Australia’s Underground Town

In the 100-year-old mining town of Coober Pedy, Australia, more than half of the population lives underground, escaping the heat. 

An underground bookstore in Coober Pedy, Australia. Smart Encyclopedia. CC BY-NC 2.0 

Over half of the few thousand residents of Coober Pedy, Australia, live underground. The town was founded over 100 years ago, in 1915, when a teenage boy out prospecting for gold discovered opals. A settlement was quickly established and miners began to flock to the area. Coober Pedy became one of the largest opal mining operations in the world, producing around 70% of the world’s opal and earning the title “Opal Capital of the World.” 

But the settlers of Coober Pedy had a problem: Coober Pedy is hot, with temperatures in the summer rising to over 113 degrees Fahrenheit in the shade. The opposite extreme is true during winter nights when the desert becomes very cold—considering this, life aboveground is greatly impacted by the weather. Rather than moving to a more temperate climate where opportunities for mining work would be more difficult to find, the settlers took inspiration from the mining industry itself, carving underground and hillside dugouts. In these cooler dugouts, the temperature stays at 75 degrees Fahrenheit year-round. 

The inhabitants’ subterranean lifestyle earned Coober Pedy its name, a corruption of the Aboriginal phrase “kupa piti,” which is often translated as “white man in a hole.” The name Coober Pedy was made official in 1920, but the settlement was not declared a town until the 1960s, after which it underwent another population boom and further development. 

Today, the underground residences have all the amenities that a regular home would on the surface, such as internet, water and electricity, as well as multiple bedrooms, bathrooms and living areas. Some homes, like the one carved by Faye Nayler and two of her friends, even have a swimming pool and bar. A large portion of the population live most of their life underground, and it is a comfortable and relatively normal lifestyle—aside from the lack of sunlight. There are stores, churches and museums underground alongside the residences; the town truly is an underground community. Coober Pedy’s inhabitants do have to venture aboveground for food, however, because both of the town’s grocery stores are located on the surface. 

An underground church in Coober Pedy. Werner Bayer. CC BY 2.0 

Coober Pedy is still a worldwide hub for precious opal, but mining is no longer its only major industry. The town has become a popular attraction for visitors hoping to experience subterranean life. Visitors can stay in hotels with underground accommodations, like the Desert Cave Hotel. Another lodging option is a homestay in family-operated underground apartment-style accommodations like Di’s Dugouts or the Underground B&B. There are also underground campgrounds available to book. 

A hotel in Coober Pedy. Smart Encyclopedia. CC BY-NC 2.0 

While the underground lifestyle is Coober Pedy’s main draw, visitors can also explore other attractions such as the Centenary Mosaic Garden; Kanku Breakaways Conservation Park, which is an Aboriginal heritage site; and can even try their hand at mining for opal using a digging technique called noodling. Faye Nayler’s house is now open to visitors as Faye’s Underground Home, where visitors can pay a small entrance fee to receive a guided tour of the house. There are a number of other tours available around Coober Pedy for visitors to learn more about the town’s unique history.  

Rachel Lynch

Rachel is a student at Sarah Lawrence College in Bronxville, NY currently taking a semester off. She plans to study Writing and Child Development. Rachel loves to travel and is inspired by the places she’s been and everywhere she wants to go. She hopes to educate people on social justice issues and the history and culture of travel destinations through her writing.

Hong Kong’s Domestic Workers Demand to Be Treated Like Employees, Not Slaves

As COVID-19 exacerbates the discrimination and abuse that domestic workers in Hong Kong face on a daily basis, activists vigorously fight for their rights 

Domestic workers take to the streets. International Domestic Workers Federation. CC BY-NC-ND 2.0.

Erwiana Sulistyaningsih knocked on her neighbor’s door at 2 a.m. She needed food. She was a domestic worker, or “helper,” in Hong Kong for Law Wan-tung, who rarely fed her. By Hong Kong law, helpers are required to live with their employers, so such abuse is not unheard of. Nor was forced starvation the full extent of this abuse. Law once shoved a metal vacuum cleaner tube into Sulistyaningsih’s mouth, causing her lip to bleed. Law even forced her to stand naked in the shower in the middle of the winter while she splashed water on her. That night at 2 a.m., her neighbors saw the result of months worth of abuse. 

Long a marginalized group, helpers fuel the economic engine of Hong Kong, completing domestic work so their employers can dedicate time to their careers, often in the lucrative financial sector. They shop, do laundry, help children with homework, cook meals, clean living spaces and do anything else their employers wish. While helpers are employed by both the middle and upper class and have a widespread presence in Hong Kong, they rarely have a voice in public policy debates. Because most helpers are migrants and ethnic minorities, they often endure discrimination and abuse because of their race and social class. 

A woman protesting helper abuse. International Domestic Workers Federation. CC BY-NC-ND 2.0.

Helpers suffer in an economic system that leaves almost no space to be human. Minimum wage for helpers is $596 a month. Having employers provide food and housing is intended to compensate for this low pay, but the real consequence of living with their employers is that helpers are effectively on-call all day, every day. Although helpers are required to be given one full day off each week, many are made to work anyway to satisfy their employers. Hong Kong law requires employers to provide helpers with “suitable accommodation” and “reasonable privacy,” but many helpers are forced to sleep on cots behind thin, cloth partitions. Some sleep on the floor. 

A demonstration for helpers’ rights. International Domestic Workers Federation. CC BY-NC-ND 2.0.

COVID-19 further exacerbated the discimination which they face daily. In late April, the government ordered all 370,000 domestic workers in Hong Kong to take COVID-19 tests or get a vaccine, deeming them “high risk” due to their “mingling” with other migrant workers. However, they rescinded the vaccination requirement after public outcry in May, yet the testing requirement remained. This order prompted accusations of discrimination because it did not apply to migrant workers in white-collar positions or those who employ helpers. In fact, infection rates among helpers are lower than the Hong Kong average. Still, police and passers-by regularly harass people they suspect are helpers for not following COVID-19 guidelines, even if they are. 

In particular, the live-in law has caused concern among activists campaigning for the rights of domestic workers in Hong Kong. In 2020, 17% of helpers reported being physically abused, a 2% increase from 2019. Cases of rape and sexual abuse increased to 6%. An astonishing 98% of helpers say they have worked longer hours during the pandemic. This is only the continuation of a trend. A 2016 study found that one in six helpers experienced forced labor at some point in their careers. 

Demonstrators hold a flag from the Federation of Asian Domestic Workers Unions. International Domestic Workers Federation. CC BY-NC-ND 2.0.

