4 Marihuana Use and Social Control
LEARNING to enjoy marihuana is a necessary but not a sufficient condition for a person to develop a stable pattern of drug use. He has still to contend with the powerful forces of social control that make the act seem inexpedient, immoral, or both.
When deviant behavior occurs in a society—behavior which flouts its basic values and norms—one element in its coming into being is a breakdown in social controls which ordinarily operate to maintain the valued forms of behavior. In complex societies, the process can be quite complicated since breakdowns in social control are often the consequence of becoming a participant in a group whose own culture and social controls operate at cross-purposes to those of the larger society. Important factors in the genesis of deviant behavior, then, may be sought in the processes by which people are emancipated from the controls of society and become responsive to those of a smaller group.
Social controls affect individual behavior, in the first instance, through the use of power, the application of sanctions. Valued behavior is rewarded and negatively valued behavior is punished. Control would be difficult to maintain if enforcement were always needed, so that more subtle mechanisms performing the same function arise. Among these is the control of behavior achieved by affecting the conceptions persons have of the to-be-controlled activity, and of the possibility or feasibility of engaging in it. These conceptions arise in social situations in which they are communicated by persons regarded as reputable and validated in experience. Such situations may be so ordered that individuals come to conceive of the activity as distasteful, inexpedient, or immoral, and therefore do not engage in it.
This perspective invites us to analyze the genesis of deviant behavior in terms of events which render sanctions ineffective and experiences which shift conceptions so that the behavior becomes a conceivable possibility to the person. In this chapter I analyze this process in the instance of marihuana use. My basic question is: what is the sequence of events and experiences by which a person comes to be able to carry on the use of marihuana, in spite of the elaborate social controls functioning to prevent such behavior?
A number of potent forces operate to control the use of marihuana in this country. The act is illegal and punishable by severe penalties. Its illegality makes access to the drug difficult, placing immediate obstacles before anyone who wishes to use it. Actual use can be dangerous, for arrest and imprisonment are always possible consequences. In addition, if a user's family, friends, or employer discover that he uses marihuana, they may impute to him the auxiliary status traits ordinarily assumed to be associated with drug use. Believing him to be irresponsible and powerless to control his own behavior, perhaps even insane, they may punish him with various kinds of informal but highly effective sanctions, such as ostracism or withdrawal of affection. Finally, a set of traditional views has grown up, defining the practice as a violation of basic moral imperatives, as an act leading to loss of self-control, paralysis of the will, and eventual slavery to the drug. Such views are commonplace and are effective forces preventing marihuana use.
The career of the marihuana user may be divided into three stages, each representing a distinct shift in his relation to the social controls of the larger society and to those of the subculture in which marihuana use is found. The fast stage is represented by the beginner, the person smoking marihuana for the first time; the second, by the occasional user, whose use is sporadic and dependent on chance factors; and the third, by the regular user, for whom use becomes a systematic, usually daily routine.
First let us consider the processes by which various kinds of social controls become progressively less effective as the user moves from level to level of use or, alternatively, the way controls prevent such movement by remaining effective. The major kinds of controls to be considered are: (a) control through limiting of supply and access to the drug; (b) control through the necessity of keeping nonusers from discovering that one is a user; (c) control through definition of the act as immoral. The rendering ineffective of these controls, at the levels and in the combinations to be described, may be taken as an essential condition for continued and increased marihuana use.
Marihuana use is limited, in the first instance, by laws making possession or sale of drug punishable by severe penalties. This confines its distribution to illicit sources not easily available to the ordinary person. In order for a person to begin marihuana use, he must begin participation in some group through which these sources of supply become available to him, ordinarily a group organized around values and activities opposing those of the larger conventional society.
In those unconventional circles in which marihuana is already used, it is apparently just a matter of time until a situation arises in which the newcomer is given a chance to smoke it:
I was with these guys that I knew from school, and one had some, so they went to get high and they just figured that I did too, they never asked me, so I didn't want to be no wallflower or nothinl, so I didn't say nothin' and went out in the back of this place with them. They were doing up a couple of cigarettes.
In other groups marihuana is not immediately available, but participation in the group provides connections to others in which it is:
But the thing was, we didn't know where to get any. None of us knew where to get it or how to find out where to get it. Well, there was this one chick there . . . she had some spade [Negro] girl friends and she had turned on before with them. Maybe once or twice. But she knew a little more about it than any of the rest of us. So she got hold of some, through these spade friends, and one night she brought down a couple of sticks.
