Falling on Jan. 29, 2025, the Lunar New Year is a time of celebration across China, commemorated by unique traditions found in each of its culturally diverse regions.
Read MoreA New Dawn for Syrian Refugees
The fall of Assad’s regime has left the world wondering about the future of Syrian refugees abroad who plan to return home.
Man and daughter at Syrian refugee camp. Ahmed Akacha. CC0.
The Syrian Refugee Crisis is one of the largest humanitarian crises in history and the largest refugee crisis to date, with over 14 million people both internally and externally displaced. Over six million Syrians fled the country following the civil war that broke out in 2011; the majority of refugees currently live in Turkey, Lebanon, Jordan, Iraq, Egypt and Germany.
President Bashar al-Assad’s violent suppression of pro-democracy protests in 2011 provoked civil conflict, leading to the creation of oppositional militias and rebel groups that began to fight back by 2012. On Dec. 8, 2024, the civil war came to a head when rebel groups seized the Syrian capital, Damascus, forcing Assad to flee to Russia. Assad’s family had ruled Syria under a strict police regime since the 1960s, leading to widespread celebration across the capital as political prisoners were freed.
Despite rebel groups declaring the country free from the autocratic regime, considerable uncertainty remains about the future of the government and Syria’s stability. Some states have expressed a concern that toppling the government may make the country vulnerable to ISIS, whereas others have noted the encroachment of Israeli forces into Syrian buffer zones. The European Union issued a statement claiming that the conditions in Syria have not yet met the conditions for the safe return of refugees, as thousands have continued to flee following the rebel takeover. However, in the days following, videos swept across social media and news outlets featuring thousands of refugees returning home from Turkey, Jordan and Lebanon.
European countries hosting hundreds of thousands of Syrian refugees, including Germany and Austria, have jumped at the opportunity to tighten their asylum regulations. In December 2024, both Germany and Austria paused asylum applications, and Austria announced that they would issue a “return bonus” to Syrians who decided to return to Syria.
Providing incentives or forcing refugees to leave the country could adversely affect host countries, particularly Germany. Approximately two-thirds of employed Syrian refugees in Germany work in critical sectors of the labor force, including healthcare, transportation and food services. Whether forced or voluntary, any kind of mass exodus could negatively affect Germany’s economy by disrupting these industries and causing labor shortages.
Following an outcry from far-right German politicians to close the country’s borders and begin the expulsion of non-naturalized Syrians, current Chancellor Olaf Scholz said that Syrians who are “well-integrated remain welcome in Germany.” However, the Chancellor’s statement may prove unstable, presenting no active policy arrangements if the far-right parties gain control in the upcoming elections and creating further uncertainty for Syrians currently living in Germany.
The United Nations High Commissioner for Refugees advised that countries housing refugees should not forcibly deport them, as Syria is not yet deemed politically stable, and it is estimated that over one million Syrians will return to Syria of their own accord in the first few months of 2025.
Despite this monumental step forward, considerable humanitarian and governmental uncertainty remains surrounding the future of Syrians worldwide, a resolution that may take years to completely unfold.
Zoe Lodge is a student at the University of California, Berkeley, where she is studying English and Politics, Philosophy, & Law. She combines her passion for writing with her love for travel, interest in combatting climate change, and concern for social justice issues.
7 Must-See Festivals Across Asia
Visiting a country during a cultural festival can be an amazing experience. Once travel resumes, plan a trip to one of these top festivals in Asia. From the Bali Kite Festival to the Desert Festival of Rajasthan, and learn of many more.
Read MoreNorth-East India’s Women-Only Market
Manipur’s Mothers’ Market is a world of resilience and resistance, where tradition, activism, and community converge in unexpected ways.
I decide on the Ima frying whiteish dough balls over a stand-alone stove and gas canister. ‘Aloo,’ she smiles and gestures to the wooden bench next to a young man slurping a leafy soup. Seconds later, this plump woman serves me a lunch of grilled fish, unidentifiable green veg, those fried potato balls, banana leaf, rice, and then, despite my protests, several second helpings.
The Imas are lined up behind their gas stoves, enticing the locals with their jokes and salty fish dishes. Sitting opposite, in front of stacked ceramic pots, are two more, warming their hands over the burning embers of a square metal pot. My host, Suporna Devi, is one of over 4000 women who congregate daily, in Ima Keithel, Manipur’s main market, selling everything from temple paraphernalia to locally-caught eels.
But, unlike the rest of India, here men are forbidden from trading. Passed down the generations, a stall at Ima Keithel, meaning ‘Mothers’ Market’, is highly coveted and provides the local Imas with an important source of income. Spilling out of the market buildings, encroaching on the roads, under the concrete flyovers, women are everywhere, selling produce. Some are eating, some reading, some sleeping. Many are chatting.
Believed to date back to the 16th century, the origins of Ima Keithel are unclear. Sandwiched between Myanmar and the Indian state of Assam, Manipur has long been forced to fight the Burmese and Chinese to retain its autonomy. A forced labour system, called Lallup Kaba, sent the men far from home to fight these wars, leaving the women at home to cultivate the land and sell the produce, possibly fostering this peculiar phenomenon.
For thousands of years Manipur remained an independent kingdom and a crossroads of trade and cultural exchange until it was conquered by the British in 1891. The golden, oval valley fringed by misty blue hills was famously called ‘the Jewel of India’ by India’s first prime minister. It is home to a diverse mix of tribes, who ethnically share more with groups in Burma than with the rest of India. Several hard day’s travel from Delhi, Manipur feels like a faraway land compared to India I’ve come to know; somewhat familiar, but yet not. A unique language and alphabet add to my disorientation.
The two large market buildings sit in the commercial heart of Imphal, a dusty, grey city, home to as many motorbikes as people. Mornings see the city enveloped in a heavy, December mist, which she usually manages to shed by lunchtime. Most ladies are sitting under bright shawls: many baring two pale vertical lines on their foreheads, meeting on the nose: the mark of local Hindus. I feel the weight of eyes as I circle the floor. But smiles are soon reciprocated with smiles, and many proudly remove their glasses to strike a poise for my camera. Before long, I fall foul of the sly sales pitch of an unassuming mother and daughter. Several tea-towels later, I note to myself this is still India.
When I reach Suporna Devi’s stall, I am thankful for the rest, and we are soon conversing, in a broken fashion, through Hindi, her third language. She has worked here for over 20 years, she tells me, inheriting the pitch from her aunt. Pointing to a poster, emblazoned with hammer and sickle, she exclaims, “this is not just a marketplace, but also a place of protest!”
The revolutionary slogans spray-painted to the outer walls point to a more complex story, and I have started to research Manipur’s matriarchal society. Since at least the early 20th century, the Manipuri women have been wielding a strong influence over political and social matters of the state, with Ima Keithal at the centre of the movement. The market developed as a place not only of trade, but as a centre for gathering, a source of the latest news, a place to discuss ideas. The mothers of Ima Keithel started credit unions, lending to women who wanted to started businesses, and mentored them in the process.
As she ladles yet more rice onto my plate, Suporna suggests I visit the Nupi Lal (Women’s War) monument in another part of central Imphal. This is a memorial to Imas who fought the British rulers in the 1930s over attempts to export local rice to British battalions in other territories. Locally rice became scarce, the price spiralled and the Manipuris began to suffer. The Imas protested, peacefully, but were met with attempts to sell the market buildings. They refused to relent and eventually military and police forces were unleashed against the unarmed females. Although the export policy was eventually repealed, many women lost their lives in the struggle.
During the Second World War, Manipur became a battleground for the war between the British and Japanese: this part of India is scarred with war graves. With the independence of India, a ravaged Manipur was absorbed into the new country, unleashing a seemingly indefinite cycle of violence and insurgency as anti-Indian and ethnic groups fought over differing visions for the state’s future. From 1980 until today, most of the state has been classified as a ‘disturbed region’ by the Indian government, a ruling designed to give the Indian Army additional powers to help them maintain public order. In practice, it has granted them immunity from prosecution for a range of heinous crimes.
Despite the departure of the British, for the Imas of Manipur, the oppression continues and their imaginative responses evolve. From torching liquor stores and fining drunk men, to protesting, naked, outside an Indian army base against a case of rape and murder by the armed forces, their actions are undoubtedly radical in a country where the majority of women have little say in domestic or societal affairs. Today, they are continuing to hold out against the talons of globalisation: recent attempts by the local government to replace the market with a modern supermarket were derailed by round-the-clock sit-ins by the Imas. Again they succeeded.
After a few days of loitering around Imphal, chatting and drinking chai, I decide it is time to leave the Imas. Several check where I am going, who with, and most importantly, have I eaten yet? I gesture to the fish section at the back of the market and they nod approvingly. After my last meal, I ask Suporna if she enjoys her work in the market. She smiles and says, “This is not just my work. This is my life.” I tell her I am leaving. “Vapis ana,” (come again) she says, and goes on frying her potato balls. I heave on my backpack and head for the bus.