Erwiana Sulistyaningsih was only one of thousands to experience abuse as a helper. When she became so injured that she could no longer work, Law attempted to sneak her onto a plane to Indonesia, hiding her bruises with makeup and threatening to hurt her family if they were caught—they were. Law enforcement intercepted Law before she could do any more harm, and a Hong Kong court sentenced her to six years in prison. It was a major victory, not just for Sulistyaningsih but for all 370,000 helpers working in Hong Kong. 

One positive trend for helpers’ rights has been a more focused public spotlight on their situation, led by a dedicated group of activists documenting and addressing helpers’ concerns. Sulistyaningsih made Time Magazine’s 100 Most Powerful People in 2014 for telling the story of her abuse. Her case serves as a reminder of the abuse that continues to befall helpers, and of how far away justice remains. Law Wan-tung got out of prison early in 2018, but for Sulistyaningsih and countless other domestic workers, physical and mental scars still persist. 

Michael McCarthy

Michael is an undergraduate student at Haverford College, dodging the pandemic by taking a gap year. He writes in a variety of genres, and his time in high school debate renders political writing an inevitable fascination. Writing at Catalyst and the Bi-Co News, a student-run newspaper, provides an outlet for this passion. In the future, he intends to keep writing in mediums both informative and creative.

Major Win in German Youth’s Fight for Climate Justice

Spurred on by youth climate activism, German courts rule that the 2019 Climate Protection Act does not adequately protect the futures of its youth.

Climate change protesters in Berlin, Germany. 350 Action Fund. CC BY-NC-SA 2.0.

On April 29, 2021, Germany’s highest court ruled that the 2019 Climate Protection Act does not go far enough to protect the country’s youth. When it was created, the act stated that intensified climate action was needed to reduce greenhouse gas emissions and prevent additional strains on the federal budget. The act required energy, transportation, industry, building, waste and agriculture sectors to collectively reduce carbon emission levels by 55% from 1990 levels.

However, the plans to reduce carbon emission under this act were set to stop by the year 2030. A group of nine young German protestors filed a lawsuit against the act for not containing explicit targets to fight climate change during the 20 years after 2030 and up until the country’s 2050 goal of reaching greenhouse gas neutrality. Young protestors fought for additional measures to be put in place from 2031 to 2050 to effectively reach the law’s goals.

In a significant climate case decision, the German court sided with youth climate activists and ordered the government to expand carbon emission mitigation measures to reach greenhouse gas neutrality by 2050. This new legislation hopes to protect future generations by taking action against climate change. 

This decision came just in time for a warning report from Bavaria that the region’s five alpine glaciers are melting quickly and are projected to be gone in a decade. According to Thorsten Glauber, the state’s environment minister, a glacier on the northern side of the country’s highest peak, the Zugspitze, is losing 250 liters (66 gallons) of water every 30 seconds. In the past decade, the glaciers in Bavaria have lost two-thirds of their ice.

Eibsee Lake in Bavaria, Germany. Barnyz. CC BY-NC-ND 2.0.

Germany’s glaciers are essential to their landscape and society, providing water for rivers and streams during droughts, stabilizing mountain rocks, and hosting popular ski resorts. The glaciers are also indicators of global climate temperatures, serving as further proof that climate action needs to be taken immediately.

Germany’s recent court decision on the 2019 Climate Protection Act is more important now than ever. Not only does it come in time to help the country’s beautiful glaciers, but it also serves as an example of young people’s power to influence legislative decisions. Similar court cases filed by youth were attempted in other countries, but not many have been as successful as this one in Germany. Hopefully this case will pave the way for t many similar victories in the future.

Isabelle Durso

Isabelle is an undergraduate student at Boston University currently on campus in Boston. She is double majoring in Journalism and Film & Television, and she is interested in being a travel writer and writing human-interest stories around the world. Isabelle loves to explore and experience new cultures, and she hopes to share other people's stories through her writing. In the future, she intends to keep writing journalistic articles as well as creative screenplays.

Cultural Significance of the Summer Solstice in Greece

For the past 2,500 years, Greece has been celebrating the summer solstice as a time of equality. Today, some Greeks have carried these traditions forward. 

Sunset over Oia, Greece. Eugene Chan. Unsplash. 

The summer solstice marks the longest period of daylight in the calendar year, as well as the official beginning of summer. The exact date of the solstice changes by a few days each year depending on the Earth's position in orbit around the sun. This year, it is expected to fall on June 20th in the Northern Hemisphere. While many countries have specific celebrations of the summer solstice, Greece has some of the most unique and meaningful traditions to commemorate the event in modern times. 

The importance of the summer solstice to the Greeks dates back to the creation of calendar systems, many of which were developed based on geographical region. For example, the Athenian calendar spanned from summer solstice to summer solstice, and the Delphic calendar began around the first new moon after the solstice. 

This solar orientation led ancient Greek communities to develop new year celebrations around the summer solstice, the most prominent being the festival of Kronia. The celebration was devoted to Kronos, the father of Zeus, and was a harvest festival. 

The festival of Kronia was unique because it temporarily diverged from the ancient Greek rigid social hierarchy. It marked a momentary freedom from class restraints where slaves and lords celebrated together, sometimes even reversing roles, in order to mimic Kronos’  “Golden Age” of equality and peace. 

The solstice was also preserved through rituals and routines, such as lighting fires at crossroads. This practice allowed communities to purge their homes of waste by discarding items into the fire, and was representative of renewal. Furthermore, it was believed that jumping over these fires would allow hopes and dreams to come true. 

Many summer solstice festivities revolve around the themes of purifying and rebirth, and serve as an opportunity for communities to cleanse themselves of the past—similar to New Year's resolutions. Many of these traditions are still practiced today by some Greek communities. However, the equality represented in the ancient festival of Kronia is exemplified differently today, due to the abolition of the ancient Greek rigid social hierarchies 

Rather than physical equality between social levels, equality is represented through social harmony and peace. This is most prevalent in the annual trek to the peak of Mt. Olympus which celebrates the summer solstice and is believed to emulate a similar sense of harmony. 

The peak of Mt. Olympus in Greece. Billy Onjea. Unsplash.

Over the years, the Greeks have continued to recognize the rich cultural significance of the summer solstice. They have not only adapted old customs to fit modern times, but have also developed new ones which continue to honor the renewal and revitalization that a new cycle of time brings. 

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Zara Irshad

Zara is a third year Communication student at the University of California, San Diego. Her passion for journalism comes from her love of storytelling and desire to learn about others. In addition to writing at CATALYST, she is an Opinion Writer for the UCSD Guardian, which allows her to incorporate various perspectives into her work.

LGBTQ+ Activists Fight Anti-Gay Hate in Siberia

In the Siberian tundra, queer folks face conservative attitudes, constant harassment and violence. As a result, the region’s few LGBTQ+ activists struggle to meet their community’s needs. 

A small show of support in Siberia. reassure. CC BY-NC-SA 2.0.

