Realizing The Promise Of Knowledge Communities

“College campuses are the original “innovation district,” offering a rich density of minds that are concentrated for maximum intake and output of thought. The assumption is always that these minds will meet in serendipitous encounters and campus meeting places. But the reality often falls far short and campuses need to be much more intentional about creating the collision spaces where these interactions can happen.” Phil Myrick, global placemaking leader, lists the many benefits of campus placemaking.

By Phil Myrick, global placemaking leader

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Photo: Ruiqi Kong/Unsplash

I visited the University of Texas, Austin recently, and was elated to see how alive and abundant campus life was, centered on a fairly new campus space, the Speedway Mall. It’s a great example of campus placemaking, and captures the spirit of campus life that so many other campuses aspire to.

Campuses are built around the notion of a knowledge community – putting people together to induce the exchange of ideas, not only between student and teacher, but across an intricate network that touches all members. Hopefully.

And yet, it doesn’t always work out that way. Many campuses lack a sense of place and most campuses underrate the importance of the “life between buildings,” treating their public spaces as an afterthought, or as grassy backdrops.

There’s no excuse for this. The reasons for college administrators to make the most of their campus public realm are many and compelling:

Campus Sense of Place and Meaning

Colleges and universities should strive to create vibrant and memorable places that give deeper meaning to campus residents and bring them back years later for reunions, for visits with children in tow, for future giving. Harvard University realized this when they incorporated Placemaking in the master planning of the new Allston Campus. They were aware of the danger that the new campus, although walking distance from the fabled Harvard Yard, would feel like another world with none of the soul and beauty that the older campus is so known for. Harvard continues its work with placemaking on both the Cambridge campus as well as the Allston campus.

Campuses as Innovation Districts

College campuses are the original “innovation district,” offering a rich density of minds that are concentrated for maximum intake and output of thought. The assumption is always that these minds will meet in serendipitous encounters and campus meeting places. But the reality often falls far short and campuses need to be much more intentional about creating the collision spaces where these interactions can happen. Such encounters and casual meetings are much more likely when they are planned for, and the programming that goes along with placemaking is a powerful tool for campuses to use.

Creating Places of Diversity

Planning for interactions must also account for people of different races and cultural backgrounds on campus. In fact, one of the best ways to diversify the groups that gather -- and to make campus places more inclusive – is to target specific audiences who might otherwise not feel welcome. To quote the Brookings Institution: “If public spaces are designed and managed for a monolithic “public” or “average user,” they will likely be exclusionary and fail to achieve their goals of engendering social cohesion.”

Activating Campus Places

There are so many campus spaces that are literally just hardware with limited purpose. To breathe life into a campus, a significant budget should be saved for programming to attract people, enliven campus, improve bodies and minds, and actually put facilities to their best use. 

Campus Placemaking

This notion of a knowledge community is an old one – it goes all the way back to the establishment of cities as the most efficient way to capture talent, foster innovation, and grow economies.  It applies to university and college campuses, but also research campuses, medical campuses, innovation districts, and other urban districts.

There are layers of social and civic infrastructure that are invisible to most professionals in planning, design, and development. When these layers are overlooked, we miss an opportunity to enrich lives and build community – or in the case of universities, the chance to create a knowledge community that fosters exchange and innovation and builds rich student life. This is where placemaking comes in, and why it’s a valuable addition to campus planning and design.

Photo: Rainhard Wiesinger/Unsplash

An Uncommon Guide On How To Be A Flourishing Individual

Matilde Magro, regenerative and sustainability designer, asked her students to describe a flourishing individual in an idyllic society. The answers were surprising, so she decided to explore what a flourishing society would be like and what that entails from individuals.

By Matilde Magro, regenerative and sustainability designer

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Photo: Finja Reinartz/Unsplash

There is a latent idea in all of us of absolute love, compassion and joy in community all over the world. This idea does not stem from nothing, it’s innate wisdom on how life should be - and the knowledge that it is up to humanity to face the obstacles to get there. In this light, I asked my students what it would be to be a flourishing individual in an idyllic society, and they brought me good answers. One of them was how disconnection to the Earth happens, in six spheres of influence, from societal pressures, to work imbalances, to the continuous inequality all over the world. Their solutions involved educating both young children and adults on how to overcome this disconnection. Another hypothesis would be to transform the individual into a spiritual being, with a set of intentions based on how high the individual could acheive both self-realization and enlightenment, and they specified how to do it. I liked both of these approaches and want to expand on it further.

An idyllic society would have no crime, no inequalities and absolutely no harm or evil, so a flourishing individual would need to have certain traits of absolute joy, absolute inner peace and absolute freedom to be the highest expressions of themself, in loving presence and awareness. So this individual would be someone who expresses their point of view to others who will respect their opinion and share their own in commradery, without the need for exhaltation - there are no perils to be scared about. An idyllic society would mean that community rises above all to bring us peace, love, tranquility and creativity. So a creative type of society would have at its center a hub of art and cultural intentions, and a heart of gold in terms of how people could satisfy both their need to create and to generate more creation in their societies. This idyllic society would have a creative-based, community-led economy. It would be a stepping stone to acheiving a world wide sense of accomplishment. So the flourishing individual would have a choice in participating in worldwide creation or community creation, or not. The flourishing individual would need to have a basis of emotional handling and pure joyful behaviour. A flourishing society would be ecocentered, not antropocentered, and there would be community gardens, trees and forests everywhere. A flourishing society made of flourishing individuals is possible.

This seems like too far-fetched, but that is the actual goal when we mean peace on Earth, the sustainable development goals and the idea of a flourishing society and flourishing individuals. Can we dream it now? Can we start working on it on an individual level? Can we start working on ourselves and in our communities towards this goal? How could we start? What are the first foundations? Important questions for this new age we are going through.

Photo: wudan3551/Unsplash

Make Serious Change Having Fun

“Kalamunda residents have also taken a light-hearted approach to the very serious issue of climate change. How do you draw attention to the melting polar ice caps and rising sea levels when you are in a city built on a hill 600 feet above and several miles away from the ocean? You prepare for the future by organizing a surf club.” Community activator, Jim Diers, puts fun at the front of change. In this article, he explores the work of community builders creating serious change by goofing around.

By Jim Diers, community activator

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Photo: Braydon Anderson/Unsplash

I was surprised when Cesar Cala, a fellow community organizer, complained that his efforts were often frustrated by “those GD activists.” “GD” I asked, “what are you talking about?” “The grim and determined,” he replied.

Cesar is right. Too many of us take ourselves way too seriously. We give the impression that activism is our cross to bear. If that’s our attitude, who’s going to want to join us? We need to lighten up and have fun if we want to make serious change.

Recently, I was the guest of Peter Kenyon, of the Bank of IDEAS, who lives in the Western Australian city of Kalamunda. Clearly, Peter’s infectious, fun-loving spirit has caught on. Kalamunda’s activists know the power of humor.

When the state government threatened to amalgamate Kalamunda with a neighboring city, the people didn’t spend a lot of time gathering signatures on petitions or testifying at public hearings. They organized a funeral procession mourning the death of democracy. Dressed in black and bearing a coffin, they paraded through the streets. The action generated media coverage like nothing else and contributed to the premier’s decision to back down. After all, who wants to be held responsible for the death of democracy?

Kalamunda residents have also taken a light-hearted approach to the very serious issue of climate change. How do you draw attention to the melting polar ice caps and rising sea levels when you are in a city built on a hill 600 feet above and several miles away from the ocean? You prepare for the future by organizing a surf club. Jim Smith founded the surf club as a way to “raise awareness of the need for more sustainable living and to have some fun.” Now the surf club boasts membership from all over the world including the mayor of Miami Beach, Florida.

Residents of Seattle’s Ballard neighborhood were equally creative in raising the issue of environmental sustainability. Working with Sustainable Ballard, Julia Field started issuing official-looking undriver licenses to those who pledged to use alternative transportation. An undriver license entitles the bearer to board the shufflebus, a foot-powered, Fred Flinstone-type vehicle that gets passersby thinking about what they can do to reduce their carbon footprint.

One of the best examples of creative activism is the Backbone Campaign based where I live on Vashon Island, Washington. The organization is named for a 70-foot-long backbone puppet that it took to the Democratic National Convention and President Obama’s inauguration to encourage them to have the backbone to support progressive causes.

When the Supreme Court ruled in favor of corporate personhood, the Backbone Campaign protested by unrolling a gigantic copy of the constitution down the building’s steps; the police didn’t know how to react because they didn’t want to mess with the constitution. Later, the activists used a theater light to project dollar signs all over the side of the Supreme Court; again, there was nothing the police could do because no trespassing or vandalism had been involved.

Every summer, the Backbone Campaign sponsors an artful action camp which includes training activists how to use kayaks for protests. Kayaktivists successfully shut down construction of a dock to be used for a gravel mine on Vashon Island and that property has now been converted into a large park. Kayakers trained by the Backbone Campaign are also playing a major role in disrupting Shell’s plans to drill for oil in the Arctic.

In Surrey, British Columbia, residents faced the problem confronting communities everywhere – the loss of access to public space due to a misguided crime prevention strategy. The bench beneath the SkyTrain station had been fenced off in order to keep the "wrong people" from using it. Of course, the fence meant that nobody had access. “How can you build community without bumping places?” the citizens wondered.

The community responded with a Free the Bench campaign. During the street fair in the adjacent business district, they used the performance stage to put the bench on trial. A local member of parliament served as the magistrate and one witness after another testified to the good character of the bench. The audience voted unanimously as the jury to free the bench.

When the local officials refused to honor the jury’s verdict, community members used humor to demonstrate the absurdity of imprisoning a bench. They brought dozens of chairs inside the fence to keep the bench company. When city workers removed the chairs, activists created a park scene complete with a birdhouse and mannequins sitting on the bench playing chess. Later, the scene was changed so that the bench resembled a sofa facing a coffee table and television set.

More and more people visited the bench to see the ever-changing scene and to have laughs at the City’s expense. One time, artists converted the bench into a dinosaur (benchosaurus). Later, they decorated the space with hundreds of origami cranes and invited visitors to add their own. When it became Christmastime and the bench was still imprisoned, they installed a Christmas tree and a fireplace hung with stockings.

Finally, the City relented and announced that the bench would be set free. Residents were invited to a celebration where they could paint love messages on the bench. There are now many benches on the plaza next to Surrey’s new city hall.

When neighbors became increasingly concerned about the crime that had overtaken the 118th Avenue business district in Edmonton, they didn't spend their time in meetings complaining to the police. Instead, they renovated one of the many boarded up storefronts as the Carrot, a coffee shop operated by the community. Local musicians started playing in the Carrot and artists displayed their works. It wasn't long before the art spilled out of the coffee shop and into the street, and the annual Kaleido Festival was born. A winter festival soon followed and then a farmers market. Now, instead of avoiding 118th Avenue, people from throughout the region are attracted to this vibrant district of multi-ethnic restaurants and unique shops including a beautiful new center for artists with disabilities.

In downtown Tacoma, residents were concerned about the increasing number of pedestrian accidents. They organized Citizens for a Safe Tacoma but, rather than holding any meetings, they used their time to paint crosswalks in the middle of the night. The City responded by using grinders to remove the rogue crosswalks. Several days later, however, the crosswalks had been repainted. This time, not only did the City remove the crosswalks but they threatened to prosecute anyone caught painting them. So, the protesters painted polka dots instead of crosswalks. The City Manager finally gave up, organized a forum on what to do about pedestrian safety, and announced that one million dollars would be budgeted for safety improvements downtown.

All of these stories illustrate how creative activism can result in greater participation and better outcomes. But, even if the action isn’t successful, at least everyone will have fun in the process. As Emma Goldman said: “If I can’t dance, I don’t want to be part of your revolution.”

Photo: Nathan DumlaoUnsplash

Building Community Food Resilience

“Giving food without considering the structural reasons ‘why’ food is needed is a never-ending battle. Building community resilience using food is a critical part of the puzzle to end hunger in communities and eradicate poverty. Food is a powerful tool for social change.” Food Ethics Council has written a guide to unpick and understand what a path to building
community resilience in the UK could look like, focusing on the role of community food organisations.

By Food Ethics Council

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Photo: Annie Spratt/Unsplash

We want to facilitate a shift away from current emergency food aid models reliant on food charity towards approaches that build long-term community food resilience. We have written this guide to unpick and understand what a path to building community resilience in the UK could look like, focusing on the role of community food organisations. It is the result of a 2-year programme hosted by the Food Ethics Council to co-develop long-term strategies to address household food insecurity in the UK, using the food citizenship framework as a guide.

During 2020 and 2021, we at the Food Ethics Council hosted workshops and discussions with organisations working in the context of emergency food aid in Sheffield. We also conducted interviews with experts in poverty, social justice and charitable food aid. Building on our own knowledge and experience in complexity-led design, systems change, and food citizenship, we explored the challenges faced by organisations tackling hunger, hardship and injustice, and the innovative approaches which have helped them.

The guide has insights, tools, case studies and more. It does not claim to have all the answers, but we hope itwill stimulate different ways of thinking about addressing food and poverty and provoke people to try out different approaches.

DOWNLOAD GUIDE AS PDF

Photo: Craig Whitehead/Unsplash

Welcoming Locals With The Civic Park Groundbreaking

“The mantra during this entire period has been, roughly, ‘build downtown for locals, not tourists. We’ve been pushed out by the tourists for too long.’ The return of locals only seems right, for what is one of America’s very oldest cities with a totally unique and authentic culture.” Phil Myrick, global placemaking leader, has been a driving force in the transformation of downtown San Antonio into a more welcoming place.

By Phil Myrick, global placemaking leader

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Photo: Justin W/Unsplash

At long last San Antonio’s new Civic Park broke ground on January 26, 2022. This public-private project will create downtown’s most significant park space and has been called “perhaps the most ambitious development in San Antonio history when you consider the cost, scale and location.” I was thrilled to be able to work with Hemisfair and GGN to help develop the vision for this park.

The initial master plan for this former World’s Fair site, dubbed Hemisfair, was done as far back as 2012, led by Johnson Fain with Olin, HR&A, and Arup. In the following years three public spaces were envisioned and designed, by firms such as MIG, GGN and the Project for Public Spaces:

·      Yanaguana Garden, a six-acre mixed use destination playground, was opened to the public for the first time in October 2015 and has come to become the second most visited park per acre in Texas with more than 80 percent of the visitors being locals.

·      Civic Park, at 12 acres, is the largest of the three spaces, and will feature civic events like concerts, with tree-lined promenades, fountains and pools, and a perimeter of shopping, dining, hotel and residential.

·      Tower Park will mix public space with more than a dozen historic structures, in the last phase of Hemisfair’s development.

Phil Myrick was the placemaking lead on all three projects, helping to establish the overall vision and program.

Tourism and suburbanism

Yanaguana Garden, Civic Park, and Tower Park all have a common thread – and that is to serve and attract local people above all others. For San Antonio, this is a deep-rooted obligation due to the fact that for fifty years the city’s downtown has been mainly the haunt of tourism. The River Walk, a flood project begun under WPA and constructed over a span of decades, eventually became one of the world’s most iconic public spaces. But over time it succeeded especially as a tourist destination, and most locals visit once or twice a year.

Meanwhile, San Antonio’s downtown never recovered from the urban malaise that affected all U.S. cities in the late 20th century, and the city has remained adamantly suburban. For decades, while the River Walk was teeming with visitors, up at the street level the city was a ghost town, characterized by overly-engineered streets that made walking a chore, and an almost complete dearth of retail or residents.

The Decade of Downtown

But, over the last 15 years or so, a devoted and passionate group of city leaders, developers, civic boosters, historians, and most recently the University of Texas, have helped create a surge of investment in making downtown a better place to live. This momentum was given a significant boost in 2010 when Mayor Julián Castro announced his “Decade of Downtown,” an initiative that left an indelible legacy. 

Although in 2022 it is still behind the curve (other major cities enjoyed their comeback of downtown many years ago), San Antonio’s downtown momentum has now passed a tipping point. I predict this sleeper of a downtown will soon emerge as America’s latest downtown darling, a success story long in the making.

Build downtown for locals

The mantra during this entire period has been, roughly, “build downtown for locals, not tourists. We’ve been pushed out by the tourists for too long.” The return of locals only seems right, for what is one of America’s very oldest cities with a totally unique and authentic culture. Steeped in a brew of Mexican, Native American, and Texian roots, the city is deeply comfortable with its multiculturalism, and the city has long been majority Hispanic (over 60% Hispanic in the 2020 census).

With this amiable diversity and renewed commitment to downtown, San Antonio represents America’s past, present and future in the best possible way. A toast to the Civic Park, the city’s latest undertaking in a decade of authentic placemaking.

