This variety of surprising proportions comes from the Nagano region, on the island of Honshu, Japan, and its price is as exorbitant as its size: a bunch of these grapes can cost 250 euro and some bunches have even been sold for 450 euro.
Despite their high price, the popularity of these fruits has spread throughout Asia.
25,000 euro for two melons
However, this isn't the only Japanese fruit that only a few people can afford. Two Yubari melons, a highly prized variety in Japan, were sold for a record 3.2 million yen (about 25,000 euro) at an auction in Sapporo.
The astronomical sum exceeds the three million yen achieved two years ago by another pair of melons of this variety.
Linzer cookies typically describe a berry jam-filled, nut-based shortbread cookie sandwich, but this New World version calls on corn flour. The sweetness of corn pairs well with fruity fillings, such as the raspberry jam here, which is easily made with frozen berries. Feel free to swap in another homemade or store-bought jam or citrus curd. Once assembled, these cookies taste best if eaten right away.
Because corn flour caramelizes at a lower temperature than all-purpose flour, the cookies should be baked at 300 degrees.
Make Ahead: The jam can be refrigerated for up to 1 month. The cookies will soften within a few hours of being filled. If you don’t plan to serve them all at once, reserve the baked cookies in an airtight container and fill as needed — the baked cookies will stay crisp for 2 days unfilled.
Where to Buy: Corn flour, the superfine relative of cornmeal, is available at specialty markets, health food stores and online from retailers such as Bob’s Red Mill. Check Indian markets as well.
Servings:
When you scale a recipe, keep in mind that cooking times and temperatures, pan sizes and seasonings may be affected, so adjust accordingly. Also, amounts listed in the directions will not reflect the changes made to ingredient amounts.
Tested size: 12-15 servings; makes 12 to 15 sandwich cookies
Ingredients
For the jam
1 cup (200 grams) granulated sugar
1/2 cup (120 milliliters) water
1/2 vanilla bean (optional)
4 cups (480 grams) fresh or frozen raspberries
For the cookies
8 tablespoons (1 stick/113 grams) unsalted butter, at room temperature
2 tablespoons granulated sugar
2 tablespoons confectioners' sugar, plus more for dusting
1 large egg white
1/2 teaspoon kosher salt
1/2 teaspoon vanilla extract
1/4 cup plus 1 1/2 teaspoons (55 grams) fine yellow corn flour (see headnote)
Generous 3/4 cup (105 grams) all-purpose flour
1/3 cup (110 grams) raspberry jam (may substitute other jam or curd; see headnote)
Make the jam: Place a small plate in the freezer for testing the jam later.
Add the sugar to a medium pot. Add the water to moisten the sugar, but do not stir. Split the vanilla bean, if using, lengthwise with a paring knife, scrape out the seeds with the back of the knife and add the seeds and pod to the pot. Cook over high heat until the mixture comes to a boil. Decrease the heat to medium and reduce to a thick syrup, about 25 minutes.
Add the raspberries and stir constantly with a wooden spoon for 10 minutes. Stirring is crucial, because it breaks down the berries while preventing over-caramelization, which may cause the jam to stick to the bottom of your pot. To test the jam’s readiness, spoon a bit of jam onto the chilled plate, and run your finger through it. If your finger leaves a trace on the plate, the jam is ready. Transfer to a separate bowl and let cool completely. Remove the vanilla bean and discard, or rinse, dry well and add to granulated sugar to make vanilla sugar.
Make the cookies: In a stand mixer fitted with the paddle attachment, or using a large bowl and a hand mixer, beat the butter and sugars on medium speed, until thoroughly combined and somewhat lightened (you don't need a lot of air to be incorporated), about 2 minutes. Add the egg white, salt and vanilla extract, and mix for another 2 minutes on medium. Stop the mixer and scrape the sides of the bowl with a rubber spatula. Add the corn flour and all-purpose flour and mix on low until well combined.
Cut 2 sheets of parchment paper, about 12-by-16-inches each. Turn the dough onto one of the sheets and shape into a flattened disk about 6 inches in diameter. Place the other parchment sheet on top and, with a rolling pin, roll as evenly as possible until 1/8-inch thick. Carefully put the flattened dough on a tray, and chill in the freezer for 15 minutes.
Position racks in the upper and lower thirds of the oven and preheat to 300 degrees. Line 2 large rimmed baking sheets with parchment paper.
Transfer the cookie dough to your work surface and remove the top layer of parchment. Cut the cookies with a 2-inch round or fluted cutter (if the dough is too stiff to work with, wait 1 to 2 minutes, but it's best to cut as soon as possible, as the dough softens quickly). Place the cookies on the prepared baking sheets. Leave one sheet of cookies as is; these will be the bottoms. To make the tops, use a 1/2- to 1-inch round cookie cutter (the larger end of a piping tip works well here) to cut the center of each cookie to form doughnut-shaped tops. Gather the leftover scraps and reroll in between sheets of parchment, just like you did before, to get a few extra cookies. If the dough becomes too soft to work with, return to the freezer to chill.
Bake for 15 minutes. Rotate the sheets and switch their positions in the oven, and bake for an additional 10 to 15 minutes, or until the cookies’ edges are golden. Rotating and switching the sheets halfway through the baking process will ensure the cookies bake evenly. Keep a watchful eye — these thin cookies can brown quickly. Remove from the oven and let cool completely. Repeat with the remaining dough, if any remains.
To finish the cookies, dust the tops with sifted confectioners’ sugar. Drop about 1 teaspoon jam in the middle of each bottom cookie, and top with the dusted doughnut-shaped cookie, gently pressing down so the jam almost reaches the edges.
Tested by Becky Krystal.
Email questions to the Food Section at food@washpost.com.
Parker Graham is uncertain in the ways that only a recent high school graduate can be.
In Love and Corn and Whatnot, John M Donovan revisits the world of his earlier novel Trombone Answers, but the arc of the main character’s coming of age stands alone and cohesive for new readers. As Parker Graham navigates college experiences, summer jobs and the intricacies of fleeting love, he lives within a relatable universal that evokes a nostalgia for a reader’s own late teenage years and early ’20s.
The book covers five years of the protagonist’s life. On the surface, it’s a funny and engaging exploration of growing up in the late ’70s and early ’80s. But there are threads of philosophy that sneak in. Parker is never content to navigate his own maturing, but is constantly questioning and comparing the ways that others maneuver through that same territory.
Satisfaction is at the forefront of his mind throughout the book, and he experiences confusion and even anger with friends who search for more. “I didn’t understand how Finley could hate his roots so vehemently,” he says of a good friend from high school, “but realized too that my own roots ran deeper than friends and family. … Being a good person in your little corner of the world mattered, just as it mattered to every other person in every other corner.”
