Surfing at 2024 Olympics Destroys Coral Reefs in Tahiti

Teahupo’o locals and scientists protest the building of 2024 Olympic Games infrastructure over environmental and economic concerns.

Surfing in French Polynesia. Duncan Rawlinson. CC BY-NC 2.0 DEED

In preparation for the 2024 Olympics, Paris has placed sustainability at the heart of its environmental ambitions. In keeping with the city's aim to “assume its responsibilities” for the games' environmental and social challenges, there have been many contributions to fight carbon impact, food waste and destructive construction. However, organizers have recently faced backlash for the erection of an aluminum tower in Tahiti, built specifically for the new surfing competition, that has damaged both coral and the competition's reputation.


To take the games to new heights, Paris has decided to host a new surfing competition, set to take place in Teahupo’o, Tahiti. This setting will offer the opportunity to host a unique competition and allow France to engage with its overseas territories. Teahupo’o, described as a paradise and dream spot by surfers and travelers alike, is anticipated to bring fans and athletes together. This influx of people to the island has called for the construction of a new venue; a 14 ton aluminum tower with concrete foundations, set to host 40 people judging and televising the competition.

Coral Reefs in Tahiti. Jeremy H. CC BY-NC-ND 2.0 DEED

On 1 December, a barge intended to help build the tower got caught on a reef and damaged local coral. Save Teahupo’o Reef, a group made up of locals, surfers and NGOs, posted a video showing the broken coral and damaged boat propeller on their Instagram. After this initial damage, work was stopped to find a small barge and better route for it so as to not damage any more coral.

Plans to build the tower have been met with more resistance from locals in the form of social media campaigns or protests. Residents have fought against the construction, claiming that building it risks impacting the marine ecosystem and damaging the coral reef. Scientists based in Hawaii have advocated with locals and defended their call to stop building the tower, citing its environmental impact. Using 3D photogrammetry techniques, the researchers created maps of the reef habitat where the tower is set to be built and of the lagoon that its materials will be transported through. Their findings indicate that Teahupo’o would face devastating effects. Of the 3,500 square feet that this development would impact, there are over 1,000 corals from 20 different species. The cost of this dredging and building is estimated at $1.3 million. One of the scientists, Dr. Burns, offered no recommendation for construction that would minimize reef damage as there will be substantial damage regardless of alterations to the process. He suggested alternative solutions to broadcasting the games that included a judge in a boat, using drones or playing a live video feed, all of which are more cost-effective, environmentally friendly and presumably better aligned with the ambitions of the organizers.


Efforts to protest the tower have primarily come from groups like Association Vai Ara o Teahupo’o, who have created an online petition that has garnered over 223,000 signatures. The group is composed primarily of locals who rely on the marine environment for their livelihood and feel it is an important part of their heritage that they would like to preserve.

Coral Reefs in French Polynesia. Adam Reeder. CC BY-NC 2.0 DEED

Following the barge incident, the Olympic Committee made the decision to reduce the size of the tower by 25%. To decrease the weight placed on the foundations, the weight has been reduced from 14 tons to nine and will instead be installed at the same site as the old wooden tower. The original design required 72 four meter tall rods that would be drilled into the reef, but as a result of the now smaller design, rod length will be shortened so as to not be driven down as far. The tower is also being built in an area with fewer corals, and existing ones will be removed and taken care of to ensure regrowth.

Despite growing concern over the risk posed to marine life, there will be some benefits of the event after the games conclude. These include new infrastructure such as a pedestrian bridge, fiber internet cables and the money brought into the local economy by those renting places to stay for the games.

Paris has certainly given more thought to sustainability efforts relative to other Olympic hosts, and has certainly made concerted efforts to reduce the games' environmental impact. However, it is important to recognize the destruction that the tower has caused and the long-lasting effects that it will have even after the games end. If Paris does intend to follow through on its sustainability goals, it must ensure that the Teohupo’o reef is left undamaged not just for the short duration of the games, but even after they end. In doing this, Paris and the organizers of the games would prove themselves dedicated to both sustainability and the island's people, bringing about a new era of true environmental conservation.

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.

Will the Paris Olympics Be the Green Games?

In preparation for the Olympic Games, Paris invests in sustainable resources to minimize environmental impact.

Paris Olympic Games. Nicolas Michaud. CC BY 2.0

Keeping up the momentum of its previous environmental ambitions, Paris has committed to complete environmental sustainability for the 2024 Olympic Games. This greener approach will be made possible through careful consideration of the event’s chosen venues, operations (catering and accommodation) and transportation.

