The Entanglement of Conflict and Hunger

Teri Mueller

Where there is violence, hunger often lurks in the shadows. Though not always apparent, food scarcity can serve as a catalyst of conflict as well as a consequence of violent outbreaks. In many ways, the complex relationship between conflict and hunger is a bit ambiguous. Either one may cause the other. Wars may result from the desperation of the hungry or the greed of resource owners, but hunger may also be created from the devastation of war.

Functioning as a catalyst, hunger can fuel conflict due to either an overall shortage of commodities or the exploitation and selfish use of commodities by those in power. Additionally, inflation of food prices can cause high tensions and even riots.¹People compete over land and resources. Hunger provokes conflict as it can be used as weapon. Sieges can damage food supplies. Land and livestock are often destroyed.² Economic sanctions can also severely hurt the food stability in a region as we have seen in Syria. The list goes on and on.

Hunger also functions as a consequence of conflict. An article from a 2012 edition of New Routes: A Journal of Peace Research and Action explains that conflict and social instability impact the “core elements of food security” which areavailability, access, and utilization.¹ Damaged equipment, destroyed farmland, closed markets and displaced farmers and herders all cause the availability of food to be jeopardized. Access to food is impeded when roads are destroyed, which leads to supplies being cut off. The utilization of food is not executed properly when there is a lack of clean water or shortages of certain nutrient-dense foods.¹Prolonged conflict can cause prolonged hunger. Even after the conflict ends, suffering continues due to hunger.

The intertwined nature of conflict and hunger is evident in our world today. A clear example can be seen by looking at the Central African Republic (CAR) where conflict has been heavily present since December 2012. According to the World Food Programme, around 1.6 million people in CAR are currently food insecure. They additionally reported that the 2013 agricultural production rate was approximately 40% lower than in 2012 and that food stocks in the main market in Bangui (the capital city) were only 20% of pre-crisis levels. Children have been hit especially hard by malnutrition. It is clearly evident that people are suffering due to conflict-related hunger. The ELCA is deeply concerned about the situation in CAR and supports the work of our companions in the region in an effort to combat poverty and hunger. (Read more about the work in CAR on the Lutheran Disaster Response blog.)

Hunger and conflict are not new problems, and there is no doubt that the two are closely connected. God has provided abundantly, but humans have created scarcity through the abuse and inefficient use of resources. Scarcity becomes especially prevalent around times of conflict. As Christians, we are called to acknowledge the reality of hunger and conflict in our world today. We are called to love our neighbors who are halfway across the world as well as the people who live next door or down the street. We are called to do our part to combat scarcity by advocating for food in a needy world and encouraging non-violent mediation in the midst of conflicts as we look forward to the day when God welcomes us to the eternal peace of our heavenly home.

Teri Mueller is an intern with ELCA World Hunger.

Pedro Conceicwo & Sebastian Levine, “Breaking the Cycle of Conflict and Hunger in Africa,” New Routes: A Journal of Peace Research and Action 17:3, 2012: 31-33
Marc Cohen & Per Pinstrup-Andersen, “Food Security and Conflict,” Social Research 66:1, 1999, 375-416

Book Review: Peter Singer’s The Life You Can Save

Henry Martinez

Peter Singer, The Life You Can Save: How to Do Your Part to End World Poverty. New York: Random House, 2010.

life you can save

I imagine it takes a good amount of restraint (and/or editorial skill) for a philosopher to present an argument, offer supporting anecdotes, and still manage to deliver an accessible read that comes in under 200 pages. In this account Singer makes the case for charitable giving, specifically charity that is directed toward the most vulnerable people. The argument, as Singer outlines, provides enough of a hook that readers could find themselves intrigued by his case even if they disagree with his underlying assumptions. It can be summed up in this way: “in order to be good people, we must give until if we gave more, we would be sacrificing something nearly as important as the bad things our donation can prevent” (140).

