A Rotten Deal: Tomato Pickers and Online Shopping

The ‘click’ of an on-line shop allows shoppers to order in a new way, but has moved the consumer one step further away from the farmers and workers who grow and harvest food. Where do these orders end up? How do they connect to the experiences and struggles of farm workers who are ever more invisible at the other end of long supply chains?

I ask this question in relation to one crop, a food that served as a juicy red star of early supermarket adverts on the side of new inner city delivery vans: the cherry tomato. For my PhD fieldwork I learned two languages (French and Moroccan Arabic), and with a working, but far from perfect, knowledge of each, travelled to Southern Morocco where I lived alongside workers who respond to the demands of our daily, weekly or monthly orders for fresh food. These workers, the majority of whom are poor Moroccan women who are internal migrants to the region, plant, pick and pack the majority of tomatoes that are exported to Europe. In a recently published article based on this study, I explore the time imperatives of this export-orientated network bringing us the rosy fruit, at the click of an online order.

The notion of the ‘order’ is interesting. While most conversation in the region of Chtouka Ait Baha in Southern Morocco was in Arabic, certain words, as is the tradition in Moroccan Arabic, remained in French. ‘Demand’ was one of these; ‘le demand’ was the French for ‘order’. This mechanism of connection with the rich world, mediated via algorithms and computer systems in which fresh produce is bought and sold, is not negotiated, but ‘ordered’, or ‘demanded’. The orders are demanded in a just-in-time system where time connections that link us through this system exert daily, yearly and lifelong pressures upon workers in enclaves of production.

The impacts on working conditions follow the demand pressures. Hours of work are established by the requirements of freshness of the crops and the orders from retailers and intermediaries. For example, tomatoes should not stay in storage for more than two days. Therefore, if an order is not complete, workers must stay an extra two hours, perhaps late into the night. This is an inconvenience in any context, but a dangerous one where women workers are vulnerable to harassment and are warned not to be in the streets after dark. I met many frightened women returning from the late shift.

Needed but not valued

Agricultural workers have recently been recognised as ‘essential’. Yet, the way their work is valued remains unchanged. If anything, it has become more hidden with fewer consumers in shops looking closely at labels and asking questions. Across the world agricultural workers are undervalued and underpaid, despite being essential.

In Morocco, agricultural workers’ minimum wages provide a benchmark around which actual wages sit at and below. The legal minimum wage for agriculture is significantly lower than for other ‘industrial’ sectors creating an in-built sectoral discrimination. While industrial workers earn between £8-9 per day, agricultural workers’ wages are set between £5-6 per day. This is a fraction of minimum wages in the UK, and still a fraction of the wages of other low-paid agricultural workers in Southern Europe. This makes the reason for an increasing supply of food from Morocco to the UK and Northern Europe, crystal clear. The work is cheap, and this is assumed to be acceptable whatever the social costs.

Nature, social and reproductive time

It is easy to pose the plight of such workers overseas against those working in the UK. Yet, workers in countries like the UK, have perhaps more in common with workers at the end of long supply chains than is often recognised. In the contemporary context, workers in agri-industrial sectors are pulled by the same multiple imperatives of time. They work within both the disciplinary time logics and pressures of what EP Thompson recognised decades ago as nature’s time (weather, seasons and daylight cycles) and industrial time (regulated by clocks, agreed time-frames and integrated markets), as well as what we must recognise today as ‘social reproductive time’; that time involving domestic and care work, as well as the reproduction of society itself through having and raising the children who become the next generation of workers.

What all these undervalued but ‘essential’ food and farm workers have in common is that they must meet and respond to the ‘orders’ and demands of retailers who stimulate, mediate and rearticulate the demands of consumers. Online orders add a little more distance to a system of production in which invisible time pressures are already one of the crucial connections between workers and consumers.

The online order does not typically provide a country of origin on its fresh fruit and vegetables. So, if you choose a packet of tomatoes online, it will say which countries the food might be sourced from, but often not the one that it was actually produced in. Are these really tomatoes from nowhere? If we understood more about contexts of production, it would be easier to build connection with workers and employers, rather than increasing the layers of invisibility and control behind the order.

This blog was originally published in issue 19 of the Futures of Work online magazine. The original link to this blogpiece is here. The image is the Author’s own.

Food Connections

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Last week the Bristol Food Connections festival explored “all that is GREAT about food in Bristol (and beyond)” [1]. This made me realise that what I am exploring are the separations in our global food system. While so much of food in Bristol is ‘GREAT’ there is still much work to do about what is NOT SO GREAT. In the global food system, the separations between those who produce and those who consume what is transported around the world are many: income, origin, lifestyle, language, history, opportunities, culture, diet, microbiome – you name it there are separations in the way we eat and live.

This weekend I co-facilitated an event, Philosophy Breakfast: The ethics of global food production, with Julian Baggini, philosopher and author of the book, Virtues of the table: How to eat and think, [2]. Julian focused our thoughts on ethics and justice, and I grounded us with a case study, on tomatoes produced in Morocco, based on my recent fieldwork. We were treated, literally, to food for thought, in the form of a breakfast bap and coffee from the Boston Tea Party as well as a full house of attendees ready and willing to reflect on their role in the food systems. I was determined that this group, who had been motivated enough to get up for a 10am Sunday start, also be given space to tell us what we should be considering in relation to the ethics of food. So, we invited each table to choose a breakfast food element to reflect upon, bread, coffee, tea, bacon, tomatoes and mushrooms, as they slowly digested its nutrients and food dilemmas.