As a city renowned for its architecture, Paris has addressed one major change that it can make to the games — using existing infrastructure to host events. As of now, 95% of the chosen venues are pre-existing  or temporary structures. 

The competition zones are divided into two main areas both inside and outside of Paris’ center. Universally connected by the Seine, 80% of the venues are within a 10 kilometer distance of the Olympic and Paralympic Zones, allowing 85% of athletes to stay less than 30 minutes away from their venue. Through the use of existing facilities that require minimal transportation, Paris can host an event that will aid in its goal to, hopefully, halve a previous carbon footprint of 3.86 million tons. The French aim for a decrease in emissions compared to that of the Tokyo Games in 2020. With Tokyo’s post-game estimation of 2.16 million tons of carbon dioxide, Paris has committed to a limit of 1.65 million tons and to offset any indirect impact with climate-positive projects. Meeting carbon emission goals for the games may prove challenging because of these indirect impacts, primarily the substantial travel emissions generated by spectators. This seems a daunting task when compared to the Tokyo games which managed to achieve low net emissions because of the lack of spectators due to the COVID-19 pandemic. 

In accordance with the city’s holistic sustainability vision, Paris has placed emphasis on the importance of green catering. As an event that is responsible for serving 13 million meals, embracing sustainable food sources and partnerships now will set the city up for environmental prosperity even after the games.

In recognizing the environmental impact of certain food sources and resulting waste, Paris has quantified its objectives to reduce its carbon footprint. This eco-conscious catering approach is made up of 6 commitments: two times more plant-based food, 100% certified food (food that is sourced, produced and consumed in a responsible way), reduced plastic consumption, recycling of all uneaten food, reuse of all equipment and structures and hiring 10% of workers from professional integration programs. Athletes and spectators will have a wide variety of plant-based options at their disposal, with 60% of food and beverages available to spectators being vegetarian. With 80% of the total food supply being sourced from within France’s borders, the alternatives to traditional cuisine should hardly be noticed as food will be prepared by culinary professionals who are familiar with creating meals that make the best use of the seasonal menu. Expertise from the chefs and localized sourcing will leave little room for waste across both food and its packing. In its drive to cut down on single-use plastic, Paris’ catering teams will exercise the use of plastic alternatives and employ a “reducing, reusing, replacing and recycling” concept on drink and food containers. 

Paris’ goal to minimize waste generation and increase localized food sourcing encourages a healthier lifestyle that will extend beyond the games and become a beacon for environmental change. Even during the 2016 Olympic Games in Rio de Janeiro, plastic in the Guanabara Bay made it difficult for sailing teams to compete. This problem only intensified after the games when produced waste registered at over 18,500 tons, most being non-renewables. Despite this, some of the food waste after those games was utilized by an Italian chef, who created meals for the homeless.

The Paris Olympics will not focus only on breaking athletic records, but on breaking new ground for environmental action, particularly in sustainable event management. Through reliance on a well-developed, effective public transit system and localizing operations within France to minimize travel distance, Paris is showcasing a dedication to environmental impact that will extend beyond the games. If successful, this will serve as an inspiring example for how a large-scale international event can align with sustainability goals to change not just experiences, but lifestyles.

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.

5 Cave Painting Sites that Paint a Picture of Prehistoric Life

Cave paintings provide valuable knowledge about the culture of prehistoric civilizations. These five cave painting sites contain some of the oldest and most fascinating prehistoric art from around the world.

Lascaux Cave paintings in France. Bayes Ahmed. CC BY 2.0.

From Argentina to Bulgaria, humans have been creating art since the dawn of civilization. This art is sometimes the only way to glean certain details about prehistoric culture in various parts of the world. Each of the following five sites provides a unique insight into culture, religion, social life and more, as early as the Stone Age, which spanned from about 2.5 million years ago to 5,000 years ago. 

1. Bhimbetka Rock Shelters - India

Paintings of animals at Bhimbetka Rock Shelters. Arian Zwegers. CC BY 2.0. 

The cave paintings at the Bhimbetka Rock Shelters in Madhya Pradesh, India,  date from the late stone age to early historic period. These paintings and carvings reflect many realities of prehistoric life, depicting animals, religious rituals, agricultural practices and social life. Many artifacts have also been found in the Bhimbetka Rock Shelters, such as stone tools likely used for agricultural purposes. Because of the significant facts about early Indian life that have been provided by this cave art, the Bhimbetka Rock Shelters have been declared a World Heritage Site.