Singer shapes the claim and its premises on a utilitarian philosophy that appears demanding and unsustainable, but coalesces into a realistic approach by the end of the book. Before he gets there, Singer identifies and counters some common objections to giving. In a section entitled “Human Nature,” he tackles some psychological factors for why we don’t give more. Singer uses moral dilemmas to explore these, then highlights examples of philanthropic efforts to explain how cultures of giving are created. Having made the case for giving, Singer turns his attention to the state of aid, providing examples of the work of certain aid organizations. Even here, Singer doesn’t shy away from some of the challenges and difficulties aid organizations face. Of these challenges, he states, “the uncertainty about the impact of aid does not eliminate our obligation to give” (124). His main argument in this section is that significant life-improving work can be done at a relatively minor cost.

In the final section of the book Singer presents “A New Standard for Giving.” Perhaps recognizing one of the deep-seated rationalizations for not giving, he turns his attention to parents’ concern for their own children. He presents a challenge by stating that when we consider moral imperatives we don’t always assume that parents ought to put their children first. This works on a philosophical level, but Singer then points out that if an obligation is going to be accepted widely, we have to recognize that parents will meet the basic needs of their own children before that of strangers. Singer, by looking at how we defend moral obligations, though, argues that luxuries spent on one’s children are not justifiable ahead of the basic needs of others.

Singer avoids sounding prescriptive throughout the book until it comes to laying out his realistic approach to charitable giving. He suggests that people give 5% of their annual income, recognizing that some could comfortably give this amount and more, while others would find it difficult. He goes on to apply a progressive suggested donation based on the income tax bracket, which would, he calculates, raise eight times the amount of money required to meet the Millennium Development Goals. Singer’s recommendation is mainly for those making over $100,000 per year. For those who find themselves under this amount his message is essentially to think about the extra spending money we have and to cut back on luxuries. He demurs at defining this, but the logical conclusion of his philosophy is that a luxury would be anything more than what would be considered a basic need.

Those who are looking to make a case for charitable giving may appreciate the directness and consistency of the argument in this book. It may also appeal to those who appreciate debate, since Singer relies on his premises to pursue his main argument. But it is in the terms of the argument where we see the greatest contrast between Singer’s philosophy and a faith-based one. Singer acknowledges that there is evidence for charitable giving within the teachings of the major world religions, but his argument is not made on religious terms. As a result, his case progresses on a universalist approach, which runs the risk of undermining the efficacy of faith traditions and their competing, contextualized ethics.

Singer’s argument begins, “in order to be good people…” His argument is built on the assumption that charitable giving, specifically to the poorest and most vulnerable, makes us better people. Lutherans would reverse course, arguing that we are justified in Christ, which leads us to be giving. Even though we would start from an entirely different foundation or central claim than Singer, this does not mean his argument is irrelevant. Singer’s presentation essentially points out the reality of sin and injustice: some are very wealthy, many people are suffering, many more can do at least something about it. After reframing his argument, our efforts are better spent answering his challenge from within our own tradition. This book can be helpful in a study of what it means to “be good,” or as a discussion starter for groups looking to study stewardship. From a Christian perspective, one book that raises similar questions is Ron Sider’s Rich Christians in an Age of Hunger. Like Singer, he points out the disparities between the affluent and impoverished but builds the case for charitable giving from within the Christian tradition. Another book that Lutherans would appreciate for the theological connections is Samuel Torvend’s Luther and the Hungry Poor.

Henry Martinez is an education associate for ELCA World Hunger.

Meet the Summer 2014 Interns!

Teri Mueller

Lisa Burns, ELCA World Hunger Fundraising Intern

Lisa's Picture

My name is Lisa Burns, and I am a rising senior at the University of Illinois at Urbana-Champaign. I am studying global health with a focus on the regions of the Middle East and Latin America. As such, I have studied both Spanish and

Arabic and the university level. In the fall of 2014 I plan to further my knowledge of the Arabic language and culture through study abroad in Amman, Jordan. I am passionate about social justice and health issues, especially as they pertain to women and children. In the future, I hope to pursue a career in nonprofit work with an international focus. Therefore, I am very excited to have the opportunity to work with ELCA World Hunger this summer. I will be working on the fundraising side of the appeal and interacting with donors. I expect that I will learn a lot from my colleagues and my experiences here!

