that people are angry and blame each other, instead of the rulers.

Certain incompetent individuals also encourage divide and conquer logic, because they know that if the people were united and competent people promoted, those individuals would be left behind. Incompetent individuals, therefore, have an interest in dividing and conquering so that they can slice off their own little piece of turf and rule the smaller group present in it. They want to keep the group small so as to discourage more competent competition for places in the ruling hierarchy of that group.

In summary, people are divided and conquered because their own spiritual ignorance makes it possible for unscrupulous propagandists to blame the natural suffering of life on acts of theft committed by “others”. Blaming all the suffering inherent to life on others ensures that revenge will be sought, that grievances and vendettas will grow, that the cracks diving society will deepen and therefore that the suffering will never be overcome.

Anyone who denies that life is naturally suffering, and who insists that any suffering that exists is the fault of a particular group of people, is working to divide and conquer society. These people must be considered suspect, and their motives potentially malicious. This is true no matter how powerful, rich, numerous or oppressive the so-called bad guys might be.

The Case For Cannabis: There Is No Moral Argument Against Cannabis

Some cannabis prohibitionists contend that cannabis should remain illegal because its use is immoral. This immorality is such that it’s fair to use the criminal justice system to prevent it from happening. As this article will examine, not only is there no moral argument against cannabis, but the moral equation suggests that it should be legal.

The sort of person making this argument is usually some kind of wowser. This is the reason why this argument is becoming less common – proponents of it are dying off.

Usually, the argument takes some form of slippery slope argument. The usual patterns is that smoking cannabis is claimed to lead, by stepwise degeneracy, into the total abandonment of all healthy human values, until the user deteriorates into a wretched shell of the person they once were. Here the spectre of Reefer Madness can be seen once again.

The idea that cannabis use is inherently immoral harkens back to the religious fundamentalist idea that all pleasure is inherently sinful, on account of that it induces a person to worship the material world instead of God. It’s essentially a religious idea, and fundamentalist in the sense that the suffering caused by this admonition is ignored.

In reality, human beings have a need for recreational activity or they will become mentally ill. This is apparent from observing anywhere in history where those activities have been restricted. Pleasure is not inherently immoral, and it’s not immoral to enjoy one’s life, provided that one’s duties are still met and one’s responsibilities still discharged.

To the contrary – there is a moral imperative to enjoy one’s life, for if one does not do so, then bitterness, anger, frustration and depression are the consequences. These emotions invariably take themselves out on other people. Therefore, a person has a moral imperative to keep themselves happy enough that they can have a positive effect on other people. If using cannabis helps achieve this, so be it.

Morally speaking, the correct course of action to take at any given time is the one that minimises the suffering of conscious beings. It isn’t to blindly follow the law, and neither is it to blindly follow some crude ascetic concept of religious purity by banning and avoiding all recreational substances. If such a thing could be summarised, we might say that it’s closer to taking the correct decision in every situation, despite the pressures and temptations to take the wrong one.

Some might argue that people have more important things to do than to use cannabis. That’s all well and good, but it isn’t a sufficient argument to make cannabis illegal. It’s entirely possible that some people use cannabis when they could have been doing something more edifying or productive. This would still not constitute a moral demand to attack these people through the criminal justice system.

Others might argue that the moral imperative lies not with the prospective cannabis user, but with society, who ought to act to make cannabis less widely available. But this, too, is an example of putting abstract rules ahead of a sober calculation of which legal arrangement leads to the least suffering. Punishing cannabis suppliers and users cannot be the way forward.

It can hardly be argued that setting the Police and the criminal justice system onto someone for growing or using cannabis is the morally correct thing to do. The effect of being arrested and potentially dragged through court is more suffering than could ever possibly be prevented by breaking a cannabis habit. If moral considerations are important, then we need to look for a less brutal solution.

The most morally sophisticated way of dealing with cannabis is to make it legal, and to use some of the money freed up by this to fix any problem that might arise. It is estimated that legalising cannabis could save even a small country like New Zealand up to $500 million per year. This would provide ample funding to every drug counselling service in the whole country.

If this was coupled with a cultural change that saw cannabis dependency treated like dependency for legal drugs, instead of a moral failure for which one must be punished, it might be possible to encourage people who were dependent to get help instead of intending to force them away from cannabis by using the Police and prisons. If there is a moral argument around cannabis, that is surely the solution.

This article is an excerpt from The Case For Cannabis Law Reform, compiled by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.