Dutch Drug Policy: The Iron Fist in the Velvet Glove

Let's recap yesterday: after our lecture with Dr. Hamdy, we took the tram for the first time and headed out to a Turkish mosque were he had a fabulous lunch, intriguing lecture on Islam and its place in the Netherlands/Dutch culture. We spent a few hours eating, listening, and discussing and were able to sit in on the afternoon worship. It was not much different than Israel, but the carpet was definitely nicer :) We came back and had a nice evening together, just hanging around outside the dorms.

Drug Use and Drug Policy in the Netherlands: Goodbye to the Dutch Approach
Justus Uitermark ; ASSR, University van Amsterdam

Gedogen: refers to selective enforcement. It is not simply allowing or tolerating illicit behavior. In the case of drugs, there is a comprehensive framework that regulates production, trade and consumption. This also applies to euthanasia, previously to abortion. Gedogen does not ignore illicit behavior; it recognizes it but does not enforce prohibitive laws unless there are negative social consequences.

Origins of the Dutch Approach
Commissions advised against prohibition in the early 1970s; commissions recognized that youth are using cannabis, but it is not very dangerous or addictive and can be easily regulated without being prohibited.

In the 1907s, the pillarized system was falling apart. Established parties feard an intergenerational conflict. Youth were no longer identifying as protestant or catholic, they were much more ambiguous. The elite members of these parties felt that if they outlawed cannabis, it would only alienate the youth even more.

Selective law enforcement - the expediency principle: laws are not enforced when there would be negative social consequences. In the US, law enforcement is not just a means, it is an end in and of itself. We uphold the law for the sake of upholding the law. In the Netherlands, laws are viewed as a means to an end, and sometimes, the best outcome is actually achieved by not enforcing certain laws.

If you prohibit drug use, drugs in and of themselves become intrinsically ‘bad’. However, harm reduction laws are not aimed at reducing or preventing use, but at reducing the harm caused by ab/use.

Theoretical and political considerations

Drugs have been with us for a long time, but repression is recent. Why can’t we live with them? Historically, literature on the subject notes that drugs have not been uncommon and have been, if not celebrated, a major social currency.

Self-regulation is a core principle in harm reduction laws. If you have the power to manage your consumption, the state has no legitimate claim for interference.

Civil society tries to prevent harm, the state facilitates. The state does not initiate interference - it takes facilitative action, not directly repressive action against citizens (only against producers, traders of ‘hard’ drugs i.e. cocaine). In prohibitionist regimes, the state is the most important.

Legalization and professionalization of use, in combination with the welfare state, prevents the formation of a stigmatized group of users. Most drug users would be students or individuals who are well established in the community. Unlike the US, it is recognized that these marginalized groups (homeless, poor people) of users are only a small part of the user population.

Specific Drug Policies in Amsterdam

Amsterdam is unique in the Netherlands for its number of coffee shops. Most municipalities do not have such businesses and do not want them.

Cannabis/Marijuana

Timeline:
1970s - hardly regulated; incidental and arbitrary.

1980s-90s - coffee shop regime developed. Rules: strict separation between hard drugs (cocaine, ecstasy, heroin) and soft drugs (cannabis), meaning that hard drugs and soft drugs should not be sold in the same place because it validates the ‘gateway theory’;no advertisements; no selling to youth (legally 18, in practice 21) because they do not want to accidentally sell marijuana to minors, they have chosen of their own volition to raise the entry age to 21, not enforceable by law; limited amount

2000s -

‘Die out’ policy: because there are such strict regulations, every once in a while a coffee shop will be closed (for 3 weeks) and if they are repeat offenders, they will be permanently closed, however, they will not issue new permits for another coffee shop.

Commercialization of coffee shops: highly professional organizations making huge profits off chain coffee shops, in the 1990s there were 500 coffee shops, there are now only 250 - however, the demand remains the same, so now coffee shops are able to make a much greater profit.