Parker wants to be someone more, but not if it means losing his connections to land and community.
It’s intriguing, throughout the book, to pay attention to where Parker’s attention lands. He talks a lot about his romantic entanglements, but his relationships with his male friends are paramount. He is constantly defining and redefining himself in terms of those he likes and respects. And his sense of self is tied intimately to his understanding of his male friendships.
Donovan’s humor weighs heavily on the novel, characterizing Parker, an aspiring writer, as often seeming to try a little too hard to be observant and wry. But there are moments when Parker’s narrator voice slips and nuggets of beauty sneak through. Responding in kind to a girlfriend who says “I love you” offers this relatable ice pick to the heart:
“And when I said it back the words were like wet cement, falling out of my mouth, hardening on the way down, and disintegrating on the porch.”
Parker never climbs out of uncertainty, and he remains beholden to the influences of those around him. But his efforts to craft the person he wishes to become are entertaining to observe and Donovan’s empathy for his character evokes warmth in the reader as well, making for a pleasantly distracting read.
This article was originally published in Little Village issue 288.
The Report Titled, Dried Grape MarketResearch: Global Status & Forecast by Geography, Type & Application (2016-2026) has been recently published by Credible Markets. The Dried Grape Market has been garnering remarkable momentum in recent years. Demand continues to rise due to increasing purchasing power is projected to bode well for the global market. The insightful research report on the Dried Grape Market includes Porter’s Five Forces Analysis and SWOT Analysis to understand the factors impacting consumer and supplier behaviour. The report reviews the competitive landscape scenario seen among top Dried Grape Market players, their company profile, revenue, sales, business tactics, and forecasts Dried Grape Market industry situations. According to the research, the Dried Grape Market is highly competing and disparate due to global and local vendors. Furthermore, the report provides powerful suggestions and recommendations to help players create strong growth strategies and ensure impressive sales in the Dried Grape Market.
Competitive Analysis; Who are the Major Players in Dried Grape Market?
Arimex
Olam International
Sunbeam Foods
Sun-Maid
Diamond Foods
Archer Daniels Midland
Kanegrade
Graceland
Hines Nut Company
H.B.S. Foods
…
Major Type of Dried Grape Covered in Market Research report:
Bagged
Canned
Application Segments Covered in Market Research Report
Household
Commercial
Impact of Covid-19 in Dried Grape Market: The utility-owned segment is mainly being driven by increasing financial incentives and regulatory supports from the governments globally. The current utility-owned Dried Grape Market are affected primarily by the COVID-19 pandemic. Most of the projects in China, the US, Germany, and South Korea are delayed, and the companies are facing short-term operational issues due to supply chain constraints and lack of site access due to the COVID-19 outbreak. Asia-Pacific is anticipated to get highly affected by the spread of the COVID-19 due to the effect of the pandemic in China, Japan, and India.
Dried Grape Market Regional Analysis Includes:
Asia-Pacific (Vietnam, China, Malaysia, Japan, Philippines, Korea, Thailand, India, Indonesia, and Australia)
Europe (Turkey, Germany, Russia UK, Italy, France, etc.)
North America (the United States, Mexico, and Canada.)
South America (Brazil etc.)
The Middle East and Africa (GCC Countries and Egypt.)
Dried Grape Market Report 2020 by Key Players, Types, Applications, Countries, Market Size, Forecast to 2026
Chapter 1. Report Overview
Chapter 2. Market Snapshot
2.1 Major Companies Overview
2.2 Dried Grape Market Concentration
2.3Six-Year Compound Annual Growth Rate (CAGR)
Chapter 3.Value Chain of Dried Grape Market
3.1 Upstream
3.2 Downstream
3.3 Porter’s & Five Forces Analysis and SWOT Analysis
Chapter 4. Players Profiles
4.1 Company Profiles
4.2 Product Introduction
4.3 Production, Revenue (2015-2020)
4.4 SWOT Analysis
Chapter 5. Global Dried Grape Market Analysis by Regions
5.1 Dried Grape Market Status and Prospect (2016-2026)
5.2 Dried Grape Market Size and Growth Rate (2016-2026)
5.3 Dried Grape Market Local Capacity, Import, Export, Local Consumption Analysis (2015-2026)
Chapter 6. North America Dried Grape Market Analysis by Countries
Chapter 7. China Dried Grape Market Analysis by Countries
Chapter 8. Europe Dried Grape Market Analysis by Countries
Chapter 9. Asia-Pacific Dried Grape Market Analysis by Countries
Chapter 10. India Dried Grape Market Analysis by Countries
Chapter 11. Middle East and Africa Dried Grape Market Analysis by Countries
Chapter 12. South America Dried Grape Market Analysis by Countries
Chapter 13. Global Dried Grape Market Segment by Types
Chapter 14. Global Dried Grape Market Segment by Applications
Chapter 15. Dried Grape Market Forecast by Regions (2020-2026)
Chapter 16. Appendix
Key Highlights of the Table of Contents:
Dried Grape Market Study Coverage: It includes key market segments, key manufacturers covered, the scope of products offered in the years considered, global Dried Grape Market and study objectives. Additionally, it touches the segmentation study provided in the report on the basis of the type of product and applications.
Dried Grape Market Executive summary: This section emphasizes the key studies, market growth rate, competitive landscape, market drivers, trends, and issues in addition to the macroscopic indicators.
Dried Grape Market Production by Region: The report delivers data related to import and export, revenue, production, and key players of all regional markets studied are covered in this section.
Dried Grape Market Profile of Manufacturers: Analysis of each market player profiled is detailed in this section. This segment also provides SWOT analysis, products, production, value, capacity, and other vital factors of the individual player.
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November 30, 2020 at 05:18PM
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Dried Grape Market Report 2020 Current Trends, Future Aspect Analysis by Top Competitors: Arimex, Olam International, Sunbeam Foods, Sun-Maid, Diamond Foods, Archer Daniels Midland - Murphy's Hockey Law
Australian winemaker Treasury Wine has for years benefited from quenching the thirst of the nouveau riche in China. The souring relationship between Australia and China has now left it with a nasty hangover.
China imposed anti-dumping tariffs on Australian wines last week after an investigation by Beijing, whose findings were rejected by the Australian government. There is a political background: Relations between the two countries have been on ice since April, when Australia campaigned for a global investigation into the...
KYKOTSMOVI — On a barren patch of sandy ground, Beatrice Norton stood beside her son examining the rows of corn.
A few of the biggest cornstalks grew waist-high. Most of the plants were knee-high or smaller. Some had shriveled, failing to produce any corn.
This year's harvest brought sadness and disappointment as they picked through the field their family has farmed for generations.