To this day, Yevgeniy Glebov doesn’t know how the two strangers found his address. Secure in his apartment, he heard a knock at the door. He opened it. They asked, “Aren’t you that gay activist?”

Yevgeniy needed to go to the hospital to recover from his injuries. After he reported the assault, the police closed the case without looking for a suspect. He expected little else from the authorities in Irkutsk Oblast, the Russian federal subject deep in Siberia where he lives and works. His NGO “Time to Act” provides legal, psychological and HIV prevention resources for the region’s LGBTQ+ community. However, this work  also puts a target on his back. Advocating for gay rights is mostly a thankless job, demanding secrecy. For most LGBTQ+ Russians, it’s safer inside the closet than out. 

Gay pride hasn’t yet reached the mainstream in Russia. Homophobia runs rampant in Russian society and riddles the country’s laws. Article 148 of the Russian criminal code gives prosecutors the license to claim any violation of religious practice as a crime, giving them a cudgel against gay rights groups. In 2013, Prime Minister Vladimir Putin signed into the law a ban on “propaganda of nontraditional sexual relations” designed to prevent children from viewing or learning about anything homosexual. These laws reflect widespread disdain and discrimination against queer folks. The bill passed the State Duma with unanimous support. 

Anti-homophobia demonstration in Russia. Marco Fieber. CC BY-NC-ND 2.0.

Homophobia is less rampant in the cultural capitals of Moscow and St. Petersburg. There, gay clubs, beaches and bookstores thrive because of a highly concentAnti-homophobia demonstration in Russia. Marco Fieber. CC BY-NC-ND 2.0.rated LGBTQ+ community. On the other hand, in Siberia, the presence of gay life diminishes as the threat of hate-fueled violence increases. Gay men have been lured to online dates in remote locations only to find a violent gang of homophobes when they arrive. Police have been known to abuse queer people as well. Yevgeniy once drove to nearby Angarsk after a supposedly gay boy had been brutalized by two strangers. When he arrived, the police had arrested the boy to accost him about his sexuality, letting the attackers go. 

This environment demands a different approach to LGBTQ+ activism than in Russia’s European part. There, activists like Nikolay Alexeyev vociferously demand their rights. Alexeyev organized the first Moscow Pride parade in 2006, which then mayor of Moscow Yuri Luzhkov deemed “satanic.” The participants in the small parade faced arrests from the police and attacks from Neo-Nazis, but the subsequent, yearly demonstrations made Alexeyev the public face of the gay rights movement. He frequently brings his combative style to TV debate shows. On such a show, he grew so frustrated with a fancifully-hatted woman decrying “homosexual extremism” that he called her a “hag in a hat” and left. 

A protest placard mocking Putin. Marco Fieber. CC BY-NC-ND 2.0.

Alexeyev often makes life difficult for gay activists in far-flung areas of Russia. Yevgeniy claims that the Russians he interacts with on a daily basis aren’t ready for Pride festivals, and that his pugnacity alienates those they need to win over. Irkutsk Oblast is home to 2.5 million people, but only forty LGBT activists, Yevgeniy estimates. His work with Time to Act doesn’t even pay. For money, he works at a local bakery. 

A long road lies ahead for Yevgeniy and his fellow activists. LGBTQ+ folks remain political untouchables across the Russian political spectrum. Even Alexei Navalny, Putin’s most powerful foe, does not touch the issue of gay rights. Amnesty International revoked his status as prisoner of conscience mainly because of his unapologetic xenophobia, but also because of his comments about the LGBTQ+ community. In a recent interview, Navalny repeatedly used a Russian slur to describe gay people. 

In the Soviet era, gay folks, if discovered, were sent to gulags—brutal work camps that relied on the frigid tundra to stop prisoners from escaping. Queer artistic luminaries such as filmmaker Sergey Paradjanov and poet Anna Barkova were enslaved there, leaving a legacy of queer survival. Their spirit invigorates LGBTQ+ activism in Russia; it is sorely needed. Although gulags now sit empty, queer Russians too often find their only safe haven in the closet. 

Michael McCarthy

Michael is an undergraduate student at Haverford College, dodging the pandemic by taking a gap year. He writes in a variety of genres, and his time in high school debate renders political writing an inevitable fascination. Writing at Catalyst and the Bi-Co News, a student-run newspaper, provides an outlet for this passion. In the future, he intends to keep writing in mediums both informative and creative.

The Perils in Preparing for Cross-Country Van Travel

While idyllic van life has become increasingly popular on social media, there are many challenges when it comes to the preparation for a cross-country van trip which are not commonly discussed.  

Jacob Raillon building the van. Maddie Durso.

Van life seems appealing and idyllic on TikTok, but there are many challenging aspects people don’t think about when it comes to cross-country van travel. Here’s how two people are preparing for their trip in a tiny home and planning for each day on the road.

Maddie Durso and Jacob Raillon, based in Boston and collectively @maddieandjacobontour on Instagram, are eager to begin their cross-country journey. Maddie, an art advisor from New Jersey, and Jacob, a recent college graduate from Germany, will be heading west from New Jersey. Along their route, they will be hitting major stops like Cleveland, St. Louis, Oklahoma City, Amarillo, Albuquerque, Sedona and the Grand Canyon. They then plan to head up the West Coast from Los Angeles to Seattle, from there visiting major national parks such as Glacier National Park and Yellowstone National Park. A map of their trip is included below.

Maddie and Jacob’s route. Google Maps.

Purchasing and renovating a van is difficult and expensive in and of itself. While some move into a vehicle they already own, others pay up to $45,000 for a new van, with an additional cost of up to $15,000 for conversions. However, Maddie and Jacob were able to buy a used van for $4,000. 

After purchasing and renovating their van (which cost in total about $5,000), they had to focus on the necessary amenities for van travel, such as showering, going to the bathroom, sleeping, working, getting Internet or signal, fueling up on gas, etc.

These tasks are much easier said than done, and Maddie and Jacob worked on these issues up until their departure. They purchased a weBoost to boost their signal on the road, an extra battery in case of any problems, a water tank for showering and drinking water, and much more.

Another thing they had to think about is gas prices. It costs about $70 to fill up the tank of their van, and their trip will be a maximum of 10,000 miles. Constantly stopping and starting their van wastes gas, so they plan to be careful about how many times they pull over to use a bathroom, take a shower, or see a beautiful site.

They also must plan for how much food will cost, how much food they can initially pack and how they will cook on the road. Many van travelers find that they stop at fast food restaurants more often than expected, which is neither nutritious nor cost-effective.

According to the U.S. Bureau of Labor Statistics, food costs in the U.S. are 5.76% higher in 2020 than in 2015, so Maddie and Jacob will have to budget for any extra or unexpected food costs.

Maddie and Jacob’s van. Maddie Durso.