Photo: Henry Becerra/Unsplash

PLACED Academy

PLACED are excited to announce their 2022-23 PLACED Academy, their flagship free to access, creative education programme about the built environment for 14-18 year olds from across the northwest, empowering young people to shape the places they live, work and spend time. 

Launched in 2019, PLACED Academy increases participants’ self-esteem, breaks down barriers to professional careers and develops skills. To date, 126 young graduates have benefited from the programme, which has had a positive impact on their lives and shaped their decisions about their future

By PLACED

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Photo: PLACED

PLACED specialise in place education and engagement. Since 2011, we have brought collaboration and diversity to discussion around the built environment, creating opportunities for quality conversations and genuine engagement. We believe that everyone is an expert when it comes to the places where they live, work or spend time. These principles have been at the core of our built environment Education Programmes for the last years.

Building on our experience, we established the PLACED Academy in 2019 as a free to access creative programme about the built environment for 14–18 year olds. The Academy is designed to increase participants’ self-esteem, break down barriers to professional careers, expose participants to a variety of conventional and non-conventional career routes and develop a broad range of skills. The Academy is made possible thanks to the generous support from our network of Sponsors and Partners.

To date, we’ve delivered four programmes and have 126 graduates. Feedback from previous programmes has been extremely positive; 96% of graduates developed skills that will support them in school, college or university, 92% tell us they now know how the design of places impacts on people, 85% have a better idea of career and education pathways and 80% are more confident they can work in the sector. Reflecting on their experience, one participant told us:

 “PLACED Academy is a safe and exciting environment for young people to learn and expand their skills, connections and knowledge, and not only that, but it also provides opportunities which would otherwise be impossible, and many more incredible benefits. The PLACED Academy is one of the best things that has happened to me in terms of my potential future career, and I hope it will continue to aid many other people to gain the necessary understanding of how to get to where they want to be in the architectural, landscaping, interior design or engineering fields.” 

We are now in the early stages of developing the 2022-23 programme, where will recruit up to 40 young people from diverse backgrounds from across the Northwest. Academy participants will take part in creative design workshops which respond to live projects, supporting youth voice and citizenship, whilst enabling designers and decision makers to engage with a group typically under-represented in discussion about places. Students will be mentored by industry professionals and participate in a tailored package of workshops, events and learning opportunities, working towards their graduation. 

The programme will include the following: 

 ·       Holiday programme: an intensive four-day programme, during which participants will work on creative design projects. Students will be introduced to planning, regeneration and architecture, with activities including site analysis, brief development, model making and presentation skills 

·       Design workshops: monthly design sessions that develop participants’ skills and knowledge of the built environment through creative activities to prepare them for the next step on their journey

·       Professional development skills sessions: support with writing CVs and personal statements, applying for further education, training and interview preparation 

·       Work experience: support with identifying work placements by connecting students and professionals. 

For more details about the PLACED Academy, and to find out how you could get involved visit www.placed-academy.com

Photo: PLACED

Treasure Hunting On Campus

“Students and professors are no different from the rest of us. They want to live or work in a place that is stimulating, comfortable, safe and social. But this has too often been ignored in the way campuses have been planned or adapted in recent decades. Billions of dollars go into building facilities that are hidden behind blank walls. That can make for a cutting-edge education, but a lackluster student experience with few chances for exchange.” Phil Myrick, global placemaking leader, invites us to turn our campuses inside out and go find the hidden treasures.

By Phil Myrick, global placemaking leader

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Photo: Sneha Cecil/Unsplash

Ask anyone embarking on a development or building project about their goals, and not many will list mediocrity among them.

Ask them if they want to build a great place, and of course their answer will be yes.

Too often, though, the architectural design process overlooks the quotidian pleasures we all unconsciously seek in favor of the big, shiny and impressive. How can we reclaim the soul of the places that make us who we are if this is the process that continues?

And, if this process continues, what kind of people will we become as we live, work, and study in these “soulless” spaces?

Inclusion or compartmentalization?

Let’s look at an example of “What’s Possible” as opposed to “How it’s Always Been Done.”

Think of a university. So much opportunity. So much capacity for achieving great places. Too often, though they don’t even seem to realize what they’ve got, let alone what’s possible.

If asked, most universities would likely agree on the importance of promoting student life in multiple dimensions. Too many times, though, this philosophy doesn’t survive the planning and design process.

Too often, the result is that faculty and students are relegated to their shiny rectangle, put back into their disciplines, hidden from each other. Natural interaction is next to impossible.

We could all benefit from cross-fertilization and collaboration more than ever, yet campuses often miss their opportunity to do this better than anyplace else.

Students and professors are no different from the rest of us. They want to live or work in a place that is stimulating, comfortable, safe and social. But this has too often been ignored in the way campuses have been planned or adapted in recent decades. Billions of dollars go into building facilities that are hidden behind blank walls. That can make for a cutting-edge education, but a lackluster student experience with few chances for exchange.

If even a fraction of these investments were used to express the building’s program to the exterior, it would make a vast difference to the day-to-day experience of campus.

Sharing the wealth through campus placemaking

The key to making campuses more than the sum of their parts is in clustering outdoor activities with expressive buildings that contribute their content to the outside. The goal should be to create busy, dynamic destinations for many different types of people throughout the day and week.

For example, at the University of Texas San Antonio they’ve made a good start at creating an outdoor space outside the food court, with seating under the oak trees, Wi-Fi access, a small stage and screen capabilities (see photo). They only need to push it a little further, perhaps with an outdoor bar and food truck, and more options for seating. Then add some live music, care of the Department of Music, and you get an amazing and memorable campus hotspot, with only modest effort.

UTSA and I will work together over the coming months to create more of these hotspots for campus life.

This is a way to bring people together instead of confining them in the prisons of their chosen discipline. It encourages dialogues instead of monologues.

And, when we talk to each other, the resulting ideas and innovations benefit us all.

Breaching the ivory tower

But inclusion doesn’t stop at the educational castle walls.

A campus that sits all by itself, cut off from the commerce and life of the local community also falls short of its potential impact.

Some of America's most beloved campuses feature adjoining business districts that teem with activity. Think of Harvard Square, State Street in Madison, and Telegraph Avenue in Berkeley.

Savannah College of the Arts and the College of Charleston, like many European colleges, have woven their buildings into the fabric of downtown neighborhoods rather than standing apart on their own “hallowed” ground.

For the good of the students as well as for the community in general, we need to see cross-fertilization between universities and the broader community.

There must be places where audiences mix.

Case in point

While working at Project for Public Spaces many years ago we led a process to add a layer to the master plan for Harvard’s expansion into Allston. Engagement included workshops with students, faculty, and staff, as well as Allston residents.

The intent was to create a series of shared spaces that would encourage interaction between the university’s students, faculty, and staff as well as the residents of Harvard and Allston.

Community gathering places were planned around key campus buildings, such as a library, an arts center, a dining hall, and Harvard Stadium.

The goal was to develop new destinations that would intentionally integrate all kinds of people as the campus was built out. Cluster the right uses, and you can plan for who will show up and how well they will mingle. Build for the future of the university, but also build in ways that brings life to the surrounding community.

Capturing value

What’s my point?

Go on a treasure hunt.

Millions of dollars go into building facilities that hide their assets behind blank walls. If a tiny part of that investment was directed toward creating a place on the building’s exterior, it would make a vast difference to people's experiences both on and off campus.

Universities have vast capacity for doing more with their treasures – their music programs, their lectures, their many collections that are stored in basements.

A “treasure hunt” involving staff and faculty to better express these opportunities will benefit everyone in the community, and the experience of the campus at large.

A treasure is only a treasure when someone digs it up.

Photo: Thomas Bormans/Unsplash

Shehron Ke Raaz: Unearthing Invisible Layers Near Bhalswa Landfill, Delhi

“The authors were shocked to see laughing children treating the pool of leachate as a river, hopping on top of bags of trash they imagined to be their boats. The lack of playgrounds and healthy open spaces is clearly evident. While the increasing height of the garbage hill seems to be the pressing ‘visible’ problem, they are cesspools of poor sanitation, unclean water, and unhealthy spaces, making visible a problem otherwise invisible.” Off Centre Collective explores the Bhalswa landfill and asks a fundamental question: Are all citizens equal?

By Off Centre Collective

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Bhalswa landfill is the second largest landfill after Ghazipur and caters to 50.3% of Delhi’s population. Photo by Sukriti Thukral

“My youngest son was born here (near the landfill) and while I was pregnant, I had to rely on the water from the handpump”, says Anita*, a waste picker living in Shraddhanand Colony adjoining the Bhalswa Landfill in Northwest Delhi. “If you’ve traveled by road to Chandigarh, this is the mountain of trash you would’ve seen. He’s had kidney problems ever since he was born. Within 5.5 years, we have had to get him operated six times! Because of the medical expenses, we have to go without ration for a few days. Stomach, skin, and eye problems are the most common amongst the community”, says Anita, showing us the medical reports of her 6-year-old son.

Just like Anita and her family of five, 50,000 waste pickers in Delhi living near three major landfills, Bhalswa, Okhla, and Ghazipur, risk their health every single day to keep our city clean. Almost 50% of Delhi is responsible for the 2,000 mega tonnes of daily waste dumped at the Bhalswa landfill since 1994.

Forced to depend on scarce amounts of potable water and living in the vicinity of toxic runoff and leachate, the waste pickers communities living in Shraddhanand Colony share a toxic relationship with the landfill.

Bhalswa landfill lies in the North-west part of Delhi. Illustration by Kanchan Joneja

Waste pickers’ basti lies within 200m radius of the Bhalswa landfill. Illustration by Kanchan Joneja

A Day in the Life of a Waste Picker

Anita’s family, along with the other 50 families, reside in self-constructed bastis built by upcycling the waste from the landfill which it receives from various industries and more privileged homes. Discarded cloth, banners, carpets, and shuttering planks provide both refuge and identity to each home in the basti.

Waste pickers families reside in self-constructed bastis along the base of the landfill. Photo by Sukriti Thukral

Open space outside the house used for storage and segregation of waste. Photo by Sukriti Thukral

Starting late at 10 pm with a torch, a bottle of water, and food to suffice till 5 am, groups of waste pickers climb the mountain of trash every night to collect the unsegregated waste the city produces. During the day, the entire family sits in the small open space in front of their house to segregate the waste collected and sell them further. The plastic wrappers and polythene bags are often cleaned with water from a local hand pump, which assures a higher price for the product. They use the same hand pumps, gushing out yellow frothy water, for a bath, after toiling in the heat at the landfill. Temperatures at the top of the landfill are typically higher due to the methane gas emanating from the waste. While some houses have separate handpumps, typically each handpump is shared by 6 to 8 families. Unfortunately, their homes and these hand pumps, lie within a 500-meter radius of the landfill.

The leachate from the landfill contaminates the groundwater making it unfit for further use. Illustration by Kanchan Joneja

“In the last 1-2 years, the water from hand pumps has turned from yellow to green. The water feels like petrol, it smells and is sticky“, says Anita.

The leachate from this non-engineered landfill percolates through the ground and contaminates groundwater. With lack of sewage disposal system and leachate control drains in the surrounding communities, the groundwater is further contaminated by percolation of untreated sewage water. The handpump releases yellow water with a TDS (Total Dissolved Solids) of 5846ppm (parts per million), far from the desirable 500ppm fit for consumption.

Observing the landfill at close range, it is almost impossible to distinguish where it starts and where it ends. The ground is barely visible as it is completely covered with trash. Often, and without warning, huge chunks of garbage fall off, endangering homes and lives.

“During monsoons, homes fill with dirty water and we have to wait for it to dry out for 2 to 3 months. So, families tie the sleeping and kitchen platform 2.5 feet above the ground.”, shared Anita.

The overall air and water quality in the vicinity is dangerous and one can’t stand for too long next to the black runoff from the landfill without getting a headache. The stench of the leachate was perceivable through an N95 mask and the authors wondered how bad it must be otherwise. As for the air, one could say that at any given point a hundred flies were in sight.

The authors were shocked to see laughing children treating the pool of leachate as a river, hopping on top of bags of trash they imagined to be their boats. The lack of playgrounds and healthy open spaces is clearly evident. While the increasing height of the garbage hill seems to be the pressing ‘visible’ problem, they are cesspools of poor sanitation, unclean water, and unhealthy spaces, making visible a problem otherwise invisible.

Due to lack of drainage network and sewage systems, the leachate and toxic-runoff gets collected at the base of the landfill. Photo by Sukriti Thukral

Home away from Home

The majority of waste pickers living next to Bhalswa belong to the Julaha community, also known as weavers, (listed as Scheduled Caste in the Constitution) hail from rural Bengal who lost their craft to the machine age and moved to Delhi in search opportunities and a better life. Otherwise fluent in Bangla, over the years, they adapted the common Hindi words, to maneuver through the city.

While they call Delhi their home, the city’s service providers have done very little in the past to extend basic WASH services provisioning to them. Just like Anita’s family, majority of the waste pickers have their various national identifying documents (Aadhar, ration, and voting card) issued from West Bengal, and are hence treated as outsiders even by the neighboring communities. With no right to the city’s infrastructure and services, they struggle every day with caste and occupation-based discrimination and are challenged by access to basic services such as water, health, sanitation, and healthy spaces.

“Yahan do porta toilets lage the COVID ke time pe. Jispe inka jhagda hone laga ki use kaun kare, maintain kaun kare. Baadmein unko lock kar diya gaya aur phir hata diya”, narrates Sheikh Akbar Ali, a community leader from NGO Basti Suraksha Manch who has been working with waste picker communities for over 30 years.

[Translation: During the first wave of COVID, porta toilets had been installed at a corner where people from all communities could access them. But due to issues of maintenance and community conflict, they had to be removed]

At the same time, Shraddhanand Colony witnessed mass migration during the height of the pandemic. In the authors’ first few visits in March 2021, out of 50 families living along the foothills of the landfill, only 11 had returned. Faced by a loss of livelihood along with no access to food, water, or relief from the Government – they fled to Bengal, where they struggled to earn but could survive.

Unhealthy open spaces around the landfill. Photo by Sukriti Thukral

Water Wars: The Price of Water

As one enters the basti, containers of all shapes and sizes can be seen lined outside houses for collecting water from tankers. Earning around Rs 5,000-7,000 per month as a family, almost 25% of Anita’s meager income is spent in procuring potable water used for drinking and cooking from the private tanker that otherwise wouldn’t serve their community. For all other needs, they are dependent on the contaminated groundwater from the handpumps. This contrasts with the pakka houses on the opposite side of the road having access to piped water supply from the government and part of the same Shraddhanand colony.

What the authors found most touching, during their study around the WASH challenges was that the first time they met Anita and her family, they were offered bottled water – which is a luxury for the residents of the community.

“Yahan toh ladai hai, ki in logon ko paani kyun dein. Agar road pe tanker lag jae na, toh inko paani nai milega.”, said Sheikh Akbar Ali. [Translation: There is a fight amongst the people of the neighborhood, why share water with these people. If there is a tanker on the main road for the entire neighborhood, they will not get water]

Every week, on days fixed by groups of six families each, a private tanker comes to the basti to supply almost 350 litres of potable water for the entire week. In terms of water availability, it comes out to 1.7 litres (~ 2 bottles) of water per person per day. Compared with what livability standards like the National Building Code suggest, this is one-sixth of that!

Such shocking figures only confirm that in the absence of adequate quality water supply, people are forced to drastically reduce their water requirement, and depend on unclean water to meet their needs pushing them further into health-related risks such as dehydration and malnutrition.

The following water pricing comparison is based on data from field and secondary sources:

Water Source Price per litre (INR)

Tanker 2.22

Mineral water bottle (20 litres) 4

Swajal water ATM 3.33

DJB central piped supply 0 + service charge for 20,000l per month

This shows that piped water supply is the cheapest and only the privileged few get access to it, while the most vulnerable are left to fend for themselves and pushed further into the poverty cycle.

Containers of all shapes and sizes are lined outside their homes for collecting water from tankers. Photo by Sukriti Thukral

Equal Cities and the Right to Life

Following suit from Okhla Landfill’s example, the landfill at Bhalswa is also being turned into an Eco-Park by the NDMC. Bio-mining, greening the surface, reduction in height, slope stabilization and setting up Waste to Energy (WTE) facilities are some of the measures being taken up. While these may be portrayed as the best solutions to tackle the landfills, they do not follow Solid Waste Management Rules of 2016 and are far from being sustainable. These cosmetic solutions visually reduce the volume of waste, but the burning of unsegregated waste by WTE plants increases air pollution.

There have been many discussions about residents of Delhi not knowing where their garbage lands up, but the enormous impacts of the landfill on the lives of people living around it have largely been overlooked. The very people who clean our city are the most vulnerable as they do not have access to basic services including drinking water.