In most years, the stalks stand chest-high and the corn is bursting with plump kernels. This year, when Norton and her son pulled back the dry husks, they found the ears of corn were stunted and meager, some missing kernels in patches on the bare cobs.
“It's all dried out,” Norton said, looking across the field. “It's very disheartening. It makes your heart very unhappy.”
For the Hopi people, corn is much more than a staple crop. It’s central to their culture, religion and way of life. They use ground corn in their prayers and ceremonies. Each family stores dry corn of all types, including blue corn, white corn and sweet corn, and plants their ancestral kernels year after year.
Each newborn baby, when welcomed to this life, is given its Corn Mother, a perfect little ear of white corn with a tip ending in four kernels, which is placed beside the infant. And throughout life, in religious ceremonies, people take cornmeal in their hands and sprinkle it on the ground, laying down a blessing to the world and all life.
Members of the Hopi Tribe rely on rains to nourish their corn, carrying on ancient traditions of dry farming in desert valleys that stretch between the mesas. The Hopis say that in their religion, they pray for all humanity and all living things, and for storm clouds that will soak the soil and give their corn plants moisture to thrive.
But this year, hardly any summer monsoon rains came. The Hopi Reservation baked in one of the hottest summers on record.
Some families still eked out a decent harvest of corn, beans, melons and squash. Others saw their crops wither.
The tribe’s lands in northeastern Arizona, like much of the Southwest, have been desiccated by one of the most extreme droughts in recorded history. And this drought, the latest in a series of dry spells, is being worsened by humanity’s heating of the planet.
A photograph of Beatrice Norton's cornfield from years ago shows the change people are seeing in their crops.David Wallace/The Republic
As higher temperatures intensify evaporation, the changing climate is taking away more of the precious moisture the Hopi depend on. It’s eroding their ability to rely on the rain. It’s threatening their connection to the corn and their way of life.
Still, Hopi people say they’re determined to preserve their traditions of dryland farming.
Norton said she can’t remember when the last good rain fell. But the past few years have brought less, and the occasional winter snow “is not the kind of snow that we used to get.” With less moisture in the soil, she said, the crops have suffered.
Wearing a mask, Norton stood in the parched field and showed a photo of the field the way it used to be, when the cornstalks were lush and flourishing. Some stalks grew head-high, she said, but in the past few years, as it’s gotten hotter, the plants have become shorter.
“The enormous heat that we’ve had this summer, it's really drying out the plants,” Norton said. With the crops drying up earlier, that shift pushed the start of harvest, which normally would occur in October, into September.
At harvest time, families slow-roast sweet corn using underground pits as ovens. They peel off the charred husks and relish the juicy kernels.
Families dry much of the corn in the sun, then sort it by color and pile it in containers. Some corn will be finely ground and cooked to make paper-thin piki. Other corn will be served in mutton stew and other dishes.
Some of the white corn will be saved and ground to make homa for prayers and ceremonies.
Beatrice Norton, Young Corn Clan member
This is our way of life. We are dependent on this corn for our ceremonies, our way of life, to be complete.
While corn has profound significance for all Hopi, it holds a special family bond for Norton because she belongs to the Young Corn Clan. Within the tribe, her matrilineal clan is responsible for food, and she said that’s part of the reason why her family “really feels the heartache” seeing the harvests decline.
Norton, who is 69, grinds corn using stones that once belonged to her mother, her grandmother and their ancestors.
She remembers the words of her elders, who encouraged young people to maintain their farming ways. They said to keep four years’ worth of corn stored at home as a precaution against famine, to make sure there would be enough. Now Norton’s store of corn has been dwindling, and she said she worries about the future.
“We're not building it back up to where it used to be,” she said. “Because of how things have been going, we're not going to be able to have that four years' worth.”
She wonders what might happen if the harvests worsen. “Once food becomes scarce, how are we going to feed our families?”
Holding dry cornhusks, Norton spoke about what’s at stake for the Hopi, and about what might be lost if heat and drought persist and the harvests continue to diminish. In the shade of her hat, tears welled in her eyes.
“It makes me cry sometimes to think about all of these things that, you know, with the way that the world is, with the environment,” she said. “This is our way of life. We are dependent on this corn for our ceremonies, our way of life, to be complete. But eventually, if this is the way and the direction that this is going to go, our weather and then the environment, global heating and no rain, sooner or later we're going to be missing a big piece of what is a part of our life as Hopi.
“Everything depends on the corn," she said. "And without that corn, our ceremonies aren't going to be complete.”
How climate change is impacting Hopi farmers and their way of life
Years of drought and rising temperatures are making the traditional Hopi method of dry farming ever more challenging.
David Wallace, The Republic | azcentral.com
Over the past two decades, the American West has been ravaged by a dry spell so severe that scientists rank it among the biggest “megadroughts” of the past 1,200 years. Researchers have found that unlike the long droughts centuries ago, this one has been significantly worsened by rising temperatures caused by climate change.
The Hopi Reservation, along with the rest of the Four Corners region, has grown parched during many dry years since the late 1990s.
The reservation extends across 1.5 million acres on the Colorado Plateau and is surrounded by the Navajo Nation.
The climate of the Hopi lands swings naturally between extremes, cycling through wet and dry periods. The difference now is that the hot, dry periods are being amplified by rising global temperatures.
In a 2015 report focusing on the Hopi Reservation, climate scientists at the University of Arizona wrote that the period since 2000 has been much warmer than any other period over the past 115 years.
“This warming observed at the regional level is consistent with trends related to human-caused global warming and is expected to continue,” the researchers wrote. Higher temperatures have intensified evapotranspiration, they said,putting more stress on plants and worsening drought across the Southwest.
This summer, the monsoon rains failed to materialize and the scorching heat obliterated records from Phoenix to the Pacific coast. A strong high-pressure system persisted over the Southwest, pushing away moisture and contributing to the heat.
This summer’s average temperature from June through August in Winslow, the closest weather station with long-term data, was the second-hottest in 111 years of records, following the record-hot summer of 2018. The average high temperature during those three months was by far the hottest in history, reaching 5.3 degrees above average.
During much of the year, as the Hopi hold ceremonies in their villages, they often call upon spirits known as kachinas to bring rain.
Author Frank Waters described how the Hopi use corn in rituals in “Book of the Hopi,” published in 1963.
“Paths of cornmeal are marked for approaching kachinas,” Waters wrote. “Kachina dancers are welcomed with sprinkles of cornmeal. Baskets and plaques of cornmeal are common offerings during all rituals. The rising sun is greeted with cornmeal.”
A central part of these spiritual traditions, Norton said, is a strong belief in everyone coming together “with one heart.”
