Tuesday, 13 February 2007

Café society: The rise of consumers with a conscience


(Photo: Jerome Taylor)


For most Westerners, the notion of fair trade was born with bags of coffee from Nicaragua. Jerome Taylor sees how the ethical pound is transforming a nation


Published: 12 February 2007, The Independent


Fourteen years ago a small group of buyers from a little-known British coffee company arrived in the dusty Nicaraguan market town of Esteli. The veterans of the solidarity campaigns that supported the left-wing Sandinista government in their fight against United States-backed Contra rebels during the Eighties were going to see old friends at a farmer's co-operative. While they were there they bought a single container of coffee.

Those beans, sold in the UK under Café Direct's Fairtrade label, were part of a new movement that aimed to revolutionise the way the world did business. It hoped to transform the lives of coffee farmers from a powerless pool of labour for the multinationals to viable small-holders and experts in their own trade.

Their simple idea has become a mainstay for ethical shoppers in countries such as Britain. But it is an idea under attack and free-trade bibles such as The Economist have recently dismissed the scheme as little more than inefficient Western aid in disguise.

This is an argument lost on Alaides Vilchez Zamora. High up in the Nuevo Segovia mountains, in the same coffee-growing region where Café Direct bought its first container, Alaides has been working 15 hours a day harvesting a crop that is the world's second-most traded commodity after oil.

Under the flat, waxy leaves of the shoulder-height bushes lie bright red coffee cherries that need to be picked at just the right time. He places the ripest ones into a wicker basket tied to his waist before returning to his village where they are dried and then sent to the plains below to be washed and processed.

"I started with just one hectare that my father gave me but over the years I've been able to buy a few more small plots of land," says the wiry 28-year-old with an infectious grin that reveals a number of shiny gold teeth. "Even during the coffee crisis we were able to keep going."

There are about 25 million coffee farmers around the world and all remember the second coffee crisis of seven years ago. Almost overnight, international prices crashed. Hundreds of thousands of farmers from the cloud forests of Peru to the steep slopes of Kilimanjaro were forced out of business. It was yet another grim reminder of just how vulnerable coffee farmers are to the volatile international market and its wildly fluctuating prices.

Nicaragua, the second poorest country in Central America after Haiti, was hit hard. Unable to pay their debts, many farmers were forced to sell up and head to the city to join the burgeoning slums that are appearing across much of Latin America. Many more headed to neighbouring countries looking for cheap labour. They joined the one million Nicaraguans already living in exile, one-fifth of the country's entire population. But Alaides and thousands of his fellow farmers came through the crisis relatively unscathed thanks to a remarkable marriage over the past two decades between conscientious Western consumers and commercially astute farmers in the developing world.

Over the past 16 years Nicaragua has been undergoing a silent revolution, led by one of the most impoverished sections of society, the peasant farmers, or campesinos. It is a revolution that fundamentally challenges the traditional free market and its neo-liberal economics, which favours paying farmers the lowest price possible, leaving them powerless to do anything but sell direct to the multinationals at prices they dictate. It is a revolution that has allowed a group of people to produce, market and sell their produce on their own terms and in so doing challenge the multinationals that still dominate the trade.

On the plains below the Segovias, at the back of a processing plant built by the farmers using the extra money gained through Fairtrade, two young Nicaraguans are playing what, at first glance, looks like a game. Fatima Lopez and Alex Medina are sitting round a table full of steaming cups trying to guess which farm the coffee they are tasting comes from. Sucking the hot liquid off silver soup spoons they swirl it around their mouths before spitting it into a bowl. They fall about laughing each time the other gets a tasting wrong and holler triumphantly when they guess correctly.

But coffee tasting is not a game. It is a deadly serious business, one that can make the difference between making a profit for the farmers and a catastrophic loss. Not long ago, all taste testing was done by professional middlemen, the farmers were not trained in the art of knowing what western shoppers consider to be a good cup of coffee. But Fatima and Alex are not university graduates or profit-taking middlemen, they are the son and daughter of farmers who have become experts through training programmes run by the co-ops.

"Now we know what we are actually producing," says Fatima, who left school at 15 to work on the farm. "We never even knew what our coffee tasted like. Now we can tell farmers when they produce an amazing coffee." The farmers have come a long way from the days when coffee in the UK was sold through the Nicaragua Solidarity Campaign, where the joke was that you might be doing a good deed in buying Nicaraguan coffee but the price for that deed was a terrible-tasting brew. Yet despite two coffee price crashes, regular droughts, two devastating hurricanes and 16 years of a government that ignored the country's stricken agricultural industry in favour of a small urban elite, the coffee industry is not only surviving, it is thriving.

Campesinos earning little more than $2 (£1) a day have, collectively, been able to build multi-million dollar co-ops that can directly compete with the multinationals. The quality of Nicaraguan coffee has risen dramatically and farmers are increasingly beating Costa Rica, traditionally the best-quality producer in the region, in international tasting competitions.
What makes the success of Nicaragua's farmers so remarkable is that it is the ethically minded consumer in Western countries who has ensured the survival of Nicaragua's co-op revolution. Nicaragua now accounts for 8 per cent of the global Fairtrade market and most of the successful co-operatives that survived the coffee crisis say they were only able to do so because they could sell their crop at a guaranteed minimum price.