In either case, such participation provides the conditions under which marihuana becomes available for first use. It also provides the conditions for the next level of occasional use, in which the individual smokes marihuana sporadically and irregularly. When an individual has arrived through earlier experiences at a point where he is able to use marihuana for pleasure, use tends at first to be a function of availability. The person uses the drug when he is with others who have a supply; when this is not the case his use ceases. It tends therefore to fluctuate in terms of the conditions of availability created by his participation with other users; a musician at this stage of use said:
That's mostly when I get high, is when I play jobs. And I haven't played hardly at all lately . . . See, I'm married twelve years now, and I really haven't done much since then. I had to get a day job, you know, and I haven't been able to play much. I haven't had many gigs [jobs], so I really haven't turned on much, you see.
Like I say, the only time I really get on is if I'm working with some cats who do, then I will too. Like I say, I haven't been high for maybe six months. I haven't turned on in all that time. Then, since I come on this job, that's three weeks, I've been high every Friday and Saturday. That's the way it goes with me.
[This man was observed over a period of weeks to be completely dependent on other members of the orchestra in which he worked and on musicians who dropped into the tavern in which he was playing for any marihuana he used.]
If an occasional user begins to move on toward a more regularized and systematic mode of use, he can do it only by finding a more stable source of supply than more-or-less chance encounters with other users, and this means establishing connections with persons who make a business of dealing in narcotics. Although purchases in large quantities are necessary for regular use, they are not ordinarily made with that intent; but, once made, they do render such use possible, as it was not before. Such purchases tend to be made as the user becomes more responsive to the controls of the drug-using group:
I was running around with this whole crowd of people who turned on then. And they were always turning me on, you know, until it got embarrassing. I was really embarrassed that I never had any, that I couldn't reciprocate. . . . So I asked around where I could get some and picked up for the first time.
Also, purchasing from a dealer is more economical, since there are no middlemen and the purchaser of larger quantities receives, as in the ordinary business world, a lower price.
However, in order to make these purchases, the user must have a "connection"—know someone who makes a business of selling drugs. Dealers operate illicitly, and in order to do business with them one must know where to find them and be identified to them in such a way that they will not hesitate to make a sale. This is quite difficult for persons who are casually involved in drug-using groups. But as a person becomes more identified with these groups, and is considered more trustworthy, the necessary knowledge and introductions to dealers become available to him. In becoming defined as a member, one is also defined as a person who can safely be trusted to buy drugs without endangering anyone else.
Even when the opportunity is made available to them, many do not make use of it. The danger of arrest latent in such an act prevents them from attempting it:
If it were freely distributed, I think that I would probably keep it on hand all the lime. But . . . [You mean if it wasn't against the law?] Yeah. [Well, so does that mean that you don't want to get involved . . . I Well, I don't want to get too involved, you know. I don't want to get too close to the people who traffic in, rather heavily in it. I've never had any difficulty much in getting any stuff. I just . . . someone usually has some and you can get it when you want it. Why, just why, I've never happened to run into those more or less direct contacts, the pushers, I suppose you'd explain it on the basis of the fact that I never felt the need for scrounging or looking up one.
Such fears operate only so long as the attempt is not made, for once it has been successfully accomplished the individual is able to use the experience to revise his estimate of the danger involved; the notion of danger no longer prevents purchase. Instead, the act is approached with a realistic caution which recognizes without overemphasizing the possibility of arrest. The purchaser feels safe so long as he observes elementary, common-sense precautions. Although many of the interviewees had made purchases, only a few reported any difficulty of a legal kind and these attributed it to the failure to take precautions.
For those who do establish connections, regular use is often interrupted by the arrest or disappearance of the man from whom they purchase their supply. In such circumstances, regular use can continue only if the user is able to find a new source of supply. This young man had to give up use for a while when:
Well, like Tom went to jail, they put him in jail. Then Cramer, how did it happen . . . Oh yeah, like I owed him some money and I didn't see him for quite a while and when I did try to see him he had moved and I couldn't find out from anyone where the cat went. So that was that connection . . ." [So you just didn't know where to get it? I No. [ So you stopped?] Yeah.