“There's this term in Hopi where your hearts become one,” Norton said. “And when this happens in a ceremony, that's when us people have that strength — whether you're young, old or whatever — but if you bring all your good hearts and your good vibes together, that's when the spirits know and they bring us the rain.”
In her youth, Norton remembers that when storm clouds appeared on the horizon, she knew the rains were coming and the skies would open up. But lately, she said, “you just pray hopefully that at least you get a drop or two. And sometimes it doesn't come.”
Norton holds leadership positions in the Hopi Tribe. She works as manager of its Office of Aging and Adult Services, which runs programs for the elderly. She is chairperson of the local board in her village, Oraibi, also called Orayvi.
The village dates to about 1100 and is thought to be the oldest continuously inhabited community in the United States. Oraibi includes a mix of homes made of sandstone, modern cinderblock houses and sheds that have been adapted as living quarters, as well as three kivas — underground or partially underground chambers where religious ceremonies are held, with wooden ladders that protrude from rooftop entrances.
The village stands atop the rocky brow of Third Mesa, looking out over lowlands where cornfields are etched in patches in the desert brush.
In the fields, families plant and harvest crops using traditions that have been passed down for more than 2,000 years.
For the Hopi, their relationship to corn stretches back to the origins of life. According to their traditional stories, when the Hopi people emerged into this world, the Fourth World, they met Màasaw, guardian and caretaker of the Earth, who offered them a gourd filled with water, a planting stick, a bag of seeds and a short ear of blue corn.
In the book “Footprints of Hopi History,” Mark Varien, Shirley Powell and Leigh Kuwanwisiwma explain the story of how the Hopi made a pact with this guardian spirit and accepted the challenge of farming the arid lands, learning a set of values referred to as “hopivötskwani,” which loosely translates as “the Hopi way.”
These values, they wrote, include hard work, cooperation, “a desire to live in balance and be stewards of the world that sustains all life, and perhaps foremost humility.”
The Hopi still farm mostly by hand. Some may use tractors occasionally to plant corn but do most other work manually, including hoeing and tending the fields.
In their traditional clan areas, families plant fields suited to the natural contours of the land, using plots that catch runoff and collect moisture. Some fields spread out in depressions between raised berms. Many have strips of natural vegetation that act as windbreaks and help bring moisture to the crops.
After harvest, families don’t uproot the corn plants but rather step on them to break the stalks, laying them down on the soil.
The following year, people will dig holes in the ground between those fallen rows. They’ll drop corn kernels into the holes and cover them with soil.
The cycle will begin again.
Ronald Humeyestewa holds an ear of blue corn on Sept. 10, 2020, on his family's field at their home, located below Second Mesa on the Hopi Reservation.David Wallace/The Republic
The Hopi consider corn to be sacred, intertwined with the Earth and human life.
In Hopi clans, “the corn belongs to the women,” Norton explained, while the men typically take care of the fields for the women. When the men plant, she said, it’s like they’re sowing the seeds “in our Mother Earth's womb.”
At harvest time, the men turn over the corn to the women to be dried and stored.
Norton’s son, Michael Koiyaquaptewa, has been driving down a rutted dirt road in their white Dodge pickup early in the morning to work in the field and watch over the corn. He is 52 and previously worked at a manufacturing plant in Phoenix, helping to build power inverters for solar farms.
He returned home three years ago when his stepfather, who did much of the farming work, fell sick with cancer. Koiyaquaptewa came home partly because he wanted to help his mother and grandmother.
This spring, Koiyaquaptewa began planting rows of corn by hand. He used a metal tool to dig holes several inches deep. In each, he dropped some kernels and covered them with moist soil, then dry topsoil.
Mike Koiyaquaptewa holds an ear of corn from the 2019 farming season (left) and from the 2020 season.David Wallace/The Republic
He was forced to stop planting when the coronavirus struck. In April, the virus claimed the life of Norton’s mother, Treva Burton, who died a day after her 91st birthday.
Norton tested positive for COVID, as did her son, daughter and grandson. After mild symptoms including fever and body aches, they recovered.
Koiyaquaptewa quarantined at home for two weeks. Then he returned to the field with a tractor and planted the rest of the corn. At the time, the ground was moist. The kernels germinated and the plants soon sprouted from the soil.
Koiyaquaptewa said he felt optimistic as spring turned to summer.
The Hopi say they treat their corn plants like their own children. They nurture a connection to the plants by talking to them and singing to them.
“The whole teaching is like you're raising a child,” Norton said. “You have to be there supporting. You have to be there committed to them, dedicated it to them. And you're trying to steer them in the right direction.”
Norton said when she visits the field and talks to the plants, “I tell them not to give up, encourage them to have the strength to withstand whatever is coming, like the wind, the sun, the heat.”
When Koiyaquaptewa speaks to the corn plants, he often watches the leaves waving in the breeze. “It’s like they’re happy and they’re like dancing.”
Alone in the field, he often prays.
“That's part of our religion, faithfully praying for rain,” he said. “We live on prayer, our faith.”
People keep small shrines in their fields. Built with stones, the shrines face the rising sun in the east.
This summer, while Koiyaquaptewa hoed weeds, the cloudless skies persisted. Dry weeks became dry months. Unrelenting heat scorched the fields.
“I guess the environment, everything, really did change,” Koiyaquaptewa said. “At 6, 7 o’clock in the morning, it’s already hot. You feel the heat. … We’re hitting the 100s now, where we never used to really hit that much. And it’s just dry air and winds.”
Seeing the plants curling up, he would come home heavyhearted. His mother told him to have faith, that “something magical will happen” to bring a little moisture.
The few scattered rains mostly drifted around the Hopi Reservation, sprinkling elsewhere. As harvest time approached in September, smoke from the wildfires in California brought hazy skies and turned the sun red.
While the fields sweltered, the dry conditions also seemed to affect wildlife. Koiyaquaptewa is accustomed to scaring away crows. But this year, he also found deer and elk intruding to munch cornstalks, presumably because water sources had dried up and the animals want juices from the plants.
Colleen Seletstewa holds beans in her hand at one of her garden plots next to a spring on the side of Second Mesa on the Hopi Reservation.David Wallace/The Republic
“I'm barely trying to save what I can,” Koiyaquaptewa said, standing by a row of knee-high corn. “There's just no moisture.”
He pulled an ear of corn from a dry, brown stalk. Inside, the corn was thin and paltry, with few kernels.
He bent down and dug into the earth with his hands, picking up a handful of soil, which crumbled.
“When you go underneath, it’s just all dry sand,” he said. “This is probably the worst I’ve seen.”
Koiyaquaptewa’s family has never irrigated their field. But this summer, he noticed some men were trucking in water collected from a well and carrying buckets in their fields.
