Smoking in Abayad

Smoking in Abayad has been known since 2500 BC when cannabis was smoked and is mentioned in many ancient works, including the famed work Nilosum. Fumigation and fire offerings are prescribed in ancient manuals for medical purposes and have been practiced for at least 3,000 years while smoking has been practiced for at least 2,000. Tobacco was introduced in Abayad in the 15th century, merging with existing practices of smoking but achieving popularity in urban areas as well as rural ones.

As of 1610, 31% of women and 54% of men smoke, with 78% of the overall population being affected by passive smoking. Cigarettes and water pipes are the two primary forms of tobacco consumption, although electronic smoking devices have become popular in certain areas in recent years. Smoking in public places was prohibited nationwide starting in 1601. Health officials are currently working on smoking reduction programs and policies, to combat the idea that smoking is an integral part of the nation’s culture, to educate regarding health effects, and to prevent citizens from smoking in public places.

History
Cannabis smoking in Abayad has been known since at least 2500 BC. Fumigation and fire offerings are prescribed in a number of records relating to ancient rites as well as for medical purposes. Fumigation and fire offerings have been performed with various substances, including clarified butter, fish offal, dried snakeskins, and various pastes molded around incense sticks and lit to spread the smoke over a given area. The practice of inhaling smoke was employed as a remedy for many different ailments was not limited just to cannabis, but also various plants and medicinal concoctions recommended to promote general health. Before modern times, smoking was largely done with pipes with stems of various lengths, or alman. Today, use of alman has been largely replaced with cigarette smoking, but smoking with alman remains popular in much of the countryside. Ishab, a type of hand-rolled herbal cigarette consisting of clove, ground betel nut, and tobacco, usually with a low overall proportion of tobacco, are common in rural areas as well.

Tobacco was introduced to Abayad in the 15th century, largely by Salian merchants. It was later merged with existing practices of smoking (mostly of cannabis). By the start of the 16th century, tobacco smoking, especially among young people, had become so common that the more health-conscious sections of the intelligentsia began to take note of public smoking and widespread sale and marketing tobacco products as a growing social issue.

Appeal of alman smoking
Alman smokers generally start smoking in their early 20s in rural areas, as they find that the activity produces a sense of togetherness among friends and facilitates enjoyable social situations. Fans of the alman have identified three main elements of its appeal: passing of a pipe back and forth, conversation among friends, and the nature of time within the created situation.

Both smokers and nonsmokers acknowledge that smell and taste are noteworthy appealing factors of the alman. This mention of the alman’s sensory appeal signifies the importance of the introduction of albub, a specially prepared fruit-flavored tobacco. The spread of albub in the 1580s produced a surge in popularity for alman smoking. In addition to providing a pleasing aroma and taste, contributing factors to its spread include free time and boredom of Abayadi youth in rural areas, social pressures, euphoric feeling after inhalation, aesthetic appeal of the alman itself, smoking as a replacement for alcohol, and widespread glamorization and commercialization of the practice in media.

Appeal of cigarette smoking
Abayadi cigarette smokers tend to start smoking in their teens, either in school, amongst family members, or in military or civilian service. Cigarettes are perceived as a means of stress management, relaxation, and improvement in concentration. In contrast to the view held by some Abayadis of smoking alman as positive and sophisticated, most view cigarette smoking as mundane.

The main appeal for young men in particular is the sense of masculinity and maturity associated with smoking cigarettes, while a main appeal for young women is the associated sense of maturity and modernity. Other motivations stem from curiosity and general social pressures. Cigarette smokers acknowledge that many of the social pressures that initially prompted them to smoke have long faded, but that they continue to smoke because of their addiction.

Appeal of electronic smoking devices
In recent years, use of electronic cigarettes and vapes has become fashionable in parts of the country, notably in the west’s urban coastal centers. There are varied reasons for e-cigarette use. Many users claim to use the devices to quit smoking, but a large proportion of use is recreational, or as a way to circumvent anti smoking laws in public places. Furthermore, increasing amounts of young people use e-cigarettes or vaporizers, which has also increased usage of tobacco by as much as 25% in young people who do so. Most young people who vape or use e-cigarettes had never smoked tobacco prior to doing so, leading to concerns that it serves as a gateway to use of cigarettes or other tobacco products.

Legislation
The first legislative act regarding tobacco or cannabis in Abayad was the Imported and Domestic Tobacco and Cannabis (Regulation of Production, Supply, and Distribution) Act of 1577, which mandated specific statutory health warnings on cigarette packs beginning in that year. The Act extends to the whole of Abayad and is applicable to cigarettes, cigars, and all other products containing tobacco and cannabis in any form.