How to get there: I took the bus from Guwahati, Assam. It was an uncomfortable, although beautiful journey that crossed through the hills of Nagaland on the way. There are also direct flights from Delhi, Calcutta and Guwahati. Imphal makes a convenient stop if travelling overland from North-East India into Myanmar through the recently opened Moreh-Tamu border crossing.
Where to stay: The Hotel Nirmala has decent rooms starting at 850 INR. Aheibam Homestay is a good budget option.
Where to eat: The stalls of Ima Keithel, of course. And the Luxmi Kitchen does a mean thali.
Eileen McDougall
After a decade working in London, Eileen swapped flashy buildings for a notepad and camera and set off for Asia. She fell in love with India, and it was here she started to write about her travels and the culture she was becoming immersed in. She is at her happiest on a bus alone heading off to somewhere new but seems to spend most of her time near mountains, mainly the Himalayas.
Comfort or Cruelty? The Buried Truth of Imperial Japan’s Sexual Slavery
Thousands of women were forced to work in “comfort stations” during World War II and their persistent fight for justice continues today.
A statue commemorating the Korean victims of comfort stations. Hossam el-Hamalawy. CC BY 2.0.
During World War II, the Japanese Imperial Army kidnapped and coerced tens of thousands of women into sexual slavery, placing them into discreetly named “comfort stations.” Since then, the Japanese government has gone to great lengths to obscure this history, relenting to a few petitions for justice only conditionally. As the 80th anniversary of World War II’s conclusion approaches, some victims feel that further reparations are needed.
Between 1932 and 1945, some 400 “comfort stations” were set up for Japanese soldiers across Asia. The term “comfort station” was essentially a euphemism for brothel, established by Emperor Hirohito in an effort to prevent rape and sexual diseases and to preserve Japan’s global image. The number of stations expanded after the 1937 Nanjing Massacre, where the world was shocked to hear of the widespread sexual violence from Japan’s army. As such, these stations were presented as a tolerable alternative, with the women employed in them being participating sex workers. In reality, these operations were a lot more heinous.
The “employment” of these women and girls was overwhelmingly coercive and forceful in nature. Many of the victims from Korea struggled financially and were lured to comfort stations under the false pretenses of a better job. Others were threatened with violence and intimidated into the role. In colonies like Taiwan (Taiwan was a Japanese colony from 1895 to1945), they were explicitly forced into such labor while other women were forced to work in hospitals and kitchens. Once deployed, these women and girls were treated like military equipment, systematically shipped, administered and assaulted. They endured physical pain, sexual disease, pregnancy and brutal violence if they refused to comply.
Given the effort to obscure this history, accurate statistical information is hard to find. No official survey or report was ever done to uncover exactly how many women and girls were implicated in the violence. Researchers estimate that the number could include up to 400,000 individuals, with the majority hailing from Korea and China. They also estimate that only around 10% of victims survived till the end of World War II.
For decades, the Japanese government denied that such “comfort stations” ever existed, destroying any official documents that remained. It wasn’t until the 1990s that the issue was widely acknowledged.
In 1991, victims began to come forward with their stories. They filed a class-action lawsuit against the Japanese government, demanding: a formal apology, reparations, official investigations into the crimes, revisions to school history textbooks and the construction of a memorial. The following year, a Japanese historian uncovered documents proving that the Imperial Army had in fact established and operated the alleged comfort stations. As a result, Prime Minister Miyazawa issued a formal apology and investigation in 1993.
Since then, a myriad of other testimonies, stories and lawsuits have come out. While Japan asserts that their reactions have been sufficient — pointing particularly to their 1993 apology and 2015 reparations agreement for Korean victims — a majority of survivors are not satisfied and have expressed distrust. As part of the 2015 agreement, for example, South Korean women had to promise not to publicly criticize the Japanese government. With Japan’s efforts appearing to hinge on a desire to obscure the past, the women instead seek a sincere apology and further remembrance.
The issue is still a point of contention, with Japan continuing attempts to conceal the details as families of victims issue further lawsuits. As the tension persists, it raises important questions about how to effectively memorialize the experiences of these victims and ensure that such history is never repeated.
Isabella Feraca
Isabella is a junior at Carnegie Mellon University studying professional writing and music technology. In her free time, she can be found reading, making music, and playing shows with her band around Pittsburgh.
5 Stunning Temples in Cambodia
From Hindu to Buddhist, Cambodia is home to some of the most architecturally rustic and traditional temples in the world.
Inside of Wat Phnom. Daniel Mennerich. CC BY-NC-ND 2.0.
While Angkor Wat is on most traveler’s lists when they visit Cambodia, the country also has many other extraordinary and one-of-a-kind temples which each hold immense historical, cultural, religious and artistic significance.
1. Banteay Srei
Banteay Srei. Uwe Schwarzbach. CC BY-NC-SA 2.0.
The temple Banteay Srei, located in Angkor, Cambodia, is believed to have been built in the tenth century by and for some sort of spiritual guru to a royal, though not much is known about the person themselves. In addition to its fascinating origin, Banteay Srei’s architecture is unique for the area, built almost entirely out of a shining pink sandstone and surrounded by a moat. In terms of the architeccture’s cultural significance, the temple features a large and ornate statue of the Hindu God Shiva. Nowadays, Banteay Srei is primarily known for its meaning to women. Banteay Srei directly translates to “the women’s temple”, and the statue of Shiva is surrounded by other statues of women including Hindu gods and saints.
2. Ta Prohm
Tree growing in Ta Prohm. Daniel Mennerich. CC BY-NC-ND 2.0.
The temple Ta Prohm, located in Krong Siem Reap, Cambodia, is one of few historical sites to have been left untouched by archaeologists and society in general. It was built around the 12th to 13th century, and it was a temple of enormous scale surrounded by a village of an estimated 79,000 people who worked to maintain it. Unlike Banteay Srei, Ta Prohm was built by a Khmer king. Today, only the ruins of Ta Prohm remain, and its beauty and intrigue have only increased with growing trees surrounding the temple. Visitors can see a tree whose roots have grown over the roof of a corridor, and another stands tall in the middle of a courtyard. While visitors can walk through Ta Prohm, they are no longer permitted to climb on the stone walls, as the temple’s foundation is so old and precarious that damage can easily be done.
3. Wat Phnom
Staircase to Wat Phnom. Daniel Mennerich. CC BY-NC-SA 2.0.
In contrast to Ta Prohm, which has maintained a rustic look, temple Wat Phnom is located in the major city Phnom Penh, at the top of the only hill in the city. Unlike many other ancient temples, historians know Wat Phnom was built in 1372. A large and ornate staircase lined with animal sculptures such as lions and five-headed snakes leads the way to the temple. The temple is a place of worship, as people go to make wishes, requests and prayers for themselves and their loved ones. Wat Phnom is known to be a bustling and busy center, with vendors selling cold drinks and birds flying through the temple.
4. Sambor Prei Kuk
Sambor Prei Kuk temple. Plb06. CC BY-NC-ND 2.0.
The Sambor Prei Kuk temples are unique from the other temples on this list primarily because of their age and striking architecture. Sambor Prei Kuk is a collection of temples built in the 6th to 7th century CE, in the Pre-Angkorean architectural style which favored more natural looking octagonal temple structures that were less outwardly ornate than later temples. Sambor Prei Kuk was named an UNESCO World Heritage Site in 2017 due largely to its architecture, which represents a significant period in the history of Cambodia. The religious symbols inside the temple also reflect the significance of the relatively new cross-continental trade that was emerging at the time in Asia. The inscriptions and statues feature a mix of Buddhist and Hindu figures and messages, as well as displaying the “God-kings” who ruled the region at the time by claiming divine connections.
5. Angkor Wat
Angkor Wat. Pigalle. CC BY-NC-SA 2.0.
A Cambodian temples list wouldn’t be complete without Angkor Wat. The temple, located in Angkor, was built in the 12th century and is one of the most famous temples in the world, as well as one of Cambodia’s most famous sites. The compound contains hundreds of buildings, and is the largest religious structure globally. Originally, Angkor Wat was a Hindu temple, but in 1177 after losing a battle and thus losing faith in Hinduism, the king at the time (King Jayavarman VII) converted Angkor Wat into a Buddhist temple. In 1992, Angkor Wat became a UNESCO World Heritage Site, and an estimated 500,000 people per year travel to see the historic temple.
Calliana Leff
Calliana is currently an undergraduate student at Boston University majoring in English and minoring in psychology. She is passionate about sustainability and traveling in an ethical and respectful way. She hopes to continue her writing career and see more of the world after she graduates.
Israel and Palestine: Divergent Histories of Travel and War
One year after the Oct. 7 attacks, Israel and Palestine’s respective travel landscapes reveal just how differently the two countries are experiencing the ongoing war.