Slight increase in repression (no alcohol, hard drugs) - the separation between hard/soft drugs has existed since the beginning, but it is now a strictly enforced regulation. This is now more of a tool used by political parties to bother coffee shops and show that they are against coffee shops. The Prime Minister (CDA) and the Minister of Internal Affairs (CDA) both wish to close coffee shops completely; this is unlikely, however, because of all of the opposition. Beginning 1 July, the EU stipulates that working environments must remain smoke-free; employees should not exposed to smoke. However, coffee shops tried to find an exemption from this regulation because smoking is such an inherent part of their business.

From the very beginning, it has been recognized that alcohol and weed should not be mixed, that’s why coffee shops sold marijuana and hashish, not bars.

Ecstasy

Timeline:
Late 1980s - hardly any drug regulation, drug not really known beyond small circle.

1990 - ecstasy banned because of international pressure. Policymakers actually admitted that they did not agree with the ban but they did not want to provide further fodder for critics/opposition. The government, however, did nothing to inform the public that ecstasy was illegal.

Early 1990s - subculture grows. Civil society associations respond with education to (prospective) users. At a party, you could test the pill that was sold to you to see if it was actually ecstasy, or if it contained anything else. It was a type of informed consent program: the pill you have is dangerous, don’t take it or the pill you have is genuine ecstasy, but read this pamphlet on its dangers. Pill testing developed to the point that pills wold be tested in labs, identified and cataloged. If pills were determined to be too dangerous, the media would inform the public. Even producers began seeking out labs to have batches tested to make sure they would not be a danger to society. All funded by the state.

Mid 1990s - fully developed care regime. Health care in the center; marginal police presence nd supportive. COMPLETE opposite of US policies (RAVE [reducing Americans vulnerability to ecstasy] legislation). There were regulations put in place stipulating that parties must have quiet rooms, sufficient water for guests, so that should anything go wrong, you would be in a relatively safe place.

Late 1990s - strong pressure from US, especially because of high production. In the US, if you got to a party, the party-organizer is responsible for the drug use of party-goers; even handing out free water was seen as encouraging drug use. The US pressured the Netherlands to change drug policies regarding ecstasy;

Early 2000s - conservative wind, growing repression.

Late 2000s - care regime dissolved. Repressive approach, even in Amsterdam.

Mushrooms

Timeline:
1980s - not regulated.

Early 1990s - growing numbers of smart shops (herbal supplements). Trade was highly regulated and professionalized: pamphlets distributed at purchase with information.

Late 1990s - trade expands beyond smart shops; to tourist locations.

2000s - Many incidents, exclusively involving tourists. After the death of an 18 year old French girl who jumped off the NEMO while on mushroom, her parents attacked the Netherlands drug policies.

2008 - Mushrooms in the process of being banned.

Ironically, the prevalence of drug use (across the board) in the US is significantly less than in the Netherlands.

Radical Islam in the Netherlands

Well. The Prostitution Information Center (PIC) was inexplicably closed yesterday, so we hung out in the Red Light (RL) district for a few hours, got a little lost, played with latex sailor suits and furry handcuffs, then parted towards separate dorms. Clint, Dylan and I grabbed dinner at a tiny but fab Indian restaurant in the RL district and had another intriguing conversation on group dynamics and interactions, in general. Very interesting. Anyway, today we're discussing Islam in the Netherlands and taking public transportation to a mosque where we will be having lunch.

Radicalism and Extremism: Islam in the Netherlands

Our guest professor, Dr. Atef Hamdy, born and educated in Egypt, finished his graduate work at UvA; he is culturally proficient in Dutch, Coptic (Christian-Egyptian Orthodox) and Islamic cultures. He identifies the conflict as "A cultural gap, that must be bridged, between Westerners and Easterners, not Westerners and Muslims." His research is on the left-wing political/socio-economic criticism of radical Islam in the Netherlands as a "campaign against Islam and Muslims" which will only contribute to the marginalization of this community.