The authors’ investigations on the field raise some fundamental human rights questions about the creation of equal cities for all citizens - especially those who are marginalized. Why should one have to be identified by a document in order to avail basic services? Is the right to life reserved only for those who vote in that constituency? Do waste pickers not have the right to clean drinking water? While India works towards the UN Sustainable Development Goals, we wonder whose development they apply to? Who then has the right to saaf paani** and healthy environment?

Who has the right to saaf paani**? Photo by Kanchan Joneja

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*Name changed to preserve anonymity

** “saaf pani” in Hindi means clean and safe water

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This story was supported by WRI India under the aaco Story Challenge.

Placemaking.Education

Placemaking is an inclusive and collaborative process, a mindset, an attitude that brings people, disciplines and organisations together to create positive changes to an area (small, medium or large). It aims to create places that people want to be in and where humans thrive. It is a process that can strengthen the fabric of a neighbourhood or community. Placemaking empowers people to act, not only as an ethical principle, but also because it is a real way to improve the way a person relates to themselves, their neighbours and their world.

Town Team Movement and PlacemakingX are inviting you to become a placemaker with the launch of Placemaking.Education, a new online learning platform bringing placemaking to all corners of the world.

By Town Team Movement & PlacemakingX

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Photo: Kyler Boone/Unsplash

What is placemaking?

It sounds like a buzz word, but it is actually a vital and practical way to create successful, resilient places, empowered citizens and more connected communities. 

Town Team Movement and the global leader of the placemaking movement, PlacemakingX, have partnered to create the world’s first online education platform with structured training courses to help you learn more about placemaking.

We have collected and curated the most important placemaking concepts, tips and lessons learned into one place to make it easier and faster for you to learn.

Learn at your own pace, when you want, where you want!

“Placemaking is like turning a house into a home.”

— David Engwicht, Placemaking Leader

Placemaking is a philosophy and an iterative, collaborative process for creating public spaces that people love and feel connected to.

Placemaking is about creating feelings in people. It's about making a public space, street or even a whole suburb "feel like home" - a place to feel good in, to belong to and be proud of.

Placemaking empowers people to act, not only as an ethical principle, but also because it is a real way to improve the way a person relates to themselves, their neighbours and their world.

Online placemaking training courses

Placemaking.Education has various online courses that you can take anywhere, anytime! Learn at your own pace. The course content includes topics such as:

• What is placemaking?

• Why is placemaking important?

• What are the principles of placemaking?

• What are some examples of placemaking?

• Who can be a placemaker?

• Where can placemaking be done?

• How can you make it happen?

Visit Placemaking.Education

Photo: Josh Appel/Unsplash

Communities Key to Future Of City Centres

“Scotland is a nation of towns. Decades ago, Scotland’s town centres were bustling and vibrant, and the reason was we lived in them. Now we live a couple of miles out of town in car dependent housing schemes where many don’t even know their own neighbours as commuting leaves less time for communities.” Phil Prentice, CEO of Scotland’s Towns Partnership, writes on the key to a better urban future.

By Phil Prentice, CEO of Scotland’s Towns Partnership, on behalf of Scottish Empty Homes Partnership

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Photo: George McVeigh/Unsplash

In the last 50 or 60 years, we have hollowed the life out of town centres and created a doughnut effect. The retail predominance of the 1980s and 90s put a premium on town centre space, shifting less valuable residential uses to the edge. An estimated 40 per cent of buildings in Scottish town centres are now lying empty, most above shop frontages. High streets have suffered from reduced local economic consumption and a lack of community.

It is a similar story in city centres. Glasgow and Edinburgh have the least densely populated city centres in Europe. If you look above the shops and restaurants at night in Europe, you can see people living in every window. Many have balconies and shared courtyards and green spaces that help combat loneliness.

Our 2014 Town Centre Action Plan explored how to bring back vacant and redundant space into productive use for housing, a possible solution for our changing demographic and to help tackle inclusion.

A market failure still exists as the system still supports unsustainable sprawl. Scotland’s new Town Centre Action Plan, to be launched in April, delivers a more holistic approach to placemaking. The focus is on prosperous, vibrant and environmentally sustainable 20-minute neighbourhoods. The concept is a multi-disciplinary approach to creating more liveable communities, with input from sectors as diverse as public health and transport.

The Plan aspires to deliver homes fit all for the 21st century. Much of the ageing generation stay on in large family homes that would be better for young, growing families because there isn’t suitable alternative housing available. In a city centre development, the elderly could downsize to large, future-proofed apartments with dining and recreation facilities as well as access to local services, such as GP surgeries and a children’s nursery where both the old and young benefit from inter-generational socialising.

There is also considerable demand from younger generations for single unit homes as more people want to live on their own. There are many empty homes in our town centres that could be upgraded and brought back into use, to serve this need. However, we need to ensure that the town centre is an attractive place to live.

While there are many positives to the sudden shift towards working from home as an outcome of the pandemic, cities have and will suffer from the lack of footfall. The answer to this is re-population of city centres at scale, with housing that is sustainable, pandemic-proof and meets demographic needs with a good mix of private and social housing. The best chance of city-centre coffee shops and local independent businesses thriving is for people to move back to into the city.

This approach is increasingly met with interest from institutional investors. Rather than quick, high-risk gains, this model will see patient capital investment over 40-50 years. Encouragingly, the new Planning Framework for Scotland seeks to minimise edge of town or sprawl development. This needs to be matched with a widespread shift in mindsets, as investors need the confidence that they will able to zone whole streets to develop at scale.

The future of Scotland’s towns and city centres lies in the place principle and a holistic approach that encompasses community wellbeing, the environment and local economies.

Photo: George McVeighUnsplash

Right For Culture - Belarus 2021

Artistic freedom lies at the heart of all strong communities. Art can teach us to question fixed structures and systems; it shows us that a community will always be a collection of voices, hopes, and visions, never a monologue. Without art, we’re simply losing ourselves, and our communities crumble.

In 2019, PEN Belarus began systematically collecting data on the violation of the human and cultural rights of cultural workers in the country. In January 2021, as the socio-political crisis intensified, PEN Belarus presented a public report of their monitoring results entitled “Belarus 2020: without the right to culture”.

In 2021, the crisis in Belarus continued, and culture remained the focus of the monitoring. The level of repression faced by cultural workers has not decreased since 2020. Among the current political prisoners in Belarus, 68 are cultural workers.

The monitoring by PEN Belarus contains statistics and analysis of the violations that took place in 2021. It was prepared using public information collected from open sources as well as direct communication with cultural workers and representatives of cultural institutions throughout the year.

By PEN Belarus

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Photo: Ehsan Eslami/Unsplash

I. MAIN RESULTS

We recorded 1,455 violations of the cultural rights and human rights of cultural figures in 2021. We collected information on the repression of 628 cultural figures, more than 240 organizations and associations, as well as on questions of cultural heritage and discriminatory policy regarding the Belarusian language.

Illustration: PEN Belarus

In 2021, the Belarusian authorities launched a fight against culture, civil society, and dissent with a scope that contrary to expectations turned out to be more severe than critical events we described in our monitoring “Belarus 2020: without the right to culture”.

The dynamics of violations per quarter from 2020–2021 can be seen in the graph below:

Illustration: PEN Belarus.

The number of violations recorded in 2021 is 2.5 times higher than the number recorded in 2020: 1,455 vs 593 respectively.

CULTURAL WORKERS WHO ARE POLITICAL PRISONERS

As of December 31.2021, there are 969 political (the procedure for recognition as a political prisoner is set forth in a certain framework document) prisoners in Belarus. 68 of these are cultural figures:

• architect Arciom Takarčuk – 11.20.2020 sentenced to 3.5 years in a penal colony;

• artist Uladzislaŭ Makaviecki – 12.16.2020 sentenced to 2 years in a penal colony;

• poet and programmer Anatol Chinievič – 12.24.2020 sentenced to 2.5 years in a penal colony;

• concert agency director Ivan Kaniavieha – 02.04.2021 sentenced to 3 years in a penal colony;

• artist Alaksandr Nurdzinaŭ – 02.05.2021 sentenced to 4 years in a strict-regime penal colony;

• documentary film author and blogger Paviel Spiryn – 02.05.2021 sentenced to 4.5 years in a penal colony;

• poet and director Ihnat Sidorčyk – 02.16.2021 sentenced to 3 years in an open-type correctional institution [OTCI]. He has been serving this sentence since 06.14.2021;

• writer and journalist Kaciaryna Andrejeva (Bachvalava) – 02.18.2021 sentenced to 2 years in a penal colony;

• cultural manager Lavon Chalatran – 02.19.2021 sentenced to 2 years in OTCI. He has been serving the sentence since 06.13.2021;

• designer Maksim Taćcianok – 02.26.2021 sentenced to 3 years in OTCI. He has been serving the sentence since 06.18.2021;

• artist and animator Ivan Viarbicki – 03.15.2021 sentenced to 8 years and 1 month in a strict-regime penal colony;

• UX/UI-designer Dźmitryj Kubaraŭ – 03.24.2021 sentenced to 7 years in a strict-regime penal colony;

• artist, former student of the Academy of Sciences Anastasija Mironcava – 04.01.2021 sentenced to 2 years in a penal colony;

• drummer Alaksiej Sančuk – 05.13.2021 sentenced to 6 years in a strict-regime penal colony;

• cultural manager Mia Mitkievič – 05.20.2021 sentenced to 3 years in a penal colony;

• writer and socio-political figure Paviel Sieviaryniec – 05.25.2021 sentenced to 7 years in a strict-regime penal colony;

• poet, founder of the “Medovaya” literary prize Mikalaj Papieka – 06.08.2021 sentenced to 2 years in OTCI. He has been serving the sentence since 09.13.2021;

• dancers Ihar Jarmolaŭ and Mikalaj Sasieŭ – 06.10.2021 sentenced to 5 years in a strict-regime penal colony;

• arts patron Viktar Babaryka – 07.06.2021 sentenced to 14 years in a strict-regime penal colony;

• actor Siarhiej Volkaŭ – 07.06.2021 sentenced to 4 years in a strict-regime penal colony;

• lighting designer Danila Hančaroŭ – 07.09.2021 sentenced to 2 years in a penal colony;

• musician Paviel Larčyk – 07.09.2021 sentenced to 3 years in a penal colony;

• poet and publicist, a former student of the Faculty of Philosophy and Social Sciences at BSU Ksienija Syramalot – 07.16.2021 sentenced to 2.5 years in a penal colony;

• former students of the Faculty of Aesthetic Education in BSPU – Jana Orobiejko i Kasia Buďko 07.16.2021 sentenced to 2.5 years in a penal colony;

• former student at the Academy of Arts Maryja Kalenik – 07.06.2021 sentenced to 2.5 years in a penal colony;

• former student in the Faculty of Architecture at BNTU Viktoryja Hrankoŭskaja – 07.16.2021 sentenced to 2.5 years in a penal colony;

• designer and architect Raścislaŭ Stefanovič – 07.19.2021 sentenced to 8 years in a strict-regime penal colony;

• musician & D.J. Artur Amiraŭ – 08.20.2021 sentenced to 3.5 years in a strict-regime penal colony;

• history and social studies teacher Andrej Piatroŭski – 08.25.2021 sentenced to 1.5 years in a penal colony;

• poet, musician, and advocate Maksim Znak – 09.06.2021 sentenced to 10 years in a strict-regime penal colony;

• musician and cultural project manager Maryja Kaleśnikava – 09.06.2021 sentenced to 11 years in a penal colony;

• musician Jaŭhien Piatroŭ – 09.11.2021 sentenced to 1 year in a penal colony;

• researcher at the Center for Research of Belarusian Culture, Language and Literature of the National Academy of Sciences Alaksandr Halkoŭski – 09.14.2021 sentenced to 1.5 years in OTCI. He has been serving this sentence since 10.16.2021;

• promoter of history and human rights advocate Taćciana Lasica – 11.03.2021 sentenced to 2.5 years in a penal colony;

• author of prison literature, activist of the anarchist movement Mikalaj Dziadok – 11.10.2021 sentenced to 5 years in a penal colony;

• musicians Uladzimir Kalač and Nadzieja Kalač – 12.14.2021 sentenced to 2 years in a penal colony;

• promoter of history, blogger Eduard Palčys – 12.17.2021 sentenced to 13 years in a strict-regime penal colony;

• author of prison literature, activist of the anarchist movement Ihar Alinievič – 12.22.2021 sentenced to 20 years in a strict-regime penal colony;

• musicians Piotr Marčanka, Julija Marčanka (Junickaja) and Anton Šnip – 12.28.2021 sentenced to 1.5 years in a penal colony;

• cultural manager Eduard Babaryka – he has been in pre-trial detention since 06.18.2020;

• manager of cultural projects, author of a book of fairy tales written in captivity, businessman Alaksandr Vasilevič – he has been in pre-trial detention since 08.28.2020;

• activist, reenactor of history Kim Samusienka – he has been in pre-trial detention since 11.03.2020;

• director of documentaries, journalist Ksienija Luckina – she has been in pre-trial detention since 12.22.2020;

• poet, journalist and media manager Andrej Alaksandraŭ – he has been in pre-trial detention since 01.12.2021;

• author of musical projects and director of typography Arciom Fiedasienka – he has been in pre-trial detention since 03.19.2021 (01.14.2022 Arciom Fiedasienka sentenced to 4 years in a penal colony);

• chairwoman of the Union of Poles Anžalika Borys – she has been in remand prison since 03.23.2021;

• poet and member of the Union of Poles Andrej Pačobut – he has been in remand prison since 03.27.2021;

• artist Aleś Puškin – he has been in pre-trial detention since 03.30.2021;

• author and editor, political scientist, and analyst Valeryja Kaściuhava – she has been in pre-trial detention since 06.30.2021;

• writer, musician and author of the magazine “Naša historyja” Andrej Skurko – he has been in pre-trial detention since 07.08.2021;

• writer, researcher on the history of Belarusian literature, essayist and human rights defender Aleś Bialacki – he has been in pre-trial detention since 07.14.2021;

• street-art artist and IT-specialist Dźmitryj Padrez – he has been in pre-trial detention since 07.15.2021;

• philosopher, methodologist, and publicist Uladzimir Mackievič – he has been in pre-trial detention since 08.04.2021;

• sound engineer Kiryl Salejeŭ – he has been in pre-trial detention since 09.14.2021 (01.11.2022 Kiryl Salejeŭ sentenced to 3 years in OTCI);

• former teacher of Belarusian language and literature Ema Stsepulionak – she has been in pre-trial detention since 09.29.2021;

• musician, violin teacher Aksana Kaśpiarovič – she has been in remand prison since 09.30.2021;

• bass guitarist Viktar Katoŭski – he has been in pre-trial detention since 09.30.2021;

• photographer and journalist Hienadź Mažejka – he has been in pre-trial detention since 10.01.2021;

• history teacher Artur Ešbajeŭ – he has been in pre-trial detention since 11.02.2021;

• founder of Symbal.by, manager of cultural projects Paviel Bielavus – he has been in pre-trial detention since 11.15.2021;

• science fiction writer, journalist Siarhiej Sacuk – he has been in pre-trial detention since 12.08.2021;

• author of non-fiction books, journalist Aleh Hruzdzilovič – he has been in pre-trial detention since 12.23.2021;

• literary and cultural critic Julija Čarniaŭskaja – she has been under house arrest since 05.20.2021 (without the possibility of going outside or any communication with the outside world, with the exception of a lawyer) (01.13.2022 Julija Čarniaŭskaja had her measure of restraint changed and released from house arrest, but she remains a defendant in the criminal case).

In detention are also the writer, translator, and literary critic Alaksandr Fiaduta, the local historian and activist Uladzimir Hundar, and the cameraman Viačaslaŭ Lamanosaŭ. Illustration: PEN Belarus.

RIGHT TO LIFE

Vitold Ašurak, promoter of history and activist from Biarozaŭka, died in the colony in Škłoŭ city on May 21, 2021 in unexplained circumstances. The official reason for his death is a heart attack. His relatives, however, insist that he did not suffer from heart problems. Neither they nor the public have received convincing proof that he died of natural causes. 

Anatol Pasieka, an employee of the Janka Kupala Museum in Minsk, died in his workplace on August 5, 2021 during a planned fire safety check.

CONVEYOR OF CRIMINAL CASES

In total, 63 sentences were passed against 62 cultural workers.

