“You’ll get your food the hard way” Genesis 3:18 (The Message)
This essay will describe the current challenges that confront the food production industries and agriculture in particular in the light of an increasing population with increasing demands on diminishing natural resources. It will then describe how these challenges can be viewed as a continuing consequence of the Fall from God’s grace, as described in the early chapters of the Judeo-Christian scriptures, and in conclusion will suggest that there needs to be a place for spiritual principles relating to food and farming alongside the plethora of technological and scientific advances that will be required to prevent widespread starvation and civil unrest over food resources in the not-too-distant future.
“…..Food, glorious food! We're anxious to try it. Three banquets a day -- our favourite diet!
Just picture a great big steak -- fried, roasted or stewed.
Oh, food, wonderful food, marvellous food, glorious food!”[1]
The librettist Lionel Bart, in the musical Oliver, created a hit in the 1960’s with the opening song: “Food, glorious food”, and for most people who have seen the show or film, the workhouse image of starving boys is a romantic hark-back to the bad old days. However, forty years on, the very word “food” has become a word loaded with ill omen as the global population is anticipated to rise to 9 billion by 2050, whilst the natural resources to feed the world are diminishing as a consequence of intensive farming, climate change and increasing demand. Recent television documentaries[2] and magazine articles[3] have increased public awareness in the agricultural challenges facing modern societies across the globe.
Agricultural practices within the developing world which have been followed for generations, are now proving inappropriate as previously nutrient-rich land is losing its ability to keep up with the demands of intensive farming and previously predictable seasonal rainfall can no longer be guaranteed. In the Indian sub-continent, monsoon rains arrived late in 2009, and the same year in
Advances in agricultural technologies and practices, such as centralization, mechanisation, and globalization of trade have hitherto been considered as the principle ways the challenges of providing food for an ever-growing population can be met. However, intensive farming techniques are now having a detrimental effect on the basic resources of the land, and also contributing to the serious challenge of climate change. “About 30% of global emissions leading to climate change are attributed to agricultural activities. Climate change in turn affects all types of agricultural production systems, from farming to forestry, livestock production and fishery; it particularly affects resource-poor agriculture.”[6] Agricultural enterprises are having to seek to adapt to climate change, often by embracing emergent technologies far removed from the traditional systems and routines of land care and management and animal husbandry, handed down from generation to generation. These include developing biofuels from existing farm produce and waste, or by planting specific cash crops, to generate a source of energy to mitigate the impact of using fossil fuels, and the development and use of genetically modified organisms - plants, animals and micro-organisms for increased productivity. At the same time, there is growing recognition that industrial-scale farming does not come without a cost, not least the loss of local knowledge, skills and natural resources, and in certain conditions, is actually a less efficient way of producing food. “World wide, small diverse farms produce more food per unit area than industrial farms, and by a factor of 200 to 1000%”[7]
What appears to be lacking from much of the current debate within the secular world about food and farming is an underlying appreciation of food as being more than yet another trade-able commodity, and of farming as being more than an industrial process. A fuller understanding of the significance of food and of the land that provides the environment for its generation, and indeed of those who work with it, can be found within a world view that is open to the spiritual.
However, as the title of this essay suggests, the earliest references to food and farming in the Judeo-Christian scriptures are less positive, and the current struggles facing those engaged in the production of food and farming can be seen as a consequence of humanity having chosen to ignore the original intentions of a loving Creator and all-providing God. The actual physical effort required to produce food is destined to become a burden, as the land itself loses the abundant potential for food generation that was part of a good creation.[8] Furthermore, as the Genesis narrative continues, enmity arises between those who till the land and those who farm, as described in the relationship between Cain (the farmer) and Abel (the herdsman)[9]. The destiny of the farmer, narrowly understood from the Genesis perspective as the crop-producer, is to become weighed down by the pain of hard labour and the frustrations of little guaranteed success for his endeavours. Indeed, the nomadic existence usually associated with pastoralists is extended to all engaged in agriculture. It is not hard to detect the continuing effect of this fall from grace as fertile lands lose their ability to produce crops. Farmers are forced to seek out other terrains which are plundered at great cost in order to satisfy an increasingly demanding and hungry world. Equally, current conflicts, such as those in East Africa between the pastoralist herdsmen of the Masai tribes and the settled farmers engaged in crop production become more acrimonious as already meagre and unproductive land and water resources become ever more scarce.