He defines Radicalization as "a process in reaction to a specific context (perceived as negative/a threat). He distinguishes between fundamentalism and radicalism, claiming that fundamentalism is society oriented, whereas radicalism is society and state oriented. There are nine steps of radicalization, the last three steps of which are create an environment for violence and are classified as extremism, which is forbidden by Dutch (post 11-September). Extremism is rooted in the perception that you, your family, or your community are being marginalized; that you are in a bad context, losing your identity, culture, values, becoming corrupt &c; losing your religion. He notes that this process occurs in a sort of 'vacuum of migrant communities' because they are somewhat isolated, culturally and/or physically, and there is no external interaction, discovery or information being exchanged. The chance of radicalization will develop is exponentially increased in isolated contexts. If you are interacting with your Dutch neighbors on a regular basis, you realize that they are not 'out to get you', they are not discriminating against you - they have, in fact, supported you.

Nine Steps of Radicalization/Extremism

1. Perception of a threat, negative context; that your community is being marginalized

2. Holding someone responsible for this negative context: Dutch politicians, the USA as a corrupt superpower

3. Holding your own religious political figures responsible for this marginalization

4. Islamization - yourself, community, state, country & world

5. Religion becomes the center of your life; it has permeated every facet of your existence

6. Having seen this context, felt this perceived marginalization, forcing someone to choose sides:

- This is the defining moment where radicalization (which is legal) becomes extremism (forbidden)

7. Extremism occurs whenever an individual withdraws from society into the perceived 'utopia' of Islam, strictly applying this context to everyday life.

- Selective reading/understanding: searching the Qur'an for buzz words like jihad, which is Arabic for 'to strive' or 'to struggle'

- Empty use of concepts; but only seeing one interpretation (the negative, polemic, violent interpretation)

8. Speaking in terms of 'you against us'; waging war on the enemy

- We are right, we are moral, we are following the only real religion. Double morality is also present: I cannot steal because I am a good Muslim, but I can steal from the amoral and corrupt nonbelievers. I cannot have a boyfriend because I am Muslim, but if he is a nonbeliever, I can use him.

- Hate speech: go and (begin jihad/claim our rights by force) in (this place) against (these people)

9. Choosing undemocratic means (violence/force) to implement the utopia/ideology, freedom from marginalization. Declaring
war against those who oppose you, 'cleansing your community' of those who cooperated with the enemy (the state)

Th-th-that's all folks! We're headed off to a Turkish Mosque at the moment and then heading back for a relaxing evening in de Dam!

Critical Critique

Conversations in Religious Spaces: The Role of Religion in Amsterdam
Ruben & Emily Cernak

"What is the role of religion in Amsterdam?"

Methods:
- "Close Reading" of textual materials provided within churches/synagogues/mosques
- Interviewing these spiritual leaders
- Attend and Observe services at a church, mosque and synagogue

While Emily and Ruben have developed fantastically appropriate research methods to answer this question (for example, the close and critical examination of publicly distributed materials), however, I find the topic incredibly open-ended (not a bad thing!) a potential problem. It would appear to me that they will have to be very aware that they are only examining a single church/mosque/synagogue and, if Amsterdam is anything like the US, these specific institutions will not be representative of each religion as a whole - these are specific examples, which may or may not be exemplary.

Availability of Dutch Healthcare for Islamic Women:
Emily Sands & Lauren

Since the healthcare system has transitioned from a nationalized system to semi-privatized; how has this affected the availability of healthcare to specific minority groups (Islamic women) based not necessarily on financial barriers, rather cultural ones.

Methods:
- Surveys and focus groups to collect data

This group will certainly be facing the greatest challenge: both from the IRB and through the very nature of their project. It will be exceptionally difficult to find appropriate questions that do not compromise/pose risk to the individual or their family, but that will also be able to actually get at the heart of the issue and provide relevant information. I also see a potential issue related to the time constraints of the program: we only have a month to complete these projects, and while this is certainly a very intriguing topic, I am uncertain as to the feasibility of completion.