Illustration: PEN Belarus

Data on the sentences of individuals who do not fall within the “political prisoner” category:

• cameraman Viačaslaŭ Lamanosaŭ 01.15.2021 sentenced to 2 years in a penal colony;

• architect Vadzim Dźmitronak 03.17.2021 sentenced to 3 years in OTCI;

• translator Volha Kalackaja 03.24.2021 sentenced to 2 years of home confinement (Restriction of liberty without referral to an open-type correctional facility, i.e. the convicted person remains at home but must comply with a number of rules such as going to work and reporting to the police);

• writer and activist Alena Hnaŭk convicted twice: 05.07.2021 sentenced to 2 years of home confinement, 09.03.2021 to 2 more years; in total, considering undone punishment – 3 years of home confinement;

• local historian and activist Uladzimir Hundar 05.20.2021 sentenced to 3 years in a penal colony;

• musician Uladzisłaŭ Navažylaŭ 06.21.2021 sentenced to 3 years in OTCI;

• poet and musician Hanna Važnik 06.28.2021 sentenced to 1 year of home confinement;

• librarian Julija Laptanovič 08.04.2021 sentenced to 3 years of home confinement;

• designer Taćciana Minina 08.12.2021 sentenced to 4 years of home confinement;

• cultural manager Iryna Chvajnickaja 08.20.2021 sentenced to 3 years in OTCI;

• cultural manager Rehina Lavor 09.16.2021 sentenced to 2 years of home confinement.

Analyzing the events of 2021, the following 24 cases should also be highlighted: 

• cultural managers Cimur Hazizaŭ (09.20.21 sentenced to 2 years in OTCI) and Jaŭhien Kračkoŭski (11.09.21 sentenced to 3 years in OTCI), writer and teacher of Belarusian language and literature Aleś Minaŭ (11.25.21 sentenced to 3 years in OTCI), and also art-manager Alaksandr Bahdanaŭ and set designer Maksim Kruk (12.17.21 sentenced to 3 years in OTCI) they are at large awaiting a decision on their appeals;

• cultural manager Taćciana Hacura-Javorskaja, translator Andrej Dyńko, poet Siarhiej Sys, an employee of PEN Belarus Volha Rakovič, cultural manager and human rights activist Andrej Paluda, writer Viktar Sazonaŭ, cultural manager Siarhiej Mackievič, writer and journalist Ihar Iljaš, cultural manager Taćciana Vadalažskaja were detained for periods from 1 to 13 days and currently have various restrictions (a travel restrictions, non-disclosure statements, etc investigative actions are being carried out against some of them);

• representatives of the Union of Poles in Belarus Hanna Panišava, Irena Biernackaja and Maryja Ciškoŭskaja were released under the condition of “leaving the territory of the country” – actually deported from Belarus on May 25;

• art-researcher Ala Šarko and cameraman Pietr Slucki were released from jail on 19 August, where they spent 8 months. Sviatlana Kuprejeva, a poet and member of Viktar Babaryka’s initiative group, was released from jail on October 12 after spending 16 months in prison;

• musician Maksim Šaŭlinski (04.23.21 sentenced to 2 years in OTCI) was pardoned and released on September 16;

• cultural manager Dzianis Čykaloŭ (03.22.21 sentenced to 3 years in OTCI) and musician Dźmitryj Šymanski (10.29.21 sentenced to 3 years in OTCI) left the country for security reasons;

• musician Ihar Bancar (03.19.21 sentenced to 1.5 years in OTCI) on December 17 he served his entire sentence by court verdict.

DETENTION CONDITIONS

We have recorded 110 reports of cultural workers being detained in cruel and degrading conditions. “Preserving human dignity is first and foremost preserving basic sanitary and hygienic norms. Life, if you are a politician, becomes a round-the-clock fight to not become an animal” (© Andrej Dyńko).

Detained cultural workers have reported the absence of medical assistance, the failure to provide such assistance in a timely manner, the refusal of access to examination by specialists, the refusal of access to hospitalization, the refusal to provide necessary medications. 

Maryja Kaleśnikava’s father was refused the right to visit his daughter 15 times. He was only able to meet with her one year after her imprisonment. Paviel Sieviaryniec was not allowed to leave prison for his father’s funeral. Valeryja Kaściuhava also did not attend her father’s funeral.  

Limiting the right to correspondence is an additional means of pressure applied to practically all detained cultural workers. Alaksandr Fiaduta was forced to refuse medication in protest against the restrictions on his correspondence with his relatives.  

There is a special system of psychological pressure for political prisoners. Vitold Ašurak wrote from the Škłoŭ penal colony that it was not difficult to identify political prisoners because the prison administration made them wear yellow tags on their trousers. Journalist Ihar Iljaš highlighted that this is a means of segregating prisoners who have a tendency towards “extremism.” Many detained cultural workers were subjected to such “preventative measures.”

Access to books and printed media is denied without basis. 

ANALYSIS OF THE CONDITIONS

Statistics regarding rights violations are as follows:

Illustration: PEN Belarus

Persecution for dissent, the right to a fair trial, and arbitrary detention were the most common rights violations in Belarus in 2021. Dividing these violations into groups, it is clear that cultural workers most often suffer the violation of civil and political rights. These account for 80 % of recorded violations.

Illustration: PEN Belarus

Against the backdrop of the protracted socio-political crisis, civil and political rights have seen the most violations in 2021, just as they did in 2020. Nonetheless, it is worth noting that in 2021, the number of violations of socio-economic and cultural rights has increased significantly.

Illustration: PEN Belarus

To a large extent, these changes are the result of massive pressure on civil society organizations (creation of administrative obstacles for operation, the liquidation of organizations, the seizing of property) and the tendency towards mass censorship. 

II. VIOLATIONS OF THE RIGHTS OF CULTURAL FIGURES

In total, we recorded 1,041 violations of the cultural and human rights of private individuals in 2021. Overall, the rights of 628 cultural workers were violated. 

Illustration: PEN Belarus

Statistics of the most common types of rights violations can be seen in the graph below:

Illustration: PEN Belarus

PERSECUTION FOR DISSENT has been the key characteristic of 2021. We recorded 439 instances of this. Among them are the facts of dismissal from cultural institutions for political reasons as well as punishment for acts of solidarity on the anniversary of an artist’s death. Cultural workers have experienced all forms of pressure, from “preventive conversations” and recommendations not to express political opinions on social media, to dismissals, detention, raids, criminal cases, and expulsion from the country. 

In 2021, we recorded:

• 237 instances of arbitrary detention,

• 123 illegal dismissals / discontinuation of contract,

• 122 raids,

• 105 exits from the country for personal security,

• 89 instances of persecution through criminal cases,

• 80 instances of property confiscation,

• 3 deportations.

Besides these forms of persecution, we also recorded: interrogations, particularly thorough checks when crossing the border, the freezing of bank accounts, expulsions from educational institutions, removal of honorary titles and awards. The well known theater director and documentary filmmaker Valery Mazynski – who had been an ‘honored artistic worker of the Belarusian Soviet Socialist Republic’, the winner of many prizes, and one of the founders of the state theater “Lyalka” in Viciebsk and the “Free Stage” theater in Minsk, was deprived of his pension for ‘meritorious service pension to the Republic of Belarus’. He had criticized state policy regarding the cultural sphere.  

RIGHT TO A FAIR TRIAL / ACCESS TO JUSTICE are the second most common rights that have been violated in the case of cultural workers. They are violated every time a person gets a short-term arrest sentence and fines for expressing political opinions or playing the wrong songs on the guitar. In such trials, there is often no proof, the police records are falsified, and witnesses give false testimony. The right to a fair trial is violated every time cultural workers are sentenced to months, years, or even decades in prison for their participation in peaceful gatherings, for the public expression of opinions, for helping those who have been repressed so that their example will inspire others. Significant trials take place behind closed doors: without relatives, media, the public, or observers. This was the case in the trials of Viktar Babaryka, Maryja Kaleśnikava, Maksim Znak, Eduard Palčys, Paviel Sieviaryniec, Ihar Bancar, and others. 

Authorities suspended the investigation into the death of the artist Raman Bandarenka (November 12, 2020) and completely ignored the results of an independent investigation.

No criminal case was launched as a result of the death of political prisoner Vitold Ašurak in the penal colony.

On December 17, Eduard Babaryka had spent 18 months in detention. On 20 December, the authorities launched another criminal case against him instead of releasing him or taking his case to court.

ARBITRARY DETENTIONS

We recorded a total of 237 arbitrary detentions in 2021. In the majority of cases, the detentions were followed by administrative liability proceedings, administrative arrest, or fines. The days spent by cultural workers in prison become years and the fines they paid, in hundreds of roubles, go into the country’s budget.  

Illustration: PEN Belarus

RIGHT TO LEGAL ASSISTANCE 

As in 2020, we note both criminal and administrative liability cases. Lawyers have only 5 minutes to familiarize themselves with the case and to communicate with the defendant in administrative cases. Not allowing lawyers to be present during raids, detentions, interrogations, and hours-long “conversations” is common practice. We record the cases in which lawyers are unable to meet with the defendant for several days. Many of those providing legal assistance to defendants detained on political grounds have been deprived of their lawyer’s license or have been forced to cease their legal activities due to “reforms to the law on law practice” in 2021. The following individuals were deprived of their lawyers and the right to legal assistance in 2021: Viktar Babaryka, Eduard Babaryka, Ala Šarko, Pietr Slucki, Uladzimir Mackievič, Mikalaj Dziadok, Maksim Znak, Maryja Kaleśnikava, and Hienadź Mažejka.

RIGHT TO FREE EXPRESSION

The right of cultural workers to freedom of expression was violated at least 175 times. These violations took place as a result of politically motivated dismissals of cultural figures and students from cultural institutions, detentions for engaging in peaceful assembly and pickets, the expression of opinions in the media, posts or comments on social media, political inscriptions, for a piece of paper with the image of a heart attached to a window or a balcony.

III. VIOLATIONS REGARDING ORGANIZATIONS AND COMMUNITIES  

Statistics on the most common types of violations regarding organizations and communities can be seen in the graph below: 

Illustration: PEN Belarus

The creation of administrative obstacles to operations and the liquidation of organizations are, sadly, the most common types of violations. This type of violation was highlighted in the monitoring in 2021 period following the mass liquidation of non-governmental organizations. In 2020, there were also cases of administrative obstacles for non-governmental organizations, but the data from 2021 indicates that the authorities are now implementing their plan for destroying the non-state-controlled cultural sector. 

Shops with National Symbols / Commercial Organizations

The problems of commercial organizations in the businesses selling national souvenirs, symbols and paraphernalia began in 2020 during the first wave of the protest movement and increased interest of civil society in historical symbols. The creator of the store Symbal.by Paviel Bielavus stated that “as of summer [2020], they [the authorities] have constantly been causing problems for us.” At that point, customs officials were already not allowing the sending of packages containing flags and other national symbols. We have recorded the creation of administrative obstacles to the activities of the following shops across Belarus: Prince Vitaŭt, Symbal.by, Roskvit, Moj modny kut, Vokladki, BCHB.bel, Admietnaść, Cudoŭnaja krama, Chameleon, LSTR Adzieńnie, the workshop moj rodny kut, and the Honar designer clothes brand. From the beginning of 2021, the authorities began inspections which sometimes lasted several months. Inspections, raids, and interrogations of shop owners and their premises were conducted by representatives of the Ministry of Emergency Situations, the Department of Financial investigations, the Department for Combating Economic Crimes, the Department for Combating Organized Crime, the police, the Special Branch of the Police (OMON), the Labor Inspectorate, the State Committee for Standardization, the ideology branch of the City Executive Committee, and others. We recorded the confiscation of goods, technology, documents; the termination of rent agreements, etc. 

The creator of Symbal.by and cultural manager Paviel Bielavus, after being summoned by the police on November 15, was detained and sent to pre-trial detention where he remains to this day. He is accused of “participating in group activities that grossly violate public order”. On December 29, he was recognized as a political prisoner.

By the end of 2021, several shops had been forced to shut down: The Brest-based internet shop Prince Vitaŭt, the Hrodna-based Admietnaść, the Orša-based Cudoŭnaja krama, the Minsk-based Budźma-krama, and the Homieĺ-based Mroja (for economic reasons). 

Space for the Implementation of Cultural Projects

Since the beginning of 2021, we have recorded the trend of creating obstacles to activities within the cultural sphere. As is the case with shops selling national symbols, many art spaces have been forced to shut down.

On January 5, a representative of the company Art Corporation received an injunction from the ministry of Emergency Situations to cease activities in the cultural space Ok16, after which all events, and the rent agreement with the owner, were canceled. At the beginning of January, the authorities shut down the art-pub Torvald – a cafe and cultural center in Viciebsk. On January 25, the founder of the space Druhi pavierch Alaksandr Karalevič was detained and interrogated. Authorities raided the space.  At the end of January, the cultural space Kryly Chalopa (KCh) was forced to cease its activities. The financial police arrived at the premises and seized paper and electronic documents, after which representatives of the Ministry of Emergency Situations arrived and called the director Aksana Hajko to give explanations at the Department of Financial Investigations. The art space and bar Third place was forced to close for a period of time because the authorities demanded that the landlord cancel the rent agreement with the organization. In April, the Ministry of Emergency Situations and sanitary authorities arrived at the event space Miesca, as a result of which it was closed due to “violations”. On March 1, the platform Moving Art Factory (MAF) was forcibly closed. Its head reported the platform’s complete closure on March 16. The bar-club Hrafici collected money to pay fines for three authorities. In May, the Minsk-based art workshop 6B mastackaja majsternia closed. In October, authorities raided the Babrujsk-based art space “1387”, seized personal and professional technology equipment, items and goods from the premises and shop, and made a video. The activities of the space have been suspended since December 8. Art-Siadziba – a cultural platform that has been popularizing the Belarusian language and Belarusian culture – has been unable to continue its activities. 

Mass Liquidation of Non-Profit Organizations

The third quarter of 2021 was characterized by unprecedented pressure on civil society organizations across the country. Several hundred organizations experienced inspections, raids, seizure of documents and property, freezing of accounts, calls to interrogation, discreditation via propaganda channels, blocking sites, liquidation with and without a court decision. These measures are the authorities’ response to the growing solidarity of civil society and the broader population’s protest activities as a result of the events of 2020. Mass repressions and terror continue. Officials made multiple threats against civil society in 2021. On April 10, the Minister of Foreign Affairs Uladzimir Makiej reacted to the discussion of international sanctions as follows: “Any further sanctions will lead to the destruction of the civil society that they are intended to support. I would consider this absolutely justified in this situation” (Makei on calls for sanctions). As a result of the meeting on June 29, the Secretary of Russia’s Security Council Nikolai Patrushev supported Alyaksandar Lukashenka’s claim that outside forces were trying to overthrow him, and that the aim of non-profit organizations was to “overthrow the regime and the authorities” (Patrushev on the “external threat”).

Between July 14–17, many raids against non-governmental organizations, parties, rights defenders, and independent experts were conducted. On July 22, a day before the mass liquidation of non-profit organizations, at a meeting with the Council of Ministers, Lukashenka stated that in Belarus “there are about 2,000 NGOs, thugs and foreign agents. So what? Have you gotten your democracy? Now, everyone finally looked around and realized that it’s harmful for the state. We are conducting a sweep. Do you think it’s easy? There are already thousands of people working there, our people, mostly brainwashed, with twisted brains sponsored by foreign money“ (Lukashenka at the meeting with the Council of Ministers). On July 30, at a meeting with local authorities, Lukashenka stated that “185 destructive structures representing a threat to national security, including the representatives of foreign non-profit organizations, 71 national and local non-governmental associations, 113 institutions” (Lukashenka at the meeting with local authorities). In an interview with the BBC on November 19, responding to the correspondent’s question about the mass liquidation of civil society, Lukashenka stated that “we will destroy all the bastards that you are funding” (Lukashenka at the BBC interview). On December 16, at a meeting on counteracting sanctions, Lukashenka once again stated that “traitors will never be forgiven… Those organizations financed from abroad and who organized a coup d’etat and mutiny, we have liquidated all of them” (Lukashenka dotted the question of NGOs in Belarus). On December 21, with the aim of “defending the sovereignty and independence of Belarus”, deputies adopted – on the second reading – a law which makes participation in liquidated organizations a crime (Law “On Changing the Criminal Code”).

There are currently 309 organizations in the list of NGOs currently in the process of forced liquidation as of 12.31.2021 (Liquidations and suspensions of activities of civil society organizations in 2021). Their activities range from sports and beekeeping to education and rights defending. 

As with commercial shops selling historical symbols, targeted pressure on the non-commercial sector began in the autumn of 2020: criminal cases were launched based on foreign funding, and the raids of offices and employees. At that time, however, it was mainly human rights organizations that were experiencing this pressure. From May 2021, the Ministry of Justice began mass unplanned inspections of all types of non-profit organizations. The first organizations to experience such inspections were: PEN Belarus, the Belarusian Committee of the International Council on Monuments and Places, Association of Belarusians of the World “Fatherland”, the Union of Belarusian Writers, and other organizations. All had to provide an unprecedented quantity of information and documents in an extremely short period of time. 