I was born and raised on the south side of Chicago and love the city. I have three sisters and a brother (who is getting married this summer!) In my free time, I enjoy reading and listening to and playing music. I play classical piano and a smattering of guitar. I like most music, especially when it’s live, and books about almost anything. In the past, I have done volunteer work at hospital emergency rooms throughout the state. I also spent several semesters volunteering with a program in Champaign that sends books to prisoners in Illinois state penitentiaries. These volunteer projects really helped to spark my interest in social justice. A fun fact about me is that I have two differently-sized pinky fingers!

Teri Mueller, ELCA World Hunger Education Intern

10 Facts about Me!

I am a senior at Wartburg College in Waverly, Iowa where I am double majoring in International Relations and Peace and Justice Studies with a minor in Spanish. I really love to learn!
I grew up in Manchester, Iowa and went to school at Maquoketa Valley in Delhi, Iowa.
Traveling is one of my passions. I recently returned from a European tour with the Wartburg Choir in which we visited eight countries and had 18 concerts in 28 days. I also spent a month studying Spanish in Costa Rica in May 2013.
Teasingly called the black sheep, I am the only one of my intermediate family to not be a music major.
I was elected Student Body Vice President for the 2014-2015 school year.
I work as a Resident Assistant at Wartburg and am responsible for planning monthly community programs based on the college’s pillars of leadership, service, faith, and learning.
I have a strong interest in human rights and social justice and have done research focused on restricted freedom of foreign movement, violence against women in Mexico, and various peace activists.
In my spare time I enjoy running, reading, volunteering, traveling, and spending time in the beauty of God’s natural creation.
I love volunteering and participating in service trips and hope to take time after I graduate to work with a service-oriented organization.
I am extremely excited to be the World Hunger Education Intern for summer 2014 and look forward to learning about and assisting with the work of ELCA World Hunger!

Megan Flowers, ELCA Malaria Campaign Intern

Howdy! My name is Megan Flowers and I am a senior community development major at Texas A&M University. This summer I am working as an intern with the ELCA Malaria Campaign. I am thrilled to take part in helping to eliminate preventable diseases. Lately I have learned a lot about caring for people with all you have, especially for those who are in the margins and vulnerable populations.

Megan's Picture 2

Through the ELCA campus ministry at Texas A&M, known as Treehouse Ministries, I have grown passions for poverty, hunger, homelessness, and health. As Team Leader and Office Assistant for Treehouse, I have had several extremely transformative years where I have grown in my faith, servant leadership, justice mindset, and meaningful relationships. This ministry has been a place I can call home, a community of the most loving people you could ever imagine. Yet, it is a group that continues to challenge each other to learn and change and grow. I am excited to take part in leading this ministry again as the fall approaches; for I know it will be another amazing adventure.

The last two summers I have worked at Ebert Ranch Camp, a part of Cross Trails Ministry, in Harper, Texas. As Adventure Coordinator I facilitated the high and low ropes courses, archery, and outcamp (outdoor cooking and camping). Camp was a bit of a scary adventure for me. Initially I had no idea what I was getting into. I had never even climbed a ropes course, and it was one of my first experiences with a ministry of the ELCA. And yet, I absolutely I fell in love with it. For the way camp impacts campers, staff, families, and all those involved, it will always have a special place in my heart.

This summer I hope to learn to love even more, to have a special place in my heart for the ELCA Malaria Campaign, the City of Chicago, and all the new relationships I will make on the way. I am overjoyed to see what the summer brings!

ELCA World Hunger Education and Networking Grants

Henry Martinez

Evangelical Lutheran Church in America

ELCA World Hunger Education and Networking Grants

2014

ELCA World Hunger Education and Networking grants are available to support local efforts to educate and mobilize ELCA congregations, groups, and/or synods. This particular grant program supports engaging educational and networking opportunities focused on the root causes of and solutions to hunger.