2. La Cueva de Los Manos - Argentina

Handprint paintings. Ryan Somma. CC BY-SA 2.0.

La Cueva de Los Manos or “the cave of hands” is aptly named; this cave painting located in Santa Cruz, Argentina is mostly a collection of handprints, estimated to have been created between 9,500 and 13,000 years ago. The handprints are believed to have been made from mineral pigments by early hunter-gatherer tribes. The meaning of the hands is unknown, but some have theorized they represent an initiation of teen boys into adulthood, due to the size of the hands. In addition to the hands, the cave also contains paintings of animals such as llamas, birds and pumas. 

3. The Magura Cave - Bulgaria

Paintings at Magura Cave. Klearchos Kapoutsis. CC BY 2.0. 

The Magura Cave in Belogradchik, Bulgaria contains an extensive number of paintings made of bat droppings between 4000-8000 years ago. There are approximately 700 paintings in the cave. The paintings depict anything from people dancing and hunting to religious rituals. The cultural significance of the themes painted, as well as the sheer number of paintings, makes the Magura Cave a significant cultural monument. 

4. Lascaux Cave Paintings - France

Painting of an animal in Lascaux Cave. Christine. McIntosh. CC BY-ND 2.0. 

The paintings of the Lascaux Cave in Dordogne, France are estimated to be 15,000-17,000 years old, stumbled upon by a group of teenage boys in 1940. Interestingly, among the approximately 600 paintings and 1,500 engravings, there is only one image of a human, making this site differ significantly from the others mentioned, which all depict daily human life in some way. In fact, the human form painted has the head of a bird. Other than this, most of the paintings are of various animals, both real and imaginary. What would be known as a modern day unicorn is even depicted. The Lascaux Cave tells us more about the imagination and storytelling practices of the people of prehistoric France than it does their concrete, daily practices.

5. Laas Geel - Somalia

Cow at Laas Geel. Najeeb. CC BY- SA 2.0. 

Laas Geel, in Hargeisa, Somalia, is a collection of rock paintings discovered in 2002. Laas Geel depicts cows, painted with a vibrant red pigment. What is interesting about these cows is that they appear to have some type of ceremonial necklace or hanging around their necks. Many of the cows also appear to be wearing crowns or have some sort of halo-like object around their heads. The cows are often depicted next to humans and dogs. These depictions indicate that cows played some sort of ceremonial role, bringing up important questions about early religion and culture in Somalia. 

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. 

A Pilgrimage to Lourdes: Why a Tiny Town in France Attracts so Many Visitors

Every year, 6 million pilgrims descend upon the town of Lourdes. Explore how the town’s history and developments in the Catholic Church made it so popular.

Lourdes Eucharistic Procession. Lawrence OP. CC BY-NC-ND 2.0.

In 1858, 14-year-old Bernadette Soubirous, purportedly saw visions of the Virgin Mary by a spring in Lourdes, a tiny French town in a remote corner of the Pyrenees Mountains. It was almost unbelievable that the Virgin Mary decided to reveal herself to Soubirous, a poverty-stricken, sickly, illiterate girl. The town was immediately thrown into upheaval, with some questioning the veracity of the apparitions and others trying to see the sight themselves. Nobody else besides Soubirous ever saw the apparitions. But the spring besides the Grotto where she saw the apparitions was later revealed to have healing powers. The town was put on the map, and pilgrimages started soon after, continuing to this day. 

The story of how Lourdes became so popular is intricately linked to the developments in the Catholic Church. After the horrors of the French Revolution, Catholics found solace in miracles, pilgrimages and processions. The 19th century was an era of Catholic revival, with an increase in devotion to the Virgin Mary. In 1854, Pope Pius IX proclaimed the dogma of the Immaculate Conception of Mary, meaning Mary was preserved from original sin. The appearance of Mary just four years after that proclamation threw the town into great excitement. The apparitions at Lourdes and the subsequent pilgrimages fit into the pattern of Catholic revival of the time.

That century also saw the consolidation of papal power in Rome. Papal authority became more prominent as Catholics became increasingly loyal to Rome. While there were other alleged Marian apparitions reported in the 19th century, Lourdes became the most famous because it had the Vatican stamp of approval. Pope Pius IX declared Lourdes an official pilgrimage site in 1876, demonstrating the increasingly tight link of remote villages to Rome.