We recorded the first liquidation of a cultural non-commercial organization in April 2021. On April 19, the Brest Economic Court decided to liquidate the NGO Polish School in order to “defend the interests of the State and Society” against the backdrop of a propaganda campaign against the Polish ethnic minority. In May, the Hrodna-based cultural-educational institution Center for City Life was liquidated due to an exhibition of the work by Aleś Puškin, in which there was supposedly a painting that violated anti-extremism laws. In June, the Brest-based socio-cultural institution Kryly Chalopa Theater and the cultural-educational organization Soil of the Future were liquidated. At the beginning of July, the Brest-based regional development agency Dziedzič – which organizes cultural festivals and other activities – was liquidated. After the “purges” of non-profit organizations between 14–17 June 2021 – as well as mass raids of offices and detentions of employees – the liquidations of non-governmental organizations began in earnest. Institutions, due to their legal formation, were liquidated in a simplified process, and almost no one from these institutions received written notification of the liquidation or its justification. They often only found out by reviewing the Unified State Register. Organizations liquidated in July include: Mova Nanova (New Language) – an organization promoting the Belarusian language and Belarusian culture; Unovis Forum – a historical-cultural heritage institution; Hrodna Rock Club – an organization founded by the musician Ihar Bancar; The Nil Hilevič University and many other significant cultural organizations were also liquidated, including:

• PEN Belarus: a social organization created by well-known writers in 1989, and member of the international PEN club. It was liquidated on August 9 by the Supreme Court.

• Art Corporation: Organizer of the international film festival Listapad and the theater art forum “Teart”. It was liquidated on August 25.

• Belarusian Committee of the International Council on Monuments and Places. It was liquidated on September 15.

• Talaka: Homieĺ-based folklore organization, reviving ancient Belarusian rites and the collection of folklore. It was liquidated on September 15.

• Belarusian School’s Society: Liquidated on September 24.

• Association of Belarusians of the World “Baćkaŭščyna” (Fatherland): Liquidated on September 24.

• Union of Belarusian Writers: A social organization founded in 1934. It was liquidated on October 1 by the Supreme Court.

• Francišak Skaryna Belarusian Language Partnership: One of the oldest social organizations in Belarus. It was liquidated on November 8.

One of the most common justifications for liquidation is that “the organization’s activities do not correspond with its charter”, but no one knows in exactly what way they do not correspond. Judging by the words of the Minister of Justice on the STV TV channel on December 5, these organizations were closed because they “undermined the foundations of State authority (New Minister of Justice about NGOs).

As of December 31, 2021, at least 98 non-commercial organizations had experienced the creation of administrative obstacles to operation. We have not seen a single instance in which the court has defended the interests of a non-commercial organization. The courts unquestioningly comply with demands from the Ministry of Justice (and regional justice departments) for the liquidation of such organizations.

Illustration: PEN Belarus

It is also important to note the growing number of non-commercial organizations deciding themselves to cease their operations. While this report only records forced liquidations, we are also witnessing requests by the founders of organizations for the liquidation of their organizations due to the unfavorable socio-political situation and/or pressure from the authorities. In total, the Lawtrend list includes 175 organizations that have decided to self-liquidate in 2021 (Decisions to self-liquidate made by non-commercial organizations). About 40 of them we refer to the sphere of culture. 

Among the organizations and spaces not mentioned above but also forced to cease their activities in 2021 were the Goethe Institute and the German Academic Exchange Service (DAAD). These are the world’s premier organizations for the study of German language and culture. The Belarusian authorities also put pressure on the American center in Belarus – which facilitated educational trips to the United States and allowed participants to learn the best and most innovative practices on a variety of topics, including environmental protection and the preservation of cultural heritage. On December 20, 2021, the USAID office in Belarus was closed.

After a raid on the editorial office, the TUT.BY Gallery – acquainting visitors with modern Belarusian art – was closed. The Contemporary Artistic Theater was forced to emigrate from Belarus. The troupe of the Free Theater ceased its activities on July 1 and have not planned any further performances in Belarus. The theater laboratory “Fortinbras” – part of the Belarus Free Theater – was forced to suspend its activities. The musical club “Berlin” closed on October 14. 

We will mention the forced closure of print publications in the next section.  

IV. CULTURAL RIGHTS

CENSORSHIP AND CREATIVE FREEDOM

In 2021, we recorded 198 instances of censorship and 94 instances of the violation of the right to creative freedom. 

The following musicians and artists were not allowed to receive necessary certificates for their concert performances: Krama, Kasta, J:MORS, RSP, Daj Darohu!, Znich, Rita Dakota, and others. The Contemporary Artistic Theater was not allowed to stage “Former Son”, a performance based on the novel by Saša Filipienka. The authorities also did not grant permission for the performance of a play based on Uladzimir Niaklajeŭ’s drama “Jahajla” near Kreva Castle. Theatre Ch could not find a venue in which to stage its iconic play “Dziady”. The authors of the dance show “Inner and Outer Space” were denied a concert certificate. 

The following exhibitions were censored or closed:

• Maksim Saryčaŭ’s “I can almost hear the birds”.

• “The machine is breathing but I am not”, organized by Natalla Trenina and Taćciana Hacura-Javorskaja.

• “Together” exhibition of the creative association “Pahonia”.

• Aleś Maračkin’s personal watercolor exhibition “Akva/areli”.

• Nadzia Buka’s “Personal Business”.

• Viktar Barysienka’s photo exhibition “Time Itself Remembers”.

• Viktoryja Balcar’s “Dance Theater in the Theater”.

• Maryna Baciukova’s “Sula. Intact.”

In Grodno, authorities canceled the performance of “Kadyš” and a meeting of the actors; in Minsk, the play “Čarnobyl Prayer” based on the work by Svialana Aleksijevič was – without explanation – replaced with another. It then completely disappeared from the repertoire of the Republican Theater of Belarusian Drama; the Homocosmos Theatre’s play “White Rabbit, Red Rabbit” was canceled multiple times; Immediately after the premier of the play “Tyl” in the Jakub Kolas Theater in Viciebsk, the poster promoting it was removed from the billboards.

The Belarusian organizers repeatedly asked the band Kino not to play the song “Changes!” during their concert. After a statement by a “not indifferent” citizen two concerts in memory of Holocaust victims – “Yellow Stars” – were canceled in the Minsk Philharmonic. In 2021, a traditional international festival of spiritual music “Mighty God” – which has taken place every other year since 1993 – was meant to take place in Mahilioŭ but was canceled. The organizers did not comment on the reasons behind the cancellation; however, the authorities had been strongly opposed to the prayer of the same name since the festival’s previous iteration (Lukashenka’s speech: Look, you risk to run into trouble). Due to his previously expressed political views, the Russian author Aleksandr Tsypkin was not allowed to perform his project “Unprincipled Readings”. Musicians performing songs in the metro as part of the social project “Pedestrian” were detained. Due to observation by the security services, the satirical group “Aristocratic Paleness” suspended their activities. 

At the demand of Belarus Film, the much-anticipated film “Kupala” was pulled from the Eurasian Film Festival in London. The Belarusian premier of the film also did not take place in 2019 and, after the events of August 2020, it was “put on the shelf” (it featured a scene showing the shooting of peaceful protesters); all video materials related to the film were either blocked or disappeared from social networks. In November, Belarusian viewers could not watch the film “Temptation” – about the love between two nuns – by the director Pol Verkhoven. It had initially received a tour certificate, but later disappeared from billboards due to supposedly “unethical scenes of a sexual nature and sexual perversion”. Alaksandr Anisimaŭ’s film “The Adventures of Pranciš Vyrvič” featuring former actors from the Kupalovkij Theater was banned from being screened.

Works by Sviatlana Aleksijevič, Aleksandr Solzhenitsyn, and Vladimir Nabokov have been banned from the 11th class literature syllabus: Aleksijevič, from the “Prose – Humans and War” section, and Solzhenitsyn and Nabokov from “Dissident Literature”. 

LITERATURE

The pressure on independent publishing houses, individual publishers, booksellers, and press, authors, and even readers began in January 2021.

Publishing houses. In January, Hienadź Viniarski and Andrej Januškievič – directors of independent Belarusian language publishers – were detained and interrogated. The offices of Januškievič and Knihazbor were raided, and property – including computers, telephones, and books – was confiscated. The accounts of these organizations – as well as that of the online shop knihi.by, were frozen and remained so for 146 days, almost 5 months. They still had not been unblocked by June 8. During this time, the activities of these publishers were all but paralyzed and the organizations found themselves under the threat of closure, since it was not possible to pay for typographers, resources for new books, and recoup losses.  

Without the right to distribute. Belarusian customs authorities have been stopping the distribution of books by certain authors and from certain publishers. The novel “Revolution” by Viktar Marcinovič was withdrawn from circulation. The book entitled “The Belarusian National Idea” by Zmicier Lukašuk and Maksim Harunoŭwas not delivered to foreign buyers. The republished novel “The Dogs of Europe” by Alhierd Bacharevič – printed by the publisher Januškievič in Lithuania – was seized by customs officials on the grounds of supposed extremist content. To this day, the publisher has not been able to distribute the work. 

On January 29, 2021, an expert commission in Minsk concluded that the book “Belarusian Donbas” by Kaciaryna Andrejeva (Bachvałava) and Ihar Iljaš in contained extremist content. They did not specify the exact parts of the book that contained such content. On March 26, a court upheld the “extremist” designation, and the subsequent appeal by the authors was denied. The journalist Raman Vasiukovič, who had imported two copies of the book into Belarus before it had been deemed “extremist”, was fined approximately 220 USD. 

On March 4, this same commission concluded that the book “The Belarusian National Idea” – comprising 85 conversations with various people on the Euroradio channel – contained extremist content. The text of the conclusion was identical to that regarding “Belarusian Donbas”. Information about the court that deemed the book “The Belarusian National Idea” as “extremist” has not been made public. An administrative case was launched against Minsk resident Jahor Staravojtaŭ for possession of the book, bought in a State bookshop and withdrawn before the “extremist” designation. The court only dropped the case against Staravojtaŭ because of the expiry of the administrative liability period (2 months). 

In February, pensioners were detained and punished for reading books by Belarusian classics on the train – “opposition literature,” according to the police.

The ideological concept of “protest literature” was introduced – as both state media and law enforcement agencies refer to Belarusian classics and contemporary literature. Marcinovič’s “Revolution” and Uladzimir Arloŭ’s books are mentioned most often. We recorded instances of the discreditation of writers and historians by State media and pro-regime Telegram-channels. 

Distribution of literature within the country. The administration of Bielkniha – the largest bookseller in Belarus – gradually removed from their shelves, and ceased the distribution of, books by Alhierd Bacharevič, Viktar Kaźko, Uladzimir Niaklajeŭ, Viktor Marcinovič, Barysa Piatrovič, and many other authors. Public libraries have removed works by these and other authors. At the beginning of the year, the business Bielsajuzdruk unilaterally terminated certain print publications, including the cultural publications Novy čas and Naša historyja. In April, one of the biggest State book sellers Akademkniha refused to sell the magazine Naša historyja. Immediately after this, the Belarusian postal service terminated a contract with these publishers, starting from July 2021 one already couldn’t subscribe to them. Since July, the weekly paper Novy čas has been unable to secure the services of private typographers. There have also been a number of difficulties regarding the distribution of this year’s Naša historyja calendar.

Books under arrest. During a raid on the Nil Hilevič university, many books were confiscated from the library. Authorities removed the entire contents of the library from the Orša office of Francišak Skaryna Belarusian Language Society. Books from the series “Belarusian Prison Literature” were confiscated despite attempts by the editor Alena Lapcionak to save them. There have been many instances of the confiscation of books during raids on the property of activists. For example, authorities have already confiscated books twice from the Viciebsk opposition activist and book distributor Barys Chamajda. In December they confiscated 12 of his Belarusian books, which had been officially published in Belarus.

In 2021, the authorities prevented the publication of significant print media. The 2022 subscriber catalog of the Belarusian postal service did not list the magazine Vožyk which marks, this year, its 80th anniversary.  It is the country’s only satirical Belarusian language magazine, and has engaged many authors of Belarusian classics and artists. In connection with the liquidation of the founder of the publication Francišak Skaryna Belarusian Language Society, the authorities prevented the publication of the literary journal Vierasień in November. For the last 12 years, it has become an important fixture in the country’s cultural life. On December 29 in Lida, the last edition of the paper Naša slova was published. It had been running since March, 1990. The editor Stanislaŭ Sudnik noted that, on January 5, 2022, an online publication called Naša slova would be launched, but that it would not be the same as the original publication. The Minsk magazine where Minsk – which had covered the capital’s cultural life for 15 years – has shut down due to the economic situation in the country. 

Illustration: PEN Belarus

CONSUMERS OF CULTURAL PRODUCTS

In 2021, we noted instances in which law enforcement agencies paid particular attention to tour guides and participants in historical excursions. Detentions, or police convoys accompanying such excursions, took place in Polack, Navahrudak, and Minsk. In February, at the holiday resort Spark, near Smaliavičy, at a concert of Belarusian groups Raźbitaje serca pacana, Panska Mos and Ok-Band, performers and audience members were detained. 68 people – including minors – were arrested in total. 59 of these individuals were later transferred to prison cells in Žodzina. In March, police arrived at the free Belarusian language classes given by Mova Nanova in Vaŭkavýsk on the same evening on which the group Krama was meant to perform. In total, 35 people were detained including both students and teachers. The regional branch of the Ministry of Internal affairs detained them for around 40 minutes and took some of their fingerprints. On June 8, police detained 8 people at a joint viewing of the play “White Rabbit, Red Rabbit” at the cultural center “Red Palace” in Minsk. The majority were punished with 15 days of administrative arrest. 3 people were detained in September near Orša during rehearsals for a performance as part of the annual festival “Orša Battle ” – they were punished with 10 days of arrest or fines. In November in Orša, police arrived at a celebration of the birthday of the author of Belarusian classics, Uladzimir Karatkievich. Fans gathered in the park Fairytale Country with flowers and read the author’s works. The police said this was an unsanctioned event and recorded the passport information of all the participants.

V. STATE POLICY IN THE CULTURAL SPHERE

In the middle of December 2021, the Belarusian Helsinki Committee published a report on the state of human rights in Belarus in 2020 (Belarus National Human Rights Index, 2020), in which the right to participate in cultural life was evaluated based on 4 components, receiving an average score of 2.8 on a 10-point scale. Although the index was created based on data from 2020, the mass repressions of cultural workers and State interference in the country’s cultural life have only increased in their severity in 2021. 

Even before the crisis, state support for the cultural sphere was selective – independent cultural actors received practically no subsidies or preferences from State cultural institutions. This financial situation has not changed. The State has succeeded in its campaign of censorship and repression and, in 2021, also began to exert pressure on State cultural institutions.

State ensembles and orchestras continued to operate as normal throughout 2021 without any Covid restrictions for event attendees. The “Slavianski Bazaar” – a favorite of the authorities – took place without Covid restrictions. Many of the previously advertised artists refused to participate in the festival due to the political situation and requests from citizens not to support the totalitarian regime with their performances. For the first time, the festival – which, in previous years, was considered an unmissable event – did not generate much “buzz” and places had to be filled by distributing tickets through state-owned companies. 

For the first time since 2004, Belarus did not participate in the Eurovision Song Contest due to its disqualification after violating contest rules and providing the performer with an overly political song. In response, the Belarusian state TV and Radio corporation – the organizer of the national Eurovision selection process – refused to broadcast the contest. Belarus also did not participate in the children’s version of Eurovision. 

Without the participation of passionate and engaged specialists and independent experts, the State has not been able to produce high quality events. The current National Theater Award – which, even before, was far from ideal – became the “apotheosis of State policy towards the theater” (© Dzianis Marcinovič). The quality of the film festival “Listapad” also significantly declined, and was deprived of its accreditation in the International Federation of Film Producers (FIAPF).  

Staffing Policy and Dissent

At the end of September 2021, we recorded 64 cases of illegal dismissals. These occurred either as the termination of a contract, or the forcing of an employee to write a resignation letter stating that they were doing so “of their own free will”. Beginning in October, a list of “undesirable persons” to be dismissed from cultural institutions became public. Dismissals due to dissent characterized the final months of 2021. Theater agents entrepreneurs, museum workers, library workers, philharmonic musicians, and many more, were dismissed. The National Historical Museum in Minsk, the Academy of Arts, the National Library, and many other State cultural institutions, underwent “staffing reviews”. The Minister of Culture Anatol Markievič shed light on the true scale of this phenomenon, stating that more than 300 people had been dismissed for their “destructive positions”. He made this statement during a speech in Stoŭbcy on January 20, 2022 (Markevich on staffing) (Note: the minister’s words were removed from the media the next day). By the end of December, we had collected data on 123 dismissals of cultural workers from no less than 30 cultural institutions during 2021 either through public sources or personal communication with the individuals in question. We expect further details on these kinds of dismissals to emerge in the first half of 2022. 