In 2014 we are particularly interested in receiving education proposals that focus on increasing youth and young adult engagement; address racism, sexism and classism within domestic poverty; and increase awareness of the experience of domestic poverty. Education funding can be used for events, educational programs or the development of shareable resources. For networking proposals, congregation-based and synod-based hunger leader trainings will be prioritized.

We are looking for proposals submitted by a non-profit charitable organization classified as a 501(c)(3) public charity by the Internal Revenue Service, or operate under the fiscal sponsorship of a 501(c)(3) that must:

Provide a short (2-3 paragraph) description of your congregation, group or organization and a narrative of the context in which the project, event or initiative will take place. This should clearly show what your program, congregation or group is attempting to address and how the proposal relates to the current priorities for ELCA World Hunger Education and Networking.
Summarize how the project, event, or initiative will:
1. Educate and mobilize ELCA congregations, groups, and/or synods;
2. Influence this church body toward better action and engagement against hunger and poverty; and
3. Encourage sustainable participation in the anti-hunger work of ELCA World Hunger
Provide a clear “goal statement” that summarizes the direction and focus of the program and defines the scope.
For education proposals, please list the learning objectives and audience for the event, resource or initiative which the grant will support.
List two or three specific, measurable objectives by which the success of your proposal implementation will be evaluated.
1. At least one process objective: What activities will be completed in what specific time period?
2. At least one outcome objective: What are the expected results—what change, by how much, where and when?
Summarize the implementation strategies and methods and/or sustainability of your plan (identifying additional sources of funding if needed.)
Demonstrate an ELCA connection with one letter of support by an ELCA pastor, bishop, or Lutheran agency/institution that explains how a relationship between the organization and ELCA World Hunger impacts/enhances each other’s work and furthers the objectives and guidelines of ELCA World Hunger.
Include your organization’s name, address, contact person, email, phone number, and tax ID number with your proposal.
The amount of funding you are seeking. Please include a budget for the event, project or initiative using the narrative budget format (example shown below):

Item	Amount	Explanation
Put the line item label here	Put the line item cost here.	Describe how you came to that amount (show your calculations, if relevant). You may also use this section to further explain why you need this cost covered, if you believe that is not clear from the proposal.

Proposals will be reviewed throughout the year. All proposals must be received by December 31, 2014 to be considered for funding.

If you have any questions please email hunger@elca.org.

10 Facts on Women and Hunger

Henry Martinez

1. In developing regions, the proportion of people living on less than USD $1.25 a day fell from 47 per cent in 1990 to 22 per cent in 2010. Extreme poverty is also falling in every region.¹

2. Hunger and poverty remain stubbornly ‘feminized’ – globally, 70 percent of people living in absolute poverty are female.²

3. Surveys in a wide range of countries have shown that 85 to 90 percent of the time spent on household food preparation is spent by women.³

4. Women are much more likely to earn poverty-level wages than men. In 2011, 32 percent of women earned poverty-level wages or less, while 24.3 percent of men earned the same.⁴

5. Globally, malnourished mothers are more likely to give birth to underweight babies. Underweight babies are 20 percent more likely to die before the age of five.⁵

6. Women’s labor force participation in Latin America and the Caribbean region has risen 35 percent since 1990 (a more dramatic rate than any other region). It is estimated that between 2000 and 2010 extreme poverty in the region would have been 30 percent higher if not for women’s participation in the labor force.⁶

7. Women make up the majority (66 percent) of sub-minimum wage workers (earning $2.13 an hour) in tipped restaurant occupations, compared to 48 percent of the non-tipped restaurant workforce (earning $7.25 an hour).⁷

8. Higher education opportunities for women and girls are crucial for battling poverty. The gross enrolment rate for girls at lower secondary level increased from 69 to 81 percent between 1999 and 2010, and from 43 to 58 percent at the upper secondary level in the same period.⁸

9. Researchers estimate that rural women produce half the world’s food and, in developing countries, between 60% and 80% of food crops.⁹

10. The Food and Agriculture Organization estimates that if women had the same agricultural access to resources and markets as men yield gaps would be closed by 20-30%, reducing the number of undernourished people by 100-150 million.¹⁰

Sources:

1 http://www.unwomen.org/en/news/in-focus/mdg-momentum#MDG1. The Millennium Development Goals Report 2013, 7. Access: http://www.un.org/millenniumgoals/pdf/report-2013/mdg-report-2013-english.pdf.