He thought about doing the same but decided he didn’t want to resort to irrigating. That would be antithetical to the traditional Hopi way, he said. And to understand how deeply tied he is to these traditions, it helps to know that his last name, Koiyaquaptewa, means Dark Gray Rainclouds, the type of dense storm clouds that roll in from the east before the rains, the type of clouds has been hoping and praying for.
“If I start bringing in water underneath our prayers, then, you know, I might break that cycle,” he said. “I kind of break the cycle of what we really believe.”
Still, he hasn’t ruled out the idea if the hot drought persists.
“If this doesn't improve, then I might have to start thinking of watering my own plants,” he said. “But right now, I’m just going to go with what I’ve always done, you know, hoping things will improve.”
A corn plant that died before producing ears of corn remains on a field below Second Mesa on the Hopi Reservation on Sept. 10, 2020.David Wallace/The Republic
After the extreme heat, an unseasonal cold snap in September froze the leaves of melon plants, leaving them wilted.
Ronald Humeyestewa hurried to pick his melons, including yellow Crenshaw melons, muskmelons and watermelons. He carried melons into his house and lined up others in his garden to give to relatives.
“I hate for my crops to go to waste. I don’t want the melons to freeze,” Humeyestewa said. “These are beginning to ripen, and they’re very, very tasty melons.”
Ronald Humeyestewa uses a push-plow on July 30, 2020, to till the soil on his family's cornfield at their home below Second Mesa on the Hopi Reservation.David Wallace/The Republic
He had watered the melons, onions and chili plants in a fenced garden. But Humeyestewa didn’t water his beans, squash or corn.
He tended the cornfield the way he always has. He planted the kernels by hand in the spring, taking three steps between each hole.
In July, Humeyestewa tilled the field using a metal push-plow made with bicycle parts welded together. He pushed the plow between the rows, breaking through the crusty soil and uprooting weeds.
He said he prefers not to use a tractor, instead following the methods his father taught him, “using all your physical strength out there on the field — that’s the Hopi way.”
His daughter Rhonda and granddaughter Recca hoed weeds around the green cornstalks.
In the intense heat over the following weeks, the plants soon dried out, cutting short their growth. When a bit of rain finally fell late in the summer, it was too late.
In September, when the leaves and husks had turned golden-dry, the family began to harvest.
Humeyestewa wore gloves as he pulled a wagon behind him, its wheels squeaking as he set off on a row. His hands gripped a stalk on the tassels and he reached into the plant, the dry leaves rustling. He snapped off a corn ear and dropped it into a basket on the wagon.
As he leaned over each plant and moved to the next, he found many stalks had produced four ears. Last year, he said, the stalks were much taller and grew eight or nine ears per plant.
“This year, it’s so different,” Humeyestewa said.
“See how small they are?” he said, examining a waist-high blue corn plant. “The land is so dry. Just so dry.”
Some stalks shriveled without producing any corn. Other farmers experienced the same thing.
“It’s very, very hot this year,” Humeyestewa said. “The weather we've been having is very, very strange.”
Humeyestewa is 69. He is a member of the Hopi Tribal Council representing his village, Mishongnovi, and has farmed here his whole life.
He said in the past he had plentiful harvests year after year, but the rains have been diminishing and he’s seeing the influence of global warming.
“Living out here for all my life,” he said, “there's a tremendous change.”
Humeyestewa said he and other people “really pray hard, hard, so that the rain clouds will come.”
Betty Humeyestewa looks over her blue corn during the harvest at her home on the Hopi Reservation on Sept. 11, 2020.David Wallace/The Republic
Humeyestewa said he has found himself wondering lately about the dwindling rains, thinking about the stories of how the Hopi people endured severe droughts and bouts of starvation long ago.
“I always pray and hope that this will never, ever happen to our people,” Humeyestewa said. “I want them to be happy, have bountiful harvests and live a good, happy life.”
When harvest began, the whole family helped. They shucked and sorted the corn, spreading ears on plastic trays to dry in the sun. Humeyestewa’s wife, Betty, took charge of the operation.
“We separate the white and blue to put them in containers when they’re dry,” she said, and they also separate short and long ears.
To check if a corn ear is ready, she said, she runs her fingers over the kernels. If it makes a squeaking sound, it’s still wet. If it doesn’t, it’s dry.
Her daughter and granddaughter helped load the dry corn into metal cans for storage. The family saved cornhusks to cook somiviki, which are similar to tamales and made with blue corn.
Humeyestewa said he felt happy to be harvesting some corn, even if not much, and grateful that his wife had stored away plenty from previous years. Other people weren’t so lucky. When his brother-in-law’s field shriveled up, Humeyestewa offered to share and gave him some corn.
“I love farming,” Humeyestewa said. “It's our very sustenance for our Hopi people.”
And because growing corn is essential in the religion and culture, Humeyestewa said he feels certain that even in a hotter, drier future, Hopis will continue planting and carrying on these traditions.
GALLERY HERE
For many Hopi, the conviction that they’re tied to dryland farming runs deep. Unlike conventional non-Native farmers who cultivate crops for profit, the Hopis have never believed in selling their crops. They never use pesticides. They describe corn as being a part of themselves, which they offer in their prayers.
“Our traditional ways will always be there. And it's what helps us carry our people through year to year,” Hopi Tribe Chairman Timothy Nuvangyaoma said in an interview. “I don't see it ever stopping. However, you know, I think we're all aware of some of the climate changes that we're all experiencing, not only here on Hopi but across the nation.”
When Nuvangyaoma was growing up, he remembers there wasn’t as much wind, and the winter snowstorms used to be “a lot more prevalent and a lot harder.” The summer monsoons brought more rains.
“Although we still have them, they’re a little bit more sparse and sporadic,” he said. “We don't get the moisture that I used to see as a kid. We see some of our springs drying up. So it makes it difficult.”
As parched conditions persist, Nuvangyaoma said, farmers still feel a personal attachment to their corn plants because “you treat them like your own kids.”
“You go down there, you talk to them, you sing to them,” Nuvangyaoma said. “And when you see them drying out at such an early age and stage in their life, it hurts because you want your kids to grow up strong and be able to produce.”
The chairman acknowledged that lately some people have resorted to hauling in water to keep their plants growing. But he said the Hopi will always have prayer and will hold on to their ways.
“In our hearts, we know this is where we live and we're going to continue surviving out here. It makes it a little bit more challenging because we rely on our mother, the corn, to sustain that life,” Nuvangyaoma said. “Definitely it's hard, you know, but we're going to continue living here because we're Hopi first. And we're always going to follow who we are.”
