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. 

Belgium’s Centuries-Old Procession of the Holy Blood Suspends its March

For over 700 years, Catholics have been gathering in Belgium to watch the Procession of the Holy Blood. The event features reenactments of biblical stories and centers around a holy relic, a scrap of cloth said to be stained with the blood of Christ. 

Each spring, thousands gather in the streets of Bruges, Belgium, to witness the Procession of the Holy Blood. The procession centers around a vial containing an ancient cloth said to be stained with the blood of Christ, which is paraded through the streets by more than 1,700 religious leaders who sing, dance and act out biblical scenes. 

The “Relic of the Holy Blood,” as the cloth is known, has been kept in Bruges’ Basilica of the Holy Blood since the 1200s. According to legend, the blood liquefies on Fridays, the day of the crucifixion. The church is open on Fridays for believers to come through and worship. Once a year, the relic is removed from the church and paraded through the streets. 

The Procession of the Holy Blood takes place 40 days after Easter, on Ascension Day, which is marked by Christians as the day that Christ ascended to heaven before his disciples. The first Procession of the Holy Blood took place in 1304, and the story of the relic itself dates back even further, to when the cloth stained with Christ’s blood is said to have come to Bruges. 

According to the story, Joseph of Arimathea used a cloth to wipe drops of blood from Christ’s body at the crucifixion. During the Second Crusade, Count Thierry of Flanders came into possession of the bloodstained cloth and brought it back to Bruges in around 1150. There is no record of the relic until the mid-1200s, however, leading some to believe that it actually came to Bruges following the sack of Constantinople by the army of Count Baldwin IX. Regardless of how the relic made its way to Bruges, it has become the heart of an annual procession for over 700 years. 

In modern times, the Procession of the Holy Blood is divided into four parts, intended to tell the story of the holy relic to observers. First, volunteers perform stories from the Old Testament, then from the New Testament. The third part of the procession details how the holy blood came to Bruges. Finally, at the end of the procession comes the Relic of the Holy Blood itself, held in a shrine and accompanied by the members of the Noble Brotherhood of the Holy Blood. 

Though the subject matter of the procession is somewhat somber, the event itself is a festive one, with costumes and music reminiscent of medieval times. The Procession of the Holy Blood draws anywhere from 30,000 to 45,000 spectators from around the world eager to catch a glimpse of an important religious relic. In 2009, the procession was added to the UNESCO List of the Intangible Cultural Heritage of Humanity. 

In 2021, for the second consecutive year, the centuries-old Procession of the Holy Blood did not take place. Though the event was initially scheduled for May 13, it was canceled due to the ongoing pandemic and the large crowds the procession typically attracts. The last time the procession was unable to proceed for more than a year at a time was during World War II. 

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.

Chernobyl Becomes a Symbol of Resilience, 35 Years After Disaster

Time and time again, humans have been ravaged by disaster, only to successfully prove their resilience. Thirty-five years after the Chernobyl nuclear disaster, Ukrainians appear eager to rewrite their story. 

The abandoned streets of Chernobyl, Ukraine. Pedro Moura Pinheiro. CC BY-NC-SA 2.0. 

The Chernobyl nuclear disaster of 1986 marked chaos for the Soviet Union and still influences modern-day Ukraine. The accident was caused by a series of technical faults, resulting in a nuclear explosion that spewed radioactive substances into the air. Chernobyl stands as the most devastating nuclear incident to have ever occurred, with 31 deaths as a direct result of the meltdown, 4,000 cancer deaths from exposure to radiation and millions affected in various other ways. 

President Volodymyr Zelenskyy announced that Chernobyl will now function as a nuclear waste site.

Now, at the 35th anniversary of the Chernobyl disaster, Ukrainians are determined to move forward. Life has slowly begun to return to the area; the “exclusion zone” stands as a prime example of the resilience of nature. What was once a deadly zone, marked as a no man’s land, now abounds with life. Radiation levels in the area have decreased over the years, creating a nature preserve of sorts—elk, deer and other wildlife graze throughout the empty space. 