2 Bread for the World Hunger Report (2014), 160.

3 http://www.wfp.org/our-work/preventing-hunger/focus-women/women-hunger-facts

4 Lawrence Mishel, Josh Bivens, Elise Gould, Heidi Shierholz, “The State of Working America,” 12^th Ed. (Cornell University Press, Noevember 2012), 193.

5 “Progress for Children: A World Fit for Children Statistical Review,” UNICEF, (December 2007), p.7.http://www.unicef.org/progressforchildren/2007n6/files/Progress_for_Children_-_No._6.pdf

6 “Gender at Work: A Companion to the World Development Report on Jobs,” the World Bank Group (2013), p. 8.

7 “Tipped Over the Edge: Gender Inequality in the Restaurant Industry,” Restaurant Opportunities Centers United, 2012 report, 9.

8 “From Access to Equality,” United Nations Educational, Scientific, and Cultural Organization Report (2012), p.22.

⁹FAO Focus on Women and Food Security, prepared by the Women in Development Service, FAO Women and Population Division, FAO, Access: http://www.fao.org/sd/fsdirect/fbdirect/fsp001.htm.

¹⁰ “The State of Food and Agriculture 2010-2011,” Food and Agriculture Organization report,http://www.fao.org/docrep/013/i2050e/i2050e00.htm.

Food for Families at Spanaway Lutheran Church

Henry Martinez

Food pantries get started in a variety of ways. For Spanaway Lutheran Church, it was when Lawanna Lee, founder and co-pastor of El Shaddai Christian Ministries in nearby Tacoma, Washington called to ask about the possibility of developing a partnership. Shortly after a visit to Tacoma, and approval from Spanaway’s congregational council, they were on their way to starting the Food for Families program. The congregation is one of 384 organizations addressing hunger and poverty to receive an ELCA World Hunger funded domestic hunger grant in 2014. Of those 384 organizations, 45 are receiving funds for food pantries.

One thing that makes Food for Families unique is that it is open on Sundays following the worship service. The congregation saw that opening the pantry on Sunday would serve a couple important needs. The first being the acknowledgment that hunger doesn’t rest. Spanaway Lutheran serves an area with a 16.3% poverty rate (numbers from 2012 census data). Other food pantries nearby are open Monday through Friday, but oftentimes during hours that are not the most convenient for families who have to work during the week.

According to congregation member and Food for Families director Edna Coonc, the congregation has served 250 families (about 1,200 people) in almost two years since the program started. Approximately 80% of the clients are families with children. The congregation purchases enough food for ten families each week (about 700 pounds of food) from El Shaddai Ministries, while also receiving donated food from the congregation. This allows them to serve fifteen families each week. The families can choose what they need for the week from a selection that includes meat, produce, pastries, and other staple items. Food for Families also benefits the before and after school education (BASE) ministry of the congregation, a program serving Kindergarten to 5^th grade students.

The second reason for opening the pantry on Sunday is for community and the opportunity for fellowship that wouldn’t be available during the week. Coonc says, “We invite the people who come into the food shelf to stay for a cup of coffee. I’ve heard people say, ‘you guys aren’t judging us’ and ‘we don’t feel like you guys are pointing us out.'” This has provided the opportunity for relationships to develop where patrons of the food pantry have joined the congregation and become volunteers of the ministry. It requires a communal effort with congregation members giving financial and material donations as well as their time. Coonc reports that approximately 20 volunteers help keep the ministry going.