The Culture of Squatting: Culture vs Subculture vs Counterculture
Fiona, Isaac & Cassie

Squatting is the legal (in the Netherlands, but not the US) occupation of an abandoned space for habitation.

Fiona: Investigating the aesthetics of the squat: how do you personalize these spaces? How does this affect the culture/subculture/counterculture of squatting?
Isaac: Examining the gastronomy of squatting (the study of food and drink) and how does this affects the culture/subculture/counterculture of squatting?
Cassie: Exploring the socioeconomic background of squatters

This topic is really interesting and I will be curious to see how Cassie, Isaac and Fiona will execute this project. While squatting does not appeal to me in any way, shape or form, this seems like a really unique topic to be explored.

'Submission' & 'Fitna': Islam in the Netherlands

This is an opinion piece. Kthnxbye.

     Submission: The film that started it all. An assuredly avant-garde endeavor, Theo Van Gogh blows open the issue of female oppression in Islamic culture. Van Gogh uses the camera as a character in itself; the camera is the object to which the women are speaking, in this case, they pleading to Allah. Garbed in faux-robes and veil, designed to preserve modesty in this case, provides just the opposite - all gauze and silk, her robes are translucent from neck to knee, she kneels - face covered by an opaque veil, only her piercing eyes locked on the lens. This short piece is an intimate intrusion into the private world of prayer, exploited to show the abuse, oppression and general mistreatment of Muslim women. It is intensely disturbing because it is personal; though we know absolutely nothing about this woman except that she is young and she is Muslim, we feel as if we know her; the way in which she presents these horrifying scenarios - stories of her past - is powerfully disturbing. Interestingly enough, despite your internal alarms blaring, there is no judgement made by Van Gogh or Ali; while there is this sense of pleading and want for change, it is only implied. The subtext, as I understand it, is that these women are so devoted to their religion that they, too, are in disbelief of these goings on and further, this is not a unique occurrence. Islam is not the only culture - religious or otherwise - in which these horrific events transpire, nor is it the only culture wherein these events are hidden away, thrust under the rug. 

     Fitna: Geert Wilders' response to Submission, released 27 March 2008 to Liveleak, but removed the 16 minute film from the site after reporting threats to their staff. It was reposted on 30 March 2008 after increasing security measures. This short film, in sharp contrast to Van Gogh's piece, is anything but artistic. It quotes the Qu'ran, shows media clips of the bloody and violent aftermath of extremist Islamic attacks around the world, and other clips from Muslim leaders supporting these equally violent quotations and proclaiming war on the world, death to all non-believers. Essentially a spiffed up slideshow, this short 'film' takes quotes out of context, shows violent connotative images, shown to incite an emotional response and disregard logic.  This film evokes a very intense emotional response, but it is not the least bit intellectual; it does not present any new information, merely highlights the actions of radical groups that are not the norm, are not the standard of behavior. The extremists ARE frightening, there is no denying that , but not every Muslim is an extremist and the way in which Wilder encourages the audience to 'overcome the Islamic threat' is much the same as the extremist leaders who want to eradicate non-believers. Where Submission attempts to promote awareness of an often hidden aspect of Islamic culture, something no one wants to admit to or claim ownership for, with the goal of changing something, of making progress - Fitna is no better than the extremists they are trying to destroy, advocating, essentially 'Destroy this extremists group! Listen to OUR extreme opinion!' They blame an entire culture for the actions of few; a very loud, frightening few, but few all the same. 

     To say the least, while I was impressed and disturbed by Submission, for its bold, yet somewhat subtle, attack on Muslim culture and the advocacy of women's rights; Fitna disgusts me and, in my opinion, is a contradiction in and of itself.