Viewpoint Tracing justice issues in a cup of
coffee
By TOM BEAUDOIN
The renaissance of the coffeehouse
is one of the most noteworthy developments in the secular lives of middle-class
young people in the last decade. One chain above all others has both
contributed to and benefited from the national caffeination of our disposable
income: Starbucks. Starbucks own data suggest it serves more than 10
million people around the world each week. In 1994, Starbucks had 425 stores.
As of June 2000, there were more than 3,000 stores, with $1.7 billion in
worldwide sales in fiscal year 1999.
I cut (or perhaps stained) my coffeehouse teeth in 1995 at
Starbucks stores all around the Boston area and was for a few years a regular
customer. Then one day I stopped to count the cost of my coffee addiction. One
$3 latte per day totals nearly $1,100 a year -- from me alone. The first and
most basic problem became whether I should be spending this much money on
coffee. When the coffeehouse craze meets the demands of contemporary Catholic
identity, young Catholics have a unique responsibility to conform their coffee
purchases to a rightly formed conscience.
We cannot avoid inquiring about the justice issues involved in
purchasing coffee from an extraordinarily profitable coffee chain whose success
has rested in part on the disposable income of middle-class post-Baby Boomers.
Yet questions need to be asked of all coffee companies.
Given the important and complex historic relationship between U.S.
and Latin American Catholicism, I focused my own social justice inquiries on
Starbucks relationship to Latin American farmers. (Starbucks will not
reveal precisely how much of its coffee sold in the United States is grown by
Latin American farmers.)
The chain of production goes something like this: Farmers in Latin
America sell coffee, usually through various intermediaries, to a group of one
to seven exporters in the producing countries. With a few exceptions, Starbucks
has had direct business relationships with exporters (and trading house
importers in Europe or the United States) only, not with the farmers who grow
and harvest the coffee. The coffee is then blended and roasted in the United
States.
One natural social justice question to Starbucks is whether it
shares its great global prosperity with all levels of workers. Toward this end,
Starbucks has undertaken several programs, often through support of the relief
organization CARE, to assist farmers and their families in Latin American
countries. These include textbooks and supplies for schools in Costa Rica (a
program that may be offered soon in Colombia), and community development
programs in Guatemala.
While these laudable deeds may comfort coffee consumers, there are
further questions for a Catholic conscience. Most basic is Starbucks
history with respect to a just wage for farmers.
According to Mary Williams, Starbucks senior vice president
for coffee, the company wants everyone to share in the global coffee success
story of the last several years. Starbucks is always looking for
exporters, she said, who pass on premium fees to farmers. The
exporters, not Starbucks, have historically been responsible for setting the
pricing structure with farmers.
The treatment of these farmers should be of critical importance to
Catholics. Through Pope Leo XIIIs Rerum Novarum to Pope Pius
XIs Quadragesimo Anno, from Pope John XXIIIs Mater et
Magistra to Pope John Paul IIs Laborem Exercens and
Centesimus Annus, just wages (including profit-sharing) have become a
foundational element of Catholic social teaching. The question we should ask
any coffee company is to what degree wage standards for farmers are fundamental
to its business operations.
Starbucks claims that it is limited in many Latin American
countries from influencing exporters to pay just wages to farmers.
Starbucks position is that economies of scale prevent it from working
directly with Latin American farmers.
To its credit, Starbucks has recently taken more active
responsibility for the wages of farmers. The company has recently entered into
a licensing agreement with Transfair USA, a nonprofit concern that oversees
fair trade coffee practices. Beginning later this year, Starbucks will sell
fair trade coffee from Guatemala and Nicaragua in over 2,000 U.S.
stores and through its Web site. Transfair USA will certify the farms that
provide coffee to Starbucks existing suppliers. Fair trade
coffee will conform to European standards that guarantee a living wage to
farmers. After one year, Starbucks will evaluate the program, in the hopes that
if consumers have responded positively, it can expand its sales of fair trade
coffee.
There are other companies that stake their entire business
identity on selling fair trade coffee. Companies such as Equal Exchange and
others have built their reputation on fair trade with small farming
cooperatives in Latin America, Africa and Asia. Equal Exchange has as its
foundational commitments to always pay a fair price to the farmer
and to work directly with democratically run farming cooperatives.
Indeed, the first loan provided to begin Equal Exchange was provided by the
Adrian Dominican Sisters who are typical of the many Catholic womens
religious groups who have provided low-interest loans and other forms of
support. While Equal Exchange does not run its own coffeehouses, it is
increasingly supplying coffee to independent coffeehouses around the
country.
Making coffee purchasing a matter of social justice means more
radical fidelity to the lament of James 5:4, as we wonder who is being ground
down in every act of coffee consumption: Listen! The wages of the
laborers who worked your fields, which you kept back by fraud, cry out, and the
cries of the harvesters have reached the ears of the Lord.
Tom Beaudoin is the author of Virtual Faith: The Irreverent
Spiritual Quest of Generation X. He is a Ph.D. candidate in religion and
education at Boston College.
National Catholic Reporter, July 14,
2000
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