The pilgrimages to Lourdes also reflect the expanding reach of the globalizing Catholic Church. Pilgrims going to Lourdes were not limited to Europeans; they came from all over the world. According to John T. McGreevy, a Bengali journalist made the trip to Lourdes and found “infallible proof” of God. Vietnamese soldiers in France during World War I toured Lourdes soon after their arrival. The diverse group of people who visit Lourdes show that the Catholic Church has become a transnational institution.

Lourdes Grotto. Kecko. CC BY 2.0.

Not only did the diverse array of visitors reflect the globalization of the Catholic Church, but the export of Lourdes to places around the world proved the same. Not long after people first became fascinated with Lourdes, aspects of Lourdes diffused to the home countries of visitors. The result was the creation of numerous replicas of Lourdes Grottos around the world, from the Vatican Gardens to Northern Indiana to Aruba. 

Today, Lourdes is a vibrant community—much more than the sleepy village of 1858—that attracts 6 million visitors annually from around the world. But tradition is still observed. Catholic Masses take place daily in the Sanctuary of Our Lady of Lourdes, and processions are still a common occurrence. People bathe in the water from the springs, hoping for a miraculous healing. Despite the global reach of the village of Lourdes, it still manages to preserve the Catholicism that brought it to fame.

Bryan Fok

Bryan is currently a History and Global Affairs major at the University of Notre Dame. He aims to apply the notion of Integral Human Development as a framework for analyzing global issues. He enjoys hiking and visiting national parks.

Microplastic Rains Down in the Pyrenees Mountains

In the remote Pyrenees mountains, microscopic plastic falls from the air. Scientists believe that this airborne form of microplastic could potentially be everywhere. 

Pyrenees Mountains. Wikimedia Commons. CC BY 2.0 

Microscopic fragments of plastic, known as microplastics, have invaded the farthest reaches of the Earth. These plastics have reached the freezing waters of Antarctica,  the sands of remote beaches in the Pitcairn Islands and now  the air of the French Pyrenees mountains. One study found that the air over the region, once considered to be untouched wilderness, has as much floating plastic pollution as the air over Dongguan, a large industrial city in China. 

Microplastics are fragments of plastic smaller than a fifth of an inch. The fragments are invisible to the human eye and can be separated into two groups, primary and secondary. Primary microplastics are manufactured to be tiny, like the grains in a body scrub. Secondary microplastics originate from larger pieces of plastic that don’t biodegrade, but instead break down into smaller and smaller pieces. 

Microplastics have been found in rivers, lakes, oceans, and agricultural soil. Few studies have been done on air-borne microplastics. Past studies showed that microplastics had the ability to rise up into the atmosphere of the cities they came from and drop back down to the ground, but scientists never considered the possibility that microplastics could travel away from their urban sources. 

To find out, researchers set up shop in the Bernadouze meteorological station in the Pyrenees mountains. This mountain range, located in southwestern France, is 62 miles away from the nearest city, and nearly one mile above sea level. The team trapped plastic particles as they fell down to Earth for a period of five months. On average they found 365 particles per square meter each day, comparable to cities like Paris, France and Dongguan, China. The types of plastics they found in the air included fibers of clothing, bits from plastic bags, plastic film and packaging material. 

Steven Allen, a researcher from the University of Strathclyde in Scotland and participant of the experiment, says that “If this much microplastic manages to get halfway up the Pyrenees mountains, it could theoretically be everywhere.” 

The surrounding areas of the mountains are sparsely populated, without any industrial, commercial or large-scale agricultural activities. When researchers studied wind patterns to find the source of the microplastics, they found none within a 60-mile radius. However, along with their collection of microplastics, researchers also found orange dust that was likely carried by the wind from the Saharan desert. Past studies found that such dust particles, twice as large and twice as heavy as microplastics, can travel thousands of miles. Little is known about the way air-borne microplastics move, but it is believed that they may travel much further.

Chelsea Rochman, a plastics researcher at the University of Toronto, says the study shows that "our use of plastic materials and the way we dispose of them has led to global contamination of more than just populated areas." Microplastics are virtually impossible to clean up from the ground, let alone the air.Researchers suggest that the only viable solution to this growing issue is to produce less in the first place.