As frightening as Chernobyl may seem, locals have moved back. Elderly residents have returned to the surrounding area despite being advised against it; for them, the comfort of home outweighs the peril of living in the region. These residents stand as a reminder of the power—and the risks—that follow one’s determination. 

Officials in Ukraine hope that Chernobyl will be added as a World Heritage Site, as many residents believe that the outsize influence of the site merits its inclusion. 

Once wholly abandoned, Chernobyl and the nearby town of Pripyat allow visitors today. Travelers come to the site and find an unconventional experience; the disaster has created a reflective tone, as Chernobyl’s tragic history sheds light on the lows of human struggle and the highs of human triumph. 

On April 26, Ukrainian President Volodymyr Zelenskyy announced that Chernobyl will now function as a nuclear waste site. It is projected that the nuclear waste site will save Ukraine about $200 million per year. 

Zelenskyy also promised to “transform the exclusion zone, as Chernobyl is referred to, into a revival zone.” While it won’t be easy, Ukraine intends to move on from the past and head toward a stronger future.

As time passes, many tragic incidents of history dissolve from the spotlight. With revival on the horizon, Ukraine hopes for a triumph at Chernobyl.

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.

COVID-19 Slows Africa’s Progress Against Poaching

Poaching is a last resort for villagers who lost their jobs due to COVID-19 lockdowns. Conservationists now struggle to preserve endangered species. 

A valuable commodity. valentinastorti. CC BY-NC 2.0.

They march through the field with chainsaws, the rhinos sedated. What follows is no gruesome act of poaching. It’s the exact opposite. Workers at the Spioenkop Nature Reserve in South Africa’s KwaZulu-Natal province rev their chainsaws and go to work sawing off the rhino horns. “It has a face mask put on it to cover its vision, it has earplugs put into its ears [...] so that reduces trauma to the animal,” says Mark Gerrard of Wildlife ACT, a nonprofit that protects African wildlife. “We’ve got to remind ourselves that this [a rhino’s horn] is just keratin—this is really just fingernails.” 

These rhinos’ horns will grow back in 18 to 24 months, but in the meantime, poachers won’t hunt them for the priceless commodity. Armed with only chainsaws and sedatives, the conservationists at the reserve are combating Africa’s interminable poaching problem. If a rhino has no horns, poachers have no reason to kill it. This fact doesn’t make the job any easier. “It is a traumatic experience for us,” Gerrard says, “not for the rhino.”

Spioenkop Nature Reserve has fared unusually well in its fight against poaching. Out of 15,600 rhinos in South Africa, 1,175 were killed by poachers in 2014. In 2015, the country began dehorning rhinos to considerable success. By 2019, the number of dead rhinos had fallen to 594. By 2020, it was 394. Nevertheless, Gerrard defines a truly successful dehorning effort as “zero animals poached.”

Two big cats, two big trophies. DappleRose. CC BY-NC-ND 2.0.

It will be a hard goal to reach. After COVID-19 effectively shut down international travel, tourism revenue in Africa plummeted, leaving conservationists cash-strapped in their anti-poaching campaigns. Spioenkop Nature Reserve has struggled to patrol its vast territory, but the issue goes beyond just South Africa. Wildlife tourism generates $29 billion each year and employs 3.6 million workers across Africa. The lack of sufficient funds for anti-poaching efforts is a continent-wide problem.

In Zambia’s Kafue National Park, poaching takes place at the edges of the park, where patrols have been cut back. In 2020, the park reported a 170% increase in snares, which snag wild cats. That same year, two lions were killed while none had been slain the year before. More disconcerting, patrollers increasingly find poached animals gored for “buck meat.” Poor local villagers, desperate from COVID-19 lockdowns, have joined poachers in the hunt to earn a living and put food on the table.