"Had Fairtrade not come along when it did, I don't think we would have survived," says Blanca Torrez, a former Sandinista who manages Cecocafen, one of the most successful co-operatives. "Before, all we were doing was selling our coffee locally at whatever price we could get, without any idea of the quality. We had no idea our coffee was any good." The arrival of Fairtrade in the early Nineties changed that.

"We started with nothing, just 35 farmers with no money and nowhere to meet," says Edmundo Hunoz (above), a farmer from the village of San Juan, when asked to recollect what it was like to return to coffee farming after years of civil war. "We desperately needed access to credit because coffee farmers only get paid once a year. That's when we realised we needed to form a co-operative."
The co-operative movement is a quintessentially Nicaraguan creation, heavily tied to the country's recent violent history. Born during the civil war as a way for farmers to continue growing crops and defend their land during the guerrilla war against the US-backed Contra rebels, it is perhaps not surprising that coffee farmers still look to co-ops to fight their current battle with the international markets and corporations.
Villages such as San Juan, where the black and red flags of the Nicaraguan revolution fly from every house, are Sandinista to a man. Much of the coffee producing regions were the front lines during Nicaragua's civil war, a war that claimed more than 60,000 lives in a country of little more than 5.5 million, and most farmers over 40 fought in the ranks of the Sandinista army.

By the end of the 1980s a truce had been signed between Daniel Ortega's Sandinistas and the Contra rebels who were determined to overthrow him. Nicaraguans slowly began to rebuild their country and the coffee farmers returned to their ravaged and land-mined farms. The one thing that helped them to return to making a living were relatively buoyant coffee prices.

But in 1991 the international coffee markets were liberalised, triggering the first worldwide price crash. The next year Nicaragua's campesinos were hit by another disaster, Ortega's government fell to be replaced by a coalition of right-wing parties who promptly cut all access to credit for coffee farmers, reversed much of the rural social reforms that had won international praise for the Sandinistas and began handing back farms to the landowners.

"The previous government completely abandoned the agricultural classes," says Cecocafen's president, Pedro Haslam, a former Sandinista guerrilla who was elected to parliament in November with the new Ortega coalition that finally ended 16 years of right-wing rule. "Poverty, illiteracy and inequality all increased. We may have had 5 per cent growth year on year but nowhere in the countryside has seen any improvements."

Driving north from Managua, the capital, into the coffee growing regions it is not difficult to see the shocking lack of infrastructure that has blighted the country's rural workers. Within minutes of turning off the smooth Pan American highway that leads away from Managua's fancy restaurants and international airport the roads soon give way to a pot-holed ribbon where progress of a even a few kilometres can be measured in hours.

Blanca Torrez argues that one of the co-ops greatest successes is the way the movement was able provide social services for its members when the government abandoned them. "During the 1990s we had to do what the government was not doing," she says. "We hired teachers, built schools and roads and saved up for health care. Why? Because the government totally abandoned the rural areas. I think the revolution taught us a lot of things but most importantly it taught us to get on and do things and not wait for outside assistance. You can't achieve things individually, you have to work together."

In San Juan, the villagers say they were only able to send their children to school in the neighbouring villages because financial support from the co-operative and the money earned through Fairtrade meant they could bus their children to the neighbouring village where the school is located.

"Look at the house you're in," says Edmundo Hunoz, as he sits on the wooden porch of his neighbour's house, eating a simple chicken stew with rice. "All 10 children here have been able to go to school and one has even gone to university. This would never have been possible without Fairtrade ensuring the success of our co-operative."

It is a success that is being replicated in many of Nicaragua's agricultural industries, including the sesame, nut, milk and cattle trades. Meanwhile, President Ortega has even suggested that the co-op model could be replicated nationally, something that will send the shivers down the spines of the old Cold War warriors in the Bush administration.

Nicaragua is now a powerful example of how Fairtrade has truly begun to challenge the free marketeers who have dominated countries in central and South America for decades and is a potent rebuttal to those neo-liberal economists who argue that Fairtrade is not working.

As the mid-afternoon sun begins its descent behind the crown of mountains that ring San Juan, Alaides starts preparing to take his latest patch of dried coffee beans down the hair-raising mountain road to the plains below. "We've been able to get through the bad years, we've survived," he says. "We are the lucky ones, we've been given the opportunity to think about and plan for the future, for our children's future."