Claire Redden

Claire is a freelance journalist from Chicago, where she received her Bachelor’s of Communications from the University of Illinois. While living and studying in Paris, Claire wrote for the magazine, Toute La Culture. As a freelancer she contributes to travel guides for the up and coming brand, Thalby. She plans to take her skills to London, where she’ll pursue her Master’s of Arts and Lifestyle Journalism at the University of Arts, London College of Communication. 

Abuse in France’s Catholic Church: Report Finds Victims Number More Than 200,000

An independent commission found that for the last 70 years, hundreds of thousands of children were abused by clergy in France, and the church was ill-equipped to respond to and prevent abuse.

“Notre Dame, Paris.” Gary Campbell-Hall. CC BY 2.0

The Independent Commission on Abuse in the Church (CIASE) was published after an extensive three-year investigation. The report found that over 200,000 minors were abused by clergy members of the Catholic Church in France alone from 1950 to the present day. Furthermore, the commission estimated that, including laypersons who were employed by the church, such as staff in Catholic schools, the number of victims rose to 330,000 over the years. 

The report also found that while family or friends in France perpetrated the highest rate of sexual violence against minors, the Catholic Church is the second environment with the highest prevalence of sexual violence. The report estimates that the number of perpetrators ranges from 2900 to 3200. While this number may seem low for the number of victims, the commission notes that “scientific research shows that a sexual predator can effectively assault a great number of victims, especially predators of male children- as is overwhelming the case in the Catholic Church.” The Vatican released a statement that the Pope learned of the report’s staggering findings with “sorrow.” Pope Francis stated, “I would like to express to the victims my sadness… my sorrow for the trauma that they have suffered. And also my shame” in response to the report’s findings.

The report found that the Catholic Church did little to prevent the abuse over the last 70 years, stating, “The Catholic Church’s attitude has evolved over time but it has remained too focused on the protection of the institution, for a long time with no regard to the victims.” Furthermore, the commission found that from 1950 to 1970, the church was focused on avoiding scandal and often saved aggressors by silencing victims. The report found that while the institution did not accept the violence, it was too focused on preserving the institution and did not know how to prevent or address the abuse. The commission urges the Church to not just move on from past abuse, stating: “ It is not enough for the Church to claim awareness, albeit too late in the day.” CIASE also said that the church needed to recognize the abuse, and take responsibility and begin a process of compensation.

The report also addresses canon law, finding that victims have “no place” in the law that was unprepared to deal with sexual violence. The report also cited deviations in catholicism where priests are almost elevated to saint status. The over-emphasization of obedience and purity could lead to environments that perpetuate sexual violence.

The CIASE report is not the first of its kind, but change within the Church seems to be slow. The head of the inquiry, Jean-Marc Sauvé, told reporters that until the 2000s’ the church had shown “deep, total and even cruel indifference" towards the victims of sexual abuse.

Dana Flynn

Dana is a recent graduate from Tufts University with a degree in English. While at Tufts she enjoyed working on a campus literary magazine and reading as much as possible. Originally from the Pacific Northwest, she loves to explore and learn new things.

By Refusing an Apology to Algeria, France Shows Colonialism is Far from Over

Algerian architecture reflects continued French influence post-decolonization. mariusz kluzniak. CC BY-NC-NC 2.0.

French President Emmanuel Macron announced on Jan. 20 that he has ruled out issuing an official apology to the country of Algeria for past colonial abuses. This follows 59 years of tense relations between the two nations after the conclusion of the Algerian War in 1962, which marked the end of official French colonialism in the North African country.

The announcement comes as a result of a highly anticipated report on the matter of French-Algerian relations commissioned by Macron in 2020. Rather than a formal apology, the report recommends a “memories and truth” commission to review French colonialism in Algeria. Macron committed to setting up the commission in a statement.

The French occupation of Algeria began with an invasion in 1830, and lasted up until 1962 with the end of the Algerian War, which led to independence. During the 132 years of colonial rule, the French committed a number of atrocities against Algerians, including the massacre of an estimated 500,000 to 1 million Algerians throughout the first three decades of conquest, the forced deportation of native Algerian groups and the use of systematic torture against Algerians during the country’s war for independence.

Since Algeria gained independence, the French government has largely remained silent in regard to the atrocities inflicted during the colonial era. In fact, Macron was the first French president to acknowledge the use of torture during the war for independence when he did so in 2018. Macron has since gone on to demand further accountability, including calls for all archives detailing the disappearance of Algerians during the war. However, the Jan. 20 announcement signals that an official apology remains out of the realm of possibilities for the time being.