The instability of sources of supply is an important control over regular use, and reflects indirectly the use of legal sanctions by the community in the arrest of those trafficking in drugs. Enforcement of the law controls use not by directly deterring users, but by rendering sources of the drug undependable and thus making access more difficult.
Each level of use, from beginning to routine, thus has its typical mode of supply, which must be present for such use to occur. In this sense, the social mechanisms which operate to limit availability of the drug limit its use. However, participation in groups in which marihuana is used creates the conditions under which the controls which limit access to it no longer operate. Such participation also involves increased sensitivity to the controls of the drug-using group, so that there are forces pressing toward use of the new sources of supply. Changes in the mode of supply in turn create the conditions for movement to a new level of use. Consequently, it may be said that changes in group participation and membership lead to changes in level of use by affecting the individual's access to marihuana under present conditions in which the drug is available only through illicit outlets.
Marihuana use is limited also to the extent that individuals actually find it inexpedient or believe that they will find it so. This inexpediency, real or presumed, arises from the fact or belief that if nonusers discover that one uses the drug, sanctions of some important kind will be applied. The user's conception of these sanctions is vague, because few users seem ever to have had such an experience or to have known anyone who did; most marihuana users are secret deviants. Although the user does not know what specifically to expect in the way of punishments, the outlines are clear: he fears repudiation by people whose respect and acceptance he requires both practically and emotionally. That is, he expects that his relationships with nonusers will be disturbed and disrupted if they should find out, and limits and controls his behavior to the degree that relationships with outsiders are important to him.
This kind of control breaks down in the course of the user's participation with other users and in the development of his experience with the drug, as he comes to realize that, though it might be true that sanctions would be applied if nonusers found out, they need never find out. At each level of use, there is a growth in this realization which makes the new level possible.
For the beginner, these considerations are very important and must be overcome if use is to be undertaken at all. His fears are challenged by the sight of others—more experienced users—who apparently feel there is little or no danger and appear to engage in the activity with impunity. If one does "try it once," he may still his fears by observations of this kind. Participation with other users thus furnishes the beginner with the rationalizations with which first to attempt the act.
Further participation in marihuana use allows the novice to draw the further conclusion that the act can be safe no matter how often indulged in, as long as one is careful and makes sure that nonusers are not present or likely to intrude. This kind of perspective is a necessary prerequisite for occasional use, in which the drug is used when other users invite one to join them. While it permits this level of use, such a perspective does not allow regular use to occur for the worlds of user and nonuser, while separate to a degree allowing the occasional use pattern to persist, are not completely segregated. The points where these worlds meet appear dangerous to the occasional user who must, therefore, confine his use to those occasions on which such meeting does not seem likely.
Regular use, on the other hand, implies a systematic and routine use of the drug which does not take into account such possibilities and plan periods of getting high around them. It is a mode of use which depends on another kind of attitude toward the possibility of nonusers finding out, the attitude that marihuana use can be carried on under the noses of nonusers or, alternatively, on the living of a pattern of social participation which reduces contacts with nonusers almost to the zero point. Without this adjustment in attitude, paricipation, or both, the user is forced to remain at the level of occasional use. These adjustments take place in terms of two categories of risks involved: first, that nonusers will discover marihuana in one's possession and, second, that one will be unable to hide the effects of the drug when he is high while with nonusers.
The difficulties of the would-be regular user, in terms of possession, are illustrated in the remarks of a young man who unsuccessfully attempted regular use while living with his parents:
I never did like to have it around the house, you know. [Why?] Well, I thought maybe my mother might find it or something like that. [What do you think she'd say?] Oh, well, you know, like . . . well, they never do mention it, you know, anything about dope addicts or anything like that but it would be a really bad thing in my case, I know, because of the big family I come from. And my sisters and brothers, they'd put me down the worst. [And you don't want that to happen?] No, I'm afraid not.
In such cases, envisioning the consequences of such a secret being discovered prevents the person from maintaining the supply essential to regular use. Use remains erratic, since it must depend on encounters with other users and cannot occur whenever the user desires.
Unless he discovers some method of overcoming this difficulty, the person can progress to regular use only when the relationship deterring use is broken. People do not ordinarily leave their homes and families in order to smoke marihuana regularly. But if they do, for whatever reason, regular use, heretofore proscribed, becomes a possibility. Confirmed regular users often take into very serious account the effect on their drug use of forming new social relationships with nonusers:
I wouldn't marry someone who would be belligerent if I do [smoke marihuana], you know. I mean, I wouldn't marry a woman who would be so untrusting as to think I would do something . . . I mean, you know, like hurt myself or try to hurt someone.