Thursday, 4 January 2007

Turkey has double New Year's Eve celebration





(Photos: Jerome Taylor)

By Jerome Taylor in Istanbul

Published The Independent: 01 January 2007

Turkey had two particularly strong reasons to celebrate the arrival of 2007 on Sunday evening thanks to a chance meeting of the Islamic and Gregorian calendars, which only occurs once every 64 years.
In a remarkable day of contrasts that epitomized the country’s ability to marry its Islamic heritage with the pro-western, secular outlook espoused by its modern founding father Kemal Ataturk, Turks began the day ritually sacrificing thousands of sheep and cows and ended the evening with beer-fuelled New Year’s Eve parties and vibrant street dancing.
Unlike most other Muslim nations who choose to mark the Islamic New Year, usually celebrated on the first day of Muharram, Turkey has long been an avid supporter of partying in the New Year alongside its European neighbours in a style that might shock more austere Islamic countries.
But thanks to the Muslim festival of Eid ul Adha falling on the 31st of December this year, New Year celebrations across Turkey began with much more spiritual reflection than usual.
As the sun broke over a bitingly cold Sunday morning mist in the capital Istanbul, the city's faithful filed towards one of the many mosques that dot the city skyline for early morning prayers.
In the small white marble courtyard of the Eyup Sultan mosque, Istanbul’s holiest shrine and the resting place of one of Prophet Mohammed’s companions, Muslims of all ages, wrapped in scarves and wooly hats, listened intently to the Imam’s sermon before making their way to the slaughter houses in the hills overlooking the city
Known as Kurban Bayrami to Turks, the Muslim festival of Eid ul Adha commemorates Ibrahim’s willingness to sacrifice his son Ismael and is the second most important festival in the Islamic calendar. As God gave Ibrahim a goat to sacrifice in place of his son, Muslims around the world symbolically cut the throat of an animal to celebrate what they regard is Ibrahim’s unselfish devotion to God’s will – a fundamental teaching of the Islamic faith.
“This sacrifice is highly symbolic for us,” says Eren Ahmed, a 36-year-old businessman who had sacrificed a young bull before heading back into the city bars to drink to the New Year with friends. “Normally we would spend the evening with our families but as at is New Year that will have to wait. It is not very often we get to celebrate two important festivals in one day.”
The contrast between the symbolism of Eid ul Adha and the hedonism of New Year could hardly be more profound.
In Sariyer town, a suburb of Istanbul 25km from the city centre, families lead the cows they have bought to a specially erected blue tarpaulin tent. Many will have saved for months to buy a cow. Inside, halal butchers slit the animal’s throat to chants of Allahu Akbar before passing the dead animal onto tanners who donate the highly valuable skin to charity. Families then take the meat home and are expected to give away a third of what they bring back to the poor.
But this year, as the last of the muezzins, calls to prayer have died down, a completely different Turkey emerged into the evening, one that enthusiastically looks West and embraces the hedonism of a secular New Year. Compared to the somber morning prayers that began the day, the evening atmosphere could hardly be more different. In Taksin Square, Istanbul's equivalent of Trafalgar, hundreds of thousands of Turkish men and women danced the night away to a deafening mix of Turkish, Middle Eastern and Western pop music.
“I went to the mosque this morning and now I am out partying,” said one reveler sporting a red and white Santa hat and a can of beer. “There is no problem with this in Turkey. Being a good Muslim is more important than not drinking”.
Such an image is one that pro-Europe Turks are keen to see publicised.
“Europe may think of themselves as a Christian club but Turkey is not just an Islamic nation,” says Mr Ahmed. “Maybe this New Year people will see a different side of Turkey. I hope it does not take another 64 years.”
ends.

Ritual slaughter and street dancing - Eid meets New Year as Turkey shows her split personality



(Photo: Jerome Taylor)


For New Year's 2006-2007 I was invited by the Turkish daily Vatan, along with a number of other European reporters, to celebrate the Muslim festival of Eid ul-Adha - known as Kurban Bayrami in Turkey.

The festival is immensely popular with Turks but this year's celebrations were even more remarkable because for the first time in 64 years, Eid ul Adha fell on New Year's Eve and as Turkey is the only Muslim country to really celebrate theWestern New Year, a double party was planned.
It was a day of incredible contrasts that revealed Turkey's wonderful split personality - Islamic and secular, modern and traditionalist, European and Asian.

Vatan asked me to write an article for them outlining my impressions of the festival. Below is what was translated into Turkish by them and published on 4th January 2007.

By Jerome Taylor in Istanbul
Published Vatan, 4th January 2007.

Seeing the incredible celebration that was Kurban Bayrami over the weekend reminded me of a similar eye-opening experience I had recently that helped me to question the inevitable preconceptions we all have about each other's cultures and religions.

Two months ago I was fortunate enough to be able to take part in another highly significant religious ritual. I had traveled to the deep south of India’s Dravidian heartland to report on Tirumala, one of Hinduism’s holiest temples and a place all Hindus are expected to visit at least once in their lifetime. On average, 40,000 Hindus journey to this ancient temple every day and the authorities claim it rivals Mecca and the Vatican on the sheer number of devotees making pilgrimages there each year.

The temple is perched high up on a forest-clad mountain and throngs with all the colour and vibrancy one would expect from such a popular spiritual meeting place. To my surprise, one of the first people I met once I had reached the temple enclosure was not a Hindu. His name was Zafar and he was a Muslim pir, a Sufi teacher who had made a journey of over 1000km to visit the shrine of a Hindu god. It was not the first time he had done so.

The temple of Tirumala, I learnt, is in fact visited by a number of Muslims every year and even has wealthy Muslim businessmen who donate to the authorities that run the shrine. The Hindu priests there recognize all religions and it is one of the few significant Hindu temples to allow non-believers into the "inner sanctum", the central part of the temple complex that houses the god's idol.