One of the reasons why people are reluctant to make the pressure they have experienced public is the hope of getting a job in another cultural institution in Belarus. However, an analysis of changing employment requirements demonstrates that, in many cases, there is a de facto ban on the profession in any cultural institution in the country.  “Recommendation” letters advising employers not to hire certain individuals have been sent to recruitment agencies. We will understand more about how this works in practice in 2022. 

In his speech, the Minister of Culture also referred to the “optimization” of 1,611 staff units. As a result of this “optimization”, the Ethnology & Folklore faculty of the Belarus State Art & Culture University was dissolved after 20 years of existence.

After a spate of dismissals from the autumn of 2020, in 2021 new appointments began – of directors, artistic directors, producers; the selection of new acting troupes. New vacancies regularly open in the Janka Kupala National Theater. Since its “dispersal” after the 2020 election, in 2021 there have been 5 auditions, to which actors who are “talented and eager to work” between the ages of 21 and 65 were invited. We also recorded new appointments in education institutions in the cultural sphere where employees and directors had previously been dismissed. Museums also witnessed new appointments in 2021: in February, the Great Patriotic War Musem’s Head of Security became the new director of the State Museum of Belarusian Literary History. 

VI. INSTEAD OF CONCLUSIONS: OPPRESSIVE TRENDS

1. Increase in the number of political prisoners since the first arrests in the summer–autumn of 2020. As of 12.31.2021, there were 969 political prisoners in Belarus. 68 of them are cultural workers.

1. The criminalization of dissent: the increase in the number of criminal cases based on absurd accusations, the introduction of criminal responsibility for organizing or participating in the activities of a public association that has been liquidated.

1. Expansion of “extremism” laws and the clampdown on peaceful forms of freedom of expression.

1. Propaganda and hate speech are the languages of State media. The targeted campaign of discreditation of Belarusian cultural workers.

1. The state sees creative freedom as a threat and seeks to suppress it through censorship and self-censorship. Self-censorship is a means of surviving in the conditions of the socio-political crisis.

1. The polarization of society into “us” and “them”, which creates the conditions for discrimination and poses a threat to cultural diversity.

Additions.

In 2022, we will publish documents on the state of cultural heritage, the Belarusian language, contested historical memory, the fight against the historical white-red-white symbology.

We now have … an extremist theater, an extremist culture,
we are extremists ourselves, and our whole life is extremist
(© Dzianis Martinovich, theater critic)

METHODOLOGY. Basic concepts and comments

Cases of violations of the cultural and human rights of cultural workers – circumstances leading to the violation of one or more of the rights of cultural workers, organizations, communities, or participants of cultural processes. 

Violation – a type of violation within the following categories: cultural rights, civil and political rights, social and economic rights. 

People of word – writers, translators, literary researchers, political analysts, and intellectuals. The group “Writers and people of word” is paramount in the context of attributing a cultural figure to one or another creative group. The monitoring does not include journalists and bloggers, although these are also a target group of the International PEN Center. 

Data from public sources is collected on a daily basis. The information obtained through personal communications with cultural workers and direct appeals to PEN Belarus is recorded as it comes from these sources. The quantity of cases per quarter reflects the events that took place during the reporting period, as well as those that took place before but which were recorded during this period (about 10 %). 

Download the full report as PDF

Slow Down, Look Around

“You know public spaces are a source of free entertainment. And honestly, I love this aspect of public or outdoor places. But what is entertainment and why is it important? Entertainment generally means “an event, performance, or activity designed to provide amusement or enjoyment to others.” So basically, it’s an act that gives you joy and some good time.” Peacemakers Pakistani.

By Peacemakers Pakistani

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Photo: Helga Wigandt/Unsplash

Have you ever noticed yourself rushing from one destination to another? Being in movement not only physically but also mentally. Picturing your next destination and chores you have to do and people you have to see and meeting you have to attend, or presentation you have to give or lecture you have to attend… This kind of rush???

Like in real desperation to be where you want to be… To just reach there and the crowd fades away… The traffic, “Oh my God, why are there so many cars on the road” “I am in hurry, let my car pass through” “Get out of my sight you lazy drive”… Ahh! These slow drivers! “Where are you coming man, let me just go through” “Oh my, is it time to fight???” “Is it time to block the road?” “Oh man!” This signal! “Why are there signals?” “I am going to be late, definitely”. Like the real deal to just get out of your vehicle and get your chores done… That tick tock kind of thing on your mind…

Have you ever noticed? Well if you did, it’s okay. You are normal. We all do have same tick tock situation because we live in real busy urban world…

But what if, today, you just slow down… To observe! To not rush! To breathe! To just look around! The term slow is a movement or action at a relaxed or leisurely pace. Drop that fast pace of yours! And slow down to take in the essence of happenings around you… In the city you live… About the people you share common traditions with… About the environment we all breathe in…

At hawkers with colourful objects, or kids either going to Madrassas or playing out at streets, or a family on a bike, or an old man passing by, or at shop owners setting up, waiting for customer or laughing together at regular jokes…

Maybe you will reach your destination a moment late… But you might be less stressful or a less frustrated… Maybe you will find yourself smiling or maybe your forehead crease will be a little smoother… And trust me, you will feel good, certainly! I am saying it because I do… every time... When I slow down & observe & feel!

Look around! You may find different stories happening around you. And why you must do that? When you have so much work to do. Well…

You know public spaces are a source of free entertainment. And honestly, I love this aspect of public or outdoor places. But what is entertainment and why is it important? Entertainment generally means “an event, performance, or activity designed to provide amusement or enjoyment to others.” So basically, it’s an act that gives you joy and some good time. That’s why it is important because it’s a matter of your joy in daily life. There are various methods of entertainment & various types of entertainers. We all may have different interests and thus different memories.

One of my favourite childhood entertainment memory is a man with a monkey (Bandar aur Dugdugi). A monkey which does acts on his trainer’s command & makes people laugh & admire its intelligence. I can still remember that dugdugi’s tuktuk in my mind… An exciting & cheerful memory! I have happened to see a tamed bear in my street as well!

Oh... But how come you have not seen the funniest incident of monkey jumping onto people’s car on traffic signal while its trainer asks for some money. Oh my! All those screaming passengers!!!

Then, there are those musical entertainers we see in television & movies performing in squares & streets. Even though, in Pakistan, we don’t have this culture. But how can you forget the “Dhol wala group”??? The drum beaters checking their instruments or practising along green belts is such a delight. Just hearing the beat of familiar sound makes me smile… I often come across this type of entertainment at Ferozepur Road & Wahdat Road intersection and Allaho Chowk.

And if you can hear that sound & visually recall dhamal and bhangra moves, then credit goes to you. As you had paid attention to your surroundings, once & then it was stored in your memory…

Hey, do you recall the loud vendors passing through the streets? Then you must have realised that your street is a public space and it doesn’t belong to you alone but to all and thus you got to bear noise of people moving, kids playing or fighting, vendors calling out “gheeya, tinday, aalo, tamatar le lo….” “Machine theek kara lo…” “Loha raddi de do…” And some real time entertainers actually having punch lines to seek your attention to their stall or they might even sing a complete song to sell their items or maybe to enjoy while they sell what they have to… I recall this:

لسی ٹھنڈی ٹھار اے

لسی دی بهار اے

لسی مزے دار اے

I have another reason. Have you ever find yourself reading & loving the messages your city has to tell you? Well, of course by city I mean its people - who else will write or display those messages – it’s by people indeed. People who got enough of time to do something that can entertain or make others feel joy. Not all are here to entertain you or give in their time & thought for you. You know.

So, the messages! Yes. Yes. Exactly... Those behind the trucks & rickshaws... Let's have a look at some awesome messages...

"ماواں ٹھنڈیاں چھاواں"

"Mother as a cool shade"

"یہ میرے ماں باپ کی دعائیں ہیں"

"These are my parent's prayers."

You see, the sense of gratitude towards parents. It's constant reminder that one needs all time... Haven't you ever felt gratitude towards your own parents when you come across such messages?

Some sort of self expressionism is also evident in these displays. Like:

سڑک سے دوستی سفر سے یاری دیکھ پیارے زندگی ہماری

I befriend the road, my companion is the journey. Look at my life, dear.

آغازِ جوانی ہے ہم جھوم کے چلتے ہیں لوگ سمجھتے ہیں ہم پی کے چلتے ہیں

I swagger because I am young; the world thinks I reel because I'm drunk.

They are also used as mobile or moving advertisements on public transport. It makes one journey on road - thoughtful, interesting & fun. And the reason why I like to see them is...

I highly appreciate the penmanship of people belonging to Pakistan. Like real time thing, real talent! Similarly the truck art is also an artist exhibiting his talent leaving it onto road. Not preserving his masterpiece but letting it get dirty or scratched or worse but fulfilling its duty of carrying loads to its place while amazing people with its colours along the way. Well, don't think I am distracted I am just highlighting an important part of Pakistan here.

Photo: Bruno Emanuelle/Unsplash

Not all sources of entertainment require money or debit card, some only requires your attention, sensory involvement and an appreciation to the entertainers. They need you to see, hear, feel, think and respond. So are you willing to be attentive in the present moment?

You see how Pakistani or Desi people just express even serious things in funny ways… Well, for me, I see them as a sign of optimism & happiness. It sparks joy in me & make me feel love for such messages. And I find kind of comfort in them. Like assurance by my own people and something I have been seeing my entire life and its never outdated. Doesn’t it move you that how people are sharing their creativity in amazing ways & also for free??? Aren’t they all entertainers??? Who doesn’t need such entertainment for free?

It makes me able to put my guards down. I am not alone on the road, there are other people as well, and they are communicating in different ways. It also makes me feel good because at least some people are confidently owning & sharing what they are, in real & they aren’t insecure to let the world know what they want to say out loud. What if we all just recognise our power of sharing the words of wisdom, joy or creativity, and communicating with others?… How interesting this world can be…(some personal sentiments included consciously)

But, hey! This is not the only form of how our people share messages with us…. Ever noticed, flowers & vines in the balconies & terraces & lawns and flowers on the greenbelts??? Like, people sharing their love for nature & its beauty with the world rather than material bricks, paints alone or rigid facades… Do they not add calming effect to your mind? I see it as a good deed – providing comfort to someone just passing by.

You like it what I just shared with you, right? So just slow down! Start enjoying life by being conscious of sensory plethora. Let public place activate your senses to full potential so it can store incidents in memory & make you smile even if it’s not physically there anymore. Or that memory shall invite you to visit the place again with its sound… And if you can recall any sound while reading this, you are truly amazing!

May this happen all in goodness… May you have a good day today & tomorrow. May your journey be a cheerful one. May you not risk your life while rushing today. Amen

Have wonderful time & memories while noticing the world around you! May you find interesting & soulful entertainers out there… Remember! You can find real joy around yourself… If you are ready to find it for free.

And ending with a quote... Sharing with you what’s popular lifestyle trend in the world nowadays: “Slow Living”

“It’s about knowing and passionately loving the things we value. And designing our lives to spend the most time possible enjoying them. It’s about having intention and consciousness in our activities. About escaping the mindless scrolling and unproductive multi-tasking and focusing on purposeful action.” –Kayte Ferris

Be the part of right trend because Now is the Time! Fall in love with your surroundings and yourself. Will you?

Photo: James Lee/Unsplash

Kaun Hai MASTER? Kya Hai PLAN?

How do we design our towns and cities? Who gets a seat a the table in the planning process? Who is the master behind the master plan? Social Design Collaborative has designed a toolkit reaching out to underrepresented groups to break down what Delhi's Master Plan 2041 has in store for them, and what they can do to get their concerns heard. “Kaun Hai MASTER? Kya Hai PLAN?” (Who is the MASTER? What is the PLAN?) is an interactive tool that spreads awareness on Delhi's master planning process and share people's perspectives.

By Social Design Collaborative

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Photo: Social Design Collaborative

'Kaun Hai MASTER? Kya Hai PLAN?' is a participatory toolkit designed by our team and supported by SEWA - for workshops by the Main Bhi Dilli campaign to help spread awareness within communities typically left out of planning processes on Delhi's upcoming Master Plan 2041 and how they could engage with it. Activities cover the different chapters of the Master Plan from Housing, Physical infrastructure & Transport to Public Space, Heritage, Environment & Livelihoods using maps, mascots, ballot charts and bindis. 

Cities across the world are using more and more participatory processes to raise awareness on their city development plans and to get feedback from their residents. As Delhi prepares its 4th Masterplan for the next 20 years, DDA and NIUA have been holding online consultations in a bid to reach out to the residents. How can we increase the reach of this civic participation? How can we ensure that more vulnerable communities that are typically left out of masterplanning process can be heard this time? What role can we play in this?

These are the questions we've been trying to raise. And create some solutions too!

Photo: Social Design Collaborative

The toolkit has been finalised based on user feedback from pilots supported by SEWA, Basti Suraksha Manch and IGSSS. The trainings of the workshop hosts have been completed recently and the workshops are currently ongoing. If you'd like to contribute to the process, please write to us.

Photo: Social Design Collaborative

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Looking for more? Here’s an article on the project published by Social Design Collaborative in Radical Housing Journal.

Environmental Impacts Of Death

A person’s final resting place can be the foundation of flowerbeds or feed the roots of the tree, or it can pose major environmental hazards through the continuation of a person’s carbon footprint even after the death. Peacemakers Pakistani explore the final footprint.

By Peacemakers Pakistani

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Photo: Bruno Martins/Unsplash

Death is a part of life and it has its environmental effects as well. The ritual of different types of burying or cremating a dead body is so deeply ingrained in religious and cultural history that there is no question on it, but they are far from environment friendly practices.

The environmental impacts of death is largely determined by the type of funeral and burial opted by the person or community. Apart from the Islamic burials, the process of preserving and sealing corpses into caskets and then plunging them into the ground is extremely unfriendly environmentally. Toxic chemicals from the embalming (It is the process of preserving a body to delay the natural break down of cells, which begins with death), burial, and cremation process leach into the air and soil, and expose the livings to potential hazards.

"The best way is to allow your body to feed the earth or ocean in a way that is sustainable for future generations", says Susan Dobscha, a professor and editor of a book about the green-burial industry, called "Death and a Consumer Culture”.

1. Embalming is the process of pumping chemical mixture of formaldehyde, phenol, methanol, and glycerine into the body through an artery to delay the body's rate of decay. This could be used for display purposes during funerals, long-distance transportation, or for use for medical or scientific research. It is also said to give the body a life-like appearance for public viewing.

Formaldehyde is a potential human carcinogen and can be lethal if a person is exposed to high concentrations. Its fumes can also irritate the eyes, nose, and throat. Phenol, similarly, can irritate or burn the flesh, and is toxic if ingested. Methyl alcohol and glycerine can irritate the eyes, skin, nose, and throat. According to an article published in the Berkeley Planning Journal, more than 800,000 gallons of formaldehyde are put into the ground along with dead bodies every year in the US. That is enough to fill one and a quarter Olympic-sized swimming pools each year.

The next reason that why these burial practices are bad for environment is many materials go into the burials. According to the Berkeley Planning Journal, conventional burials only in the US, every year use 30 million board feet of hardwoods, 2,700 tons of copper and bronze, 104,272 tons of steel, and 1,636,000 tons of reinforced concrete. The amount of casket wood alone is equivalent to about 4 million acres of forest.

2. Cremation: Burning the body into ashes to be kept in an urn or scattered into the water is called cremation which is practised by some religious cultures. Cremation is considered as less harmful than pumping a body full of formaldehyde and burying it on top of concrete, but there are still lots of environmental effects to consider. The process requires a lot of energy and creates air pollution by releasing hazardous chemicals into the atmosphere, including carbon monoxide, fine soot, sulphur dioxide, heavy metals, and mercury emissions. In contrast to a natural burial, in which a body is simply left to decompose in nature, cremated ashes are sterile and do not supply nutrients back into the earth.

Eco-friendly options for the burials do exist. For example:

3. Natural Burials: the process of interring a body in earth in a manner that allows it to decompose naturally. The process does not use vaults, traditional coffins, or toxic chemicals. Instead, bodies are wrapped in biodegradable shrouds and laid to rest where they can decompose more naturally. Bodies are buried six feet deep without a coffin, in an ordinary soil to aid the decomposition.