Hopi Tribe Chairman Timothy Nuvangyaoma
It's hard, you know, but we're going to continue living here because we're Hopi first. And we're always going to follow who we are.
In the November election, voters in precincts on the Hopi and Navajo reservations overwhelmingly supported Joe Biden, helping him win Arizona. During the campaign, Biden pledged to support tribes in their efforts to respond to the effects of climate change on their lands.
The hotter, drier conditions on the Hopi Reservation parallel other shifts in climate affecting farming communities all around the country. In fields and orchards, growers have been grappling with changes including less winter chill, earlier blooms and more heat waves.
Hotter temperatures not only intensify droughts but also can affect croplands in other ways. Scientists have found that yields of many crops decline when heat crosses certain thresholds, indicating the production of both irrigated and dryland farms could suffer as temperatures continue to climb.
The authors of a 2018 federal climate assessment wrote that climate change “threatens Indigenous peoples’ livelihoods and economies, including agriculture,” and that Native American agriculture is already being affected by changing patterns of drought, dust storms, flooding and rising temperatures. They said tribes also face institutional barriers, such as limitations in government policies and programs, that “severely limit their adaptive capacities.”
Michael Kotutwa Johnson, a Hopi farmer, has studied the institutional barriers that prevent many American Indian farmers from participating in the U.S. Department of Agriculture’s programs through the Natural Resources Conservation Service (NRCS), which provides financial support to help growers implement conservation practices.
Johnson has called for expanding federal cost-share programs for farmers and ranchers on tribal lands to help them address environmental challenges and preserve their agricultural techniques.
The Natural Resources Conservation Service offers “a whole slew of soil and water conservation techniques, but they don't fit our environment,” said Johnson, a research associate with the Native American Agriculture Fund.
“And my thing is, why do we need to prove that our techniques work when we have two thousand years of replication?” Johnson said. “There's nothing that NRCS can put up against us that is going to make us better farmers. You cannot teach a Hopi how to plant corn.”
Getting the federal agency to approve conservation methods based on Indigenous knowledge is a complicated process, Johnson said, and bureaucracy gets in the way.
Improving the federal programs to reduce barriers for participation would take changes in policy and legislation, he said, and would involve expanding a system that’s geared toward conventional commodity-based agriculture to also support subsistence farmers.
Recca Lomawaima, 15, and her mother, Rhonda Humeyestewa, hoe the soil around their sweet corn plants in Lower Mishongnovi on July 30, 2020.David Wallace/The Republic
“But they haven't written regulations on that, nor have they done the outreach,” Johnson said. As a result, progress has stalled.
Johnson previously worked for the NRCS. He later earned his doctorate in natural resources at the University of Arizona. In his dissertation, Johnson wrote that Indigenous farmers’ “holistic natural resource management practices must be recognized and supported by the funding structure” of the federal programs.
Hopi farming techniques are designed to conserve soil moisture. One example, Johnson said, are the strips of vegetation that farmers use as windbreaks, which slow down the winds, reduce soil erosion and trap snow to bring moisture to the crops.
One of the great strengths of Hopi farming also lies in the corn itself, Johnson said. The drought-tolerant Hopi corn, adapted to the arid climate over centuries, can be grown with annual rainfall of only 6-10 inches a year, he said.
Johnson is optimistic that Hopi farmers, who generations ago endured long droughts, will be able to adapt to climate change. On the list of problems that could threaten Hopi farming traditions, Johnson said, climate change ranks a bit lower, after other concerns.
For one thing, he said, “we just don't have as many people farming like we used to do.”
When Johnson was growing up, there were planting parties where more than a dozen people would help sow seeds in a single field.
Johnson learned to farm from his grandfather, Fred Aptvi Johnson, who told him that during the Great Depression in the 1930s, Hopis didn’t feel the effects because nearly everyone was dedicated to farming.
Nowadays, Johnson said roughly 15% of tribal members on the reservation are raising crops.
“It's just waning,” Johnson said. “A lot of us Hopi, we've gotten tied up into the modern conveniences of the world, like the grocery stores and everything else.”
Some young people are still learning farming techniques from their elders, but Johnson said it’s not happening enough.
“People just forgot their covenant that they had when they came here, that they promised to do these certain things,” he said. “We need to have more people farming.”
Ronald Humeyestewa collects melons in his family's garden on the Hopi Reservation on Sept 10, 2020.David Wallace/The Republic
About 10,000 people live on the reservation, where the per capita income is about $12,000 a year.
One of the challenges facing farmers is lack of capital, Johnson said. Some would like to buy a tractor, for instance, but find it virtually impossible to get a loan. If the federal funding programs were expanded and the Hopi could access them, Johnson said, that would help.
At the local level, there are also efforts underway to assist Hopi farmers and engage more young people in agriculture.
The Natwani Coalition, a project of the Hopi Foundation that has received support from the Native American Agriculture Fund, has provided small grants to several dozen Hopi farmers to help with costs for projects related to farming.
The coalition’s name, natwani, is a Hopi word with two overlapping meanings: the crops a family cultivates, and practices related to the renewal of life, such as planting.
The nonprofit group provides local schools a curriculum of lesson plans that offer children an overview of Hopi farming and encourage them to talk about it with their families.
The goal is to get young people interested so they will take up their family-oriented traditions, said Terri Honani, the Natwani Coalition’s program manager, whose Hopi name is Pamösmana, or Fog Girl.
Honani has found with her own two sons, who are 16 and 18, that sometimes it’s hard to get them outside taking part in farming. But she keeps encouraging them.
“This is important to me and it’s important to you that you go out and learn,” Honani said she tells them. “It’s going to be hard work, but eventually it’s going to pay off.”
Recca Lomawaima, 15, pauses while working in the field at her family's home below Second Mesa on the Hopi Reservation on July 30, 2020.David Wallace/The Republic
The Hopi villages sit on three mesas, where people can see for miles across the landscape. At the bases of the mesas and on their sides lie the Hopis’ traditional water sources: natural springs that percolate out of the rocks and flow into pools.
Long ago, people built stone steps descending to springs where they could collect water. Beside these sources, people planted gardens on terraced fields. They poured water into channels running to the crops.
The water levels in many springs have declined over the years, and some have dried up.
But people continue using springs for farming, carrying buckets to water their gardens.
At a spring on the side of Second Mesa, some families this year planted corn, beans, squash and melons. They were able to harvest some of the crops, but the plants soon withered in the extreme heat.
The threats to these spring-fed gardens and to Hopi farming traditions have been some of the concerns raised by leaders of the Hopi Tribe as they’ve sought to clarify water rights.
Howard Dennis, Bahyouma (Water Running)
The land actually owns us when you think about it. We don’t own land. We don’t own water. It owns us. Because without it, we can’t survive.