What Zafar's pilgrimage reminded an outsider like myself is that religions are not monolithic entities and that the more one explores different cultures and religions, the more apparent this is. Religions are, in fact, remarkably syncretic systems and more than able to assimilate different beliefs and traditions when they cross paths. In India, a country where the majority of the population is Hindu, many Muslims are happy to embrace some local worshipping customs and the exchange is often both ways. Many Sufi shrines are equally popular with Hindu pilgrims.

The chance meeting of the Islamic and Gregorian calendars over the weekend that enabled Turkey to celebrate Bayram and New Year together is another example of where different belief systems or cultures can more than happily accommodate each other, even on the same day.

Geographically positioned at the entrance to both Europe and the Middle East, Turkey has always been in the fortunate position to act as an ambassador for both cultures and as a result has, in Istanbul particularly, some of the most cosmopolitan and historically varied urban spaces in the world.

Clearly New Year is not a religious belief system comparable to Islam and Hinduism, but it is still a deeply held cultural tradition in Western society that dates back centuries (Britain first began celebrating the Jan 1st New Year in 1752 but the tradition can be traced back as far as Roman times). And as Europe increasingly turns away from its own Christian festivals, it is the secular cultural traditions which will ultimately come to replace them and are therefore what her people hold dear.

What I was most struck by over the weekend was Turkey's ability to hold two very different but equally symbolic celebrations on the same day. This year’s Bayram was undoubtedly a day of complete contrast. The soleful cry of the muezzin’s first call to prayer could hardly be further removed from the deafening Turkish pop music that rattled through Taksim Square long into the early hours.

To start the day with the beautiful words of the Eid ul Adha namaz, spend the afternoon watching families commemorate Ibrahim's devotion to God with ritual sacrifice and then greet the New Year with the kind of beer-fuelled street parties that would give London's Trafalgar Square a run for its money is a truly enlıghtenıng experience. It shows the outsider that Turkey can happily be both Islamic and European. Religious and secular. Traditional and modern.

But why is such an observation important? For two reasons that I believe are now more crucial than at any other time in recent history.

The first is that since September 11, the West has repeatedly fallen into the trap of thinking of and describing Islam as a monolithic, unanimous entity, where agreement is guaranteed and consensus automatic.

The West’s understanding of the Islamic world is slowly getting better. After all, most people at least now know the difference between Sunni and Shi’a. But too often politicians and commentators try to view Islam - a religion with 1 billon believers from Morocco to Malaysia – as a single quantifiable and easily describable body. But like any religion, Islam cannot be neatly packed into just one box.

Turkey’s tolerant, generally liberal, brand of Islam, revealed by the way she celebrated Bayram this year, forces us to question those generalizations just like Zafar the pir did.

The second, I believe, is that to the average European it is the fact that Turkey is a predominantly Muslim country, and NOT economic or practical reasons, that many people remain unconvinced by the country's entrance into the EU.

Ask the London taxi driver or a Berlin baker what they fear about Turkey joining Europe and the reply, sadly, is likely to be that it is because Turkey is a predominantly Muslim country. As Turko-skeptic politicians rely on their voters, winning the European people over to Turkey is the key to assuring her entry into the EU.

This weekend’s double celebration is an example of how little Europe has to fear of Turkey not “fitting in” with the supposedly Secular (or Christian) Club that is Brussels. I hope the same ability Turks have to amalgamate Europe’s secular celebrations and the country’s own Islamic traditions will be reciprocated by the bureaucrats in Europe, but I am afraid of what will happen to the ritual sacrifices of Bayram should Turkey join the EU.

If I return to Istanbul in 20 years time and see that the sacrificing of animals has died out, I will be deeply saddened. Despite the undeniably cruel nature of the kill itself, I still have no desire to see a deeply significant tradition that dates back more than a thousand years disappear. Outsiders should not look at Eid ul Adha through Western eyes. They should see it as a symbolic commemoration of one man’s devotion to god and the desire of Muslims worldwide to emulate Ibrahim’s commitment.

What I hope this year’s Bayram, (the first to coincide with New Year for 64 years) has done is allow Turkey to publicly express her split personality, and to show her European friends that they will only benefit from embracing her closest Islamic neighbour.

Such an image, I have found, is one that pro-Europe Turks are keen to see publicized.

Walking back from one of the hedonistic street parties in Nişantişi on New Year’s Eve, I spoke to a 36-year-old businessman who had spent the afternoon sacrificing a young bull before heading back into town to welcome the New Year with raki and friends. “Europe may think of themselves as a Christian club but Turkey is not just an Islamic nation,” he said. “Maybe this New Year people will see a different side of Turkey. I hope it does not take another 64 years”.

I hope it will not be another 64 years too.


NNNN


Friday, 22 December 2006

Religious offering: Faith, hope - and Western vanity

(Photo: Jerome Taylor)


The practice of Hindu pilgrims shaving their heads has created a £3.7m business for a southern Indian temple that sells tons of hair to Westerners. Jerome Taylor reports from Tirumala, Andhra Pradesh

Published: 16 December 2006, The Independent.