The narrative of the Judeo-Christian scriptures, however, reveal how God does not leave the world entrapped in the consequences of its fall from grace, and a study of references to farming and food throughout the rest of the Bible build up a picture of the true spiritual significance of food. Old Covenant priests are closely involved with farming life[10], the vision of the new city described in Ezekiel places great significance on land allocated for farming and pasture[11], a time is foreseen when farmers and herdsmen will be reconciled[12], Jesus draws illustrations from the world of farming in His parables[13], and invests sacramental significance in the most basic of foodstuffs: bread and wine[14] as the Son of God invites His followers to feed on Him for their spiritual sustenance until they share His new created order. Finally, a heavenly banquet, in an environment of perpetual abundance is a manifestation of the new creation[15]. The implication with the unfolding of this narrative is that those who work with food and those who produce it and share it, are dealing with precious goods, and that the way food production and farming methods are approached should be regarded as being part of a vocation: a response to God’s grace. “From a biblical perspective, possession, management and care of arable land belong to the vocation of a whole community, indeed of every community”[16]
The current challenges of climate change and the increasing demands on limited agricultural resources are stimulating serious reflections on established industrial agricultural practices, and small scale studies are showing encouraging results[17] from examples of agricultural practices, variously termed eco-agriculture or agricultural sustainability[18] that respect ecosystems and seek to deliver justice and fairness[19] across the globe. However, “improving agricultural sustainability alone will not solve all food poverty problems. … The critical priority is now international, national, and local policy and institutional reforms designed to benefit both food security and income growth at national and households levels, while improving the supply of critical technologies that improve the supply of environmental goods and services.”[20] To these secular reforms, those with a spiritual world view would surely wish to add that a further critical priority is, at the very least, to “reinstate the moral compass that is at the core of religious institutions”, and, as DeWitt suggests, with that “a re-enchantment of the land, an introduction of the spiritual into land stewardship, a restoration of neighbourliness, and the belief that sustaining land and soil as a gift from previous generations and gift to future generations is right for society and the biosphere” [21]. A more specific Christian dimension to all of these worthy reforms and changes to existing agricultural and food industry practices, would seek to re-connect food consumer and producers alike with the Lord God Almighty, Creator, Provider and Sustainer.
(1486 words)
Books
§ White R.s. (ed) (2009) Creation in Crisis: Christian Perspectives on Sustainability SPCK ,
§ Spencer, N. & White R. (2007) Christianity, Climate Change and Sustainable Living SPCK
Articles:
§ The Global Food Crisis: The End of Plenty, Bourne J. jr. (http://ngm.nationalgeographic.com/2009/06/cheap-food/bourne-text/1)
§ Agriculture at a Crossroads: International assessment of agricultural knowledge, science and technology for development (IAASTD) : global report / edited by Beverly D. McIntyre . . . [et al.]. (http://www.agassessment.org/reports/IAASTD/EN/Agriculture%20at%20a%20Crossroads_Global%20Report%20(English).pdf )
§ Global Climate Change: Can Agriculture Cope? (http://www.cgiar.org/pdf/cc_agriculture_execsummary.pdf)
§ World Food Security: Can Private Sector R&D Feed the Poor? Dr Namanga Ngongi (http://www.agra-alliance.org/)
§ Adapting Agricultural Systems to Climate Change including Principles of Agro-ecology and Sustainability (http://www.cgiar.org/impact/global/cc_adaptingagrsystems.html)
§ The Links between Food Security and Climate Change Kanayo F. Nwanze ( www.ifad.org & http://en.cop15.dk/blogs/view+blog?blogid=2560)
§ Learning from Norman (Borlaug), and feeding the world J Zuckerman ( http://www.huffingtonpost.com/jocelyn-zuckerman/learning-from-norman-and_b_321027.html 14-10-09
§ Climate Change: Impact on Agriculture and Costs of Adaptation, International Food Policy Research Institute,
§ Resource-Conserving Agriculture Increases Yields in Developing Countries J . N . P R E T T Y , A . D . N O B L E , D . B O S S I O , J . D I X O N , R . E . H I N E , F . W . T . P E N N I N G D E V R I E S , A N D J . I . L . M O R I S O N Environmental Science and Technology 2006, 40 (4), pp 1114–1119 (http://pubs.acs.org/doi/abs/10.1021/es051670d)
[1] “Oliver” music and lyrics by Lionel Bart 1961
[2] BBC2 documentary series The Future of Food, George Alagaiah September 2009
[3] National Geographic Magazine: The Global Food Crisis: The End of Plenty; Joel K. Bourne Jr June 2009
[4] Creation in Crisis: Christian Perspectives on Sustainability p. 74;
[5] Creation in Crisis p. 134
[6] www.agassessment.org/
[7] Creation in Crisis p.135
[8] Genesis 3: 17 - 19
[9] Genesis 4: 1-16
[10] 2 Chronicles 31:19
[11] Ezekiel 48: 15 -19
[12] Jeremiah 31:24
[13] E.g. Matthew 21:33-34
[14] Luke 22:17 - 20
[15] Revelation 19:9 & 22:2
[16] Creation in Crisis p 134
[17] Pretty J.N. et el. ”Resource-conserving agriculture increases yields in developing countries” Environmental Science and Technology 2006, quoted in Creation in Crises p 154.
[18] Pretty J.N. et al “The idea of agricultural sustainability centers on food production that makes the best use of nature’s goods and services while not damaging these assets. Agricultural sustainability … emphasizes the potential benefits that arise from making the best use of both good genotypes of crops and animals and their ecological management. Agricultural sustainability does not, therefore, mean ruling out any technologies or practices on ideological grounds (e.g., genetically modified crop, organic practices )provided they improve productivity for farmers, and do not harm the environment (12-16)” Environmental Science and Technology 2006, Vol 40 p 1114
[19] E.g. The Fairtrade movement (www.fairtrade.org.uk)
[20] Pretty J.N. et al Environmental Science and Technology 2006, Vol 40 p 1118
[21] Calvin B DeWitt P 152.
No comments:
Post a Comment