But the community aspect runs deeper than just getting bodies for a particular ministry. Pastor John Schier-Hanson feels that having the Food for Families pantry open on Sunday allows for something else to happen. He says, “Charity has become institutionalized in this country. The giver and receiver have become disconnected. But I think there is a redemptive quality for both giver and receiver to experience here— for the receiver it’s knowing that someone cares for them, for the giver it functions to feel they are not just giving to a cause, but to a person and family. It helps us realize that we are part of the same body. We’re all in this life together.”

Movie Review – Paycheck to Paycheck: The Life and Times of Katrina Gilbert (HBO)

Henry Martinez

“She flies with her own wings.” With these words, Katrina Gilbert translates her tattoo and sets the tone for the remaining 73 minutes of the documentary. Her story is one of many untold stories in America. As the movie states in the opening, 42 million women in America— one in three— are living in poverty or teetering on its brink. More than 15 million are mothers of children. Katrina is the mother of three children, separated from her husband of ten years with, in her words, “nothing to show for those ten years but three beautiful children.”

Katrina works full time as a Certified Nursing Assistant, earning $9.49/hr. As she ticks through a mental list of payments she needs to make, we get an idea of how quickly her paycheck is carved up and what little she has left after bills. There is a certain practicality and planning her situation demands as she manages her family’s finances. This takes shape as she considers financial matters and recreational options for her children, like not letting them play outside when it is wet and cold because she can’t afford to miss work (thus not get paid) if they get sick. Facing demands from work and family, the documentary shows Katrina as one who carries out her duties with tireless devotion. The movie clearly illustrates this comes with a price, and we see the toll it takes on Katrina’s health.

At times it seems the documentary wants to show her as a woman just trying to hold on. As a result, hope seems elusive. In one scene she learns that she’ll be receiving money back from a tax return and excitedly comments, “I can pay off my car!” She quickly names things she could put the money toward, and by the end of the list both excitement and money seem all but spent. There is another scene where her joy at being admitted to a local college is tempered by a rejection of her financial aid application. We keep waiting for something to go her way. We see someone to root for instead of someone to pity. And we want to root for her because she is doing it the way it “should” be done.

This isn’t a picture of someone who is struggling with her own bootstraps. It is a story of someone who firmly has them in hand and is still barely able to cope. As Katrina’s story unfolds, the directors emphasize (implicitly) the need for a more nuanced conversation about poverty, specifically one that doesn’t end with mere employment. Instead we are asked to consider the importance of access to education, quality and affordable childcare, medical care and a living wage. While the movie does not present a clear call to action, it presents a story that is decidedly – unfortunately – American.

Katrina’s story critiques the assumption that economic stability is within reach for most Americans if they simply work hard. The directors want us to see that her story is not merely an aberration in an otherwise reliable system, but that the system we have relied on for economic mobility is a failure. Rather than the exception, Katrina’s story is rapidly becoming the rule in an increasingly harsh economy.

Of course the extent to which the viewer identifies with Katrina Gilbert is subjective. If her story is just one of the one in three women in America, the chances are likely there are Katrina Gilberts in our congregations and communities. Our challenge is whether or not we see her story as one that is the backbone of our future and intrinsically connected to our own well-being. It is recognizing that economic vulnerability is a reality in our midst. As a result, people of faith will find this movie particularly useful if they are willing to explore what resources are within their midst not only to help people like Katrina weather the storms of their lives, but to put their energies toward seeking systemic change. It calls to mind the work the ELCA is doing to strive for gender justice and fair minimum wage standards. The movie puts to rest the question of whether the systems of support in our communities are adequate, and leaves room for us to imagine how we might care for our neighbors who are weary from flying alone.

Availability: Currently the movie can only be streamed on HBO GO; you can also find more information about the movie, see a trailer and discussion guide from HBO.

Henry Martinez is Program Associate for Hunger Education with ELCA World Hunger.

Paul’s Humbly Firm Request

Henry Martinez

The word advocacy does not appear in the letter to Philemon. Interestingly, the word commonly translated as advocate (paraclete) appears a few times in John’s gospel, once in 1 John and nowhere else in the New Testament. But Paul’s letter to Philemon is a helpful example of how theology and practicality come together in a personal advocacy-like appeal. It seems lazy to consider only a few verses of Philemon since the book is so short, but the following passage provides a glimpse at Paul’s tone and strategy.