But possibly the biggest obstacle they have faced in planning their trip was finding campsites to stay in overnight. Many campsites cost between $25 and $80 per night depending on the state. Furthermore, many are hard to access, so locating a campsite is extremely tricky and requires considerable research and preparation. Luckily, there are many websites and apps that are helpful in finding overnight campsites.

Roadtrippers is a company that helps travelers plan road trips and find destinations “off the beaten path,” connecting users with some of the country and world’s most interesting locations. Roadtrippers helps users plan, book and navigate throughout their trip.

Much like Roadtrippers, The Dyrt is committed to helping users have the best camping experience possible. Once the user decides on a  route, The Dyrt will find campgrounds to help build the ultimate camping trip experience. With these websites, Maddie and Jacob have been able to plan for the first half of their trip.

It generally costs approximately $2,200 per month for two people to live and travel in a van. However, as Jacob said, “if time and effort aren’t constraints and you don’t need more than a bed, gas, stove and some storage, you can spend less than $400 on everything.” Jacob even said that he was able to manage the whole conversion in less than 20 hours since he had everything in one place. 

While Maddie and Jacob were able to save money through careful research, there is still the issue of finding free campsites. iOverlander is a mapping app that shows users free campsites—whether they are random places off the road or in parking lots. “I’ve been cross-referencing places on the iOverlander app with the Roadtrippers website, which has more legitimate camping places and attractions in specific areas,” Maddie said.

However, they have found that even with all of these resources, it is still difficult to find campsites. “It’s still hard to find campsites that are free and at the same time have really beautiful sites and nature, which is basically what this trip is all about,” Maddie said. “The places listed on apps tend to just be in parking lots, which isn’t really what we want.”

Maddie Durso and Jacob Raillon in their van. Maddie Durso.

As aesthetic and enticing as van life appears on social media, there are so many factors not commonly talked about online that can become annoyances when planning a trip.

When asked if all of the preparation, worrying and research was worth it, Maddie said, “Yes. The research is all super worth it because the last thing you want to do is spend the whole trip finding places to sleep. And with all the research, I have discovered places that I wouldn’t have known about otherwise.”

Isabelle Durso

Isabelle is an undergraduate student at Boston University currently on campus in Boston. She is double majoring in Journalism and Film & Television, and she is interested in being a travel writer and writing human-interest stories around the world. Isabelle loves to explore and experience new cultures, and she hopes to share other people's stories through her writing. In the future, she intends to keep writing journalistic articles as well as creative screenplays.

Gen Z’s Online Activism Helps and Harms Social Movements

Gen Z, those currently ages 11-25, have been using the Internet and social media all their lives. More informed about social issues through Instagram and TikTok, they are also more vulnerable to misinformation as much content on such platforms is not fact-checked or verified.

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5 Famous Japanese Flowers and Their Cultural Significance

Japan is home to many incredible feats of nature, but arguably one of the most beautiful parts of Japan’s landscape is its flowers—many of which can only be found in Japan.

Sakura and Mt. Fuji. Skyseeker. CC BY 2.0.

Flowers are national symbols of Japan. They represent specific emotions or sentiments and are often given as gifts to express unspoken feelings. In Japan, flowers communicate emotions in place of words; the Japanese “say it with flowers.” The Japanese proverb, “Iwanu ga hana 言わぬが花,” literally translates as “not speaking is the flower.” It means that some things are better left unsaid. This language of flowers is called “Hanakotoba,” with each flower conveying a very specific meaning and sentiment in Japanese culture. This tradition stems from Japan’s strong ties to Buddhism, which teaches the value of appreciating the present moment and connecting with nature. Below are five famous and culturally important Japanese flowers.  

Lacecap Hydrangea. Ali Eminov. CC BY-NC 2.0.

1. Lacecap Hydrangea

Hydrangea macrophylla is a species of flower in the Hydrangeaceae family, native to Japan. There are many components to this plant, but they all come together to form one beautiful flower. The flowers are white and purple with four wide petals and small blue bulbs in the center—a feature of regular hydrangeas. In the middle of these flowers is a bunch of smaller blooms in shades of blue, purple and green. The flowers on the outside grow into large petals, while the bunch in the center remains as smaller flowers and buds. The Japanese name for this flower is Gaku, meaning “frame,” and representing the formation of the flower. In Hanakotoba, hydrangeas represent pride; this flower is gifted to someone the giver is proud of.

A red-veined cardiocrinum cordatum flower. Peganum. CC BY-SA 2.0.

2. Cardiocrinum cordatum

Cardiocrinum cordatum is a species of flowers in the lily family that is native to Japan and specific Russian islands. This flower resembles a lily, but its leaves are different in that they are shaped like a heart. The pale green flower blooms to the side, and is often used ornamentally due to its large, showy leaves. In Hanakotoba, white lilies represent purity and chastity.

Ranunculus japonicus flowers. Greg Peterson. CC BY-NC-SA 2.0.

3. Ranunculus japonicus

Also known as the Japanese Buttercup, this flower is a perennial from the family Ranunculaceae and is of Chinese and Japanese origin. Mainly growing in mountains and fields from Hokkaido to Okinawa, the Japanese Buttercup is an abundant, wild grass. In terms of appearance, these flowers are a bright yellow, with five rounded petals and a ring of yellow fringe around the small green bulbs in the center. According to the Japanese meaning, its leaves resemble horse hoofprints in the grass. Although very small, these flowers are bright and bring happiness to those who see them.

Japanese Apricot (Plum Blossom). Toshihiro Gamo. CC BY-NC-ND 2.0.

4. Prunus mume

Also known as Ume or Japanese apricot, these blossoms are from an East Asian and Southeast Asian tree species in the Armeniaca section of the genus Prunus (plums). They grow on the branches of the Japanese apricot tree and are incredibly fragrant with the smell of sweet honey. These flowers are also edible and make for stunning houseplants with their beautiful color and texture. The blossom’s buds are a dark pink, but they eventually bloom into a light pink when fully grown. In Japanese culture, this plant represents elegance, faithfulness and pure heart.

Camellia sasanqua, a November treat. Vicki DeLoach. CC BY-NC-ND 2.0.

5.  Camellia sasanqua

Sasanqua is a species of Camellia native to both China and Japan, although it mostly grows in southern Shikoku, Kyushu and farther islands such as Okinawa. These bright pink and red flowers wilt one petal at a time, blooming from the end of autumn into the winter. In Hanakotoba, these flowers signify being in love or perishing with grace. Symbolizing the union between two lovers in the Chinese meaning, the delicate camellia petals represent the woman while the green leaves on the stem represent the man who protects her. The two components join together, even after death.

