Society
·
Story
New Zealand
S(h)easonal Workers
Through seasonal workers’ testimonies, Alexandra Zapata examines gender, migration, vulnerability and informal power within New Zealand’s horticultural workforce.
Alexandra Zapata

Photo: Alexey Demidov / Pexels.
February 2025. A parking lot in a mid-sized city on New Zealand’s east coast.
Darla feels scared, not quite fearing for dear life, but anxious about what might happen and whether they will know how to react when the moment comes.
The meeting was arranged via WhatsApp to pay them for the apple-harvesting work they had done. The main reason for Darla’s fear is that their body does not align with societal expectations, especially within the circle they're moving in, regarding what a man or a woman is supposed to look like.
After waiting in silence, in a tense calm, for over an hour, the occupants of a vehicle containing three men roll down the window and motion for them to get in. They speak to one another in their own language. They are barely willing to tolerate Darla’s presence amongst them. They are paid the equivalent of 10 NZD for each bin of apples, weighing approximately 200 kilos if not more. Relieved to have made it out safely, Darla takes the money and goes home. A couple of weeks later, they leave that city never to return.

Apple harvesting is one of the seasonal jobs described in the testimonies collected for this piece. Illustrative image. Photo: Ally Griffin / Unsplash.
October 2025. The entrance to an apple orchard, one of many managed by the same company.
María and Penélope arrive at work together. It is the first time they have spoken, yet Penélope carries herself with such confidence that it is impossible not to open up to her. Encouraged by that very confidence, María decides to tell her how happy she is to be starting this new job.
Her previous job at a kiwi orchard had been full of foreign workers. It was there that a "supervisor" (actually just another worker, a friend of an acquaintance of the real supervisor) decided to corner and isolate her from the other European or Latin American workers, especially those who spoke her language, to ensure he could leer while she worked, without the annoyance of her speaking her native tongue with her own people.
When María refused to share her Instagram contact details with him, the supervisor went from merely watching her to constantly pressuring her with unrealistic targets.

Kiwifruit vines in an orchard. Illustrative image. Photo: Toby Hall / Unsplash.
Mid-November 2025.
Ángela is crying. Again. Lying on a picnic blanket with a couple of other orchard workers, she cannot hold back her tears. Both her reputation and the relationship she had built are nosediving. She had made a conscious choice to connect with the culture of the other workers, especially given the strong affinity she felt for Sephardic people after traveling through the Middle East.
A friend of her current partner made a sexual advance towards her.
Taken aback, she asked where such an idea had come from, to which he replied with complete nonchalance:
"Well, if that other guy was asking around the orchard if anyone had condoms because you’d promised him sex in the portable toilets, I don’t see why you’d say no to me. At least you know me, and you know I’m a better guy. Besides, you wouldn’t want your boyfriend finding out."
None of that had actually happened, but a single person starting a rumor was enough to make it impossible for her to return to the temple and to lead her to decide against even being seen in public with her partner.
A recurring theme emerged among the Spanish speakers I spoke with during this time: anyone wishing to experience the kiwifruit industry needs a network of contacts and support in the city where they are based.
These accounts also revealed unhealthy relationships between certain contractors and workers.
In fact, a representative from the Association of Kiwi Plantation Managers and Owners took Darla’s statement. They reported the matter to the police, who then contacted Darla.
I can attest to that communication, as their English proficiency was limited. During the call, the focus was on inquiries regarding potential tax evasion. From our perspective, the information Darla had initially shared arrived altered or distorted, and there was no follow-up to our knowledge regarding the intimidation, the precarious working conditions, or the gender-based violence.
After the call, Darla was left worried that the information they had shared might cause them trouble. This was especially concerning because, while working there, they didn't even have a work visa. Knowing they were breaking the law forced them into submission, while simultaneously fueling the fantasy of power held by those exploiting them.
Agricultural work presents an added layer of difficulty for those with a body socialized as female, whether assigned at birth or by gender identity. The actual, tangible measures taken to prevent or provide assistance when these situations arise are insufficient.
It is disheartening that, a week after the conviction of a contractor for sexual offenses against migrant women and migrant exploitation gained notoriety on social media, it is not possible to easily find information on how to support individuals at risk of sexual violence.
I refuse to believe that the only alternative is to have a man present, or to tell the lie that "my boyfriend is that one right there" in order to keep the creep in question at bay.
Although they are a minority, in my personal experience, there are women who manage plantations and participate in work teams and crews. Overseas workers are often fortunate enough to find someone who is sufficiently fluent in English to provide guidance and some measure of advocacy when issues arise with other workers or contractors.
Various sectors of the New Zealand economy rely heavily on migrant workers, and one in every two people on the planet is socialized as female; therefore, this article is a call for solidarity directed at those who possess this information to share it, and for those who hold power to use it.
Public servants exist to serve the public, not corporate interests.
Names have been altered to protect the privacy and reputations of the individuals involved.
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Alexandra Zapata
Alexandra Zapata is a Colombian philologist, educator, editor and translator based in New Zealand. She has 16 years of experience teaching English and holds a Master’s degree in Education and Digital Pedagogical Development. She works remotely across education, editing and translation, connecting Latin America and Aotearoa.
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