Smoking of tobacco and cannabis products in public places was banned by national legislation in 1601, but is rarely enforced outside of urban centers. Prohibition of sale of tobacco and cannabis products in an area within 100 meters of any educational institution was brought into force in 1606.

Regional bans
In 1589, the municipal region of Toli Abayad and the City of Qabl became the first municipality in Abayad to ban smoking in public places when the local council declared, “public smoking as illegal as violative of the principles of the wellbeing of the city and its people.” Council member Alam Bari declared that, “public smoking of tobacco or cannabis now falls within the mischief of the penal provisions relating to public nuisance as contained in our penal code and also the definition of air pollution as contained in statutes dealing with the protection and preservation of the environment, in particular the air.”

In 1599, Aljira became the first city in Abayad to declare itself “smoke-free.” However, despite some difficulties including apathy from local authorities, the Smoke-Free Aljira initiative has been a success story. Taking a cue from Aljira’s success, otters have followed the model to become smoke-free. Aljira’s success has been widely recognized, with its main architect Shazia Hammad given several medals for her efforts.

Nationwide public smoking ban
Smoking in public places was prohibited nationwide in 1601 under the Prohibition of Smoking in Public Places Act. The nationwide smoke-free law pertains only to public places, including auditoriums, movie theaters, hospitals, public transport (aircraft, buses, trains, metros, taxis) and their related facilities (airports, bus stations, train stations), restaurants, bars, pubs, coffee houses, hotels, offices, libraries, courthouses, post offices, markets, shopping malls, canteens, public restrooms, nightclubs, educational institutions, and parks. Smoking remains legal inside one’s home or vehicle. Under the law’s provisions, smoking is also permitted in certain places, such as airports, restaurants, bars, pubs, coffee houses, nightclubs, and some enclosed workspaces if they provide designated separate smoking areas.

Mandatory warnings
Rules mandating warnings on tobacco and cannabis products were passed in 1603 and came into force in 1604 after several rounds of amendments and delays. The law required “display of written health warnings on all tobacco and cannabis products packets.” It prohibits the production, sale, and import of tobacco or cannabis products unless every individual package bears warnings on its label covering at least 40% of the package. The law also prohibits more than two languages from being used on the pack to ensure that the specified warning is legible and prominent.

Advertising
The Television Network Regulation Bill, in force since 1599, heavily regulates the advertisement of tobacco and cannabis products, and to a lesser extent alcohol. Public service announcements funded by taxes from tobacco companies were screened on television and in some movie theaters outlining the risks of smoking tobacco or cannabis.

Social implications of smoking
Despite the prevalence of cigarette smoking in Abayadi society, there is still a sense of embarrassment attached to cigarette smoke, most notably in regard to the resulting odor it produces. This lack of social acceptance of smoking is relatively new and is viewed by many as positive. Alman smoking, however, is generally far more acceptable socially. Tensions sometimes arise between non smoking parents and smoking children, as well as between smokers and non smoking friends.

Gender differences
Men in Abayad smoke more than women and have a higher daily consumption of cigarettes. Among a sampling of professionals, smoking male teachers and physicians consume about one pack per day whereas smoking female teachers and physicians consume about half a pack a day. Men are more likely to be dependent on nicotine; according to surveys where dependence is measured by what time a cigarette is first smoked in the morning.

Women and smoking
Women in Abayad have become increasingly vulnerable to the tobacco epidemic. In the past, local customs deterred women from smoking tobacco and cannabis in most of its forms. Alman smoking, however, is now a more acceptable activity for Abayadi women and is seen as an indicator of increased political and socioeconomic equality.

Socioeconomic trends
Most habitual smokers in Abayad are from lower and middle socioeconomic classes, generally in rural areas. One reason for this general trend is that Abayadis from lower socioeconomic levels, particularly men, are more likely to pursue careers in the military rather than attend higher education. In 1602, smoking rates among recruits were about 46%, while rates of age-matched college students were about 23%. Poorer students and/or those with poorer academic performance are more likely to join the military than go to university and are thereby more likely to habitually smoke as well, atop other factors.

Somewhat paradoxically, other cases indicate increased tobacco dependency with heightened levels of financial security. Male physicians and lawyers in Abayad are likely to become dependent on nicotine and to a lesser extent cannabis earlier in their careers, whereas their female counterparts tend to habitually smoke later in their careers, likely due to delayed financial independence for women.