Isabelle Durso

Isabelle is an undergraduate student at Boston University currently on campus in Boston. She is double majoring in Journalism and Film & Television, and she is interested in being a travel writer and writing human-interest stories around the world. Isabelle loves to explore and experience new cultures, and she hopes to share other people's stories through her writing. In the future, she intends to keep writing journalistic articles as well as creative screenplays.

Africa Faces Higher Food Insecurity Due to COVID-19

Africa experiences food insecurity due to poverty, conflict, climate change and a lack of access to food. When COVID-19 hit, it made all of these matters much worse.

A man inspects failed corn crops in Mauritania. Oxfam International. CC BY-NC-ND 2.0.

Although made significantly more severe by COVID-19, food insecurity has been a serious concern worldwide for decades, mostly caused by economic shocks, climate change and conflict. According to the U.N. Food and Agriculture Organization, 239 million people in sub-Saharan Africa were undernourished as of 2018.

The COVID-19 pandemic has heightened food insecurity across the world by reducing incomes and disrupting food supply chains. The United Nations warns that about three dozen countries—Ethiopia, Nigeria and South Sudan included—could experience major famines this year, pushing 130 million more people to starvation. East Africa’s biggest locust invasion in 70 years combined with the impact of COVID-19 threatens to drive 25 million people into hunger. Research from a series of high-frequency phone surveys shows that over 105 million adults have been affected by some degree of food insecurity across Uganda, Nigeria, Malawi, Ethiopia and Burkina Faso following the onset of the pandemic. Devastated food sources and billions of dollars in crop damage may push residents over the edge.

In addition, preventive measures like border closures, lockdowns and curfews intended to slow the spread of COVID-19 are disrupting supply chains that struggled to keep markets well-stocked even before the pandemic. At least 60% of the African population is dependent on agriculture for their livelihoods and access to food, and disruptions to this system caused by COVID-19 are threatening this group’s food security.

A man tending to his crops in Uganda. Department of Foreign Affairs and Trade. CC BY 2.0.

Most African countries rely heavily on food imports; between 2016 and 2018, Africa imported about 85% of its food from outside the continent. Heavy reliance on world markets is extremely detrimental to food security, and export bans imposed by major food exporters due to COVID-19 made the region even more vulnerable. If trade blockages persist, agricultural production in Africa could decrease by between 2.6% and 7%.

African countries are also reporting shortages and price spikes for some domestic food crops, such as millet, sorghum and maize. In addition, the disruption of marketing and trade activities, combined with panic-buying during the pandemic, intensified food price increases and caused both rural and urban consumers to lose purchasing power.

As a direct result of rising food prices, the availability and affordability of nutritious food has plummeted. Nutrient-rich foods like eggs, fruit and vegetables are 10 times more expensive than staple foods like rice or wheat in sub-Saharan Africa, so vulnerable families were forced to buy cheaper and less nutritious food to survive, adding to a rise in malnutrition and obesity.

In addition, school closures in South Africa have stopped a national feeding program that provides nutritious meals to 9 million poorer children.

Restrictions imposed by governments—lockdowns, travel bans and social distancing measures included—have increased the risk of food insecurity, and many low-income households have lost their livelihoods and ability to access markets.

A fruit and vegetable stand in Kampala, Uganda. World Bank Photo Collection. CC BY-NC-ND 2.0.

COVID-19 has clearly had a detrimental effect on food security in Africa, with 43% of households that were not severely food insecure in 2018 estimated to be severely food insecure as of June 2020.

However, there are ways to help, and many government programs have already started to alleviate some of the hunger in Africa. In Chad, a government project is providing food kits, establishing cereal banks and distributing seeds for future harvests so that households can survive the rest of the pandemic. In East Africa, the U.S. Agency for International Development’s Feed the Future program is supporting measures to keep food and agricultural inputs moving across borders and from ports to inland countries.

Although many efforts to help Africa are already in place, it is imperative that African countries take the necessary steps to build resilient, climate-friendly and competitive food systems so that they can survive COVID-19 and any future challenges.

To Get Involved:

Donating to Oxfam South Africa or Action Against Hunger will help to provide essential care to hungry families in Africa. Additionally, the U.N. World Food Program uses donations to deliver lifesaving food to those in need, wherever they may be located.

Another great way to help is by giving to The Hunger Project, which uses donations to implement programs that mobilize rural communities to achieve sustainable progress against hunger. These are just a few of the many ways to get involved to help end the crisis. To learn more, visit the United Nations’ website on hunger in Africa.

Isabelle Durso

Isabelle is an undergraduate student at Boston University currently on campus in Boston. She is double majoring in Journalism and Film & Television, and she is interested in being a travel writer and writing human-interest stories around the world. Isabelle loves to explore and experience new cultures, and she hopes to share other people's stories through her writing. In the future, she intends to keep writing journalistic articles as well as creative screenplays.

A Sweet Stop: The Philippines’ Chocolate Hills

Yet again, Mother Nature has shown us that she is the most skilled artist. In the Chocolate Hills of the Philippines, she demonstrates a mastery of symmetry, balance and color theory.

The Philippines’ Chocolate Hills. An diabhal glas. CC BY-NC-SA 2.0.

Spread out over the verdant landscape of Bohol, an island in the Philippines, lies a series of funky natural monuments called the Chocolate Hills. The hills cover about 20 square miles of dense forest, heading through the towns of Batuan, Carmen and Sagbayan. The range consists of well over 1,000 different hills, with some estimates claiming nearly 2,000 in total. Upon close examination, the hills appear to vary notably; most sit between 100 and 150 feet, while the tallest is almost 400 feet. 

As sweet as it would be, the hills have no relation to real chocolate, but rather are called “chocolate” for their majestic shade-shifting. During the rainy season, the grassy hills appear soft; the lush layer of short grass gives them a bright, bouncy appearance. However, the dry season bleeds all vibrancy from the grass, washing over the land with a rich chocolate brown. The dry season mutes the vividness of the hills, but looks equally beautiful under the island’s semi-cloudy cobalt skies. 

Up close, it is apparent that some of the hills display a more angular appearance, while others seem more compactly round. However, from far away, the hills look completely symmetrical. The result is a view of an expansive landscape marked by natural cones. 

Legends of the Land

The abundant greenery finds a parallel in the local folklore; the rich legends of the Chocolate Hills attempt to answer the mysterious origins of the land. Some claim that the legends were purely conjured up as entertainment for children. Others say there’s some truth to the stories.

One story speaks of two giants who engaged in a ferocious fight, in which they threw rocks and sand at each other. The debris of their fight thus resulted in the peculiar sample of the hills seen today. 

Another story speaks of immense heartbreak. It is said that a giant fell in love with a woman, who in her inevitable mortality, eventually died. Terribly broken, the giant cried countless tears that solidified into the array of hills. 

Lastly, a less popular though comical legend claims that the hills are just piles of dried water buffalo manure. 