Dressed in her best yellow sari Mahibha Basu laughs nervously and threads her long, dark hair through her fingers as she sits on a stool awaiting her turn to see the barber. All around her, nimble-fingered professionals with razor-sharp blades are cutting hair with the kind of speed and precision that is only honed by years of practice. Ms Basu is not waiting for just another haircut. She is in one of Hinduism's holiest temples and is taking part in a pilgrimage of enormous religious significance.
Three minutes later she emerges into the crisp morning sunlight and makes her way to the main temple complex. With a bright red tikka mark adorning her forehead and coconut offerings in her hand, Ms Basu looks like any other Hindu pilgrim but with one startling difference. Her head has been completely shaved.
Her hair, meanwhile, has been carefully tied together and placed in a giant steel tub for storage. Within a matter of months Ms Basu's black tresses could be half a world away, adorning the head of any of the A-list celebrities in the West, from Paris Hilton to Victoria Beckham to Donatella Versace, who have embraced the fashion for hair extensions.
Ms Basu is just one of thousands of devotees who travel to Tirumala temple in the southern Indian state of Andhra Pradesh, one of Hinduism's most sacred religious sites and a place all Hindus are expected to visit at least once in their lifetime. Forty thousand pilgrims arrive every day to worship at the feet of Lord Venkateswara, a powerful avatar of the Hindu god Vishnu who, devotees believe, has the ability to grant the wish of any pilgrim who has made the journey to his temple. During major religious festivals the authorities prepare for up to 120,000 pilgrims to make the journey up the forest-clad mountain where the centuries-old Dravidian temple stands. So many people come to Tirumala, in fact, that many Indians claim the temple is the world's most popular pilgrimage site, even outstripping the Vatican and Mecca in the sheer numbers arriving on a daily basis.
Tirumala's draw is largely down to the awesome power of Lord Venkateswara. But what makes this particular temple stand out is the incredible number of people who have their heads shaved as part of the worshipping ritual in a tradition known as "tonsuring". Practised by Hindus for thousands of years, it symbolises the devotee's desire to overcome their ego, a fundamental teaching of the Hindu faith. But nowhere is tonsuring more enthusiastically practised than at Tirumala.
Ms Basu has travelled 1,500 miles from her native Bengal to ask the presiding deity to grant her most fervent wish. Four years ago she fell pregnant but miscarried shortly afterwards. "Now I am trying to get pregnant again," she says. "I have come here to ask the god to grant me and my husband a child."
In one of the many buildings surrounding the main complex, pilgrims queue in long snaking lines as they wait to see one of the temple's 600 barbers. Working in shifts around the clock and using nothing but a sharp razor, water and immense skill they can cut off a pilgrim's hair in a matter of minutes.
The effect is astonishing. All around the temple thousands of bald devotees stand in groups, their laughter echoing off the walls as they joke and point at each other's new, unfamiliar look. Bald-headed children run between the multitude of hat wallahs that line the surrounding streets selling a vast array of baseball caps to protect heads from the baking sun.
For the authorities who run Tirumala, the enormous volume of hair produced each day has spawned a lucrative business courtesy of the Western world's newly discovered desire for human hair extensions - a fashion that has become hugely popular over the past couple of years thanks to the endorsement of celebrities. The temple has been able to cash in on an incredible growth in demand. Thomas Gold, whose Italian-based company Great Lengths International buys hair only from Tirumala, says the price of hair from the temple is now 10 times what it was five years ago.
"It's really amazing how the price has just shot up every year," he says from his company headquarters in Rome. "The Indians started understanding that this was a booming business and that we would still purchase at whatever price."
The industry has also benefited from a shift in the public's perception of hair extensions. "Up until five or six years ago," says Mr Gold, "it was unthinkable for a woman to say 'Look I'm wearing hair extensions'. Now women will positively show them off to their friends. The taboo has been abolished."
The global hair industry is now worth an estimated £160m and is growing by 25 to 30 per cent each year. Indian hair is particularly sought after because it is cheaper than European varieties and will not have been chemically treated or dyed. Moreover Chinese hair, which globally still makes up the majority of hair exports, is considered too coarse to make good hair extensions.