For this reason, though I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. Formerly he was useless to you, but now he is indeed useful both to you and to me. I am sending him, that is, my own heart, back to you. I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. (Philemon 1:8-14)

Onesimus was a slave in Philemon’s house who, for some reason, may have wronged Philemon and somehow found Paul. We can only guess if Onesimus knew of Paul’s influence or had hoped for a result other than the one Paul was willing to provide. But from this letter it is evident that Paul has chosen to come alongside Onesimus and speak out on his behalf to someone who has sway over Onesimus’ future. One of the key moves in this letter is Paul’s emphasis on the change in Onesimus’ status. The change from “useless” to “useful” may be more rhetorical than descriptive, but the change from slave to beloved brother (v.16) demands more attention.

Paul is able to call Philemon brother because of the new identity they share in Christ. His appeal is for Philemon to see his relationship with Onesimus in the same way, that is, through Christ. This of course hadn’t settled the issue of slavery or how Christians should respond to it as an institution. But his appeal works in a different way. Paul appeals to Philemon’s faith in Christ knowing that it is something that has shaped him as well as the community to which he belongs. Since this faith has influenced Philemon’s attitude, Paul is hopeful that it will influence his relationships as well. In this case, Philemon has a claim on Onesimus that Paul wants to contextualize in terms of faith in Christ. Since Christ’s self-giving love demonstrates what laying down power looks like, Paul is presenting Philemon with the opportunity to do the same with Onesimus. He is not appealing to some general ethic of looking out for the interest of someone in need (which is not a uniquely Christian idea), but Paul is asking Philemon to set aside worldly power for the sake of Christian love. At some unidentified point, the two become incompatible.

When interpreting Philemon it is difficult to ignore the passages that seem slightly passive aggressive, if not opaque. First is the fact that the letter is addressed not just to Philemon, but to the church in his home. What was Paul hoping the others would do with this? He also notes that he is bold enough to command Philemon but chooses not to. What function does this serve if not to appeal to Paul’s stature in the community? There is another subtle move. Paul has been building his case through verse 13, then backs off just for a moment to recognize Philemon’s agency in the matter by stating that he wants this to be something voluntary rather than forced. Paul is not afraid to tell Philemon what he should do but he concedes that the choice is Philemon’s. Finally, Paul tells Philemon to get the guest room ready because he is planning to visit. The request may of course be innocent, but it may also be Paul’s way of saying he is coming to see for himself how things shook out.

What does this mean for how we understand advocacy? There may be some useful tactics for us to employ. However, it probably isn’t as simple as trying to identify parallels between this letter and our contemporary context; a significant discrepancy being that we aren’t usually on equal footing with Paul regarding the leveraging ability of our advocacy efforts. It requires a special relationship to even be received like Paul. I would offer that it has something substantial to say to us about how we understand power. Whether we have the influence of Paul or not, aligning our voice (individual and collective) with another’s need, especially the most vulnerable, is part of how we express our faith in Christ. In this way it is both with humility and boldness that we write to legislators, seek to change policy, and try to build relationships with our neighbors.

To find out more about advocacy efforts and resources in the ELCA visit http://www.elca.org/Our-Work/Publicly-Engaged-Church/Advocacy.

Daily Work — Making a Difference in the Lives of Immigrants

Julie Hoff

Imagine.

You are smart and charming. You’re motivated to succeed. You’ve moved across the world, left behind your friends and family, and embraced a very different culture to start a new life, hopefully a better life, in America.

But your first year here was really tough. You lived in a homeless shelter because you couldn’t find a job or an affordable place to live. Because you are a new immigrant, you are ineligible for most forms of public assistance. Even though you’re a college graduate, it doesn’t matter in America because you weren’t educated here. Plus, it’s almost impossible to get a call back for a job interview, because no one knows how to pronounce your name, and rather than call you, employers simply move on to the next candidate.