The Science Behind the Hills

Scientists, too, disagree on how these hills came to be. 

One theory claims that the hills are a result of the erosion of underwater limestone; tectonic shifts then broke up these seafloor plates and raised them to land. 

The second theory states that the Chocolate Hills are shifted pieces of what was once a series of coral reefs. 

Although people may never settle on one solution, it is fair to say that the Chocolate Hills make for a beautiful sight with an equally rich background.

Ella Nguyen

Ella is an undergraduate student at Vassar College pursuing a degree in Hispanic Studies. She wants to assist in the field of immigration law and hopes to utilize Spanish in her future projects. In her free time she enjoys cooking, writing poetry, and learning about cosmetics.

On the Rocks, Please: Exploring Spain’s Setenil de las Bodegas

Spain’s cliffside town of Setenil de las Bodegas stands as a prime example of how humans can dance harmoniously with the rugged wonders of Mother Nature. 

Rocks on top of the Spanish town of Setenil de las Bodegas. maesejose. CC BY 2.0.

Often the media finds itself focusing on hot-topic debate frenzies; climate change is a primary theme. . Usually hidden, though, are the situations in which humans and nature work together. Spain’s southern region of Andalusia houses one such place, a town known as Setenil de las Bodegas. 

View of the rocky hillside. manuelfloresv. CC BY 2.0. 

At first glance, photos of the town communicate quaint and quiet living—whitewashed buildings sit nestled within rocky hillsides. Upon closer inspection, however, it becomes apparent that the construction of Setenil de las Bodegas is unique. The town is not built on the rocks of the mountain, but rather among the gargantuan boulders themselves. The large stones sit atop the buildings, acting as roofs and providing massive cooling canopies to the streets below. The small town of about 3,000 residents has found a peculiar haven, believing that the practicality of construction that nature provided makes it worth settling in the region.

Although Setenil de las Bodegas’ population is small, the town possesses a deep history and equally rich cultural activities. The town’s name itself holds a fascinating story; the word “setenil” meaning “seven times nothing” refers to the seven times it took for Spain to recapture this area from the Moors. The other part of the name, “de las bodegas,” refers to the way the boulders acted as a reliable cooling function for the town’s early wineries. Now, the town holds some of the best wine in Andalusia, alongside other rich delicacies of the region such as honey and chorizo. A few times a year, visitors can expect lively street parades filled with local cuisine, concerts and flamenco dancing. 

Setenil de las Bodegas endures blisteringly hot summers but enjoys moderate winters, providing most visitors with a relatively pleasurable climate to enjoy the town. 

Every once in a while, humans find a way to become one with nature instead of fighting against it. In Setenil de las Bodegas, this idea is not just a reason to visit, but rather plays a major role in the very lifeblood of the town. 

Ella Nguyen

Ella is an undergraduate student at Vassar College pursuing a degree in Hispanic Studies. She wants to assist in the field of immigration law and hopes to utilize Spanish in her future projects. In her free time she enjoys cooking, writing poetry, and learning about cosmetics.

Pakistani Women Continue to Push for Societal Change

On March 8, Pakistani women’s rights activists took to the country’s streets for the Aurat March, which celebrates International Women’s Day and advocates for better treatment. The organizers of the protest immediately experienced backlash from the Taliban. 

Pakistani woman sitting with friends. Vicki Francis. CC BY 2.0

Pakistani women, despite the presence of the Taliban in the country, still organized and marched on International Women’s Day. The Aurat March included pushing for accessible health care, basic economic rights and equal opportunities for women. After the marches, the Taliban posted a forbidding statement: “We want to send a message to those organizations who are actively spreading obscenity and vulgarity in our beloved Pakistan. Fix your ways.” The Taliban accused participants in the Aurat March of insulting Islam. The group falsified photos and videos, signifying that protesters held the French flag.

The social media organizer for the Aurat March in Karachi responded to the Taliban’s accusations of “obscenity and vulgarity” on Twitter: “Their attempts do not and will not deter us. We will continue to organize and speak out against the violence we are subject to. We will continue to build political power and fight back.” 

Pakistan was ranked the world’s fourth worst-performing country when measuring women’s well-being and empowerment in their homes, communities and societies, according to the 2020 Women, Peace and Security Index. At least 28% of women aged 15 to 49 have experienced physical violence, according to the Pakistan Demographic and Health Survey. In the same survey, 40% of men agreed that it was acceptable to beat one’s wife under certain circumstances. With no national data for comparison, the scale of the violence against Pakistan’s women is difficult to gauge with other countries.  

The fight for women’s rights in Pakistan is not new. In 1983, over 200 women marched on the Lahore High Court in protest against former Gen. Zia ul-Haq’s discriminatory laws. In 1979,  Zia enacted the Hudood Ordinance, which required four male witnesses for an accusation of rape. Under this same ordinance, women who filed accusations of rape without without the proper witnesses could be sent to jail for adultery.

In December 2020, President Arif Alvi signed into law an anti-rape ordinance that approved the speedy trial of rape cases with women and children as victims. The ordinance also include the creation of a countrywide registry of sex offenders. The law came months after a rise in social outcry across Pakistan because of a motorway gang-rape incident. 

Inequalities are still seen between men and women in Pakistan through lower literacy rates, lesser wages and a smaller representation in government. Pakistan ranked 151 out of 153 countries on global gender parity, according to the World Economic Forum’s Global Gender Gap Report 2020. 

Despite the adversities facing women in Pakistan, they continue to organize and push for sweeping changes. In the words of Aurat March Karachi’s social media organizer, “Merely existing is a radical act of resistance.” 

Kyla Denisevich

Kyla is an upcoming senior at Boston University, and is majoring in Journalism with a minor in Anthropology. She writes articles for the Daily Free Press at BU and a local paper called Urban Media Arts. Pursuing journalism is her passion, and she aims create well researched multimedia stories which emphasize under-recognized narratives to encourage productive, educated conversation.

Senegal’s Artisanal Fishing Sector Faces a Rising Tide of Troubles

As vaccine rollouts speed up and restrictions loosen, some countries are beginning to piece back together life from before the COVID-19 pandemic. Other countries, like Senegal, have seen just the opposite. 

Fish market in Senegal. Evgeni Zotov. CC BY-NC-ND 2.0. 

For many, a job is just a job—a way to keep food on the table and to pay the bills. For others, the wealth brought from working is deeply cultural, offering up a steady stream of personal meaning supplemented by financial gain. In the West African nation of Senegal, artisanal fishermen and women take great pride in their heritage, with the women standing center stage. 

Senegal is a relatively poor nation, with 30% of households grappling with food insecurity. The fishing industry plays a substantial role in Senegalese society: over 600,000 people are employed by the fishing industry and half of the protein consumed by the country’s residents comes from fish.