Representatives of the tribal government have been making their arguments in court in a case that will quantify the tribe’s rights to water in the Little Colorado River basin. The trial before the Arizona Superior Court began with virtual hearings in Phoenix in September and is scheduled to continue through January.
In preparation for the trial, two experts wrote a detailed economic assessment of the Hopi Tribe’s future water needs. The report was submitted to the court last year by Michael Hanemann, a professor of economics and director of Arizona State University’s Center for Environmental Economics and Sustainability Policy, and Dale Whittington, a professor of environmental sciences and engineering at the University of North Carolina, Chapel Hill.
They wrote that in the future, many traditional Hopi farming practices that rely largely on rainfall “will become increasingly tenuous.” They pointed to declines in groundwater levels and springs.
“With climate change, these conditions will worsen — the Colorado River Basin will experience more severe droughts, there will be reduced surface water flows, and temperatures will be hotter,” the researchers wrote. “Supplementary irrigation will become more essential as longer dry periods occur during the growing season.”
Hanemann and Whittington said continuing with Hopi farming “on the scale necessary to ensure the survival of the Hopi ceremonial and cultural traditions will require a lessening of the heavy reliance on rain-fed, dryland farming.”
They said this would be possible by bringing in water. The water allocated to the tribe would be used in new irrigated gardens around each village, they said, and individual families would take care of these plots.
“Irrigation with imported surface or groundwater would supplement and partially replace the springs that have been drying up,” they wrote. Farming wouldn’t end on dryland fields, they said, but “the continuation of traditional agricultural practices at Hopi will require a shift over time towards the new irrigated family gardens.”
For now, some cornfields have continued to be productive despite the hot, dry conditions.
One morning in September, Howard Dennis visited one of his family’s fields to hoe weeds. Dennis lives in the village of Mishongnovi and his Hopi name is Bahyouma, which means Water Running.
As he walked along a row of corn, the soft powdery soil gave way underfoot. Wind rustled in the plants. On some stalks, items intended to scare crows were hung: a black trash bag, aluminum cans, shiny pieces of aluminum foil.
“You’ve got to really watch your corn,” Dennis said.
His relatives had erected a tent next to the field. As the harvest approached, the men often stayed long hours keeping watch, scaring away any crows or elk.
Dennis, who is a religious leader in his village, said it’s important to recognize that traditional farming doesn’t involve ownership of these lands.
“The land actually owns us when you think about it,” Dennis said. “We don’t own land. We don’t own water. It owns us. Because without it, we can’t survive.”
Dennis said each corn plant can produce quite a lot for a family, and “as long as we eat, we’re happy.”
He examined one of the cornstalks.
“See the hairs out?” he said. “That mean they’re almost ready.”
He leaned on his hoe and chatted with a relative.
“Looking good. These ones are already getting big. They shot up,” Dennis said. “This has always been a good field.”
As harvest approached, people uprooted some of their best corn plants and took them to the village. The corn would once again be essential in their religious ceremonies.
Howard Dennis tends corn on a field below Second Mesa on the Hopi Reservation on Sept. 11, 2020.David Wallace/The Republic
The horizon had just begun to lighten when Beatrice Norton stepped out of her home before dawn. Wearing a shawl, she walked to a spot where she had a clear view of the east, facing the rising sun, and began to pray.
She held a pouch filled with homa, the ground white corn — white for purification. She took some in her hand and let it fall to the ground, making a “pathway” to the east.
She said her prayer involves giving thanks to the spirits and praying for the entire world. She prayed for peace and for an end to the pandemic.
Then she prayed for rain. And for everyone to have plenty of corn so that “we can store for the future.”
Beatrice Norton prays at sunrise while taking ground white corn in her hand in front of her home in Oraibi on the Hopi Reservation on Sept. 12, 2020.David Wallace/The Republic
As for this year’s harvest, she has told her son: “At least we got to eat some corn out of the field, and that's probably the best that we can do.”
When Norton stood in the cornfield with her son, they talked about how the extreme heat and other events in the world remind them of prophecies Hopi elders used to warn about, of unknown catastrophes that could one day befall the world.
“It worries me what we’re going through, even more so today because, you know, with the whole state of our world, with climate change and everything, I really feel and believe that Mother Nature is whipping us for messing with her,” Norton said. “That's part of the prophecies that our elders passed down, that if we mess with her, and then if we don't have that strong belief, this is what was going to happen. And we're seeing it.”
Norton said she worries the Hopi people might one day lose these farming traditions “if we don't begin to aggressively try to save what we have.”
“It frightens me,” she said. “And as much as I don’t want to think about it, I do think about it a lot.”
The thought that haunts her, as a grandmother, is what would be left for her grandchildren, and the next generations, if the farming traditions fade and this way of life is lost.
NEXT IN THIS SERIES: As Hopi springs decline, a sacred connection is threatened
Ian James is a reporter with The Arizona Republic who focuses on climate change, water and the environment in the Southwest. Send him story tips, comments and questions at ian.james@arizonarepublic.com and follow him on Twitter at @ByIanJames.
Environmental coverage on azcentral.com and in The Arizona Republic is supported by a grant from the Nina Mason Pulliam Charitable Trust. Follow The Republic environmental reporting team at environment.azcentral.com and @azcenvironment on Facebook, Twitter and Instagram.
Although there were challenges on Midwest farms in 2020, the corn crop stood tall for many farmers this harvest season, allowing for a good range of data in yield tests.
1. Soybean Futures Decline Overnight on Weak Demand
Soybean futures were lower in overnight trading on slack demand for U.S. supplies recently while corn was modestly higher.
Sales of U.S. soybeans to overseas buyers hit a marketing-year low last week while exporters have essentially stopped reporting large purchases by importers.
Exporters haven’t reported a purchase of 100,000 metric tons of soybeans or more to the Department of Agriculture since Nov. 9 when an unnamed country purchased 123,000 tons.
The agency, however, has reported several purchases of corn by offshore buyers, underpinning the price of the grain.
Exporters said they sold 302,160 metric tons of U.S. corn to Mexico for delivery during the 2020-2021 marketing year that started on Sept. 1, the government said on Friday.
Still, export sales and accumulated exports of beans and corn since the beginning of September are still well ahead of where they were at this point last year.
Sales of soybeans since the start of the marketing year now stand at 51.9 million metric tons, up 106% from the same time frame in 2019, the USDA said. Corn sales are up 162% year-over-year at 36.9 million tons.
Wheat sales since the start of the grain’s marketing year on June 1 totaled 18.2 million metric tons, an 11% increase from the same period last year.