Framing the session Julian considered our role as consumers by drawing on the thoughts of some classical philosophers from Plato to Sen: we should not, he suggested, be afraid of always getting everything right, but we should at least do our best to avoid contributing to what we find clearly morally wrong. How to go about this? I asked our participants to think of questions which might help us reflect on each of the breakfast items to help us consider these dilemmas. Furthermore, perhaps we might have questions for others; for the supermarkets, for the governments, and for the companies involved. My favourite question from this savvy group was, for meat: “was it worth an animal dying for me to eat this?” something that connects to my blog on the great value of seeing meat as sacrifice: ‘L hawli‘.

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My talk related more to the question about coffee, “What labour standards (how bad would they be) would stop you buying coffee?”. What a question. International labour standards usually boil down to a mutual agreement that the countries involved in trade will apply their national labour laws. They may also be required to ensure that these national laws meet international standards, but what are these international standards? Since the 1998 ILO Declaration on Fundamental Principles and Rights at Work (ILO, 1998) [3], international labour law has been focused, or in practice narrowed, depending on your perspective, to just eight core conventions covering four areas (collective bargaining, forced labour, child labour, non-discrimination at work), out of a possible 189 conventions covering many other very important areas [4]. So this is a relatively weak starting point, which in most cases simply attempts to ensure already existing minimum standards (laws) are implemented.

What happens also, when national laws do not meet the needs of workers? Too often agricultural work is excluded from normal labour standards, or minimum wages are lower in this sector. This is not just the case in poorer countries. In the USA, the world’s richest state, many agricultural workers are exempted from minimum wage and overtime entitlements of the main national labour legislation, the Fair Labour Standards Act [5]. This is discrimination sanctioned by law.

Such discrimination between agriculture and other sectors is also the case in Morocco, where I carried out fieldwork. Whilst the legal minimum wage in other sectors is £8.29, the minimum day wage for agricultural workers is significantly lower at £5.37. OK, you may think, but life is cheaper there. Not that much cheaper. We can convert that minimum agricultural wage to a UK equivalent via the Purchasing Power Parity formula, (or PPP) this tells you what the equivalent wage would be in the UK. That equivalent of that minimum agricultural wage in a UK context with UK housing, food and other costs would be £13.51. This is not enough to live comfortably, barely enough to survive.

This is why then, the first findings chapter of my thesis is entitled “No Money”. If a major supply chain, feeding us year round with produce that we increasingly depend upon, rests on a starting point of an unreasonably low minimum wage, we cannot consider this a socially sustainable global food connection. And it is a connection. Although we are separated by distance, language, culture and long food chains, it was not difficult to find tomatoes just on our doorstep. Even last week when the ‘counter-season’ was officially over (as we now produce more in the UK so there is less market for non-EU producers) I could easily identify tomatoes in Bristol from a major company in business just outside of Agadir, Morocco (where my research is focused). I know workers from this company’s greenhouses and packhouses and spent months in daily conversations with them about what needs to change. They are calling for increases in wages and working conditions, better childcare and better social infrastructure. The separations then, are there to be bridged.

Transparency came up a lot on the morning of our event. How is there so much information about the attributes of food itself, and so little about those that produce it? We can only find out about food if actors involved in the sector are willing to be open (governments, retailers, employers). This showed at the Bristol Fruit Market, which I also visited as part of the Food Connections festival. The openness of the owners to discuss their business and show us around their distribution centre was in very clear contrast to the supermarket distribution centres which are shrouded in secrecy. Yet this is not the case at every stage of the process and it is only by asking questions, and showing that we care, that we can have any leverage at all to shift the harshest dynamics of global food systems.

Why are wages so low in the food sector? How can we revalue food? How can we keep alternative routes to market going (such as through wholesale)? How do we know if workers are treated fairly? What does that mean? How can we improve social and labour conditions in global production? These some of the questions that I am working on at the moment.

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Groups feed back from their discussions at the Philosophy Breakfast event 17th June 2018

[1] Bristol Food Connections Festival website, https://www.bristolfoodconnections.com/about-us/

[2] BAGGINI, J. 2014. The virtues of the table: How to eat and think, Granta Books.

[3] ILO 1998. ILO Declaration on fundamental principles and rights at work. International Labour Conference. Geneva: International Labour Office.

[4] For a list of the 189 ILO conventions, see, http://www.ilo.org/dyn/normlex/en/f?p=1000:12000:7956775033045::::P12000_INSTRUMENT_SORT:4

[5] See, Guide to the Fair Labor Standards Act,  https://www.dol.gov/whd/regs/compliance/hrg.htm#10

[6] This is known locally as the difference of the SMIG, the minimum legal industrial wage, and the SMAG, the minimum legal agricultural wage. The SMIG is set by the hour (13.46 Moroccan Dirhams). An 8-hour equivalent of the SMIG comes to the GBP of £8.29. This can then be compared to the minimum agricultural wage, set by the day at 69.73 Moroccan Dirhams, equivalent to £5.37 per day.