The women of Senegal’s coastal fishing villages sustain a matriarchy built on the fishing industry. The women process by hand loads of fish brought in by fishermen. They sun-dry and smoke the fish before selling them in local markets and to foreign fishing companies. Their work done by these women upholds their families, with one income from a fish processor able to feed up to eight family members. 

The Senegalese fishing women possess profound resilience; the COVID-19 pandemic has diminished their income to nearly nothing, which only increased their determination and creativity. By pooling money and taking hold of other resources, the Senegalese women have discovered a way to push through the pandemic.

However, Senegal’s artisanal fishing industry faces other major hurdles besides the COVID-19 pandemic. The rising sea levels brought on by climate change have ravaged many families’ coastal homes, with many unable to build new houses on their income. Additionally, rising sea levels have forced the men to venture much farther off the coast to haul in the same catch. This proved particularly difficult with Senegal’s COVID-19 curfew, which limited how far the men could travel out to sea. The women who process the fish have experienced decreased production as well, with many processing sites closed or greatly limited in capacity.

Lastly, larger industries have threatened the livelihood of this comparatively small field. Nearby construction threatens Senegal’s waters with pollution, while major fishing companies easily outproduce the women selling their catch. In addition, the government permits other countries to fish in local waters within regulation, but failure to effectively enforce these rules has greatly hurt the artisanal fishing industry.

Although there seems to be one hurdle after the next, the fishermen and women of Senegal have proven again their resilience. The country’s fishing women, in particular, stand not just as hopeful examples for their neighbors, but as a sign of strength for the entire world. 

Ella Nguyen

Ella is an undergraduate student at Vassar College pursuing a degree in Hispanic Studies. She wants to assist in the field of immigration law and hopes to utilize Spanish in her future projects. In her free time she enjoys cooking, writing poetry, and learning about cosmetics.

The Pandemic’s Impact On Homelessness in America

In 2020, 580,466 people in the United States experienced homelessness on any given night, 2.2% more than in 2019. COVID-19 is likely a major factor in this increase. 

In 2019, prior to the COVID-19 pandemic, over half a million people in the United States were experiencing homelessness each night. The U.S. Department of Housing and Urban Development reports that in 2020, this number increased by 2.2%. Though 2.2% may seem like a small figure, it amounts to an additional 12,751 people experiencing homelessness on any single night. 

Numerous people lost their jobs due to the COVID-19 pandemic and struggled to find new ones in the midst of a global crisis. In April 2020, the U.S. unemployment rate peaked at 14.8%, the highest percentage since unemployment data began being recorded in 1948. By December, the unemployment rate had dropped to a still-elevated 6.7%. These record unemployment rates almost certainly contributed to the rise in homelessness. Data collected by the Congressional Research Service shows that in April 2020, unemployment rates in every state and the District of Columbia had reached levels greater than their highest rates during the Great Recession. 

In addition to increasing the overall number of people experiencing homelessness, the pandemic contributed to worsening living conditions for unhoused people. There is more than one type of homelessness; the four main categories are chronic, episodic, transitional and hidden. These four categories are separated by how long a person has been experiencing homelessness and by what types of resources are available to them.

People experiencing chronic homelessness are defined as having been continually homeless for a year or more or having had four or more episodes of homelessness in the last three years. Rates of people experiencing chronic homelessness increased 15% from 2019, with 2020 being the first year since 2011 that the number passed 100,000 people. 

There are also two other subcategories of homelessness: sheltered and unsheltered. Sheltered refers to those who are residing in a publicly or privately owned shelter that provides temporary housing, like an emergency shelter, transitional housing or even a motel. Unsheltered refers to those residing in a place not designed for human habitation, like on the street or in cars, abandoned buildings or other makeshift shelters. 

People experiencing chronic homelessness are statistically more likely to fall into the unsheltered category. Rates of unsheltered homelessness also increased from 2019, by 7%. This rise in unsheltered homelessness is likely a direct result of the COVID-19 pandemic, which led shelters around the country to limit their capacity in order to allow for social distancing in an attempt to reduce the spread of the virus. The measure, though reasonable in the context of the pandemic, left many unsheltered. 

Other support systems for people experiencing homelessness were limited by the pandemic as well, especially in the early months. Amid national lockdown orders, charities that offered food and warmth to the homeless shut down, and many volunteers at places like soup kitchens were afraid to work due to the risk of contracting COVID-19. Time magazine reports on this phenomenon of a social safety net shutdown in West Virginia, but similar things happened nationwide. Most indoor spaces were shut down, and unsheltered people living under a shelter-in-place order had nowhere to go. 

Cities around the country reported increasing death rates among their homeless populations. Some of the deaths resulted from COVID-19 itself, as many people experiencing homelessness have preexisting conditions that make them fall into the high-risk category for the disease. The lack of social support systems also contributed to the high death rates, as people had nowhere consistent to turn in times of freezing cold, or even when looking for basic resources like food. 

The pandemic has drawn attention to the severity of the homelessness crisis in the United States and to the necessity of social support systems, as well as programs designed to get people into housing. Some such programs, like California’s Project Roomkey and Project Homekey, were developed during the pandemic. However, government funding for these programs is often limited. There is hope that in 2021, governments will finally invest the money necessary to work toward ending homelessness. President Joe Biden has signed an executive order directing that the Federal Emergency Management Agency should fully reimburse what states spend to house people in non-congregate shelters through September 2021. 

To Get Involved: 

To learn more about America’s homelessness crisis and how to solve it, visit the website of the National Alliance to End Homelessness here.

To find resources to support a homeless shelter in your area, visit the Homeless Shelter Directory here.

Rachel Lynch

Rachel is a student at Sarah Lawrence College in Bronxville, NY currently taking a semester off. She plans to study Writing and Child Development. Rachel loves to travel and is inspired by the places she’s been and everywhere she wants to go. She hopes to educate people on social justice issues and the history and culture of travel destinations through her writing.

How Not to Volunteer Abroad: An Interview with Author Pippa Biddle

In her new book, “Ours to Explore: Privilege, Power, and the Paradox of Voluntourism,” Pippa Biddle asks travelers and volunteers to look at the ways their actions affect the global community.

Philippa (Pippa) Biddle is the author of “Ours to Explore: Privilege, Power, and The Paradox of Voluntourism.” Her freelance work has been published by Guernica, The Atlantic, Wired, BBC Travel, AMC Outdoors, Maine magazine and more. You can preorder “Ours to Explore” here. 

Biddle sat down with CATALYST Sarah Leidich to discuss her latest book and offer her take on voluntourism.

Q: What inspired you to write this book? 

A: For me, so much of working on the book was trying to call people into a conversation and call out the industry and not the individual. With voluntourism, so much of the critique has been focused on specific people. 