Decolonization Efforts Remain a Global Necessity

Protesters marching in Philadelphia in support of Puerto Rican independence in 2018. Joe Piette. CC BY-NC-SA 2.0.

Macron’s announcement is the latest reminder of the continued stains of colonialism which remain in the 21st century. While many former colonial powers like France have largely dismantled their empires and relinquished control to local populations, colonialism and the occupation of Indgenous lands still persists to this day around the world.

Both France and the United Kingdom notably retain overseas territories which are remnants of the heights of their empires. France retains varying administrative control in 11 regions outside of Europe, with a combined population of nearly 2.8 million. Conversely, the British control 14 territories which do not form a part of the United Kingdom itself or its European crown dependencies, representing a combined population of approximately 250,000.

Colonialism, however, is by no means limited to European powers, nor is the process itself a relic of the past. The United States, a country whose foundation is rooted in settler colonialism, retains control over five inhabited territories spread across the Pacific and Atlantic oceans which have a combined population of just over 3.5 million, all of whom are ineligible to vote in federal elections. Likewise, Hawaii’s inclusion in the United States as a state is a result of colonialism in the region where the U.S. systematically undermined native rule throughout the 1800s. 

Japan, a country which saw the height of its empire come to an end during World War II, retains control over Hokkaido and Okinawa, two islands with distinct Indigenous populations which have both seen independence movements throughout their time with the country.

China is an example of contemporary colonialism: while not specifically setting up colonies in overseas regions, the country invests billions of dollars in projects to develop African nations on largely unfavorable terms, creates artificial islands in the South China Sea to exercise dominance in the region, and continues to squash independence movements in Tibet and Hong Kong.

While movements for independence, apologies and reparations exist to varying extents in all of these regions, the scars of colonialism persist to this day and remain a contemporary issue unlikely to be resolved in the near future.

Jacob Sutherland

Jacob is a recent graduate from the University of California San Diego where he majored in Political Science and minored in Spanish Language Studies. He previously served as the News Editor for The UCSD Guardian, and hopes to shed light on social justice issues in his work.

Indonesian Muslims Protest French President 

Thousands of people gathered at Indonesia’s French Embassy to protest French President Emmanuel Macron. Macron has a history of anti-Muslim rhetoric and recently defended the publication of caricatures depicting the Prophet Muhammad. 

On Nov. 2, thousands of people gathered outside the French Embassy in Jakarta, Indonesia, to protest French President Emmanuel Macron. 

Macron defended the publication of cartoons that depict the Prophet Muhammad, which many have deemed inflammatory. The cartoons were originally published in the Charlie Hebdo magazine in 2015. They were republished in September to mark the opening of the trial for the 2015 attacks against the magazine’s staff, which were partially motivated by the publication of the cartoons. 

Last month, the cartoons were a topic of discussion in a Paris classroom during a lecture on freedom of expression. After the lecture, on Oct. 16, the teacher who led the class was beheaded by a student enraged by the cartoon being shown in class. In a separate incident on Oct. 29, three people were stabbed to death in the seaside town of Nice by a Tunisian man yelling “Allahu Akbar,” a commonly used phrase meaning “God is greatest.” Though it has an innocuous meaning and is used in a number of day-to-day situations, the phrase has been tarnished by an association with terrorist acts, such as the 2015 Charlie Hebdo attack.   

These recent incidents have reinvigorated anti-Muslim sentiment in France, and Macron has been criticized for his comments. Macron told the news site Al-Jazeera that he understands people’s concern over the cartoons, but said that he “will always defend in my country the freedom to speak, to write, to think, to draw.” He maintained his stance that the cartoons were protected under freedom of expression after the beheading of the teacher in October, and has been accused by some of spreading anti-Muslim sentiment in his statements. 

Macron has received criticism for his anti-Muslim rhetoric in the past. On Oct. 2, he called Islam a religion “in crisis” around the world and introduced a plan to push what he termed “Islamist radicalism” out of French education and the public sector. In the same speech, he announced the government’s intention to present a bill strengthening a 1905 law officially separating the church and state in France. 

In Indonesia, the French Embassy was heavily guarded and protected by barbed wire, but over 2,000 people stood outside chanting and holding signs. Protesters displayed banners that read “Macron is the real terrorist,” “Go to hell Macron,” and “Macron is devil” and called for a boycott of French goods. Some protesters stomped on Louis Vuitton bags to demonstrate their rejection of French products. Speakers at the protest demanded that Macron apologize and take back his anti-Muslim comments. They also called for the immediate removal of the French ambassador. 