A street vendor in Jerusalem. Ronen Marcus. CC BY 4.0
Boasting ancient holy sites like the Western Wall and natural attractions like the Dead Sea, Israel brands itself as a popular travel destination for both the spiritual and the secular tourist. In 2023, the Israeli Ministry of Tourism reported over 32 million travelers. Palestine, meanwhile, saw 2.5 million visitors between January and early October 2023, according to the Palestinian Ministry of Tourism and Antiquities. While disparate, these numbers reflect a larger pattern in the long history of travel to the region.
Before the Zionist movement (an effort to create a Jewish state through colonization) emerged in the late 19th century, trips to historic Palestine, “the Holy Land,” were almost exclusively religious in nature. After several failed attempts to create a Jewish state, Zionists set their sights on historic Palestine due to the area’s alignment with the biblical land of Israel. To bolster their efforts, Zionists turned to tourism, recognizing that travel to Palestine could help boost immigration and help establish a Jewish presence in the majority-Arab region. Further, Zionists gathered that if they kept promoting tourism, they could perhaps convince secular visitors that this Jewish presence was inherently more valuable and historic, thereby granting it a perception of legitimacy and therefore protection. Desiring to entrench themselves in Palestine, Zionists spent the early 20th century advertising access to biblical Jewish sites, propaganda that continues to prove effective even after Israel’s establishment in 1948.
Posters promoting travel to historic Palestine. (L) 1936. (R) 1940s. CC BY 4.0
Israel enjoys a lucrative tourism industry, seeing more than 32 million travelers and $5 billion in revenue in 2023 alone, according to the Israeli Ministry of Tourism. However, following the immediate aftermath of the Oct. 7 attacks, these numbers plummeted. Flights to Israel were canceled as international airlines and government officials raised safety and security concerns. Traveler rates dropped accordingly. “When the war began, everything stopped,” Israeli tour guide Moshe Benishu said, as reported by The Jerusalem Post. “Not a single tourist arrived in Israel.” Reuters reported 99,000 traveler entries to Israel for the rest of October 2023 and just 39,000 that November. To put this slump into context, the number of monthly entrants into Israel before Oct. 7, 2023, averaged above 300,000.
In recent months, Israel has seen its traveler rates partially recover, tallying 68,100 tourist entrants in February 2024 and 79,500 in March. “Since the beginning of 2024, 400,000 tourists entered the country,” Keren Setton reported for The Media Line in May 2024. During the same January-May period in 2023, Israel saw two million entrants. But still, the monthly rates of 2024 so far mark an increase compared to the last quarter of 2023. “We Israelis are good at reinventing ourselves,” Benishu said. Slowly but surely, things are returning to form in Israel. The same cannot be said for Palestine.
Since the onset of the war, Palestine’s territories, the Gaza Strip and the West Bank, (both occupied by Israel since 1967) have been devastated with next-to-no reprieve. As of Sep. 29, 2024, Palestinian health authorities have attributed more than 41,500 Palestinian deaths to Israel’s air and ground campaign in Gaza alone, though violence in the West Bank has spiked as well.
Casualties in Gaza. Saleh Najm and Anas Sharif. CC BY 4.0
Infrastructure, too, has been decimated in Palestine. With hospitals, water/electric systems, houses and schools reduced to rubble, entire Palestinian communities have been destroyed and families killed in scores. As David Leonhardt summarized for The New York Times, “Israel has dropped 2,000-pound bombs on densely populated neighborhoods” with little consideration for less fatal alternatives.
Destruction in Gaza. Saleh Najm and Anas Sharif. CC BY 4.0
As mentioned previously, the West Bank enjoyed a burgeoning tourism industry before Oct. 7. Despite Israel’s control over the flow of travelers, the Palestinian Ministry of Tourism and Antiquities still reported 2.5 million visitors to the occupied enclave between January and early October 2023. Since then, however, the West Bank has not been able to recoup even 1% of this number, with the region’s tourism sector currently experiencing losses of around $2.5 million every day. In Bethlehem especially, where “tourist dollars” are “the cornerstone” of the economy, according to Haaretz, the financial hit has severely strained people’s livelihoods. “Life has been hell,” said Palestinian merchant Mahmoud Falah Sleiman. “The situation was bad even before the war started, but it was better than now. We were able to pay for electricity, food, water.”
In the Gaza Strip, tourism has been virtually nonexistent since 2007 — a consequence of Israel’s land, air and sea blockade imposed after Hamas took root there. Before Israel’s occupation of the region in 1967, Gaza was a hotspot for traveling Egyptians and Lebanese merchants. But after 1967, and especially since the 2007 blockade cut off food, water and humanitarian aid from Gaza’s two million citizens, (conditions some have likened to “collective punishment” and an “open air prison”) there’s been next-to-no tourism. Given the mass destruction of life and infrastructure in Gaza since Oct. 7, there won’t be anytime soon.
Bella Liu
Bella is a student at UC Berkeley studying English, Media Studies and Journalism. When she’s not writing or working through the books on her nightstand, you can find her painting her nails red, taking digicam photos with her friends or yelling at the TV to make the Dodgers play better.
The Direction of Iran’s Woman, Life, Freedom Movement
With tensions high domestically and internationally, women both inside and outside of Iran are cynical that things will change.
A mural in support of the Jin, Jiyan, Azadi (Woman, Life, Freedom) movement. Herzi Pinki. CC BY 4.0
For many in Iran, history can be broken up into two epochs: before 1979 and after. Women, in particular, find significance in this demarcation because Iran’s 1979 Islamic Revolution brought the expansion — and then constriction — of their rights. These tensions surrounding women’s role in Iranian society came to a head in 2022, when the widespread Woman, Life, Freedom movement put them on global display. But the Woman, Life, Freedom movement didn’t spawn out of nowhere, and it’s important to look at its past when considering its future.
Women at the 1979 International Women’s Day protests in Tehran. Mohammad Sayad. CC0
Prior to the Iranian Revolution, women saw their rights and opportunities gradually expand as part of the country’s modernization efforts. The state wanted to Westernize itself, and this manifested in women being mandated (sometimes violently) to not veil themselves, per a 1936 decree. But the revolution saw the nation shirk its Western influences — thanks in large part to women. While some mobilized public demonstrations, others acted as nurses and first responders. Few fought in guerilla conflicts, but many wore hijabs to protest the monarchy's 1936 ban on veils, linking modest dress with the revolution’s vision of a new Iran.
However, after the revolution succeeded and the pro-Western monarchy was overthrown for an Islamist theocracy, women’s roles became more limited. In an interview I conducted with Iranian Circle of Women’s Intercultural Network steering committee member Ruja Kia, she affirmed, “Adding the religious components of private life to the law of the land never makes things easier for women.”
The revolution placed nearly all Iranian state power in the role of “the supreme leader,” where it still remains today. As both a religious and political authority, the first supreme leader, Ayatollah Ruhollah Khomeini, sought to curb women’s post-revolution rights and professional opportunities in favor of a return to traditional domesticity. Further, after revolutionaries associated modesty with the new Islamic Republic, Khomeini mandated women to cover themselves with hijabs. What had once been a symbol of dissent and autonomy became a violently imposed law.
The 1979 hijab mandate notably came under international scrutiny in 2022, following the death of Mahsa Amini. Iran’s Guidance Patrol, or morality police, arrested Amini for an “improper hijab.” She died in their custody three days later — officially of a heart attack but allegedly of police brutality (In our interview, Ruja Kia also noted that Amini was Kurdish, an Iranian ethnic minority that often faces discrimination).
A man protests in support of the Woman, Life, Freedom movement following Amini’s death. Ilias Bartolini. CC BY 2.0
Amini’s death sparked mass protests — not only in Iran but also around the world. Internationally, the rallying cry was “woman, life, freedom,” a translation of the Kurdish feminist slogan “Jin, Jiyan, Azadi.” For its criticisms against the compulsory hijab, the morality police and the Islamic Republic in general, the Woman, Life, Freedom movement has been intensely repressed by Iran’s current supreme leader Ayatollah Ali Khamenei. Iranian security forces have killed more than 500 demonstrators and arrested thousands across the country.
“I say explicitly that these [Woman, Life, Freedom] riots and this insecurity were a design by the US and the occupying, fake Zionist regime [Israel],” Khamenei said in 2022, as reported by Al Jazeera. On a broader scale, Khamenei believes that the hijab is a religious and therefore, moral obligation. He further contended that gender equality is a Western plot designed to weaken Iran: “[The West] feel[s] that [Iran] is progressing towards full-scale power and they can’t tolerate this.” Because of and in spite of Khamenei’s deadly response, the Women, Life, Freedom movement gained international prominence, making the future of women’s rights in Iran an unavoidable and salient issue in the recent election.