By and large, however, poaching is the work of international crime syndicates working in the black market. Some conservationists advocate legalizing the sale of poached items such as rhino horns and ivory to lower the market value, reducing profits for poachers. In Kenya, courts have buffed up their prosecution efforts, leading to a precipitous drop in poaching. Dedicated legal teams actively pursue convictions for poaching, and those caught red-handed face long prison sentences and fines of up to $200,000. Still, the black market provides lucrative opportunities for locals willing to break the law in hopes of amassing a fortune. A 35-pound black rhino horn can be worth up to $2 million. For poor Africans, the opportunity is often irresistible. 

Confiscated rhino horns. USFWS Headquarters. CC BY 2.0.

At Mpala, a research center in central Kenya, patrols have adopted a digital approach to combat rampant poaching. They use the SMART app (spatial monitoring and reporting tool) to track every animal a patrol encounters—alive or dead. It also allows them to track people seen infiltrating the parks. Conservationists are attempting to make up in brainpower what they lack in manpower; less tourism revenue led to slashed budgets, which meant fewer patrols. However, park managers agree that addressing the root cause of poaching, poverty, is the best solution to the problem. In this regard, nobody seems to have an answer.

So the traumatic work of sawing off rhino horns in Spioenkop continues. “We cannot let our guard down,” says Elise Serfontein of the organization Stop Rhino Poaching. “The kingpins and illicit markets are still out there, and even losing one rhino a day means that they are chipping away at what’s left of our national herd.” With one rhino’s horn sheared to a nub, the team moves on to the next. The rhino sleeps in the field as they approach. One member revs the chainsaw and begins cutting. White flakes flutter through the air like dust. 

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.

Mud Madness: Getting Down and Dirty at South Korea’s Mud Festival

South Korea’s Boryeong Mud Festival is popularly known for the mud’s enriching properties for skin, resulting in a messy yet enjoyable experience for all its visitors. 

Giant mud bath at the Boryeong Mud Festival. Hypnotica Studios Infinite. CC BY 2.0

Although South Korea is widely renowned for its frenetic cities and for birthing K-pop, many people may not know that it's also home to many unusual festivals, from body painting to bullfighting to ice fishing. However, among them all, the Boryeong Mud Festival, better known as the “Mudfest,” stands out as one of the most popular.

This festival was first established in 1998, when it was meant to spread awareness about the unique qualities of the mud at Daecheon Beach. Although initially intended to promote beneficial skin care products made from the mud, the festival’s mission soon transitioned from a marketing scheme to a more pleasurable and exciting experience.

Inflatable playground at the mud festival. Hypnotica Studios Infinite. CC BY 2.0

The mudfest takes place in the city of Boryeong on the western coast of South Korea, and can be experienced across two weeks in mid-July. With an amusement park-like vibe, visitors can purchase a one-day ticket where they can experience everything: “mud pits, mud fountains, mud pools, mud massage zones and even a mud prison.” On top of this, attendees can enjoy obstacle courses, mudslides and races, and even inflatable playgrounds. In the mud self-massage zone, visitors apply mud on themselves and wash it off after 10 minutes once the mud turns white. Applying the mud onto one’s body is believed to result in more radiant and clean skin. The mudslide, on the other hand, provides visitors with a thrilling experience which can be accentuated by applying mud on one’s body beforehand to increase speed. 

For those looking to further show off their athleticism, the Beach Mud Football Competition is an event held at the Citizen’s Tower beach on a specific day every July, where one can put their soccer skills to the test while fighting through the mud. However, as a break from all this mud madness, visitors can also enjoy the beautiful fireworks show and live performances during the festival’s opening and closing ceremonies. 

Swati Agarwal

Swati is a sophomore at University of California, San Diego, where she is studying Environmental Sciences and Theatre. Although born in India, she was raised in Tokyo, which gave her the opportunity to interact with diverse people from distinct cultures. She is passionate about writing, and hopes to inspire others by spreading awareness about social justice issues and highlighting the uniqueness of the world.