On Oct. 31, Indonesian President Joko Widodo condemned the terrorist attacks in Paris and Nice while also speaking out against Macron’s defense of the cartoons. Widodo argued that freedom of expression that tarnishes the honor of religious symbols could not be justified and said that “linking religion with terrorist acts is a big mistake.” Muslims in France have repeatedly denounced the terrorist acts. 

Rachel Lynch

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.

France Banned Food Waste in Supermarkets

Millions more meals can reach those who need them.

Produce at a market in Nice, France. M-Louis. CC BY-SA 2.0.

In 2016, France banned supermarkets from destroying or discarding unsold food products, requiring them to donate instead to food banks or local charities.

The law was written by Parliamentarian and former food industry minister Guillaume Garot, who believes that food waste is a national health and safety issue, akin to wearing a seatbelt. The campaign itself was the product of a grassroots movement by anti-poverty and food waste activists which eventually became a petition, lead by local councillor Arash Derambarsh.


Now that food waste has been outlawed in French supermarkets, Derambarsh has set his sights on European and ultimately global policy revisions around the issue. “Food is the basis of life, it is an elementary factor in our existence,” he told the Guardian.

While Derambarsh became a councillor to help people, he reports being called “naive and idealistic” because of the policy he hoped to implement surrounding food waste. “Perhaps it is naive to be concerned about other human beings, but I know what it is like to be hungry,” he said.

“When I was a law student living on about €400 a month after I’d paid my rent, I used to have one proper meal a day around 5pm. I’d eat pasta, or potatoes, but it’s hard to study or work if you are hungry and always thinking about where the next meal will come from.”

Now, grocery store managers in France with a 400 sq meter or larger footprint must sign contracts with local charities and food banks promising their edible expired items, or face a €3,750 ($4,500) fine per infringement.

According to Jacques Bailey, head of Banques Alimentaires, a network of french food banks, 5,000 charities rely on food banks, who in turn, receive almost half their donations from grocery stores. Under the law, these food banks are receiving larger amounts of better quality food products, enabling them to better reach the the people they serve. According to Bailey, an increase as small as 15% in donations from supermarkets will result in 10 million more meals served every year.

 

And yet, required donations are not the only way that France is fighting food waste. In 2014, Intermarche, one of the country’s supermarkets began selling produce that was deemed too “ugly” to sell at other markets. These “ugly” or misshapen produce are perfectly safe to eat, but have blemishes make them less marketable to consumers, resulting in their disposal before even seeing the grocery store isles. This initiative is particularly effective, as fresh fruits and vegetables are the most difficult items for charities and food banks to come by, and are necessary to a healthy diet. Intermarche’s initiative reached 13 million people after only one month of being implemented.

 

About a third of food produced is wasted worldwide. France has narrowed the food it wastes to 66 pounds per person every year. In comparison, Americans waste 200 billion pounds of food per year - 40% of all food produced in the country. The waste problem in America is partly due to the lack of regulation surrounding expiration dates, which are often selected at random and do not always reflect when items are safe to consume.

 

The rest of the world has a lot to learn from France’s policy. NPR writes that communities and governments worldwide are now reaching out to Garot, hoping for information that would help them reproduce France’s law in their own countries. Ultimately this change needs to be made, because, as Garot emphasized, supermarkets are not just businesses, they are places where humanity must be respected.




EMMA BRUCE is an undergraduate student studying English and marketing at Emerson College in Boston. While not writing she explores the nearest museums, reads poetry, and takes classes at her local dance studio. She is passionate about sustainable travel and can't wait to see where life will take her. 



What Does the #MeToo Movement Look Like in France?

The sexual assault debate in the City of Love.

From the top of Notre-Dame Cathedral. By Pedro Szekely. April 28, 2018.

Last October in the US, a media firestorm erupted in response to many prominent actresses coming forward to accuse producer Harvey Weinstein of sexual assault. In the days after the story broke, women across the world were invited to share their stories of sexual assault and harassment using the hashtag #MeToo. In the safety of numbers, inumerable women came forward to share their experiences, exposing their bosses, CEO’s, and elite, powerful men to the scrutiny of society. But this is all old news. While the movement has had incredible success in America, it has had a different reception in other cultural climates, namely, France.