If such attachments are formed, use tends to revert to the occasional level:
[This man had used marihuana quite intensively but his wife objected to it.] Of course, largely the reason I cut off was my wife. There were a few times when I'd feel like . . . didn't actually crave for it but would just like to have had some. [He was unable to continue using the drug except irregularly, on those occasions when he was away from his wife's presence and control.]
If the person moves almost totally into the user group, the problem ceases in many respects to exist, and it is possible for regular use to occur except when some new connection with the more conventional world is made.
If a person uses marihuana regularly and routinely it is almost inevitable—since even in urban society such roles cannot be kept completely separate—that he one day find himself high while in the company of nonusers from whom he wishes to keep his marihuana use secret. Given the variety of symptoms the drug may produce, it is natural for the user to fear that he might reveal through his behavior that he is high, that he might be unable to control the symptoms and thus give away his secret. Such phenomena as difficulty in focusing one's attention and in carrying on normal conversation create a fear that everyone will know exactly why one is behaving this way, that the behavior will be interpreted automatically as a sign of drug use.
Those who progress to regular use manage to avoid this dilemma. It may happen, as noted above, that they come to participate almost completely in the subcultural group in which the practice is carried on, so that they simply have a minimal amount of contact with nonusers about whose opinions they care. Since this isolation from conventional society is seldom complete, the user must learn another method of avoiding the dilemma, one which is the most important method for those whose participation is never so completely segregated. This consists in learning to control the drug's effects while in the company of nonusers, so that they can be fooled and the secret successfully kept even though one continues participation with them. If one cannot learn this, there exists some group of situations in which he dare not get high and regular use is not possible:
Say, I'll tell you something that just kills me, man, I mean it's really terrible. Have you ever got high and than had to face your family? I really dread that. Like having to talk to my father or mother, or brothers, man, it's just too much. I just can't make it. I just feel like they're sitting there digging [watching] me, and they know I'm high. It's a horrible feeling. I hate it.
Most users have these feelings and move on to regular use, if they do, only if an experience of the following order occurs, changing their conception of the possibilities of detection:
[Were you making it much then, at first?] No, not too much. Like I said, I was a little afraid of it. But it was finally about 1948 that I really began to make it strong. [What were you afraid of?]
Well, I was afraid that I would get high and not be able to op [operate], you dig, I mean, I was afraid to let go and see what would happen. Especially on jobs. I couldn't trust myself when I was high. I was afraid I'd get too high, and pass out completely, or do stupid things. I didn't want to get too wigged.
[How did you ever get over that?] Well, it's just one of those things, man. One night I turned on and I just suddenly felt real great, relaxed, you know, I was really swinging with it. From then on I've just been able to smoke as much as I want without getting into any trouble with it. I can always control it.
The typical experience is one in which the user finds himself in a position where he must do something while he is high that he is quite sure he cannot do in that condition. To his surprise, he finds he can do it and can hide from others the fact that he is under the drug's influence. One or more occurrences of this kind allow the user to conclude that he can remain a secret deviant, that his caution has been excessive and based on a false premise. If he desires to use the drug regularly he is no longer deterred by this fear, for he can use such an experience to justify the belief that nonusers need never know:
[I suggested that many users find it difficult to perform their work tasks effectively while high. The interviewee, a machinist, replied with the story of how he got over this barrier.]
It doesn't bother me that way. I had an experience once that proved that to me. I was out on a pretty rough party the night before. I got pretty high. On pot [marihuana] and lushing, too. I got so high that I was still out of my mind when I went to work the next day. And I had a very important job to work on. It had to be practically perfect—precision stuff. The boss had been priming me for it for days, explaining how to do it and everything.
[He went to work high and, as far as he could remember, must have done the job, although there was no clear memory of it since he was still quite high.]
About a quarter to four, I finally came down and I thought, "Jesus! What am I doing?" So I just cut out and went, home. I didn't sleep all night hardly, worrying about whether I had fucked up on that job or not. I got down the next morning, the boss puts the old "mikes" on the thing, and I had done the fuckin' job perfectly. So after that I just didn't worry any more. I've gone down to work really out of my mind on some mornings. I don't have any trouble at all.
