Pflasterspektakel, the Busking Festival Bringing the World Together
The streets come alive with a world of performance in Linz, Austria | All photos: Christina Daniels

Pflasterspektakel, the Busking Festival Bringing the World Together

It’s a warm, sunlit day in July. I stand outside the Volksgarten (People’s Garden) in Linz, Austria. The usual traffic has given way to pedestrians. As far as the eye can see, the city centre transforms into a sea of humanity. From somewhere nearby, the slow sound of beating drums rises. I am at the Pflasterspektakel, one of the biggest busking festivals in the world. It’s also among Linz’s – and Austria’s best-kept secrets.

Every summer for the last 40 years, Linz has invited street performers from across the globe to the Pflasterspektakel. But what began as a meeting place for street artists from around the world is now one of Europe’s most important and diverse street performance festivals. Its name literally translates to the Plaster Festival in English, but the German-language use of the word is more metaphysical, and what it actually means is a celebration of art.

That’s also what we will see over the three days of the festival, as 300 local and international performers play their music and demonstrate their art before 200,000 visitors over three days. But in spite of the scale of the festival, like most people, I discovered Pflasterspektakel only after I came to Linz.  

We make our way to the sound of the drums. It’s the first performance of the day. And it is enacted almost flashmob style against the background of the biggest mall in the city centre. The old and the new merge effortlessly in the architectural landscape. And the performers also seem to reflect this synthesis. They bring a modern identity to an old city, where contemporary styles blend seamlessly into a medieval setting.

Pflasterspektakel
We make our way to the sound of the drums | Christina Daniels

Down the road, a few minutes away, another performance had already begun to unfold, this one by a traditional Austrian band. We stopped to listen to them combine a violin, a guitar, drums, and a handpan. The slightly UFO-shaped handpan is a modern version of a percussion instrument that has its roots in Switzerland. But it fits in easily with the busking traditions of its Alpine neighbour. In fact, for this band, who go by the name of Marcel Hutter Project, the handpan is at the heart of the music they produce. Like the audience around them, we watched spellbound. 

This deep appreciation of music reflects the character of the city. After all, a city is not just its buildings. It’s about people. And for Linz residents, the Pflasterspektakel has been as much a part of their childhood as Mozart’s symphonies. So, it’s a tradition they are now passing on to their children. That’s why they sit sprawled across the sidewalks and the streets, children and adults alike, in rapt attention, as the music unfolds. The most experienced attendees have even come armed with sheets that they lay on the ground before they sit down. Art has never been only for the elite here. It truly belongs to every man, woman, and child. Just like a good street performance! 

We sat with them too till the performance concluded. Then the audience rushed forward to the hat placed near the performers. This is where they left their tips. Since the Pflasterspektakel is a festival funded by a hat-money scheme, this local support plays a big part in the festival’s success. Most Linz residents understand this, too. That’s why many of them actually show up at the festival with a jar of coins, which they will use to tip performers across the three days of the festival.

Despite the crowds, a deep hush always accompanies musical performances | Christina Daniels

All roads from here lead to the Hauptplatz, or the city’s central square. As we join the crowds heading in that direction, we stop at a street corner to watch Borja Catanesi, a guitarist and street performer from Spain, jam with his audience. Just up the road, Katie Ferrar, a soloist who has travelled to the festival from Los Angeles, USA, sings for the crowd beside a fountain. “Danke Schon!” or thank you in German, her guitar case tells the audience. We continue and join the audience watching another local band. In spite of the thronging crowd, a deep hush always accompanies a musical performance.  

We finally reach the Hauptplatz, which has almost taken on the role of a central stage for the festival. That’s also when the global nature of the Pflasterspektakel hits home. This is where clowns from Chile, fire jugglers from Finland, and stunt performers from New Zealand appear alongside each other in their separate shows.

Remember, the Pflasterspektakel is not just about music. It is about street artists, too. Nowhere is this more evident than in the work of the clowns. Even when they don’t speak German, they remind us that laughter doesn’t need a common language. They use improvisation to craft their show as they go along, involving the audience in every stage. 

The clowns remind us that laughter doesn’t need a common language | Christina Daniels

The Altstadt or the old city, in the background of the Hauptplatz, comes alive with these performances. Some of which are even taken into its tiny alleys. It’s still the same old city, but now enveloped in the spirit of celebration. 