Two women attend a Woman, Life, Freedom protest wearing past versions of the Iranian flag. Taymaz Valley. CC BY 2.0
Masoud Pezeshkian, Iran’s newest president, campaigned on a reformist platform, asserting a desire to steer the nation toward greater peace. Now, after taking office in July, he has a chance to do so. For many nations that have tensions with Iran, having the moderate Pezeskian in office is cause for cautious optimism. Inside Iran’s borders, however, women are still reeling from the pushback Woman, Life, Freedom received two years ago and are thus more cynical about the promise of Pezeshkian’s election. “Although we might see more moderate approaches in bigger metropolitan areas, women across the rest of Iran will stay controlled by family customs and norms,” said Ruja Kia.
As the only reformist in a field of six candidates, Pezeshkian’s positions on women’s rights stood out as the most progressive. Frequently invoking his daughter, a chemist, and the memory of his late wife, a gynecologist, he spoke of increasing women’s presence in the professional sector: “A woman is not a servant at home,” Pezeshkian wrote on X.
Regarding the mandatory hijab, Pezeshkian has expressed support for relaxing the mandate: “The behavior of Iranian girls will not change. Just as the previous [1936 laws] could not forcibly remove the hijab from the heads of our women, you cannot force them to wear the hijab by passing a law,” he wrote in another X post. But some, like Kimia Adibi, the President of UC Berkeley’s Iranian Students’ Cultural Organization, believe that Pezeshkian’s words are empty promises. “[Pezeshkian’s] not actually pushing for women’s freedom and change because if he were, he never would’ve been allowed to run,” Adibi said to me. “Anyone who’s an actual radical reformist and believes in women’s freedom and not forcing the mandatory hijab… like, they’re not even going to make it to the candidacy level.”
A woman at a Woman, Life, Freedom protest. Matt Hrkac. CC BY 2.0
Pezeshkian’s parliamentary record shows that he’s supported restrictions on women’s rights in the past, and alongside the posts he made calling for women’s rights, he also posted to X, “All of us move towards dignity and power according [...] to the general policies of the supreme leader.”
For Iranian feminists, the zeitgeist has not shifted. While it’s not impossible, they say, for Pezeshkian to achieve some reform — “little shifts,” as Adibi put it — so long as religion and politics remain married to an ultimate authority who violently rejects gender equality, women’s rights in Iran will not improve much under the new president.
A Woman, Life, Freedom protest sign in Kurdish, English and Persian. Pirehelokan. CC BY 4.0
“I’ll speak for myself,” Adibi said, “but I think most Iranians are not super optimistic about the direction of women’s rights under this president. And they won’t be under the next president, or the next president, under however many presidents until the supreme leader is removed from power.”
When speaking with an admin from the Instagram account @irans.feminist.liberation, I found this feeling re-affirmed. “The future for women and minorities in Iran remains bleak,” she said, “unless there is significant internal pressure for change.
Bella Liu
Bella is a student at UC Berkeley studying English, Media Studies and Journalism. When she’s not writing or working through the books on her nightstand, you can find her painting her nails red, taking digicam photos with her friends or yelling at the TV to make the Dodgers play better.
The Truth about Geisha Tourism in Japan
Japan’s geisha have survived war and the turn of the century — unruly travelers may be the dying art’s final blow.
A geisha-in-training looks out at Gion, Kyoto. Satoshi-K. CC BY 2.0
With her milky-white oshiroi, silky kimono and glossy bouffant, the geisha’s dramatic flair has left a lasting impression within the cultural imagination of Japan. Geisha, Japanese female entertainers, are regarded as icons of their country’s rich artistic heritage — it’s often said they exist in a sphere separate from the rest of us, in the dreamy, gossamer “flower and willow world.” However, from serving as factory workers during World War II to being popular (and controversial) visitor attractions today, there’s more than meets the eye to these revered performers, and they’ve come a long way from their medieval origins.
“Japanese women in reading and writing” by Katsukawa Shunshō. The New York Public Library. CC0
In Japanese, the word “geisha” literally translates to “art person.” Indeed, traces of the geisha tradition can be traced back as early as Japan’s Heian period in 794, when the country began to place a larger emphasis on poetry and beauty. This newfound appreciation for the fine arts set the aesthetic stage for the geisha’s forerunner, the courtesan, to come onto the scene. Courtesans were female performers well-versed in song, dance, conversation — and sex. Sex work proliferated throughout Japan as men illicitly sought connections outside of their wives, who were still held to Confucian ideals of virtue and modesty. In the 1600s, however, the ruling samurai outlawed prostitution to “clean up” Japanese society, confining sex work to “yūkaku,” or “pleasure houses.” But boxing courtesans out of mainstream society did not kill the industry — rather, consolidating these trained performers gave rise to a new, distinct culture of art and ceremony.
Yūkaku evolved into spaces of entertainment, with women increasingly making their trade in song, dance and music rather than sex. A former prostitute first called herself a “geisha” around 1750, and many women followed suit. It is important to note that although many (both consensually and nonconsensually partook in sexual exchanges, geisha were not sex workers then and are not today. Geisha instead focused on being entertaining hostesses and conversationalists for their upper-echelon clientele and adept in traditional arts like the tea ceremony, calligraphy and flower arranging.
The increasing popularity of geisha persisted well into the 19th century as the profession organized into a highly structured working class involving exclusive apprenticeships and patronages. Training started at a young age, as early as six years old (some children were sold by their parents to geisha houses or “okiya”). Girls spent years as “maiko,” or geisha-in-training, rigorously learning the traditional arts before making their debut. Old-fashioned courtesans declined in popularity as wealthy men increasingly found company in geisha, whose public perception became glamorized as a result. Until World War II.
Like nearly every aspect of Japanese life, the geisha industry was irreversibly changed by WWII. After leaving to aid in the war effort, many “maiko” did not return to their “okiya” after the war, instead choosing to remain in their industrial jobs. With the onset of WWII, becoming a geisha was no longer a girl’s only way out of poverty. Geisha dispersed, and the few that remained grew increasingly protective over their traditions. Some aspects of the trade changed — the training age was raised from six to 16, for example. But this general reclusion from Westernization and modernity contributed to geishas’ decline in the mid-20th century as men shifted their preference to other female entertainers like models and bar girls. But geisha remain popular among travelers, even receiving a popularity boost among Western audiences from Arthur Golding’s (in)famous 1998 novel “Memoirs of a Geisha.”
Two geisha with a businessman. Herb Gouldon. CC0
There are still dozens of geisha districts, or “hanamachi,” across Japan that travelers can visit to experience traditional geisha entertainment and hospitality. In Tokyo, travelers can sample sake and listen to a “samisen” performance, while in Niigata, they can watch “geigi” dancing. But recently, geisha have called out visitors for overstepping boundaries, citing predatory behavior ranging from unsolicited photography to sexual harassment. As a result, Japan’s geisha mecca, Gion, banned non-residents from parts of the region this past March.
“There will be a fine of 10,000 yen [$67 USD]” for nonresidents caught wandering Gion’s streets, Kyoto district official Isokazu Ota told the Associated Press. “Kyoto is not a theme park.”
As COVID precautions have been lifted over recent years, it’s as if people have forgotten how to act now that they can travel again. Several countries have reported instances of traveler misbehavior since easing travel restrictions. Some popular destinations have even implemented tourist bans of their own. However, Japan’s situation is unique as the misbehavior concerning geisha is rooted in a historic misconception laden with sexist undertones.
Geisha are not sex workers. This widespread misunderstanding largely originates from World War II, as men returned home and spoke of their dalliances with “geisha girls.” Given that geisha were and are prohibited from offering sexual services, these men were likely talking about prostitutes and not actual geisha. But by conflating geisha with sex workers, these men began a lasting hypersexualization of geisha, degrading the women and debasing their culture in one fell swoop. Although some geisha did have sexual relationships with their clientele — both by choice and coercion — the misconception that all geisha did so still persists. These lingering sentiments contribute to the harmful thinking and behavior seen today, with visitors believing that it’s okay to treat geisha like zoo animals because they exist to please others, specifically men.
In truth, there has been debate in recent years surrounding the sustainability of Japan’s geisha industry regarding its perceived incompatibility with feminist ideals. Some argue that geisha entertainment is contingent on the male gaze and that its business model is thus outdated and problematic.
“I had clients slip their hands through the side openings of my kimono to fondle my breasts, and when in private rooms they’d open the hems of my kimono so as to touch my crotch. ” ex-geisha Kiritaka Kiyoha wrote on X. “When I told the house mother about these incidents, she directed her anger at me, saying I was at fault.”
When considering their job description at face value, geisha are not inherently feminist. They wear intricate makeup, they learn art and conversation — all to please men. While there may be a self-empowerment aspect to it, they are ultimately catering to and capitalizing off of male interests. But therein lies the paradox: they are capitalizing. Geisha are some of Japan’s most financially independent women. Yes, perhaps this independence wouldn’t be possible without men there to buy their company, but geisha represent a distinctly female tradition of economic self-sufficiency, a feminist ideal some Western countries are still aspiring toward.