The French have historically taken a different perspective on sexual allegations than Americans. Take, for instance, the shock and horror Americans expressed when news of President Clinton’s affair with Monica Lewinsky broke, versus the “c’est la vie” air expressed by the French in response to President Mitterand's affair with actress Julie Gayet.

In early January, French actress Catherine Deneuve joined 99 other well-known French women in an open letter to the #MeToo movement. The letter posed a critique of #MeToo, comparing it to a Stalinist “thought police,” and arguing that “what began as freeing women up to speak has today turned into the opposite – we intimidate people into speaking ‘correctly’, shut down those who don’t fall into line, and those women who refused to bend [to the new realities] are regarded as complicit and traitors.” To the crafters of the letter, #MeToo represents a “hatred of men and sexuality,” an American brand of anti-feminine, anti-male feminism. The letter also included an unfortunate phrase regarding men’s right to “pester women.” To some in France, the #MeToo movement seems like little more than a wave of American puritanism, an encore to the McCarthy era witch hunts.

Not surprisingly, the letter exploded on social media where it was condemned as an example of internalized misogyny or, more extremely, rape-apology. Devenue and other signers were largely viewed as out of touch with reality, as glamorous older women whose privilege allows them to forget the fraught workplaces of millenials, or the students who walk home alone at night.

While the writer’s statements do pose a kind of reality check to the #MeToo movement, their statements on men’s so-called right to “pester women” and emphasis on men's role as the seducer, emphasize their experience of an older culture in which male subjectivity was a natural right. While the writers paint a rosy picture of sexual freedom apart from what they see as an American-inspired wave of “puritanism,” the emphasis on female objectivity and passivity, of being pursued, has no point of reference in the worlds of ordinary French women. Sure, women enjoy to flirt and be flirted with (as do men), but to claim a grey line between this and assault smacks of the predatory sexism that sparked the #MeToo movement in the first place. “If that’s your fetish, if that turns you on, there’s a problem," Rania Sendid, a medical student at Sorbonne University told NBC. "She doesn’t speak for me.”

Nevertheless, according to feminist and historian Michelle Perrot, the writers, “are triumphant free women who show a certain lack of solidarity with the #MeToo victims … But they say what they think, and many people share their point of view. The debate is real and must be recognised.” Despite being hailed as outdated or out of touch, the Devenue letter was signed by many millenials. Thus, the divide seems as much ideological as generational.

While the letter was perhaps poorly expressed, it did draw on the fear of many French women that #MeToo represents a brand of moralist, antisexual thinking that is more oppressive than freeing. In some eyes, the movement seems to have morphed from assault victims seeking justice into a culture of revisionism. In an interview with the Atlantic, 55 year old event organizer Jean-Julien Pascalet said that, “we suffered for a long time from religion, which imposed a moral order — saying, 'that’s good, that’s bad.' If we go back to that … it would be terrible, it would be an Orwellian society.” Others object to the trial-via-media occuring in America, saying that disagreements belong in court, not a public blacklist.

In opposition to these points of view are those who recognize that the media blitz of #MeToo was a last resort for women. Due to the statute of limitations, threats, or simply a lack of resources, it is incredibly difficult to even get a rape or sexual harassment case before a court, let alone receive a favorable verdict. Activist Rebecca Amsellem told NBC that the writers of the letter, “don’t represent all women in France,” saying that, “the problem is that the legal system has failed women and has failed victims.” Pauline Verduzier, a French journalist specializing in gender issues, told NBC that, “The statement said if men don’t have the right to be pushy or flirty without asking, without making sure that it’s OK, it’s the end of seduction because seduction is based on men conquering women," she said. "This is not the future; this is the past. This is wrong. Everything in this statement is not for freedom, it’s the opposite.”

The often-overlooked initiator of the public letter, Abnousse Shalmani, is a 41 year old French-Iranian who grew up in Tehran until her parents were forced to immigrate to Paris in the mid 80’s. She is also a rape survivor. In the midst of the uproar over the letter, Shalmani appeared on radio to say that, “we do not dismiss the many women who had the courage to speak up against Weinstein. We do not dismiss either the legitimacy of their fight. We do, however, add our voice, a different voice, to the debate.”

EMMA BRUCE is an undergraduate student studying English and marketing at Emerson College in Boston. She has worked as a volunteer in Guatemala City and is passionate about travel and social justice. She plans to continue traveling wherever life may take her.