Over the course of a year, the temple auctions 90 tons of hair, providing revenue of around £3.7m which is then ploughed back into charitable causes, including a number of specialist hospitals. "The money from hair is significant but it isn't our main source of income," says the temple's executive officer, APVN Sarma. "Our primary source is donations but the income from hair is still very important."
The temple has an annual budget of £90m, making it one of the richest religious institutions in India and also one of the country's largest charities. Part of the reason why Tirumala is so popular with devotees and donors is the temple's long tradition of welcoming all visitors regardless of caste and religion. It is one of the few major Hindu temples that allows non-Hindus to enter the inner sanctum that holds the deity.
"There is no shrine in India where so many subdivisions of Hinduism recognise this as a holy place," says Mr Sarma. "We even have a number of Muslim and Christian devotees. It has always been a temple where other religions are recognised." But for the temple authorities, hair wholesalers and the thousands of low-income Indians employed in the country's hair trade, the popularity of hair extensions could not have come at a more opportune time. Two years ago the Indian hair market was on the verge of collapse thanks to a surprise religious ruling from an orthodox rabbi.
Until then Tirumala's main clients were not the exclusive hair salons of Mayfair and Rodeo Drive but the Jewish wig makers of Brooklyn who provide many orthodox women with sheitels to cover their hair. The business, much of which is run from New York, is a lucrative one with some of the costlier wigs selling for anything up to $4,000.
Indian hair was popular with sheitel makers for the same reasons it is now popular for hair extensions; it was cheaper than European hair but equally thick and glossy. But after travelling to Tirumala in 2004 a London-based Rabbi, Dayan Aharon Dovid Dunner, issued a decree arguing that sheitels made from Indian hair were not kosher because the hair came from an idolatrous ritual. Although Judaism follows no central religious authority and even though a majority of rabbis disagreed with Rabbi Dunner's ruling, the orthodox community obeyed the decree almost unanimously. From Brooklyn to Tel Aviv giant bonfires were erected as women burnt their Indian sheitels. "It was chaos," says one manufacturer who asked not to be named. "Overnight sales of Indian hair dried up as everyone frantically bought up European wigs. No one uses Indian hair now."
Hair wholesalers in India saw their market disappear over-night. Yet salvation came in the most unlikely form: the hair extension-loving celebrity, and soon the industry was booming again.
As the hair extension industry grows so do the question marks over where and how the hair in our salons came to be there. Stories have emerged of impoverished European women desperately selling hair that took them years to grow. Even worse, human rights groups have made accusations that much of China's hair comes from labour camps. But for those clients worried about the moral repercussions of buying human hair for their extensions, Indian temple hair has the added bonus of being one of the most ethical sources not only because the money goes to charity but also because the hair is given up wholly voluntarily.
It is a fact that has not gone unnoticed by those wishing to market temple hair to its full capacity. "There is nothing to hide about this beautiful business. It's a win-win situation for everyone," says Mr Gold, who feels more clients are starting to insist on ethically-sourced hair.
It is a wonderful irony that hair discarded by pilgrims in order to prove they can overcome their ego is then shipped and sold to Westerners looking to improve their physical appearance and self-confidence. The bizarre role reversal the hair goes through is not lost on the temple authorities. "People in this part of the world tonsure their hair to lose their pride," says Ramapulla Reddy, one of the temple's senior administrators. "On the other side of the world they do the opposite."
Even though the vast majority of devotees at Tirumala have little idea what lies in store for their hair, they seem unconcerned by the idea. "I don't care where the hair goes afterwards," laughs D Vasudevarao, a pilgrim who has been coming to Tirumala for 20 years. "What is most important to me is that I have left my ego outside the temple. What happens to the hair afterwards is immaterial."
For Ms Basu the idea that her hair might one day adorn someone else's head is a delightful surprise. "I think it's wonderful that my hair might be used in the West to make someone happy," she says. "Why not? I have no need for it."
ends.