Without the embalming fluids, the body of an adult person normally takes eight to twelve years to decompose which is the minimum time for the body to decompose. However, if placed in a coffin the body can take many years longer, depending on type of wood used. For example, a solid oak coffin will highly slow down the process. There was a case where a body was exhumed in an oak coffin and it was found to still be in a state of decomposition some 50 years later. Along with that, a lot also depends on how deep the coffin is buried, the state of the soil and the local water.

Decomposition begins several minutes after the burial, with a process called autolysis, or self-digestion. According to the laws of thermodynamics, energy cannot be created or destroyed, only converted from one form to another, and the amount of free energy always increases. In other words, things fall apart, converting their mass to energy while doing so. Decomposition is one final morbid reminder that all matter in the universe must follow these fundamental laws. It breaks us down, equilibrating our bodily matter with its surroundings, and recycling it so that other living things can put it to use.

“Ashes to ashes, dust to dust.”

There are several benefits of natural burials which are:

1. Elements that are present in the human body are present in lesser or greater quantity in the soil. It is more scientific to bury a dead body, as it easily gets decomposed and mixed in the soil.

2. There is no pollution unlike cremating the body which produces hazardous chemicals in the atmosphere.

3. When dead bodies are buried, besides the trees being saved, the surrounding land becomes fertile, and it improves the environment as it enriches the soil nutrients.

4. Burying dead bodies is very cheap. It hardly costs any money as compare to cremating or casket burials.

5. The land used for burying a dead body can be re-utilised for burying another body after a few years since the human body gets decomposed and mixed in the soil.

"People [who] choose to be buried in the friendly burial area are the people who want wildflowers blooming on their grave and butterflies fluttering about", says Larkspur Executive Director John Christian Phifer.

There is also a newer trend in natural burials that aims for even bigger ecological benefits. For example:

4. Capsula Mundi, which is an egg-shaped pod through which a buried corpse or ashes can provide nutrients to a tree planted above it. It is an egg-shaped pod, an ancient and perfect form, made of biodegradable material, where our departed loved ones are placed for burial. The bodies will be laid down in a fetal position in larger pods and the Capsula will then be buried as a seed in the earth. A tree, chosen in life by the deceased, will be planted on top of it and serve as a memorial for the departed and as a legacy for posterity and the future of our planet. Family and friends will continue to care for the tree as it grows. Cemeteries will acquire a new look and instead of the cold grey landscape, they will grow into vibrant woodlands.

5. The Burial Suit is made of organic cotton and lined with specialist mushroom spores, so a person buried in it will soon be covered in growing mushrooms. Their remains will feed the mushrooms, which quickly break down organic material and remove toxins from the environment, in turn delivering nutrients to the soil and surrounding plants.

We know that in the throes of grief, the environment might often be the furthest thing in families’ minds. But during a person’s life, if he/she tries to live Eco-friendly life then why the process of death should be any different. Its not likely for a person to discuss their body disposal method but, now, we have to when it poses major environmental hazards! I hope we take things serious in a light manner.... I hope we do....

Photo: Bruno Martins/Unsplash

RISE Lahore (Food For Thought)

“The point here is to open the door for all & make space for all & attend those who show up themselves or send someone else in their place as their advocates. I hope you get what I mean. You see how it relates to the flexibility that we just talked about in the 'resilient' Lahore? WE ACCEPT ALL THOSE WHO JOIN IN - THEMSELVES OR SEND OTHERS IN THEIR PLACE. It's about 'us'... about 'we'....“ Peacemakers Pakistani shake up Lahore and envision a future city resting on strong communities. Let the shaking begin!

By Peacemakers Pakistani

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Photo: Tadeusz Lakota/Unsplash

The latest event theme for Conscious Lahore 2021 i.e RISE Lahore got me thinking about these terminologies and my vision on the topic..... This is what I came up with.

What does Resilient Lahore means to me?

Resilient (literally) means having the capacity to recover quickly from difficulties or situations....

It means we don't remain stuck in a place or situation.... It means we are flexible enough to make room for changes - expected or unexpected.... It means we have both a growth mindset and not a fixed mindset.... It means we are not easy to break because of our elasticity which is ultimate strength after all....

WE GET BACK UP EASILY EVEN IF WE FALL! WE DON'T REMAIN THERE!

We as citizens.... We as community....

We who build systems....

What does Inclusive Lahore mean to me? Inclusive (literal) means not excluding any of the parties or groups involved in something. Let's suppose 'something' as Lahore...... So the question arises: who are the groups or parties? The first step for me is the identification and naming all of them from A-Z, from different dimensions, each and every one of them and then asking this question: are they part of the process and our consideration or not? Let me mention here... When we start the work, it is indeed overwhelming to think about how to involve all? Well, start with some method at least, maximum groups at least if not all at start & as you start the process, expansion happens naturally if you have the intention for it. People join in themselves. The point here is to open the door for all & make space for all & attend those who show up themselves or send someone else in their place as their advocates. I hope you get what I mean. You see how it relates to the flexibility that we just talked about in the 'resilient' Lahore? WE ACCEPT ALL THOSE WHO JOIN IN - THEMSELVES OR SEND OTHERS IN THEIR PLACE. It's about 'us'... about 'we'....

What does Sustainable Lahore mean to me?

Sustainable (literally) means having the ability to be maintained at a certain rate or level... Also, conserving ecological balance by avoiding depletion of natural resources.

So..... It means making choices that can be maintained and be beneficial in longterm.

Let me ask few questions here that are directly related to problems that we are facing currently or the choices being made that bother us. (Just to get you started to just think)

1. Do we really need more high rises? Have the existing ones been used to its full potential and are they bringing in more benefit & revenue to the city as compared to what it has taken from Lahore and its resources?

2. Do we really need more automobiles? Do we have petrol? Can we afford it today? Why are we crying then?

3. Do we need more trees? Are we conscious & grateful towards the existing ones? Are we taking the benefit from it? Are we giving back to it?

4. Are we making right choices as professionals or are we just making money by adding toxicity to our Lahore/ our homeland?

What does Equitable Lahore means to me?

Equitable (literally) means what exhibit the quality of being fair and impartial - being fair to all parties... Justice and fair judgement and decision starts with listening to all parties attentively & without any prerequisite or plan.... The freedom of speech, act, behaviour, this all comes when a person knows that there is equality and there will be justice now and always. There is this feeling of trust among people, within community and in systems... This results in responsibility, ownership, pride, discipline, faith & unity. This is the root of setting moral systems right. This is the moral obligation in itself. So where do we stand? Are we bias in any area of our life? Do we breach the rights of anyone? Are we fair in our dealings? We need to figure things out on our own and then go out ask others for it.... Firstly, we are accountable for our acts to self & our lord & then we can go out demanding for things.... Government comes later... Maybe we are part of some game that makes the government systems. Like a puzzle piece. Just think about it! Make that part, which is your responsibility, right.... This might lead to making the entire structure right. Even though a little shift will shake the structure, but this will make other parts to shift too & the chaos will lead to balance soon. InshaAllah. Let that shaking begin! Also, a psychological fact here: shaking/ sobbing/ movement is one way of releasing the stuck and traumatic energies from body and we have been through lot of stress since partition that runs in our systems as humans and as communities and ultimately in systems. We are in dire need of shaking. Let's just do it!

The goal or mission we can have as a conclusion of it:

WE GET BACK UP WHEN WE FALL OR EVEN IF WE JUST BEND FOR A WHILE BECAUSE WE ARE INTO THIS TOGETHER, ACCEPTING EACH OTHER UNCONDITIONALLY & SUPPORTING EACH OTHER NO MATTER WHAT. WE ARE JUST TOWARDS ALL PARTIES. AND WE MAKE CHOICES FOR OUR COMMUNITIES & OUR CITIES THAT ARE BENEFICIAL FOR ALL & CAN BE MAINTAINED IN LONG-TERM.

Here's the link to the recording of complete session on RISE Lahore:

(You can listen to my presentation at the timing 1:57:00)

Hippocratic Oath For Community Workers

“First, do no harm.” This dictum is frequently but mistakenly associated with the Hippocratic Oath. Although community activator, Jim Diers, was disconcerted to learn that physicians are not guided by this rule, he’s suggesting that it be adopted by community workers as the basis for a code of conduct. Diers finds that we need to acknowledge the ways in which we often inadvertently harm the very communities we are trying to help and pledge to work in ways that contribute to their health. Here is an outline of principles Diers would like to see included in a Hippocratic Oath for community workers whether they are social workers, recreation coordinators, clergy, community police, public health workers, planners, educators, service learning students, outreach staff, organizers or other community-based professionals.

By Jim Diers, community activator

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Photo: Jesse Orrico/Unsplash

Do No Harm

Don’t usurp the community’s power

“Never do for people what they can do for themselves.” That’s the iron rule of community organizing. It was drilled into me by my mentor, Tom Gaudette, who received his training from Saul Alinsky.

After my first week of work as a community organizer, I met with Gaudette. “Tell me what you did not do this week,” he began. I was highly offended because I had put in long hours and felt that I hadn’t neglected anything. “I knocked on hundreds of doors, researched the issues, designed a flier, and even wrote a press release. I did everything,” I concluded. “You’ve got it all wrong,” Gaudette responded. “Your job isn’t to speak or do for the community. Your job is to develop the capacity of community to do and speak for itself. So every week, I want you to tell me one more thing you are not doing.”

The iron rule is especially difficult for community workers to obey. We do this work because we care deeply about the community. But, in our rush to help the community, we often deny them their own agency. We usurp the power of the people.

Don’t make the community dependent

A related principle is to refrain from making the community dependent on you, funding or other external resources. After all, none of us will be around forever and neither will our organizations, programs or services. We must always ask ourselves: Will the community be better or worse off because I was here? Have I built more capacity or created more dependence?

Don’t define people by their needs

We make people dependent when we focus exclusively on their needs. We emphasize people’s deficiencies when we label them as disabled, at-risk, non-English speaking, poor, homeless, etc. While there is truth to every one of these labels, it is only part of the truth. Everyone has needs, but everyone also has gifts. When we focus on people’s needs, they are clients in a service system. When we focus on people’s gifts, they are citizens in a community.

Don’t fragment the community

The main reason I love neighborhoods is because they provide the context for building inclusive community. It’s in our neighborhoods that people with diverse identities and interests reside. Unfortunately, many so-called community workers contribute to keeping people divided.

Most community workers aren’t focused on the whole community. Instead, they work with the narrow segment of the population that relates to the mission of their agency or association. That mission is typically limited to a specific topic or category of people.

There are community workers who focus on a particular segment of the population. Separate organizations, programs and services segregate people who are old, young, disabled, refugee, etc. The people are organized the way that community workers are organized rather than by the neighborhood where they live. This raises the question: Who is serving whom? Confining people to separate silos makes inclusive community impossible.

Other community workers are in agencies organized around a special interest whether that is public safety, health, the environment, emergency preparedness, affordable housing, transportation, recreation, etc. Dozens if not hundreds of agencies are reaching out to the same neighborhood. Their community workers are trying to recruit individuals to their separate causes. Not only does this divide the community, but it fails to recognize the unique opportunity for a holistic approach that place-based work makes possible.

Don’t distract the community from its own priorities

In addition to dividing neighbors, community workers who push particular agendas provide little opportunity for the community to address its own priorities. The community is always being engaged around what the community workers think is most important or what their agency or grant requires of them. When people fail to engage, we call them apathetic. No one is apathetic. Everyone cares deeply about something. If the true objective is to engage and empower the community, it would be much better to start not with answers, but with questions: What are you most passionate about? What are your fears? What are your dreams?

Don’t take people’s time without showing results

While most community workers I know take their jobs seriously and try to be as productive as possible, we often take the community’s time for granted. We may think of it as free time, because there is no cost to our organization. We fail to recognize that time is precious to the people with whom we work. Time they spend with us is time when they could be earning an income, interacting with family and friends, or simply relaxing and having fun. If people don’t see some value to their participation, they’ll soon learn that it doesn’t pay to be involved. Yet, community workers often invite people to meetings or subject them to surveys or interviews that produce no visible outcome to those involved.

Don’t treat non-profit organizations as the surrogate for community

Oftentimes, it is the staff of non-profit organizations who are called on the represent the community. After all, they work the same hours, speak the same professionalized language, and get paid for their time so they are more likely to participate. Non-profit organizations can play a valuable role, but their role is not to be the surrogate for the community. Most are less accountable to the community than are the local elected officials. The role of the community worker is to reach beyond the people who are being paid.

Do Some Good

 I’ve used the word “we” in this article because my entire career has been as a community worker. I’ve been employed by large agencies as well as by small, grassroots associations. I know how difficult it is to follow the principles I’ve outlined and I haven’t consistently done so. Our training, funding, organizations and other systems often push us in the opposite direction. But I’ve also learned some principles that will enable us to do good in the community.

Get out of your cubicle and into the community

When I started organizing 43 years ago, I was nervous about approaching strangers. I walked around my assigned neighborhood for a long time trying to identify the most welcoming house and work up my nerve to knock on the door. I was less embarrassed to admit this shortcoming when I read that Cesar Chavez experienced a similar discomfort when he facilitated his first house meeting.

Today, community workers have an alternative. They can use a computer. It feels so much safer and much more comfortable to work out of a secure, climate-controlled office.

But, you can’t be effective if you aren’t in the neighborhood. You need to see the neighborhood, its opportunities and challenges, with your own eyes. You need to make personal contact with people. There are so many individuals who will never access your website or respond to your e-mail blasts. You need to go where the people are, listen to them and build relationships. Only then, a computer might be helpful for staying in touch.

Listen and learn from the community

A good community worker brings new knowledge and perspectives to the community, but the best community worker values the knowledge and perspectives of the residents. They are the experts on their neighborhood – its history, strengths and challenges. The neighbors already have relationships with one another and know the local formal and informal associations. They also know what their perspectives and priorities are. Community workers would be well advised to listen to the community before sharing their own insights. Listening will generate trust and give the community worker access to the information that will make their work effective.

Help the community to discover its resources and power

While every place and everyone has abundant resources, they often go unrecognized. Needs assessments and media coverage cause whole neighborhoods to be known as nothing more than low-income, high-crime, distressed, blighted or some other negative description. In these same neighborhoods, professionals have labelled most of the individuals by their deficiencies. The residents typically internalize this characterization of their neighborhood and themselves. Lacking a sense of their own capacity, they feel powerless and dependent on external resources.  The most valuable perspective that the community worker can bring is to shine light on the strengths of the people and their neighborhood. That’s the basis for community empowerment.

Help the community to identify common interests and root causes

Another valuable perspective that the community worker can bring is to help the community see the big picture. Too often, individuals are overwhelmed and paralyzed by what they think are their personal problems. The role of the community worker in this case is to make private pain public. The idea is to bring individuals with similar concerns together so that they can realize they aren’t alone, identify their common societal issue, and work collectively to address it. A similar approach is needed to act on people’s dreams. As New Zealand artist Friedensreich Hundertwasser noted: “When we dream alone it is only a dream, but when many dream together it is the beginning of a new reality.”

Seeing the big picture also involves digging below the symptoms to discover the root causes. For example, rather than complain about at-risk youth, it would be more useful to identify and act on the unjust systems that put young people at risk. The best way to educate people about the systemic issues isn’t by lecturing them but by taking a Freirian approach of asking questions (often whys) that cause the community to reflect deeply on its own experience.

Share tools that enable the community to take the lead and share their gifts with one another

The community worker, like any other tradesperson, should have a full toolbox. Some of my favorite tools are learning conversations, storytelling, appreciative inquiry, asset mapping, block connectors, placemaking, matching grants, microlending, time banks, visioning, open space, and accountability sessions. There are different tools for different situations, and the community worker must know how best to use them. They should share their tools with community leaders and train them to be proficient in their application. There are no trade secrets for community workers.

Assist associations and agencies to network with one another

Through listening, the community worker will quickly discover that the neighborhood is already organized. There are dozens if not hundreds of formal and informal associations in every neighborhood. There is no one association that can adequately represent the community. Most associations consist primarily of one type of people whether they are homeowners, businesspeople, or residents with a particular culture, religion, politics, age, gender, school, address or interest. An inclusive community voice can be created by bringing these many networks together for regular forums, social events, visioning, planning, etc. but few neighbors can afford the time to organize such gatherings on top of their other community commitments. More problematic, there are often tensions between associations and it would be difficult to find any active neighbor who is trusted by all of them. The more neutral community worker could play a valuable role in facilitating the associations to network with one another.

As described earlier, the community’s fragmentation mirrors the siloed nature of the agencies that work in the neighborhood. Another way that community workers could help unify the community would be to assist the staff of local agencies to network with one another. If they can work together as one set of agencies with a focus on place, outreach would be more efficient, community-friendly and effective. 

