Now Reading
Revolution, Cannabis, and Cockroaches – Part Two

Revolution, Cannabis, and Cockroaches – Part Two

Previously we were camped with Pancho Villa and his men, listening to them sing of how a cockroach could no longer walk because it didn’t have any marijuana to smoke.

Pancho Villa was known to some of his friends as ‘the cockroach’, but we do not sing of him. A particular band of men within his group were also known as ‘the cockroaches’, but we do not sing of them either. The cockroach in the song we sing is the Huerta government, and it is their lack of cannabis that is why they cannot walk, why they cannot keep up with the times, and the people. This is the deeper meaning that led to rebellious Jazz-age covers of the song, but it is also one that reflects the beliefs of these ‘cockroaches’.


Villa’s army was made up of American mercenaries, bandits, revolutionaries, and local New Spaniards. The ones known as ‘cockroaches’ however represented a local Native American tribe, the Hiaki, known in English as Yaqui. They are one of only two tribes that still speak a language today in an otherwise extinct group of languages called Cahitan. While most of the tribe converted to Catholicism early in the colonization of Mexico, they have retained many ancient ways and beliefs as well, such as Peyotism. It was men of this tribe who would gain further notoriety with Carlos Castaneda’s Don Juan series of books on spiritual drug use. It was men of this tribe who had created the most often quoted verse of the La Cucaracha. It was men of this tribe who would have a profound impact on the way cannabis was used around the world. It was men of this tribe who would be used mercilessly by US prohibition advocates to have an even more profound impact on drug policy around the world.


The impact the Hiaki followers of Pancho Villa had on the way cannabis was used cannot be understated. While cannabis had been smoked out of pipes, water pipes, hookahs, or simply inhaled as incense for a very long time in the rest of the world, the idea of wrapping dried plant material into a ‘stick’, lighting one end, and inhaling from the other was developed in the America’s. The south of Mexico and northern half of Central America saw the rise of the Mayan civilization, and while they may not be the inventors of what we now call the cigar and cigarette, their pottery and artwork contains many depictions of people smoking both. And they didn’t just smoke tobacco. Other herbs and psychoactive substances were also smoked in this way, both by the Mayans, and the Aztecs, a civilization that would rise to prominence following them.


The Aztec territory was north of that usually attributed to the earlier Mayan civilization, and would have brought them into heavy contact with the Hiaki, and most other people’s in what is now northern Mexico, southern United States, and the Caribbean. When the Spanish arrived, they called it a papelate, and it would be the French that would give the lasting monikers ‘cigar’ and ‘cigarette’. It makes sense the Europeans didn’t borrow local words, as the local words did not mean specifically tobacco as the Europeans did. To tribes in the region, the smoking of not only tobacco, but purple sage, desert parsley, and other indigenous herbs saw not only spiritual and social use, but medicinal as well.

France’s hemp fields in Quebec, and England’s hemp fields in first the American colonies and then eastern Canada, get a lot of attention by cannabis historians, but Spain also had colonies, and they also had the substantial navy needed to maintain those colonies, and needed substantial hemp fields to maintain that navy.

With the arrival of cannabis in Mexico, the birth of the joint is all but guaranteed. With all these cultures already seeing spiritual and social use of smoked herbs, it couldn’t have taken long. The European cultures took to smoking tobacco, and some even added opium to it occasionally. And even though we know there was some limited use of hash smoked in pipes, the idea that a European first thought of smoking cannabis like tobacco (ie in a joint), is highly unlikely. The indigenous people who very much would have experimented with it, likely didn’t have access to flowers to smoke, as it was being grown primarily as an industrial crop for fibre by the Spaniards. A short time later however, due to vigorous hemp growing campaigns by the colonial powers, wars disrupting farms and communities, and the very nature of cannabis itself, it would have started to become easier to access by those with an inclination to experiment, and it is possible that one or more random tribes discovered it independently.

The likeliest possibility however lies with the Hiaki. Positioned between California, with its influx of Chinese and Indian workers who were already familiar with the smoking of cannabis in hookahs and pipes, and the culture that literally invented what we now mean when we say smoking, the Hiaki are the perfect candidates to have invented the joint, only they called it ‘mota’.

They also did not use the terms ‘cannabis’ or ‘hemp’, for them, the word was ‘marijuana’. This word, along with Mary Jane, is often ascribed origins in the brothels of Pancho Villa’s camp. While it is likely that it was the Americans in his camp that coined ‘Mary Jane’, it is also likely that ‘marijuana’ was a Hiaki word before these men rode with Villa.

Even if the Hiaki were not the originators of the word ‘marijuana’, or the concept of smoking a joint, it was they who would popularize both. Villa was seen as a leader, and as such, his legend (and spotlight) would include his men.

Hollywood made Villa a star with their five-film ‘live war documentaries’ series — reality films a century before the rise of reality television. They had made his a household name, and he was known as a scrappy fighter for freedom, and good friend of the US. They had supported him. In 1910, when Porfirio Diaz had his opponent in the presidential election arrested, the US backed Villa’s revolution. In 1911 they had ousted Diaz and had an acceptable President in place to both Villa and the US. In 1913, Villa was named provisional governor of the Mexican State of Chihuahua, a state bordering on the US that covered an area slightly larger than the United Kingdom, and he was still a friend to the US when in 1914, he achieved some of his greatest victories. With the successful overthrow of the government, two rebel factions then fought for power in 1916, with Villa and Zapata on one side, and Caranza on the other. In 1916, the US chose Caranza.

Now the US government had an issue. With Villa portrayed as a hero for so long, it was embarrassing. While their betrayals and his subsequent attack on US soil certainly helped their side, it wasn’t enough. Even with his assassination in 1923, the Pancho Villa legend lived on, and it went directly counter to US policy.

But while Pancho Villa had certainly become known around the world, so had his men. In particular, a group of men from the Hiaki tribe. Despite these men’s ethnicity, long-hair, and exotic cannabis smoking, they were still seen as heroes, and while those features could (and would) all be used to make these heroes less appealing to the general public, they would need a deeper vein that could be tapped into that would raise real fear and alarm. They would find it in the old-school frontier hysteria that still thrived in what is now the south-western United States. A vein of fear and loathing that stretched back a century earlier, through a hundred years of conflict with New Spain.


Continued in part 3.


Re-published with permission from Canlio:


View Comments (0)

Leave a Reply