It actually wasn’t my idea. I wrote a piece called “The Problems of the White Girls” that went viral and a literary agent reached out who suggested that there was a book in it. I spent about a year working with them on a proposal before I realized the book they wanted me to write was not the book I was interested in writing. They really wanted me to write a how-to-do-it-better, and I didn’t want anyone to do it. So why would I take an entire book to do that? But the process of working with them really showed me that there was a book in this—that there was enough material, enough research, enough interest to have a book. 

Q: Before we talk about avoiding it or preventing it, can you define contemporary colonialism? How does it function today?

A: To me, contemporary colonialism is the continuation of colonial ideologies and empires into today. The reason that I use the phrase “contemporary colonialism” as opposed to neocolonialism is because oftentimes, the way we think about colonialism today is informed by and yet somehow held separate from the colonialism of the past and empire-building of the past, specifically empire-building done by Western European and North American powers. In North America, primarily the United States. To me, that differentiation between past and present is completely false. 

It actually allows us to de-implicate ourselves, and by ourselves I mean people who are residents of powerful nations, beneficiaries of power dynamics, and travelers and voluntourists. Contemporary colonialism is simply a different phrase that refers to colonialism that I hope better amplifies the fact that there is that unbroken thread between past colonialism and present colonialism—it’s just modified itself for the present-day environment. 

Q: Is it possible for volunteers to travel abroad without engaging in contemporary colonialism? 

A: I don’t think it’s possible for anyone to travel anywhere without engaging in contemporary colonialism, but engaging with something isn’t in and of itself necessarily problematic. However, you have to recognize it to begin to address the problems with it when it is problematic. Just the fact that some people can travel for leisure and some cannot is an engagement with contemporary colonialism. The fact that I can, pre-pandemic and probably still right now, go to Tanzania and arrive and get a tourist visa for probably $100 and be in the door, but someone from Tanzania cannot reciprocate that action in the United States, is an example of contemporary colonialism, regardless of whether I’m going there to be a volunteer or go on a safari. 

Q: What steps can travelers, especially privileged travelers, take to avoid acts that perpetuate the harmful side effects of travel? 

A: I think that one of the biggest things we need to ask ourselves before booking a trip somewhere is “why are we going there?” I think a lot of travelers don’t take that moment to ask themselves “why do I need to go to this place?” And once they answer that question, to make decisions that fulfill their “why” in the most respectful way possible, which sometimes means not going. For example, if I were to say I really want to go to Ecuador because I’m really fascinated by Ecuadorian cuisine, then if I were to go to Ecuador, I should be focused on eating at restaurants that are owned and run and staffed by Ecuadorians. This sounds like an obvious thing, but most tourists don’t do that extra step. They go somewhere and eat at the places that are easy, that have the menu in English, that the resort has on their short list. The resort is probably foreign-owned, so the restaurants are probably owned by people associated with the resort. 

The whole idea that travel should be something leisurely is really off-base. Travel is not a leisure activity. Travel is an activity that demands conscious engagement and thoughtful consideration, and as long as we treat it as something that is in the same realm as a relaxing day on the beach in your hometown—if you happen to live by the beach—we’re going to be doing it in ways that are disrespectful. 

Q: You write about the tension between communities sometimes believing that voluntourists and missionaries are actually doing good work and then the harmful reality of this kind of travel, volunteering and missionary work. Is there a way to reconcile the relationship between intention, perception and outcome?

A: In the book I use the term “pathological altruism.” Pathological altruism really speaks to this tension, because it is the inability to see that something you are doing with the intention of the impact being positive is having a negative impact, and through that inability to see it, insisting on continuing to do it regardless. I think that the intention to do good is a very good core intention and stripping back to that core intention is a really positive thing, but the idea that intention should be immediately followed by action is misguided. 

I used to work for the Jane Goodall Institute doing educational programming, and one of the things that we brought into classrooms a lot was a thing we called the “Knowledge-Compassion-Action Cycle.” The Knowledge-Compassion-Action Cycle is basically the idea that when we learn about something, we begin to care about it, and once we care about it, we are able to act in the best possible way, and through action you will learn more knowledge. I think a lot of people are skipping that middle part of true, deep knowledge and care. For example, with children in orphanages, if people who chose to volunteer in an orphanage cared about child welfare, and they’re jumping to the idea of volunteering at orphanage, that shows me that they haven’t gone through the knowledge procession and they haven’t gone through the compassion process, because there is no way you go from child welfare to orphanage if you’ve actually gone through that process. It’s trying to integrate more time and education and slowness into what we care about so that we have that time for knowledge and compassion to develop before we choose to take action. 

Q: So if knowledge is developed and compassion is developed, and travelers are moving through the communities with intent, are there changes to the voluntourism industry you would like to see? 

A: Something that makes me nervous about suggesting changes to the voluntourism industry is that it could be misconstrued as me saying that if the industry were to make those changes, it would be OK. That is not what I’m saying. However, there are things that can be done to mitigate the harm as we slowly dismantle voluntourism. The first thing, hands down, is to stop working with kids. Unfortunately, a lot of the trip providers that have stopped working with orphanages have simply pivoted and now take volunteers to work with youth groups, so the only thing that’s changed is that it’s not a residential environment, but so many of the same issues still exist. Honestly, if voluntourism stops working with kids, a fair amount of the market for voluntourism will dry up because the number one thing people want to do on these trips is work with kids. If that is not an option, the industry will shrink. 

Parallel to that, I am adamant that prospective voluntourists deeply engage in the education around what they’re taking part in. One of the things I write about in the book is the “EdGE” platform by Omprakash, which is a nonprofit. EdGE is their learning platform, and EdGE is not perfect and Omprakash is not perfect, and Willy Oppenheim, the founder, is the first to admit that. But it provides trip providers and educational institutions that are facilitating voluntourism, as well as individual travelers that are going on their own, with a curriculum that attempts to educate them on some issues like White privilege and the White savior complex prior to them getting on the ground, so they go through the learning curve that I had years after going before they even go. Does that mean they will not be part of the White savior complex and White privilege? No, but it is a really important step. 

Q: How would you encourage people who are looking to be philanthropic or looking to help? What would you say to them? 

A: Think global, act local. Learn about global issues, engage in global conversations, learn about places, travel as a tourist who is respectful and thoughtful, but you have to remember that even the opportunity to travel is a privilege. If we have this idea that the only way to help is by going somewhere else, we are discounting billions of people on this planet who simply don’t have access to that opportunity. So think global, and then when you choose to act, look locally. 

Sarah Leidich

Whatever it is, the way you tell your story online can make all the difference.

Sarah is currently an English and Film major at Barnard College of Columbia University. Sarah is inspired by global art in every form, and hopes to explore the intersection of activism, art, and storytelling through her writing.