http://news.independent.co.uk/world/asia/article2079344.ece

Friday, 1 December 2006

Poles apart: how gay people suffer under the new regime

(Photo: Kampania)

By Jerome Taylor in Warsaw

Published: 01 December 2006, The Independent

Twenty-five years ago, two identical twins, once childhood stars in Poland during the Sixties, were on the run from the Communist regime's secret police. Today, they are the President and Prime Minister of their country, and fiercely proud of Poland's feisty role in Europe and its close friendship with the United States.
One of the brothers, President Lech Kaczynski, flew to Britain this month to meet the Queen and Tony Blair, part of an official visit during which the two countries celebrated their close alliance, built on a mild mutual Euroscepticism and a firm belief in pursuing the "war on terror". Lech's brother, Jaroslaw, remained in Warsaw running the country as Prime Minister.
But the journey they have made from being on the run to running the country has come at an unacceptably high price for many Poles. The country's gay community today feels the cold blast of exclusion, just as the twins did 25 years ago.
Homosexuals in Poland are under siege, as right-wing youth groups carrying banners proclaiming "zakaz pedalowania" ("ban paedophilia") hurl stones at gay pride marches, and mainstream politicians mutter dark threats of sacking homosexual teachers to "protect the nation's children".
For young gay Poles like Dominik Piotrovski, a student from Warsaw, homophobic attacks are on the rise, especially against those gay men and women brave enough to be publicly open about their sexuality.
"In the last few months, homosexuals have become public enemy number one. We are now part of a very targeted group," he says. Two weeks ago, Dominik and his boyfriend were attacked by a group of skinheads shouting homophobic chants. "I felt like an animal. When you feel like you're being hunted it's a horribly scary experience."
His friend, Lech Vliasz, says that the pressure to hide his sexual orientation in public is exhausting. "We're tired of having to pretend we're not gay," he says.
To be openly gay, even in Warsaw, Poland's cosmopolitan capital, has become increasingly fraught with danger.
Hidden deep within the warren of narrow, labyrinthine back streets that make up Warsaw's picture-perfect old town lies Tomba Tomba, a dark and cavernous nightclub packed with young Polish men and women enjoying a night out.
But Tomba Tomba is more than a nightclub - it is a sanctuary, one of Warsaw's few gay clubs. Silhouetted against a backdrop of homoerotic murals stand young couples kissing, savouring moments of public intimacy and the brief respite they bring from the increasingly homophobic atmosphere in their country. But whether this sanctuary will remain open is unknown. Tomba's sister club was shut down by police earlier this year. It is a sad legacy for a country that legalised homosexuality as early as 1932, years before many of its western European counterparts, and many point the finger of blame squarely at the Kaczynski twins.
Opponents accuse the brothers of legitimising homophobia through statements critical of gays, and also by allying their party, Law and Justice, with politicians from the ultra-nationalist and openly homophobic League of Polish Families.
Although the pair have somewhat toned down their anti-gay rhetoric since sweeping to power in elections last year, the two brothers, known in Poland as "the terrible twins", have a long history of expressing open hostility towards homosexuality.
As mayor of Warsaw, Lech Kaczynski twice banned gay pride marches, telling protesters: "I respect your right to demonstrate as citizens, but not as homosexuals."
During campaigning for the general elections, Jaroslaw described homosexuality as an "abomination" and has publicly said he would rather gay men and women did not teach. Such sentiments are popular with the devoutly Catholic and traditional rural classes that make up then twins' political power base. According to recent polls, 89 per cent of the Polish population think homosexuality is abnormal.
Gay rights groups, NGOs and many in the teaching profession say they are now suffering from a major homophobic backlash. In June, Poland's state prosecutor was ordered to investigate all gay groups for illegal financing, criminal connections and links to paedophilia.
Equating homosexuality with child abuse is now common in Poland. Some politicians speaking in parliament and the media have begun using the word pederasta to describe homosexuals. But Malgorzata Sadurska, a member of Law and Justice, rejects accusations that the government is homophobic.
"I cannot pretend our party is not in favour of a union based on a man and a woman," she says in the restaurant of the Polish parliament. "But our image has been publicised through the prism of President Kaczynski's decision to refuse a gay parade when he was Mayor of Warsaw. We are in favour of the classical family model. Poland is a tolerant country." But activists accuse the Polish government of legitimising homophobia by inviting the League of Polish Families into their coalition, and in particular by awarding the party's leader, Roman Giertych, the position of Education Minister.
Mr Giertych's party has a long history of virulent, verging on violent, opposition to gay rights. During Poland's pride season earlier this summer, the league's deputy said gay rights activists should be "bludgeoned" if they held any marches. The parades did go ahead, but in April, right-wing protesters, many from the party's youth wing, hurled stones and eggs at pride marchers in Krakow. In response to the pride marches in Warsaw, Roman Giertych led his own self-styled "normality march".
Pawel Leszkowicz, who writes on gay issues in Poland and recently held a controversial exhibition of gay art in Gdansk, the home town of anti-government dissent, says the decision to award Mr Giertych the education ministry encourages ordinary Poles to believe that homophobia is acceptable.
"Poland's far right is now entering into mainstream politics," he says. "The worst thing about Poland is that politicians in government officially voice homophobia or prejudice towards homosexuals, whereas in western Europe most right-wing parties have long abandoned that approach." Any attempt by teachers to promote sexual equality in schools has been ruthlessly dealt with. When the deputy Education Minister was asked by a Polish newspaper to comment, he calmly replied: "Oh, the world used to manage without tolerance and it will keep going without it."
The gay rights debate in Poland has become a crucial, highly contested part of the wider social and political struggle being played out in the country between the traditionalist, Catholic elements and the more secular, liberal sections of society.
The former are in the majority. It is not uncommon to hear broadcasts, particularly on the highly popular Catholic radio station Radio Marya, voicing the view that homosexuality is a sickness which can and should be cured.
The twins' unwillingness to publicly encourage sexual tolerance has serious repercussions for those trying to eradicate homophobia in Poland.
Marta, a 28-year-old psychologist with Kampania, an NGO working against homophobia, finds her work frustrating.
"They just don't want to do anything," she says. "The situation is so much worse now. I get letters every week from teenagers saying they want to kill themselves because they don't want to be gay anymore."
But for young people like Dominik and Lech, the rise in homophobia has turned them into activists and forced them to battle prejudice. "Now I actually treat my everyday life as a form of activism," says Dominik.
"Sometimes I feel I wouldn't be so passionate about activism if there wasn't such a good reason to be so." Lech agrees. "It's like Gandhi said: 'First they ignore you, then they laugh at you, then they fight you, then you win.' So in that case we're very close to winning."


ends.