Accumulated exports of soybeans since Sept. 1 are now at 24.6 million metric tons, a 70% year-on-year increase, and corn shipments totaled 9.3 million metric tons, a 59% improvement from the same time frame a year earlier.
Also keeping prices from falling too far are continued concerns about dry weather in South America where recent rainfall in parts of Brazil and Argentina were disappointing.
Soybean futures for November delivery fell 6½¢ to $11.85¼ a bushel overnight on the Chicago Board of Trade. Soymeal lost $1.20 to $395.10 a short ton, and soy oil fell 0.57¢ to 37.86¢ a pound.
Corn futures rose 1¢ to $4.34¾ a bushel.
Wheat futures for September delivery dropped 5¢ to $6.01 a bushel, while Kansas City futures lost 8¢ to $5.57¼ a bushel.
** **
2. Weekly Export Sales of Beans Decline While Corn and Wheat Improve
Export sales of soybeans in the seven days that ended on Nov. 19 dropped to a marketing-year low while corn and wheat sales surged, according to the USDA.
Soybean sales fell to 768,100 metric tons last week, down 42% week-to-week and the lowest in the 2020-2021 marketing year that started on Sept. 1. The total also was down 47% from the prior four-week average, the agency said.
China was the big buyer at 578,700 metric tons, followed by Egypt at 167,700 tons and Germany at 125,400 tons. Indonesia took 100,800 tons and Thailand purchased 75,500 tons.
The total would’ve been higher but unknown buyers canceled cargoes for 738,900 tons, the USDA said.
Corn sales, meanwhile, surged 53% week-to-week to 1.67 million metric tons last week. That was, however, down 4% from the four-week average.
Mexico bought 555,000 metric tons, an unnamed country took 524,400 tons, Colombia purchased 147,2000 tons, South Korea was in for 132,700 tons, and China bought 75,900 tons, the U.S. government said.
Wheat sales also rose considerably to 795,700 metric tons last week, the highest since the marketing year started on June 1.
China purchased 333,000 metric tons, Japan was in for 109,900 tons, an unknown country bought 89,800 tons, Nigeria was in for 63,000 tons and the Philippines took 62,400 tons, the USDA said in its report.
**
3. Fire Conditions Expected in Kansas, Winter Weather Forecast For Northern Indiana
Near-critical fire conditions are forecast this afternoon in parts of northwestern Kansas and east-central Colorado, according to the National Weather Service.
Relative humidity is expected to be from 12% to 25% today with wind gusts of up to 20 mph, the NWS said in a report early this morning. Winds tomorrow will increase to 30 to 35 mph.
That will create tinderbox-like conditions in the region.
Farther east in parts of southern Michigan, northern Indiana, and much of Ohio, winter storm advisories and warnings are in effect.
“Periodic bands of heavy lake-effect snow expected with total snow accumulations of up to 8 inches within the heaviest bands” in northern Indiana, the NWS said. “Winds gusting as high as 40 mph will cause blowing and drifting snow from this afternoon into Tuesday morning.”
Travel is expected to be “very difficult” as visibility will be reduced, the agency said.
Small exporters, grape growers and regional communities are going to feel the brunt of China's decision to impose steep tariffs on Australian wine. That's according to Tony Battaglene, chief executive of Australian Grape and Wine, the national association of grape and wine producers.
China's commerce ministry on Friday announced preliminary anti-dumping duties ranging from 107% to 212% on Australian bottled wine imports, which went into effect the following day. That follows China's anti-dumping probe into wine imports from Australia earlier this year.
"It's going to have a devastating impact," Battaglene said Monday on CNBC's "Squawk Box Asia." He explained that larger Australian wine exporters who have diversified portfolios would likely be able to cope with China's decision even though they, too, would feel the pain.
"It's grape growers, it's regional communities and it's small exporters that have very little ability to adjust. They're the ones that are going to suffer," Battaglene said.
Getting into other markets on short notice is not easy as it takes time, relationships and money to develop those markets, he added. "We just don't have that. This is our peak time of export — 50% of our product goes into China in the last four months of the year. That's closed. So this product has nowhere else to go."
China market
Battaglene dismissed Beijing's claims around dumping, stating that China is the "highest price-point market" for Australian wines, where exporters make more money in terms of dollar per liter value than anywhere else.
"We have higher margins in China, so we're clearly not dumping there. If anything, we are gouging. So it's clearly ridiculous and we just don't understand why you'd even suggest such a thing," he said.
China is the top wine export destination for Australia. It accounted for 39% of total exports for the 12 months ending September 2020, according to Wine Australia.
Bottles of wine imported from Australia are displayed for sale at a supermarket on November 27, 2020 in Hangzhou, Zhejiang Province of China.
Long Wei | VCG | Getty Images
Many of the smaller wine exporters in Australia, especially those that exclusively export to China, are also funded by Chinese money, according to Battaglene. He explained that those exporters as well as importers in China are going to be just as affected by the tariffs.
Australia's trade minister Simon Birmingham on Monday told reporters that there is a range of processes to work through the disputes with Chinese agricultural officials, Chinese customs officials or ultimately the World Trade Organization.
"But we have also acknowledged that there is a cumulative effect of what's been with China, that series of individual actions that China has taken against Australian business throughout the course of this year is of concern," he said, adding that Australia remains ready for a dialogue with China to try and resolve the issue.
'Extreme disappointment'
On Friday, Australia's agriculture minister David Littleproud tweeted that the Canberra government is "extremely disappointed" in China's decision to impose preliminary tariffs on Australian wine.
"The fact is Australia produces amongst the least subsidised product in the world and provides the second lowest level of farm subsidies in the OECD," Littleproud said. He added that the Australian government "categorically rejects any allegation that our wine producers are dumping product into China, and we continue to believe there is no basis or any evidence for these claims."
Bilateral relations between Canberra and Beijing soured earlier this year after Australia supported a growing call for an international inquiry into China's handling of the coronavirus pandemic.
Economists have said that any potential import restrictions from China on Australia's mining exports would have a bigger impact as it takes up a large share of the export basket. A majority of Chinese iron ore imports, which are necessary in steel manufacturing, are sourced from Australia, according to Oxford Economics. It added that given the difficulty in finding alternative sources in the short term, China has yet to impose strict regulations on Australia's iron ore exports.
The world's second-largest economy remains Australia's largest trading partner in goods and services and accounts for about 27.4% of Australia's trade with the world, according to government data.
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November 30, 2020 at 02:38PM
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Global Grape Must Market 2020 Analysis by Latest COVID-19 Virus Impact with Market Positioning of Key Vendors: ERBSLOH, GRAP'SUD, SECNA, Musto Wine Grape Company, etc. | GlobMarketReports - The Market Feed