On the way back, we notice that all the acts on the path are new ones. The Argentinean clown Manshula Circo is inviting people to her party. And Charming Jay from South Korea, who alternates between a magician and a clown, is trying to cover up his ‘failed’ tricks. Both still manage to find an attentive audience that is still going strong. Both display fire-eating skills that particularly have the kids enthralled.

In a festival that is really a collaboration between a city, the performers, and the audience, the organisers use brisk changes like this one to keep the Pflasterspektakel’s performance spaces constantly rotating, and bring in over 800 performances in just three days. For the performers, it is a chance to reach an audience. For the residents, it’s a moment in the year when they welcome the world into their city. And for Linz itself, it is a day when the welcoming heart of the city shines.

Christina Daniels

Storyteller

Christina Khalil is a writer, author, poet, and photographer based between Austria and Bangalore, India. She is the author of the cinematic filmography I’ll Do It My Way: The Incredible Journey of Aamir Khan, the novella Ginger Soda Lemon Pop and an anthology of poems – Being, Becoming, Being. Her writing is informed by her travels across 18 countries on four continents. In her hometown, Bangalore, Christina was an Airbnb experience host and founded History In Your Backyard, a community initiative to help Bangaloreans rediscover the history of the city in everyday spaces. Find her work online.

Time to Read:  5 Minutes
Storyteller: Christina Daniels
26 October 2025
Category:
Local Stories - In This Moment

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Weaving Memories: A Day in My Grandmother’s Loom House in Oaxaca
Shimmering colour; weaving with an old traditional loom, Oaxaca, Mexico | reisegraf.ch, Shutterstock

Weaving Memories: A Day in My Grandmother’s Loom House in Oaxaca

I grew up measuring time by the rhythm of a loom. I was familiar with the creak of wooden pedals under my grandmother’s bare feet, the tension of yarn stretched tight between her fingers, the sharp crack of the beater securing each thread in its place, before I knew how to read time on a clock. That sound filled the adobe walls of our family’s loom house in Oaxaca like a heartbeat.

Every morning, the sunrise inched its way through the slim windows and struck the yarn taut on the loom, turning it into rivers of shimmering red, blue, and gold. My grandmother would hum quietly as she stirred vats of indigo and cochineal dye over the fire. There was always the damp scent of wood smoke mixed with the bitter sweetness of the dye. This was not just craft to me. It was life itself, textured in designs older than remembrance.

When I sat with my grandmother, she did not lecture or scold. She led by example. She’d tilt her head toward the skeins of yarn, and I knew it was my turn to wind them into tight balls. She’d pause and let me pull the beater, clumsy at first, until I fell into the rhythm of thread crossing thread.

Her classes were never only weaving. “Patience,” she’d say when I tangled the warp. “Strength,” when I pedalled too lightly. “Pride,” when a design finally emerged: diamonds, zigzags, and spirals that echoed the mountains which circled our Zapotec village.

What I learned alongside her loom was not just how to weave cloth, but how to weave myself into a lineage of women who carry memory in their hands.

Weaving
As I fell into the rhythm, a design finally emerged: diamonds, zigzags, and spirals | Taiwo Adepetun

To outsiders, perhaps an Oaxacan woven rug is a souvenir, a bit of colour to put on the floor or on the wall. But textiles are history in our village. Each design is a tale: a prayer for harvest, a spirit of the mountains, a recollection of rain. Each strand of wool has passed through calloused hands, spun with labour, coloured with time, and blended with dozens of others into designs that take weeks, sometimes months, to complete.

When visitors come, I catch myself watching them stare at my grandmother’s hands in quiet amazement. She doesn’t speak English, but her weaving speaks. Buying directly from her and the other village artisans doesn’t just put food on our tables; it enables the craft to survive, whole, pure, unadulterated. The loom house is small, a simple one-room affair with an earthen floor. But sitting inside, I feel it is vast, like a cathedral of thread and wood. 

The morning begins with the soft scouring of wool, the crackle of the fire under dye pots, and the smell of wet skeins hung out in the sun to dry.

Later in the day, the loom commandeers the room with its rhythm. The wooden frames groan, the wool whines through the shuttle, and my grandmother’s voice rises in song, now and then an ancient folk tune, now and then a hum. Visitors who sit with us will close their eyes to listen, as if they’ve joined a ritual. And they have.