The problem is not equally important for all users, for there are those whose social participation is such that it cannot arise; they are completely integrated into the deviant group. All their associates know they use marihuana and none of them care, while their conventional contacts are few and unimportant. In addition, some persons achieve idiosyncratic solutions which allow them to act high and have it ignored:
They [the boys in his neighborhood] can never tell if I'm high. I usually am, but they don't know it. See, I always had the reputation, all through high school, of being kind of goofy, so no matter what I do, nobody pays much attention. So I can get away with being high practically anyplace.
In short, persons limit their use of marihuana in proportion to the degree of their fear, realistic or otherwise, that nonusers who are important to them will discover they use drugs and react in some punishing way. This kind of control breaks down as the user discovers his fears are excessive and unrealistic, as he comes to conceive the practice as one which can be kept secret with relative ease. Each level of use can occur only when the person has revised his conception of the dangers involved in such a way as to allow it.
Conventional notions of morality are another means through which marihuana use is controlled. The basic moral imperatives which operate here are those which require the individual to be responsible for his own welfare, and to be able to control his behavior rationally. The stereotype of the dope fiend portrays a person who violates these imperatives. A recent description of the marihuana user illustrates the principal features of this stereotype:
In the earliest stages of intoxication the will power is destroyed and inhibitions and restraints are released; the moral barricades are broken down and often debauchery and sexuality result. Where mental instability is inherent, the behavior is generally violent. An egotist will enjoy delusions of grandeur, the timid individual will suffer anxiety, and the aggressive one often will resort to acts of violence and crime. Dormant tendencies are released and while the subject may know what is happening, he has become powerless to prevent it. Constant use produces an incapacity for work and a disorientation of purpose.'
One must add to this, of course, the notion that the user becomes a slave to the drug, that he voluntarily surrenders himself to a habit from which there is no escape. The person who takes such a stereotype seriously is presented with an obstacle to drug use. He will not begin, maintain, or increase his use of marihuana unless he can neutralize his sensitivity to the stereotype by accepting an alternative view of the practice. Otherwise he will, as would most members of the society, condemn himself as a deviant outsider.
The beginner has at some time shared the conventional view. In the course of his participation in an unconventional segment of society, however, he is likely to acquire a more "emancipated" view of the moral standards implicit in the usual characterization of the drug user, at least to the point that he will not reject activities out of hand simply because they are conventionally condemned. The observation of others using the drug may further tempt him to apply his rejection of conventional standards to the specific instance of marihuana use. Such participation, then, tends to provide the conditions under which controls can be circumvented at least sufficiently for first use to be attempted.
In the course of further experience in drug-using groups, the novice acquires a series of rationalimions and justifications with which he may answer objections to occasional use if he decides to engage in it. If he should himself raise the objections of conventional morality he finds ready answers available in the folklore of marihuana-using groups.
One of the most common rationalizations is that conventional persons indulge in much more harmful practices and that a comparatively minor vice like marihuana smoking cannot really be wrong when such things as the use of alcohol are so commonly accepted:
[You don't dig alcohol then?] No, I don't dig it at all. [Why not?] I don't know. I just don't. Well, see, here's the thing. Before I was at the age where kids start drinking I was already getting on [using marihuana] and I saw the advantages of getting on, you know, I mean there was no sickness and it was much cheaper. That was one of the first things I learned, man. Why do you want to drink? Drinking is dumb, you know. It's so much cheaper to get on and you don't get sick, and it's not sloppy and takes less time. And it just grew to be the thing, you know. So I got on before I drank, you know. . . .
[What do you mean that's one of the first things you learned?] Well, I mean, as I say, I was just first starting to play jobs as a musician when I got on and I was also in a position to drink on the jobs, you know. And these guys just told me it was silly to drink. They didn't drink either.
Additional rationalizations enable the user to suggest to himself that the drug's effects, rather than being harmful, are in fact beneficial:
I have had some that made me feel like . . . very invigorated and also it gives a very strong appetite. It makes you very hungry. That's probably good for some people who are underweight.
Finally, the user, at this point, is not using the drug all the time. His use is scheduled; there are times when he considers it appropriate and times when he does not. The existence of this schedule allows him to assure himself that he controls the drug and becomes a symbol of the harmlessness of the practice. He does not consider himself a slave to the drug, because he can and does abide by his schedule, no matter how much use the particular schedule may allow. The fact that there are times when he does not, on principle, use the drug, can be used as proof to himself of his freedom with respect to it.