Of course, as Kiyoha reminds us, geisha being a time-tested practice doesn’t justify the predatory behavior that props it up: “I would like you to consider if [abuse and harassment] is truly what one would call traditional culture,” she continued on X.
Gion’s traveler restriction is intended to protect geisha and restore dignity to their traditions, but there’s also a fear that it will expedite what many view as the dwindling profession’s inevitable extinction. It’s estimated a mere 1,000 geisha are still practicing in Japan, a far cry from its pre-WWII peak of 80,000. This steady decline, coupled with the bans, leaves many wondering where geisha and their dying art go from here.
“I don’t want the geisha occupation to disappear,” Kiyoha said, but “the industry should rebuild, oriented in a better direction.”
Geisha walks through Kyoto. Tawatchai Prakobkit. CC BY 2.0
Geisha are enigmatic by design, and it is crucial that the public remain interested in the culture and history underlying their time-honored trade. But more than relics of a bygone era, geisha are cultural guardians, and they are people. If/when travel to geisha districts opens back up, it is important to remember that their shroud of mystery is not an invitation for travelers to poke and prod and investigate — there are ways to learn about the culture without violating these women’s boundaries.
Bella Liu
Bella is a student at UC Berkeley studying English, Media Studies and Journalism. When she’s not writing or working through the books on her nightstand, you can find her painting her nails red, taking digicam photos with her friends or yelling at the TV to make the Dodgers play better.
Tourism Set to Reopen in North Korea
The controversial and most isolated country plans to resume tourism this December.
Panoramic view of Pyongyang. Joseph Ferris III. CC BY 2.0
After five years, North Korea is set to reopen its doors to foreign tourists. The country closed its borders in 2020 due to the COVID-19 pandemic but plans to welcome visitors again starting in December. Currently, only the northern city of Samjiyon will be open. Known for its winter activities, Samjiyon is still undergoing reconstruction. Located near the Chinese border and close to Mount Paektu—a sacred mountain claimed to be the birthplace of Kim Jong-Un’s father—Samjiyon was established in 2019. The town, which Kim describes as an “idealist socialist village”, was likely built with forced labor disguised as “volunteers”, given North Korea’s history of enslavement and trafficking. While Samjiyon is reopening, the capital city of Pyongyang has remained closed to tourists.
U.S. tourism to North Korea has been prohibited since 2017, following the death of Otto Warmbier, a University of Virginia student who was imprisoned in North Korea for stealing a propaganda poster. Warmbier traveled to North Korea with a tour group in 2016 and was sentenced to 15 years of hard labor. He was released 17 months later and died in a U.S. hospital just six days after returning home in June 2017. U.S. law reserves the right to revoke citizens’ passports upon attempted entrance into North Korea. While everyday citizens are forbidden from entering North Korea, visitation is not entirely banned, as the U.S. occasionally grants validation passports to professional journalists, Red Cross representatives and other citizens whose jobs serve national interests. South Koreans are the only nationality directly banned from North Korea, as the neighboring countries have been in a state of war since 1950. Today, approximately 5,000 Western tourists visit North Korea each year. Tourists from Russia and China—countries harboring more “friendly” relations with North Korea—are expected to make up the majority of foreign tourists.
Between 2010 and 2017, Americans could travel to North Korea year-round. Many have shared their experiences in Pyongyang through YouTube videos, articles and blog posts. As noted by several American tourists, self-guided tours are not an option in North Korea; itineraries are strictly followed. A recurring theme throughout these tours is the guides’ continual stress on their solidarity to the country's leaders, particularly Kim Jong-Un. The North Korean government uses tourism as a tool to showcase the country’s self-reliance, prosperity, talent and citizen happiness by guiding visitors through monuments, schools and museums.
View of Ryugyong Hotel in Pyongyang. (stephan). CC BY-SA 2.0
Increased tourism could potentially lead to heightened political tensions. Many countries discourage travel to North Korea, not simply due to the inherent dangers, but because tourism revenue supports Kim Jong-Un’s regime rather than the local population. As of 2020, it was estimated that 60% of North Korea’s population lived below the poverty line. If tourism resumes, North Korea could earn nearly $200 million—a significant amount for a country with an economy largely isolated from international trade and exports. Koryo Tours, the most popular gateway to North Korea, is a travel agency based in Beijing that provides group tours to the country, sharing its history, politics, and culture. The tours are capped at twenty people per group, and tour leaders are claimed to have a “passion and interest for the country.” The debate surrounding the ethics of traveling to North Korea remains ongoing. As of now, we are left to observe what the future holds for one of the world’s most isolated countries.
Agnes Volland
Agnes is a student at UC Berkeley majoring in Interdisciplinary Studies and minoring in Creative Writing, with a research focus on road trip culture in America. She currently writes for BARE Magazine and Caravan Travel & Style Magazine. She is working on a novel that follows two sisters as they road trip down Highway 40, from California to Oklahoma. In the future, she hopes to pursue a career in journalism, publishing, or research.
Connecting with Culture: Embracing Food, Tradition and Language in Sri Lanka
With ancient Buddhist temples, stories of independence and deep-rooted traditions, Sri Lanka offers a South Asian experience unlike any other.
View from Elephant Sanctuary. Mira White.
The jewel of the Indian Ocean, Sri Lanka is recognized for its abundance of biodiversity and rich culture. Featuring vast rainforests, idyllic beaches and towering mountain ranges, the island is a hotspot for elephants, pink sand beaches and adventurous travelers. Its extensive history bridges the divide between the past and the present.
Dambulla Cave Temple. Mira White.
Living with a host family in Colombo and working for the Sri Lankan grassroots organization, Gammadda, I was able to experience the authenticity of Sri Lankan local life. Sponsored by Brown University, I interned for Gammadda, a group that prides itself on being an initiative “for the people by the people” while traveling across the country to complete rural development projects. Regardless of whether I was with my host family, at the office or in a remote part of the island, I was continuously exposed to an outstanding variety of new cultures, customs and habits.
My ten weeks living in Sri Lanka presented me with the opportunity to immerse myself in various facets of a culture older than any other I’ve experienced. Surrounded by Sinhala, spiced curry and tuk-tuks, I adapted to a lifestyle consumed by the language barrier, a diet of rice and, often, unpredictable transportation. Despite my unfamiliarity with Sri Lankan customs and traditions, I was always welcomed with kindness and understanding.
I arrived at the end of May, near the end of Sri Lanka’s Vesak Festival which celebrates the birth, enlightenment and death of Lord Buddha. The Colombo Bandaranaike International Airport was decorated with traditional flags and lights hanging from the ceiling. Upon my entrance into the country, I was greeted with warm welcomes and joyful smiles from coworkers and my host family, a testament to the real pride that Sri Lankans feel in welcoming internationals to their country.
Arriving at Colombo Bandaranaike International Airport. Mira White.
Living with a host family provided me with an intimate view of Sri Lankan life. Most mornings for the family began with the traditional Sri Lankan breakfast of rice and curry. At dinner, I was introduced to an array of rich spices and flavors and encouraged to try string hoppers, kottu and roti—so long as I could stomach food with intense spice— I could not.
My host family took great joy in seeing me taste their country’s diverse cuisine and were often eager to share with me the components and history of each dish. Aside from the food we shared, they took pride in speaking Sinhala and Tamil around me, hoping I would catch on to some words. They were eager to teach me small bits of the local languages in order to make me feel more integrated into their world. By the end of my trip, I could confidently say that I was familiar with simple phrases and greetings. I was elated to hear someone say “kohomada”—how are you?— when they answered the phone.
The hospitality of my host family extended beyond the dining table. They offered to take me on multiple excursions, highlighting places that showcased the island’s natural beauty. One memorable trip was to the Pinnawala Elephant Orphanage where I had the chance to see and touch elephants up close.
Pinnawala Elephant Orphanage. Mira White.
In the office, camaraderie among my co-workers was one of my most rewarding experiences. Colleagues helped me navigate office culture and even brought me to their homes to help dress me in a traditional Kandyan saree for formal work events, a gesture that made me feel deeply connected to those that I’d met in Sri Lanka and its local traditions.
Gammadda Colleagues. Mira White.
Beyond the office, co-workers were enthusiastic about sharing their local knowledge. They recommended must-see places and offered to accompany me on several outings to explore the island. They eagerly encouraged me to delve into local traditions and festivals. While on field site trips together, they encouraged me to try different foods and went out of their way to bring me to nearby sites to experience the natural richness of the island. Through their guidance, I gained a deeper understanding of the Sri Lankan business, cultural, and personal life that makes up the nation’s diverse tapestry.
Fieldwork took me to various parts of Sri Lanka, including areas severely impacted by poverty and climate change. The challenges faced by locals were stark—drought, erratic weather and economic hardship painted a sobering picture of life outside of Colombo. Despite the difficult circumstances under which I met those in rural villages, the warmth and gratitude of each individual was remarkable. My co-workers and I were welcomed into homes with genuine hospitality and kindness, often through the form of shared meals.