By nightfall, when the sky outside is orange, the cloth has lengthened enough that its story is taking shape. My grandmother strokes it the way that some people pet the back of a cherished animal: tender, proud, grateful.

I write this not only as a granddaughter, but as a person who has seen what occurs when traditions are boiled down to commodities. Too often, middlemen and mass markets drain meaning from the weaving, reducing sacred patterns down to inexpensive reproductions. What’s lost is not only beauty, but dignity as well. 

That’s why I invite travellers to come to us in Oaxaca, to step into the loom house, to sit with artisans, to watch the process from raw wool to finished rug. To buy directly from the people whose stories are woven into each strand. This is not charity. This is reciprocity, a dignified exchange in which guests leave not only with something beautiful, but with a piece of our shared humanity.

My grandmother’s loom is not merely a tool. It is a bridge between past and future. When I put my own feet onto the pedals, I feel her presence, but also the presence of all of the ancestors who have woven before us. Each thread that I weave is a vow to keep this tradition alive, to honour the patience that it requires, to never allow the thread to break.

Weaving in our Zapotec village is not a performance staged for tourists. It is a living practice, threaded into the routine of daily existence. To me, it is also a love letter to the woman who taught me that beauty is a product of discipline, that quiet is a form of strength, and that heritage is something you give life to, row by row.

And so, when I look at a finished cloth alive with colour, throbbing with pattern, I don’t just see cloth. I see the shadow of her hands, the shadow of our country, the shadow of time itself.

Taiwo Adepetun

Storyteller

Taiwo Adepetun is a writer and storyteller who finds inspiration in the places she visits and the people she meets along the way. She is drawn to small details that bring a destination to life; the sounds, scents, and traditions that often go unnoticed. Whether exploring quiet villages, vibrant markets, or family kitchens, she seeks to share stories that highlight connection, culture, and respect for local ways of life. Taiwo believes travel is most meaningful when it deepens understanding and community.

    Time to Read:  4 Minutes
    Storyteller: Taiwo Adepetun
    20 October 2025
    Category:
    Local Stories - Customs and Traditions

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    Meet the Peruvian Porters Leading the Way to Workers’ Rights
    On a visit to Nepal, Miguel Góngora compared local porters’ working conditions to those of his native Peru | All photos: Miguel Góngora

    Meet the Peruvian Porters Leading the Way to Workers’ Rights

    On the way up to Everest Base Camp, Nepalese porters carrying 50- and 60-kilo packs trudged by as Miguel Góngora, a Peruvian who started working as a porter on Peru’s Inca Trail in 1996, watched, horrified.

    “There are a lot of things that are different between working as a porter in Peru and in Nepal,” Góngora said after his 2025 trip to Nepal. “But the exploitation is the same and the excuses are the same.” 

    In Nepal and Peru, the people who make tourism to places like Everest and the Inca Trail possible are Indigenous porters. They are easily exploited because of their few work opportunities and lax workers’ rights protections. In Peru, most porters speak Quechua as a first language and come from rural areas where their only other job opportunity is farming potatoes and raising alpacas. Most people who work as porters in Nepal are ethnic Sherpas, but not all, though many people mistakenly call all Nepalese porters Sherpas.

    International travellers in Nepal and Peru are often told that the pittance porters are paid is normal and that, compared to what they could earn as farmers, it’s a good wage. Few stop to think about what exactly companies are asking porters to do for that pittance, and how the consequence is often a lifetime of ruined knees and backs. Nothing justifies requiring porters to carry more weight than is humanely reasonable. In Peru, the limit is 20 kilos, though most porters are asked to carry much more – or lose their job.

    The working conditions of porters around the world have been on Góngora’s mind since he climbed Mt Kilimanjaro in 2018 and talked with Tanzanian porters about their work. He went as a tourist, just to climb the tallest mountain in Africa, like thousands of people do every year. The experience was revolutionary for him and for the porters he met there.

    Peruvian Porters Lead the Way to Workers’ Rights
    Miguel Góngora at Uhuru Peak on Mt Kilimanjaro – Tanzania

    “It opened my eyes to see other people in the same situation as Peruvian porters,” he says of his experience on Mt Kilimanjaro. “They told me it was the first time they learned that people in other countries work as porters, and that we all suffer the same abusive working conditions.”