Saturday, 28 October 2006

The rebirth of Lodz draws Poland's young emigrants back



By Jerome Taylor in Lodz
Published: 28 October 2006


On a dusty building site in the heart of Poland's unheralded second city, the skeletal remains of what were once the region's famous redbrick textile factories are being brought back to life as fashionable apartments.
These sleek modern dwellings are the latest sign that Lodz - or Wodz as it is pronounced - is giving the lie to scare stories suggesting eastern Europe is going west and staying there.
The gentrified flats are being snapped up by Polish immigrants from Britain and Ireland, people who left their country two years ago when Poland joined the European Union and now want to return home and start a new life, thanks to the higher wages they earned abroad.
"Poles in London, Berlin or Dublin are buying these flats in Lodz because they know something is happening in this city," says Dorota Uravska, who works with the Australian company developing the derelict factories.
Cities like Lodz are undergoing an economic recovery, thanks to the huge amounts of cash and foreign investment opened up by Poland's entry in the EU. Structural funds from the EU alone are worth a staggering $60bn (£31.6bn) until 2013 and Poland's economic growth remains a healthy 5 per cent. All along the two and a half miles of the recently renovated Piotrkowska Street, Europe's longest high street, the fashionable boutiques, bars and restaurants are bustling with locals as they savour the transformation of a city where half the work force was out of a job as recently as the early 1990s, after the collapse of the Soviet Union.
The present unemployment is 14 per cent and set to keep falling. Three thousand jobs were created last year alone as international companies including Gillette, Indesit and Dell moved in to take advantage of low wages and a willing workforce.
Pawel is typical of the twenty-somethings of Lodz in having worked abroad, in Scotland and Holland, but deciding to come back. "This city is definitely going places now," he said. "There was no way I could stay away for ever."
For the 800,000 inhabitants, the city's turnaround is a fitting comeback for a town that was once nicknamed Ziemia Obiecana, the Promised Land. In the latter half of the 19th century, it was the second-largest city in the Russian empire and one of central Europe's largest textile manufacturers. Almost a third of the population was Jewish, and German, Russian and even Lancashire cotton workers flocked to its booming mills.
The Second World War destroyed any hopes of Lodz retaining its multicultural heritage. As few as 4,000 of the city's 300,000 Jews survived the extermination camps, and nearly all the German families fled the Soviet army as it advanced on Berlin. Remarkably, Lodz managed to avoid bombs and shells and, with Krakow, remains one of the few major Polish cities to survive the war architecturally.
But Lodz's tragic history has also provided the city with a second valuable job-creating asset: tourism. Two hours' west of Warsaw and economically run down, for years Lodz remained far from the tourist trail. Now it is the third most visited city after Warsaw and Krakow.
The Mayor, Jerzy Kropiwnicki, believes recognising Lodz's past is the key to securing the city's future. In 2004, the city marked the 60th anniversary of the liquidation of the Lodz ghetto by opening a giant memorial commemorating those who died.
"For the past 60 years, these commemorations had been rather timid," he said. "The unexpected result of [the 2004] commemorations was that visits from Germans and Jews skyrocketed. We decided the city's past was its best asset and that we must promote Lodz as a city with roots in four cultures, German, Jewish, Polish and Russian."
Asked what he would say to people in Lodz thinking of leaving for western Europe to seek higher wages, the Mayor said: "I would say learn what you can learn in the place you are and once you have learned what you can, come back."




ends.




Wednesday, 11 October 2006

Koran provides the ultimate memory test for Muslim boys

(Photo:http://www.quran.gov.ae/)

By Jerome Taylor

Published: The Independent, 11 October 2006


They come from far and wide hoping to find instant fame in what is one of the Islamic world's most hotly fought-over competitions - young men and boys hungry to display their talent to the world.But this is no glitzy ceremony searching for the next pop idol. This is Dubai's International Holy Koran Award, a highly prestigious recitation competition in which contestants as young as nine recite Islam's holy book from memory. The annual award, sponsored by Dubai's ruler, Sheikh Mohammed bin Rashid al Maktoum, held its final round last night. Eighty contestants aged 21 and under, from across the globe, now have a nervous two-day wait before the winner is announced."The competition has ended. Now the judges will deliberate and winners will be announced on Thursday," said Ahmed Al Zahid, a spokesman for the award who said it was the "Olympics of Koran reading".Since the start of Ramadan, when the competition begins, scores of young contestants have climbed a large stage in front of an audience of thousands and began their recitation of the Koran at a random place chosen by the judges.In scenes reminiscent of an American spelling bee, any lapses in memory or mispronunciation in Arabic were corrected by the sounding of a bell as the judges, prominent Islamic scholars from across the region, assessed the contestant's ability to recite the Koran according to Islamic practice.Reciting the Koran from memory, a practice known as tajweed, plays a central role in helping Muslims gain a deeper understanding of their faith. Entrants are expected to be able to recite the holy book - estimated to contain more than 77,000 words - in full.Mohammed Luwan, a 20-year-old contestant from Nigeria, said: "I began to memorise the Holy Koran when I was 15 and completed memorisation of the holy book at 17."The award's youngest entrant, nine-year-old Australian Abdullah al Zahabi, amazed the audience last week as he took to the stage to begin his recitation.Standing next to his father afterwards, he told Gulf News: "My brother and I memorised the Koran at an early age and with help and support from my parents." He said that he wants to be a Muslim scholar when he grows up.He competed against 10-year-old Khubaib Muhammad, who has spent hours each day for the last three years in preparation for the award. Before taking to the stage, he said: "It was hard work, but ultimately it was worth it because I got here. I'm not nervous. I'm ready and prepared."Now in its tenth year, the event has become one of the most prestigious tajweed competitions in the world, with a top prize of more than pounds 35,000. The winners can expect a raft of invitations from across the world to recite holy texts during religious gatherings.The competition also contains a separate programme for prisoners in Dubai, who can reduce their jail terms by proving that they can learn the Koran.The programme is not open for those facing the death sentence or guilty of murder, but for those on lesser sentences, memorising the whole of the holy book can knock 20 years off their time in prison. The winners can expect invitations from across the world to recite texts.


ends.