During projects for the grassroots organization I worked for, locals performed traditional dances and musical performances. These ceremonies provided a glimpse into their cultural heritage, underscoring their determination to preserve the connection to their roots against all odds. The people I encountered lived a life deeply intertwined with their faith and traditions. Their resilient authenticity stood in contrast to the struggles that they faced, demonstrating their profound strength and pride.
Traditional Dance Ceremony. Mira White.
During one particular ceremony, I was asked to join project organizers and funders in lighting a ceremonial candle in tribute to the work done. This act had been a gesture of symbolic participation in local customs, connecting me deeply with this specific community and the challenges of its people.
Candle Lighting Ceremony. Mira White.
Children in the Koleyaya community. Mira White.
This sense of community was evident in all of my interactions, whether with colleagues, rural children or just observing those on the side of the road. Sri Lanka’s allure as a tourist destination extends far beyond its picturesque landscapes alongside cities such as Kandy or Sigiriya Rock. The island’s cultural richness is reflected in its food, language and music, each of which tells a story of history and pride. Through sampling local cuisine, attending cultural festivals and engaging with the community, visitors are provided with deep insight into how Sri Lankans navigate the complexities of their environment while maintaining an exuberant spirit.
In the face of its challenges, Sri Lankans have cultivated a culture of warmth and hospitality. For those who choose to visit the island, the experience is as much about understanding the cultural landscape as it is about witnessing breathtaking beauty. Sri Lankans’ deep-rooted cultural pride is matched only by their kindness, making every visitor feel like a cherished guest. Beyond its landscape, Sri Lanka offers an opportunity to immerse oneself fully in a culture that thrives on connection and community. The enthusiasm with which locals invite you to explore their traditions, participate in ceremonies, learn the language and experience their daily lives creates a unique journey that I have yet to experience anywhere else. Once you’ve visited Sri Lanka, you become part of a larger family that eagerly awaits your return. Truly, Sri Lanka is more than just the jewel of the Indian Ocean, for visitors, it becomes a home away from home—a transformative experience that will call you back to its shores.
Families in Koleyaya village in Badulla District. Mira White.
Mira White
Mira is a student at Brown University studying international and public affairs. Passionate about travel and language learning, she is eager to visit each continent to better understand the world and the people across it. In her free time she perfects her French, hoping to someday live in France working as a freelance journalist or in international affairs.
Matcha's Roots: The Legacy of Japan's First Tea Tree
Explore Shofuku-ji, Japan’s oldest Zen temple, where the legacy of the first tea tree still thrives.
Shofuku-ji Temple. N yotarou. CC BY-SA 4.0
At the end of an unassuming street in Fukuoka, Japan stands the Shofuku-ji Temple. Its ancient grounds are a testament to centuries of cultural and spiritual history, particularly to the evolution of matcha, Japan’s iconic powdered green tea. Matcha is made from specially grown and processed tea leaves. The process begins with shading the tea plants several weeks before harvest to boost chlorophyll levels, resulting in its vibrant green color. The leaves are then carefully picked, steamed to stop oxidation, dried, and ground into a fine powder using traditional stone mills. Matcha's popularity outside Japan, especially in the U.S., experienced a surge in the early 21st century due to a growing interest in health and wellness globally. Its high antioxidant content, culinary versatility, and cultural appeal contributed to its widespread adoption in cafés and homes worldwide.
Shofuku-ji Temple was founded in 1195 CE by the Buddhist priest Myōan Eisai, who is often credited with introducing Zen Buddhism to Japan. However, Eisai’s cultural influence extends beyond religion. Chinese legend dates the invention of tea to around 2737 BCE in ancient China. From China, the beverage was brought to Japan by a mission of monks, including Eisai, returning from a pilgrimage in 1191 CE. Upon arriving in Japan, Eisai cultivated the tea seeds in the Iwakamibo gardens of Ryozen-ji Temple, Saga.
Shofuku-ji Temple Pond. Mark Pegrum. CC BY 2.0
These seeds, which produced the first tea plants in Japan, became the foundation of what is now known as matcha. The plant that stands at Shōouku-ji today, often referred to as "Japan’s First Tea Tree," is a direct descendant of those original plants, a living monument to the history of Japanese tea culture.
When Eisai brought the tea seeds to Japan, he was not merely bringing a new beverage, he was introducing a practice that would become integral to the Zen way of life. The preparation and consumption of matcha evolved into a ritualized practice that aligned perfectly with the principles of mindfulness and presence central to Zen.
Buddha Statue. David McKelvey. CC BY-NC-ND 2.0
Referred to as “the way of tea,” the preparation of tea developed into an exercise of Zen devotion that honored the beauty which can be discovered in an otherwise flawed world. Author and tea expert Solala Towler has said: “It is a ceremony that takes the simple art of drinking tea to a sacred level, where the host and the guests share a moment of worship of the simple art of preparing and drinking of tea together, elevating them to a level of purity and refinement.”
The Jizōdō at Shōfuku-ji. MomoyamaResearch. CC BY-SA 4.0
The word matcha comes from the Japanese verb “matsu”, (to rub or to daub) and “cha” , (tea). In its early form, matcha was consumed as a medicinal drink. Eisai himself wrote about the health properties of tea in his book “Kissa Yojoki” (“Drinking Tea for Health”), where he extolled the virtues of tea for both body and mind.
Eisai believed that tea could cure physical ailments and enhance mental clarity and spiritual well-being, making it an ideal companion for Zen meditation. He realized that drinking matcha improved his meditation sessions by producing a state of calm alertness, likely a product of the cognition-boosting interaction between matcha’s caffeine and L-theanine. Caffeine, a natural stimulant, provides an energy boost. However, caffeine alone can sometimes lead to jitters, increased heart rate, or anxiety. L-theanine, an amino acid found in tea leaves, counters this with its calming effect on the brain. It promotes the production of alpha waves, which are associated with a relaxed yet alert mental state.When consumed together in matcha, caffeine and L-theanine synergize to create a balanced effect.
Shofuku-ji Temple. David McKelvey. CC BY-NC-ND 2.0
For centuries, the practice continued to spread throughout Japan, dispersing throughout all levels of society. Today, the matcha tea ceremony provides an opportunity for intellectual exchange, the sharing of knowledge and the continuity of tradition.
As was written in a collection of essays entitled “The Book of Tea” by Okakura Kakuzo, one of the first Japanese to advocate for the art of tea drinking, “Those who cannot feel the littleness of great things in themselves are apt to overlook the greatness of little things in others,” a sentiment that ties humility in oneself to the appreciation of others and their work, tea among them.
A Sanmon at Shofuku-ji Temple. STA3816. CC BY-SA 3.0
Today, Shofuku-ji Temple remains a serene sanctuary where visitors can connect with the historical and spiritual origins of matcha. The temple grounds, with their carefully maintained gardens and ancient structures (including a Buddhist temple, a kitchen, a Zen hall, a bell tower, a sun and moon garden, a records hall, and more) provide a peaceful setting for reflection upon the past. Visitors can appreciate the tea plant, a living link to Japan’s first tea plants, and the enduring legacy of Eisai’s contributions to Japanese culture.
Generally, Shofukuji Temple is not open to the public. If you are visiting as a group, you must apply one month in advance and receive permission from the temple, even if you just wish to tour the grounds. The application and a guide to the grounds can be found on the temple’s website. The temple is a nationally designated historic site that protects cultural assets and the continuation of the Zen tradition, so visitors are asked to proceed quietly and with care. Visitors may also be asked for a contribution to help protect and restore cultural properties. Applications received less than one month in advance will not be accepted.
GETTING THERE
Shofukuji Temple can be reached in a short walk from Gion Station and a 15-20 minute walk from Hakata Station in Fukuoka. Fukuoka is the sixth largest city in Japan and offers a variety of hotels and transportation methods for visitors.
Rebecca Pictairn
Rebecca studies Italian Language and Literature, Classical Civilizations, and English Writing at the University of Pittsburgh. She hopes to one day attain a PhD in Classical Archeology. She is passionate about feminism and climate justice. She enjoys reading, playing the lyre, and longboarding in her free time.
Redefining Tourism in India
A Canadian shares the untold story of ecotourism in India’s state of Meghalaya.
Read MoreNanjie: A Living Memory of Maoist China
In the small Chinese village of Nanjie, residents live in a time capsule of the Cultural Revolution.
The East is Red Square. Nicolas Oddo. CC BY-ND 2.0
While China’s Cultural Revolution officially ended in 1976 with the death of Chairman Mao Zedong, the more than 3,000 residents of Nanjie, in Central China’s Henan province, continue to live by the principles of Maoism. While the village is reportedly one of China’s wealthiest, having grown its economy by nearly 2,000 fold in just ten years, workers in the village’s factory have agreed to accept a monthly salary of only about $400. In the 1980s, when the rest of China was opening up to the capitalist market, Nanjie chose to revert to the system of collective ownership taught by Mao.