    Góngora was shocked that Tanzanian porters didn’t have tents or sleeping bags like their paying clients. The porters wrapped tarps around themselves and slept sitting up, even when it rained during the night. It reminded him of the first time his sleeping bag was soaked by rain on the Inca Trail, and how, as a porter, he had nowhere dry to sleep. The next day, he was still required to carry about 40 kilos of gear for clients who had slept in dry tents all night.

    In Nepal, 17 porters died while working in 2023 and 18 died in 2024. In Peru, they rarely die while working so statistics go unreported. For example, in 2019, at a tour agency I worked at in Cusco, a muleteer named Gregorio died on his way home from a trek. The company’s official position was that his death had nothing to do with them because he wasn’t working at the time. They didn’t give the family any compensation or even help pay for the funeral. Like Gregorio, many porters die of injuries sustained at work, but not while they’re working, so the deaths go unreported as related to their work as porters.

    “This goes beyond countries and governments,” says Góngora. “The tourism industry permits this abuse.” In countries with lax workers’ rights enforcement, like Peru, Nepal and Tanzania, it’s up to tourists to ensure their vacations aren’t negatively impacting the places and people they visit.

    Miguel Góngora with Ningma, a Sherpa – Nepal

    Peru has made a lot of progress since the 1990s, with new laws that restrict how much weight a company can expect porters to carry and, that set a minimum wage. Enforcement is inconsistent, but having laws on the books gives the porters some leverage.

    Today, Góngora says that the situation in Nepal and Tanzania is about where Peru was in 1996. Though many of Peru’s improvements are the fruit of the porters’ union working to change exploitative practices, the biggest changes haven’t come through legislation.

    “Tourists in Peru want to see workers and porters treated well,” says Góngora. What has made the biggest difference is the tourists’ expectations. When tourists booking treks in Peru ask how much porters are paid, where they sleep and what they eat, that makes a difference. No market forces or legislation are as effective as tourists refusing to book treks with companies that treat porters badly.

    Another common problem on the Inca Trail is the way porters carry tourists’ gear. Before booking, look at tour company websites for photos of how porters are carrying gear. Some companies make large cloth bags and attach uncomfortable shoulder straps, while other companies buy proper backpacks for their porters, with ergonomic shoulder straps and waist belts.

    Porters on the Inca Trail – Peru

    Some tour agencies are finally sending real tents for the porters to sleep in, because another problem used to be that the porters had to sleep on the muddy ground of the tourists’ dining tent. It was common for porters to end up sleeping in public bathrooms on rainy nights because dining tents routinely flooded. Some porters still sleep in the dining tent, but one of the campsites on the Inca Trail now has a bunkhouse for porters. It’s not comfortable, but if the tent floods, the bunkhouse is better than the bathrooms. 

    “There are young porters on the Inca Trail now who have never carried gear in a bag or slept in bathrooms,” says Góngora. “Now there are women who are used to earning the same salary as men. The new generation of Inca Trail porters has realised that things can change, and they will keep demanding more change.”

    Not all is rosy in Peru, and tourists still have to be on guard for greenwashing. Absent any enforcement of information on websites in Peru, tourists are still left with the task of trying to figure out who really does treat their employees well, and which online reviews can be trusted. Every company website claims they treat their porters the best, and online reviews are too easily manipulated. Some Peruvian agencies allegedly hire college students to write fake reviews and pressure guides to force their guests to write positive reviews.

    “What tourists see in Peru, they will want to see in other countries,” says Góngora. He hopes more tourists in Nepal and Tanzania will refuse to book treks with companies that treat their porters badly. “Peru is leading the way in changing exploitative practices.”

    It’s up to all of us, and it has to get better. 

    Heather Jasper

    Storyteller

    Heather Jasper is a freelance travel writer based in Cusco, Peru since 2019. Her articles about South America are published in BBC Travel, Horizon Guides, Frommer’s, Fodor’s Travel, Lonely Planet, Insider and more. She’s the author of Peru’s first travel guide app, Peru’s Best. Find links to her articles and blogs from over 30 countries on her website; follow her on Instagram to see where in the world she is now.

    Time to Read:  5 Minutes
    Storyteller: Heather Jasper
    3 October 2025
    Category:
    Game Changers

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