This was the approach we took with the Department of Neighborhoods in the City of Seattle. Thirteen Neighborhood Coordinators helped associations network with one another through representation on District Councils and participation in neighborhood planning. The Coordinators also facilitated communication between the community and other City departments as well as non-profit organizations. They thought of themselves as “overt double agents.”

Pay attention to segments of the community that are being excluded and find ways to engage them

Most community associations claim that they would like to be more inclusive, but they aren’t very good at it. The leadership, agenda, language and relationships have already been established, so newcomers and especially those who are different don’t feel very welcome. The community worker should constantly assess who is underrepresented in community life and find ways to engage them. The best place to start might be in assisting marginalized individuals with a shared identity to establish their own association, so that they can support one another, build power, and interact with other associations and agencies on their own terms.

Develop new leaders

Community leadership tends to become entrenched, stale and out of touch over time. That’s because some leaders won’t step aside, but it’s also because people are reluctant to step up to this role that can be overwhelming for a volunteer. The community worker should constantly be on the lookout for potential new leaders especially from those segments of the population that are underrepresented. The availability of leadership training will give more people the confidence to step up. The training should emphasize collective leadership that makes an association more sustainable, utilizes the different skills of many people, and doesn’t place a burden on any one individual.

Raise objections when you encounter discrimination

While it is essential that the community worker listen to the community and follow its lead, the community worker shouldn’t be a blank slate. The community doesn’t always get it right especially if its membership isn’t inclusive. When the community acts in ways that are discriminatory, the community worker has a responsibility to object. This could be done directly, by raising pointed questions and/or by redirecting their support to those who are being discriminated against.

Practice what you preach by being active in your own community

Too often, when we refer to community, we’re talking about the communities of others – the ones we are helping as an outsider. We fail to recognize that we need to have our own community. Sometimes our excuse is that we are too busy to be involved in our community. But, isn’t that the excuse that we hear and dismiss so often in our work? How can we argue that everyone else needs community but not us? We can’t be credible and effective community workers unless we are active in community outside of work. That’s the only way we can fully understand the joys and challenges of living in community. Moreover, it is our community that will sustain us in this rewarding but sometimes difficult work.

Photo: Jesse Orrico/Unsplash

Bumping Places

“My favorite bumping places are the ones that are designed and built by the neighbors. These places are most likely to reflect what is special about the residents and their neighborhood, and they are designed to work for the people who live there. Through creating the place, neighbors feel a sense of ownership. They are more likely to use, maintain and program it.” Jim Diers, community activator, explores the art of creating bumping places.

By Jim Diers, community activator

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Photo: Beth Macdonald/Unsplash

You Can’t Build Community Without Doing the Bump

Community is built on relationships and people develop relationships through frequent contact with others. So, if you want to build community, you need places to bump into other people. The closer those places are to where you live, the more likely you are to bump into the same people over and over again.

Most neighborhoods have an abundance of bumping places. There are public places such as community centers, libraries, schools, parks, athletic facilities, sidewalks and trails. Local business districts with their pubs, coffee shops, grocery stores and other bumping places can be equally effective. There are also collectively owned gathering spaces such as clubhouses and places of worship.

Unfortunately, neighborhoods have been losing their traditional bumping places. Benches have been removed and access to parks and other public spaces has been restricted out of a concern that the “wrong people” have been using them. Online shopping, big box retail and gigantic malls have led to a decline in many neighborhood business districts. Regional so-called community centers are replacing those that were neighborhood-based. The large scale of many new recreation and retail facilities leaves people lost in the crowd and anonymous. An increasingly mobile population often shops, works, recreates, worships, and attends school outside of the neighborhood where they live. People have many different communities, and in a sense, they have no community at all. They seldom bump into the same people in more than one place.

Some neighborhoods were never designed for bumping into other people. Bedroom communities are often more friendly to cars than pedestrians. There are no places to shop, eat or drink within walking distance even if there are the rare sidewalks. Residents drive in and out of a garage adjoining their house and have little opportunity to bump into neighbors. Likewise, there is a dearth of bumping places in rural areas, and long distances between houses make it difficult to connect.

People are social creatures, however, so there has been a growing interest in placemaking. Rather than trying to prevent people from using public spaces, the new thinking is that safety is better achieved by attracting more people from all walks of life. Business districts are being revitalized by creating a distinctive experience that malls can’t replicate – small scale gathering places, shops and restaurants with a local flavor, personalized service, and community-based events such as art walks, heritage days and parades. The local food movement is bringing us community gardens, community kitchens, farmers markets and other prime bumping places. At the block level, neighbors are reclaiming their streets by painting murals in the intersections, installing street furniture, and periodically closing the street for parties and play. Apartment buildings and condos sometimes have rooms for common use, but when they don’t, a sofa or a table with a teapot might be placed in the lobby or next to the elevator to spark interaction. Some people are turning their homes into bumping places by installing a little free library, moving their barbeque to the front lawn, staging concerts on their front porch, or hosting welcome dinners for new neighbors.

Creating bumping places in suburban and rural areas can be more challenging, but they also have homes and yards that could be used for gatherings of neighbors. Practically everywhere has a closed or underutilized school, church, grange hall, or other facility that could serve as a venue for community dinners, educational programs, concerts, dances, movies, swap meets, cider making, game nights, holiday parties and all sorts of other events that would attract the neighbors. Portable bumping spaces are another option; some communities operate a wood-fired pizza oven, tea station or espresso cart that can be driven or pedaled to a prominent intersection, popular trail, cul de sac, or other location where people are likely to congregate around it.

Sometimes, though, the only option is to start with virtual bumping. In new suburbs where the housing is being developed more quickly than the public infrastructure, communities have effectively used a Facebook page as their initial bumping place. Contact on the internet can lead to relationships in real life. I’ve heard many stories of Facebook friends helping one another in times of need even though they had not previously met one another physically.

If you want to develop an inclusive community, you need to have inclusive bumping spaces. While neighbors typically have all kinds of differences in terms of age, income, culture, religion, politics, interests, etc. they tend to gather with people who are like themselves. To be inclusive, a place should be accessible to those with differing abilities and incomes. To the extent that the place includes signage and art, it should reflect the full range of languages and cultures in the neighborhood.

A key reason why places aren’t sufficiently inclusive is because so many are single purpose. They only attract gardeners, basketball players, seniors or whomever the space was specifically designed for. An inclusive place will be multi-purpose. Project for Public Spaces, the premier placemaking organization, calls this the Power of 10. They assert that every place should accommodate at least ten different kinds of activities. Not only will this make the place more inviting to a wide range of users, but it will make it more likely that the place will be used more extensively, at all times of the day and during all seasons of the year making it safer for everyone.

Having an inclusive space isn’t sufficient, however. We’ve all experienced elevators, bus stops and other public places that are crowded with people doing their best not to make eye contact with anyone else. Sometimes an intervention is needed to get people off of their smartphones and interacting with one another.

Public libraries are a good example. They attract neighbors from all walks of life, but the diverse readers seldom interact except for families during Saturday morning story hours. Increasingly, though, libraries are trying to serve as the neighborhood’s living room. Many libraries have incorporated coffee shops or other spaces where people aren’t shushed. Some have living book programs through which a person can spend time getting to know someone who is different than themself. After hours, libraries have hosted sleepovers, concerts and even miniature golf where people putt their way through the stacks of the Dewey decimal system.

My favorite bumping places are the ones that are designed and built by the neighbors. These places are most likely to reflect what is special about the residents and their neighborhood, and they are designed to work for the people who live there. Through creating the place, neighbors feel a sense of ownership. They are more likely to use, maintain and program it.

Of course, it is critical that the design/build process is inclusive as well. All of the potential users, whether they are young or old, business or homeless people, have a valuable perspective to bring to the design process and everyone has contributions they can make to creating a place that makes it possible to do the bump together.

Photo: Egor Myznik/Unsplash

Rwandan Partnership Is Paving The Way For Sustainable Animal Feed Using Insects

The Bug Picture has entered into a partnership with RWACOF, Rwanda’s largest green coffee exporter (a member of the Sucafina Group) and COPED, one of Rwanda’s largest municipal waste managers. Now, in a first-of-its-kind project for Rwanda, The Bug Picture is looking to take coffee waste and mix it with the trusty black soldier fly larvae, as well as other organic waste supplied by COPED, to create protein for animal feed and biofertiliser, which can be difficult to find in Rwanda.

By The Bug Picture and Matthew Sterne

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Photo: The Bug Picture

The partners in Rwanda have built a facility in Bishenyi, on the outskirts of Kigali, at one of COPED’s landfill sites. Here, they will bioprocess 1.5 tonnes of organic waste per day by June 2021. Using vertical farming in the 320 m2 facility, they will produce three tonnes of dried insect meal and 11 tonnes of frass, the biofertiliser, on a monthly basis.

Laura Stanford, Founder and CEO of The Bug Picture, is excited about proving this commercial pilot and scaling this solution, saying, “The demand for locally produced, sustainable protein is overwhelming.” Rwanda imports 35,000 tonnes of soy into the country on an annual basis for inclusion in animal feed. This soy is expensive (nearly double the price in Kenya), inconsistent and sometimes completely unavailable. The impacts of this runs through the full livestock supply chain and threatens Rwanda’s ability to feed the current and future population on its own.

RWACOF produces about 6000 tonnes of coffee pulp waste a year. The coffee pulp waste is normally composted in large pits, before being distributed to farmers for application on their farms. However, Rwandan soils can be extremely poor in nutrients, an issue that low quality composted cherry pulp alone can’t address. ”We see a project that can address numerous complex challenges, namely the low organic matter and NPK content in soils, low yields, coffee CO2 emissions and most importantly a lack of affordable high-quality organic fertiliser to coffee growers,” explains Maximillian Veglio, RWACOF’s Managing Director.

Photo: The Bug Picture

The biofertiliser, known as frass, will be distributed back to the 20,000 smallholder farmers in RWACOF’s network of coffee farmers. This will improve the soil health of the coffee trees, increasing yield and quality of coffee beans in seasons to come, thereby directly benefiting the smallholder farmers. 

“Through this project, our clients (waste generators) have been trained in sorting organic from inorganic waste at the source for the first time,” said Paulin Buregeya, CEO of the COPED Group. “Our landfill will last longer, while GHG emission will be reduced due to this conversion of organic waste into animal feed through black soldier fly larvae technology.”

The project’s environmental impact is significant. Veglio adds that, “It can reduce methane emissions of decomposing cherry pulp, thus reducing CO2 emissions, and turn this into a high-quality fertiliser and protein flour for local animal feed usage.” 

The project aims to prove the efficacy of using black soldier fly larvae to process a combination of coffee waste and organic waste diverted from the landfill, creating a proudly Rwandan protein source for animal feed, and contributing to the health of soils.

Co-Designing Black Neighborhood Heritage Conservation

BlackSpace shares inspirations, experiences, and lessons learned from an exploratory process of co-designing heritage conservation efforts alongside members of Brownsville, one of Brooklyn’s Black enclaves. In this introduction to the playbook exploring the process, BlackSpace points towards a collaborative and inclusive development based on local trust and respect.

By BlackSpace

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Photo:Lerone Pieters/Unsplash

THE PURPOSE OF THE PLAYBOOK

This playbook aims to provide guidance to practitioners both local and non-local, striving to collaborate with community members to document, conserve, and amplify Black neighborhood cultures.

The design of the playbook highlights our process, some of the “magic moments” that served as eye-opening experiences, lessons learned from our efforts, and actionable prompts that can help neighbors, practitioners, kids, and local cultural producers document, conserve, and amplify Black cultural assets in historically Black neighborhoods.

WHAT IS HERITAGE CONSERVATION?

BlackSpace defines heritage conservation as intentional actions that protect and elevate culturally significant markers, both non-physical and physical, in an effort to understand a place and the past, present, and future of its people. Amplifying culture and heritage alone cannot combat urban forces like gentrification or economic disinvestment. However, heritage conservation is necessary in strengthening Black community agency.

Heritage conservation can:

» Acknowledge cultural traditions, rituals, and sites as assets

» Advance self-determined narratives; inspire local advocates

» Affirm peoples’ rights to their places; prevent cultural erasure

» Fortify social networks; facilitate deeper community connectedness

Heritage conservation can be done by:

» Anyone rooted in or making the culture of a community - aka “cultural producers”

» Those who keep and share neighborhood history and culture, formally or informally, and those who might not necessarily recognize their work as “heritage conservation”

» You!

Read the full playbook

Photo: Heather Ford/Unsplash

Protein Pioneers Hit The Streets Of East Africa

The Bug Picture is intent on finding solutions to environmental challenges in East Africa, with insects as the hero. By sustainably creating animal feed and bio-fertiliser, through the combination of black soldier fly larvae and organic waste, they hope to ‘close the loop’ and create a zero-waste system. This will provide a locally produced, consistent, environmentally friendly alternative to soy and fishmeal – what’s currently used in animal feed protein. The Bug Picture’s vision is to establish climate-smart, decentralised facilities to leverage the natural climate conditions of the region and create jobs in this new industry in East Africa.

By The Bug Picture and Matthew Sterne

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Photo: The Bug Picture

Black Soldier Fly Larvae

The statistics suggest it’s a good idea. 75% of animal feed protein is imported into East Africa due to insufficient local supply. And forecasts suggest there will be a shortage of animal feed protein in East Africa over the next 30 years. Founder of The Bug Picture, Laura Stanford, envisions networks of insect-production facilities, from large scale high volume producers supplying the animal feed industries and large footprint farms, to smallholder farmers using their outputs in their own food production and selling their surplus in the local market. Through incorporating African-orientated ideas, she hopes to find solutions to particular climate challenges, such as can be seen with the Community Empowered Locust Upcycling Project. 

The plans are grand, but it all started very simply. Inspired by David Attenborough and driven by a desire to repair the damage that humans have done to the planet, Laura went looking for something one person could do to turn the tide of ecological collapse. With one ice cream tub of larvae and organic waste from Laura’s kitchen, the mother colony was born in a garage in the suburbs of Nairobi. When the space became too small and the neighbours started complaining, the operation was moved out of town to a greenhouse in Limuru. Laura collected waste from markets and restaurants around Nairobi and took them out to the greenhouse to feed the bugs on a daily basis. 

Photo: The Bug Picture

Experimenting with organic waste and larvae

Through collecting organic waste and harvesting black soldier fly larvae, Laura realised she could sustainably create insect protein and organic fertiliser within two weeks. ‘Insects are a wonderful solution,’ Laura says, ‘and a solution that needs to be shared. The demand for high quality, affordable agricultural inputs far outstrips the supply and we do not believe that chemicals or crop intensification will solve that underlying challenge.’ 

As a result of global challenges resulting from the Covid-19 pandemic, growth has been slower than planned however, The Bug Picture is back on track and today, they have three ongoing projects:

Small-scale black soldier fly facilities in Kenya and Rwanda.

Piloki Farm in Nyahururu, Kenya and Farm 42 in Kigali, Rwanda sell five-day-old larvae to organic smallholding farmers looking to bioprocess their own organic waste while reducing their cost of production for chickens and pigs. 

Photo: The Bug Picture

Pilot project with large coffee producer

In 2020, The Bug Picture worked with RWACOF to create ways in which to treat coffee pulp to make it more appealing to black soldier fly larvae, as they aren’t naturally attracted to eating it. The commercial pilot will run from March 2021 and is set to process 1.5 tons of coffee pulp and municipal waste per day, the first operation of its kind in Rwanda. The aim is to ‘close the loop’ and create a zero-waste system within coffee production. Furthermore, bio-fertiliser will be distributed to smallholder coffee farmers in Rwanda for free to increase soil health and boost bean quality and production. 

Photo: The Bug Picture

Locust Plague in Kenya

In 2020, Kenya experienced its worst locust plague in 70 years. The effects were disastrous. The Bug Picture, through funding from the Danida Emergency Fund, is now working on an alternative response to future plagues and hopes to turn despair into opportunity through viewing the desert locust infestation as a crop that can be harvested, processed and turned into animal feed and fertiliser. This can be achieved by mobilising affected communities to harvest live locusts, who will receive immediate payment through Mpesa (mobile money).

This is ideal for targeting small swarms that are not targeted by existing FAO spray operations due to the size of the swarm or its close proximity to people and settlements. The locusts will be processed, using simple replicable techniques, and included in animal feed. There will be eight different formulations fed to broiler chickens as part of the project, which will be run by JKUAT. And all resources will be made open source at the end of the project in February 2021. In the coming year they’ll seek additional funding to continue with the project in the hopes of establishing the normalisation of locusts as a crop.

Photo: Liselott Lindstrom