Nanjie Commune Gate. Gary Lee Todd. CC0 1.0
Nanjie is small, comprising about two dozen factories and several main streets. Mao Zedong’s face is displayed all over the village in the form of billboards, posters and framed portraits. A giant statue of the Cultural Revolution’s late leader can be found in the middle of the town’s main square, the “East is Red” Square. On each side of the looming statue are portraits of four other famous communists: Karl Marx, Friedrich Engels, Vladimir Lenin and Joseph Stalin. North of the square stands the traditional-style Chaoyang Gate, decorated with a portrait of Sun Yat-sen.
In the square, a speech from Mao is played on a perpetual loop. New party members take their oaths in the square. On National Day, all couples in the village get married in a single collective ceremony and bow to the statue of Chairman Mao. As a wedding gift, they receive copies of Mao’s “Little Red Book.”
Nanjie Commune. Gary Lee Todd. CC0 1.0
The village's economy is dominated by collective ownership and management of all production and rationing supplies like coal, cooking oil, candy and even cigarettes. Residents are awoken each morning by “Dongfang Hong” (“The East is Red”), the de facto anthem of the Cultural Revolution, playing over loudspeakers. While some residents have chosen to leave the village in pursuit of capitalist success, many prefer the commune lifestyle free from the stress of higher living costs and housing loans.
Exterior of Nanjie Commune Apartments. Gary Lee Todd. CC0
Interior of Nanjie Commune Apartment. Gary Lee Todd. CC0 1.0
Since the 90s, almost all village inhabitants have been living in collectively built apartments, with rent often funded by welfare. Every month, each resident receives vouchers of about $13 to cover the cost of food and groceries at the village’s commune-style supermarket. Locals also receive free healthcare and education.
Nanjie Commune Greenhouse. Gary Lee Todd. CC0
Nanjie even has a theme park dedicated to the history of the Chinese Communist Party, featuring re-creations of significant historical events and a $1.2 million greenhouse. The garden houses more than 500 flower species and 10,000 plants, as well as sculptures of animals like kangaroos and dinosaurs. Aside from the theme park and the greenhouse, the village also houses five parks, a zoo, a small artificial mountain set with bridges over a moat, a large swimming center and a grand mosque. While the village itself might be small, its historic, almost museum-like preservation, unique cultural heritage and the pride that locals take in their way of life make for a fascinating window into a bygone era.
GETTING THERE
Traveling to the collective is not difficult. From Zhengzhou, the capital of Henan province, buses (Y31; two hours) run south to Linying every hour between 6:40 am and 6:10 pm local time. From Linying it is a 1.2-mile walk south to Nanjie on the east side of the road. Taxi cabs are also available. Hotels are available in Nanjie and the surrounding areas.
Rebecca Pitcairn
Rebecca studies Italian Language and Literature, Classical Civilizations, and English Writing at the University of Pittsburgh. She hopes to one day attain a PhD in Classical Archeology. She is passionate about feminism and climate justice. She enjoys reading, playing the lyre, and longboarding in her free time.
Is Climbing Everest Ethical? Why the World’s Highest Peak is in Danger
Pollution and overcrowding are making it increasingly controversial to climb the world's highest summit.
Tourists photographing Everest. Peter West Carey. CC BY-NC-SA 3.0
Mount Everest, the tallest peak in the world, attracts thousands of mountaineering tourists each year. Each of these travelers takes on significant personal risk, however, as climbers ascend the mountain its limited oxygen and the cold can lead to life-threatening conditions including frostbite, exhaustion and altitude sickness. Although approximately 4,000 people have successfully reached the top, Mount Everest continues to claim victims. The death toll varies annually; eighteen climbers died on the mountain in 2023 alone. Over the last century, more than 330 people have died on Everest. Not only is climbing Everest dangerous, but it has also become the subject of an increasingly controversial debate. A surge in climbers has led to overcrowding and significant pollution, with tons of waste left behind each season.
Climbing Everest has become more accessible in recent years, with 90% of climbers now participating in guided tours. These tours, often guided by members of the local ethnic Sherpa population, allow tourists without professional climbing experience to ascend Everest. The two most popular routes, the Northeast Ridge and the Southeast Ridge, are now notoriously crowded during climbing season in April and May.
Climbing Everest is costly. An $11,000 permit is required from the government, and total expenses typically range from $30,000 to $100,000. Despite the high costs, the revenue generated from this tourism does not substantially benefit the local community. The Nepalese government claims that Sherpa guides may earn around $6,000 per trip, cooks $2,500, and lead Sherpa guides up to $10,000. However, many believe that the Sherpa mountaineers are underpaid relative to the risks they undertake. Efforts are also underway to mitigate the environmental impact of Everest expeditions. Climbers are now required to pay a $4,000 deposit, which is refunded upon their return if they collect eighteen pounds of garbage. The economic debate surrounding Everest is nuanced. Though some argue that the Nepalese government should limit how many people can climb Everest yearly, the country relies significantly on Everest tourism for economic income.
Government officials assembled at Everest. Mark Horrell. CC BY-NC-SA 2.0
Everest has been dubbed “the world’s largest rubbish dump” due to the substantial waste accumulated over the decades. The Himalayan mountains are ecologically sensitive, and while the exact amount is unclear, thousands of tons of waste have been discarded on Everest. The mountain has also become a macabre resting place for deceased climbers. Roughly 200 bodies, many belonging to native Sherpa guides who died on the mountain, still remain on the path, and mountaineers must walk over them to reach the summit.
Get Involved:
Mount Everest Biogas Project aims to eliminate human waste at Everest, as well as convert waste into renewable energy (methane), which can be used to power local communities. Learn more about their work and donate here.
The Sagarmatha Pollution Control Committee (SPCC),founded by the local Sherpa people, aims to manage waste in the Khumbu Region. Learn more about their work here.
Agnes Moser Volland
Agnes is a student at UC Berkeley majoring in Interdisciplinary Studies and minoring in Creative Writing, with a research focus on road trip culture in America. She currently writes for BARE Magazine and Caravan Travel & Style Magazine. She is working on a novel that follows two sisters as they road trip down Highway 40, from California to Oklahoma. In the future, she hopes to pursue a career in journalism, publishing, or research.
Borneo: Experience One of the Last Real Rainforests
Discover a natural and cultural paradise like no other on the island of Borneo.
Read MoreUAE Activists Sentenced on Terrorism Charges
The United Arab Emirates has sentenced 43 activists to life in prison for their alleged participation in terrorist organizations.
Khalidiya, Abu Dhabi. Thomas Galvez. CC BY 2.0
In 2024, the UAE tried 84 defendants for terrorism charges for "co-operating with al-Islah" and money laundering, individuals human rights groups have determined are activists and not terrorists. Al-Islah is considered to be the Emirati version of the Muslim Brotherhood, a pan-Islamic organization declared a terrorist group by the Emirates. In 2014, the UAE passed Terrorism Law No. 7. The law defines terrorism as, among other things, “stirring panic among a group of people” and “antagonizing the state,” a broad definition that makes it possible for peaceful dissent to be labeled terrorism. “Terrorist organizations” are defined as groups that act to create “direct or indirect terrorist outcome regardless of the … place of establishment of the group or the place where it operates or exists, or the nationality of its members or places.” Along with the passage of the law, the UAE state news agency announced that the cabinet had “approved a list of designated terrorist organizations and groups in implementation of Federal Law No. 7 for 2014.” Muslim organizations that operate legally in the United States and Norway were included on the list.
On July 10, 43 of the defendants were sentenced to life in prison, while 10 received 10 to 15 years in prison. Human rights organizations, including Human Rights Watch and Amnesty International, insist that the defendants are innocent and that the UAE is abusing its justice system to punish activists, government critics and democracy advocates for forming an independent advocacy group in 2010. In the UAE, these groups mainly advocate for freedom of expression and assembly, the right to a healthy environment and workers' rights, as well as an end to arbitrary detention, torture and the death penalty.
The indictment, the charges, the defense lawyers and the defendants' names have all been kept secret by the government. They are known only partially through leaks. One of the known defendants, Ahmed Mansoor, is on the Board of the Gulf Centre for Human Rights (GCHR) and the MENA Division Advisory Committee for Human Rights Watch, and was arrested on charges relating to his human rights activities. Another, Mohammed al-Roken, is a human rights lawyer who was arrested on charges related to his peaceful criticism of the Egyptian and Emirati authorities. Yet another three, Nasser bin Ghaith, Abdulsalam Darwish al-Marzouqi and Sultan Bin Kayed al-Qasimi, are academics.
The mass sentencing marks the UAE’s second-largest trial of this nature. The proceedings and the verdict were criticized for the lack of transparency and fairness, along with various other allegations of violations of justice, including but not limited to torture, solitary confinement, withholding evidence from lawyers and the removal of key witnesses. Joey Shea, a UAE researcher at Human Rights Watch, called the sentencing a “mockery of justice”, saying, “The UAE has dragged scores of its most dedicated human rights defenders and civil society members through a shamelessly unfair trial riddled with due process violations and torture allegations.”