I like to get on and mostly do get on when I'm relaxing, doing something I enjoy like listening to a real good classical record or maybe like a movie or something like that or listening to a radio program. Something I enjoy doing, not participating in, like . . . I play golf during the summer, you know, and a couple of guys I play with got on, turned on while they were playing golf and I couldn't see that because, I don't know, when you're participating in something you want your mind to be on that and nothing else, and if you're . . . because I think, I know it makes you relax and . . . I don't think you can make it as well.
Occasional use can occur in an individual who accepts these views, for he has reorganized his moral notions in such a way as to permit it, primarily by acquiring the conception that conventional moral notions about drugs do not apply to this drug and that, in any case, his use of it has not become excessive.
If use progresses to the point of becoming regular and systematic, moral questions may again be raised for the user, for he begins now to look, to himself as well as others, like the uncontrolled "dope fiend" of popular mythology. He must convince himself again, if regular use is to continue, that he has not crossed this line. The problem, and one possible resolution, are presented in a statement by a regular user:
I know it isn't habit forming but I was a little worried about how easy it would be to put down, so I tried it. I was smoking it all the time, then I just put it down for a whole week to see what would happen. Nothing happened. So I knew it was cool [all right]. Ever since then I've used it as much as I want to. Of course, I wouldn't dig being a slave to it or anything like that, but I don't think that that would happen unless I was neurotic or something, and I don't think I am, not to that extent.
The earlier rationalization that the drug has beneficial effects remains unchanged and may even undergo a considerable elaboration. But the question raised in the last quotation proves more troublesome. In view of his increased and regularized consumption of the drug, the user is not sure that he is really able to control it, that he has not perhaps become the slave of a vicious habit. Tests are made—use is given up and the consequences awaited—and when nothing untoward occurs, the user is able to draw the conclusion that there is nothing to fear.
The problem is, however, more difficult for some of the more sophisticated users who derive their moral directives not so much from conventional thinking as from popular psychiatric "theory." Their use troubles them, not in conventional terms, but because of what it may indicate about their mental health. Accepting current thinking about the causes of drug use, they reason that no one would use drugs in large amounts unless "something" were "wrong" with him, unless there were some neurotic maladjustment which made drugs necessary. The fact of marihuana smoking becomes a symbol of psychic weakness and, ultimately, moral weakness. This prejudices the person against further regular use and causes a return to occasional use unless a new rationale is discovered.
Well, I wonder if the best thing is not to get on anything at all. That's what they tell you. Although I've heard psychiatrists say, "Smoke all the pot you want, but leave the horse [heroin] alone."
[Well, that sounds reasonable.] Yeah, but how many people can do it? There aren't very many . . . I think that seventy-five per cent or maybe even a bigger per cent of the people that turn on have a behavior pattern that would lead them to get on more and more pot to get more and more away from things. I think I have it myself. But I think I'm aware of it so I think I can fight it.
The notion that to be aware of the problem is to solve it constitutes a self-justifying rationale in the above instance. Where justifications cannot be discovered, use continues on an occasional basis, the user explaining his reasons in terms of his conception of psychiatric theory:
Well, I believe that people who indulge in narcotics and alcohol and drinks, any stimulants of that type, on that level, are probably looking for an escape from a more serious condition than the more or less occasional user. I don't feel that I'm escaping from anything. I think that, however, I realize that I have a lot of adjustment to accomplish yet. . . . So I can't say that I have any serious neurotic condition or inefficiency that I'm trying to handle. But in the case of some acquaintances I've made, people who are chronic alcoholics or junkies [opiate addicts] or pretty habitual smokers, I have found accompanying that condition some maladjustment in their personality, too.
Certain morally toned conceptions about the nature of drug use and drug users thus influence the marihuana user. If he is unable to explain away or ignore these conceptions, use will not occur at all; and the degree of use appears to be related to the degree to which the conceptions are no longer influential, having been replaced by rationalizations and justifications current among users.
In short, a person will feel free to use marihuana to the degree that he comes to regard conventional conceptions of it as the uninformed views of outsiders and replaces those conceptions with the "inside" view he has acquired through his experience with the drug in the company of other users.
1. H. J. Anslinger and William F. Tompkins, The Traffic in Narcotics (New York: Funk and Wagnalls Co., 1953), pp. 21-22.