Authorities launched the new mass trial during COP28, the international climate gathering held in Dubai in 2023. The case had been ongoing since 7 December 2023, yet the UAE only acknowledged the trial was taking place a month after human rights groups and journalists first uncovered and reported it. A number of the defendants had already spent ten years behind bars after being convicted in 2013 for their alleged involvement with the Justice and Dignity Committee, a branch of the al-Islah movement. This has sparked protests that the Emirati authorities are violating the principle of double jeopardy, which prohibits trying people twice for the same offense after receiving a final verdict.
The mass trial reflects a broader trend of the UAE using its anti-terrorism laws to stifle dissent and suppress political opposition. Devin Kenney, Amnesty International’s UAE Researcher, said in a statement, “Trying 84 Emiratis at once, including 26 prisoners of conscience and well-known human rights defenders is a scarcely disguised exercise in punishing dissenters…This case should be the nail in the coffin of the UAE’s attempts to disguise its horrendous human rights abuses behind a progressive façade.”
The UAE government, however, has staunchly defended its judicial process, maintaining that the convictions were based on solid evidence of terrorism-related activities. Officials have argued that the country’s stringent laws are necessary to combat extremism and ensure national security. The court ruled that those convicted “have worked to create and replicate violent events in the country, similar to what has occurred in other Arab states—including protests and clashes between the security forces and protesting crowds—that led to deaths and injuries and to the destruction of facilities, as well as the consequent spread of panic and terror among people.”
Critics argue that the country’s use of anti-terrorism laws to quash political dissent is part of a wider pattern of repression. They point to other cases where activists, journalists and opposition figures have been detained and sentenced under similar charges, calling for greater scrutiny of the UAE’s legal practices and human rights record. The recent trial is a stark reminder of the ongoing struggle for human rights and justice in the UAE and the broader Arab world. The international community’s response to this case will likely shape the future of human rights advocacy in the region and beyond, as activists continue to call for greater transparency, accountability and fairness in the UAE’s judicial system.
TO GET INVOLVED
Emirates Detainees Advocacy Center: Emirates Detainees Advocacy Centre (EDAC) is a non-profit organization founded in 2021 by a group of human rights activists to support detainees of conscience in the UAE and shed light on their cases. Their website contains important information on cases in the UAE.
Amnesty International: Amnesty International is a global organization whose mission is to undertake research and action focused on preventing and ending grave abuses of these rights. Their website provides information on their projects and how to join their organization.
Human Rights Watch: Human Rights Watch (HRW) is an organization that investigates and reports on abuses happening in all corners of the world. They work to protect the most at risk, from vulnerable minorities and civilians in wartime to refugees and children in need. They direct their advocacy toward governments, armed groups and businesses, pushing them to change or enforce their laws, policies and practices. HRW's website provides information on their projects and how to join the organization.
Rebecca Pitcairn
Rebecca studies Italian Language and Literature, Classical Civilizations, and English Writing at the University of Pittsburgh. She hopes to one day attain a PhD in Classical Archeology. She is passionate about feminism and climate justice. She enjoys reading, playing the lyre, and longboarding in her free time.
Big Brother is Watching: China’s Social Credit System
The nuanced nature of China’s social credit system has sparked global debate.
People walking through crowded streets in Shanghai. Rawpixel. CC0 1.0
Amid social and political turmoil, many are fascinated by order, hierarchy and control. One of China’s long-term goals is technological self-reliance, reflected in the country’s controversial social credit system. Millions of citizens are defined by and reduced to a numeric value, which is generated as their daily interactions and purchases are closely monitored. The system was predominantly economic—similar to a FICO score—until 2004, when President Jian Zemin expanded the system by adding a social aspect. The current social credit system was formally introduced in 2014, and by 2022, 80% of China’s cities, counties and regions had instituted some version of it.
The social credit system varies geographically. Some citizens receive a numeric score between zero and 1,000, while others are marked by a letter score from A to Z. The system is divided into four categories: business, social, government, and judicial. It operates punitively, rewarding citizens for good behavior and punishing them for bad behavior. A drop in one's score can come from traffic violations, littering and gossiping, while good deeds like donating to charity and assisting the elderly can increase it. The more points accrued, the more preferential treatment one receives, including discounts and travel perks. However, if a citizen's score is too low, they can be prevented from traveling or landing work. In 2019, millions of Chinese citizens were banned from buying plane tickets due to low social credit scores. China’s social credit system has been compared to the Black Mirror episode "Nosedive," which depicts dystopian society in which one’s worth is defined in relation to their portrayal on social media.
Surveillance equipment. Rawpixel. CC0 1.0
The government claims that the social credit system was instituted to “build trust” amongst citizens. However, the lack of privacy and blacklist perpetuated by the system has sparked global concern. Even by criticizing the government, your social credit score is lowered, and in some cities, the government pays citizens to report good or bad behavior. Recent studies suggest that the portrayal of China’s social credit system in the media is exaggerated. According to the MIT Technology Review, the system primarily functions as a comprehensive record of data, documenting companies’ financial histories. It is therefore less important as a single score than as a record.
The social credit system is only one aspect of government surveillance in China. The country’s firewall limits internet searches, and there are at least 200 million surveillance cameras installed that can use facial recognition software. China’s government operates without rule of law, leading to the abuse of power. Surveillance capitalism ultimately poses a threat to individual autonomy and democratic governance. The question remains as to how far it will spread in the coming years.
Agnes Volland
Agnes is a student at UC Berkeley majoring in Interdisciplinary Studies and minoring in Creative Writing, with a research focus on road trip culture in America. She currently writes for BARE Magazine and Caravan Travel & Style Magazine. She is working on a novel that follows two sisters as they road trip down Highway 40, from California to Oklahoma. In the future, she hopes to pursue a career in journalism, publishing, or research.
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Read MoreAfghanistan is Starving: The Ongoing Food Crisis Under Taliban Rule
Millions of Afghan children will suffer crisis-level hunger by the end of 2024.
Arid landscape in Afghanistan. Unsplash. CC0
Afghanistan has had no shortage of crises so far this year. Frequent flooding in the north and west in May and severe drought in January have triggered a monumental inflow of humanitarian aid, but despite the world’s best efforts, it appears that the fallout from these events will be seriously damaging for the already impoverished and oppressed citizens for the rest of the year.
Studies by Integrated Food Security Phase Classification, an independent global hunger monitoring organization, suggest that around 12.4 million Afghan citizens will be faced with food insecurity between June and October of 2024. Of those affected, just over half are children. In addition, 2.4 million citizens will experience starvation at emergency levels; this categorization is just above outright famine.
A variety of causes have been listed for the crisis. Back in May, flooding devastated many northern towns, affecting 60,000 citizens and reducing farmland to fields of mud. Based on weather patterns, these floods are expected to continue throughout the year, preventing any recovery of the farmland and causing a major decrease in domestic food production.
Additionally, an unexpectedly warm and dry winter has led to a lasting drought across the southern and western parts of the country. Although rainfall has increased somewhat in recent months, the arrival of the La Nina weather pattern in the fall is expected to bring even more dry, warm days. Although some farmland is recovering thanks to the brief respite provided by El Nino, much of the land is about to be confronted with a second round of drought conditions, further cutting down food production.
The most prominent cause of food insecurity, however, is the ever-present and ever-controversial Taliban government. Local currency has taken an alarming plunge while food prices, thanks to scarcity caused by the aforementioned environmental catastrophes, continue to soar. The Taliban’s apparent lack of concern for Afghanistan’s economy suggests that there will be no serious action towards rectifying the crash. Economic aid from foreign countries helps somewhat to avert the biggest fallout from the crisis, but the problem is virtually unfixable without changes in the regime's policies.
Regardless of how it began, the food crisis in Afghanistan is only getting worse—and fast. The country is alarmingly unequipped to pull itself out of poverty and hunger; action by charities and foreign governments is helping, but more is needed to prevent the looming threat of starvation. Hundreds of thousands of families are actively struggling to find their next meals, and millions of children will soon be forced to endure near-famine levels of food insecurity.
How You Can Help
Organizations such as the World Food Programme and UN Crisis Relief are actively supplying food to communities most impacted by the crisis. Estimates show that around $600 million are needed to ease the burden across the entire country. Other groups, such as UNICEF, are specifically aiming to feed and protect the millions of starving children and their families. There is no way to fix Afghanistan’s economic and political crises from the outside, but these organizations have already helped to feed and house countless citizens facing down these disasters head-on.
Ryan Livingston
Ryan is a senior at The College of New Jersey, majoring in English and minoring in marketing. Since a young age, Ryan has been passionate about human rights and environmental action and uses his writing to educate wherever he can. He hopes to pursue a career in professional writing and spread his message even further.