Imagine you are Baryogar (pronounced buy-yo-gar), who came to the United States as a refugee from Liberia. In Liberia, Baryogar had jobs in human resources and bookkeeping. But when he arrived in America, Baryogar couldn’t find any job.

Baryogar and Sarah

“When I came here, I didn’t have any idea of American culture. In Africa, it is a sign of disrespect to look in someone’s face. I had to learn in America, it is the opposite. Without Daily Work’s help, I would not have learned those things and I would not have gotten a job,” Baryogar said.

Founded as a Lutheran ministry in 2000 by a collaboration of ELCA pastors in St. Paul, Minnesota, Daily Work’s mission is to assist job seekers by helping them prepare for, find and maintain work that enables them to support themselves and their families. We operate from two ELCA churches in the Twin Cities: Christ on Capitol Hill in St. Paul and Christ the King in New Brighton.

Baryogar is one of more than 750 people affected by joblessness and poverty who have come through Daily Work’s doors to get the personalized help they need to transform their lives and become contributing members of the workforce. Today, more than 60 percent of the people Daily Work serves are immigrants, most of who are from the African countries of Ethiopia, Eritrea, and Liberia.

Baryogar continues to work as a nursing assistant in the same job Daily Work helped him find in 2007. His transition to America, while challenging, also came with some advantages. For example, English is the official language in Liberia, which meant that Baryogar had significantly better English skills than many other new immigrants. Baryogar was also a refugee, which enabled him to receive some refugee support and public assistance for up to eight months following his arrival in America. (However, most immigrants to Minnesota are not eligible for these types of supports. To learn more, read hereabout how medical assistance has been cut in Minnesota.)

Typically, the immigrants Daily Work serves come to the U.S. by “winning” a diversity visa. The Diversity Immigrant Visa program is a congressionally mandated lottery program that annually makes available 55,000 permanent resident visas to natives of countries deemed to have low rates of immigration to the United States.

According to Abera, another Daily Work job seeker and visa lottery winner, it was shocking to find out how hard it is to get a job in America and provide for his family here…and in Africa. Many immigrant families expect the family member now in America to send money home to Africa to help support them.

“I came here because I heard America is the land of opportunity. Everybody wishes to come to America. Life is very hard in Africa, the income from jobs in Africa is not enough to make a life and the politics are very unstable. In order to afford to come here, my family sold their family home to pay for all the expenses for me and my wife to move here. It was a big sacrifice for them because now my mother must live in a public house,” Abera said.

Abera

Abera first came to Daily Work in mid-2012, about 18 months after moving to America. In that time, he had worked four different, temporary jobs that kept ending in lay-off. In the fall of 2012, Abera again came to Daily Work after being laid-off from another temp job. In addition to helping him put together a better resume and cover letter, his Daily Work counselor suggested that he take a 10-week job training course through another local nonprofit organization.

“Abera needed something new on his resume that demonstrated his work ethic and drive to succeed,” said Julie Hoff, Daily Work Executive Director. “We felt that taking this course would give him a bigger network, fresh information on his resume, and of course, some new skills to showcase to employers,” Hoff said.

The strategy worked! Today, Abera has a year of steady work history. He currently works two full-time jobs, one as a security officer and the other as a customer service provider at an airport. While he knows he still has a long way to go to achieve his goal to be a small business owner, Abera feels good about the progress he has made in the past year.

“This is all possible for me because of help from Daily work. Now this day is brighter for me because I can help myself and my family. Having a good work means to me that I have more options to develop my career and take care of my family, both here and in Africa,” he said, smiling.

These are just two examples of the immense challenges new, legal immigrants face when moving to the U.S. While most of the focus on immigration today is about border issues and undocumented immigrants, there are many barriers and issues that new, legal residents of the United States face, including lack of financial support following arrival, difficult immigration laws that keep families apart, and unfair employment practices that both discriminate against and take advantage of immigrants who will do anything to survive.

On top of that, new immigrants face tremendous challenges just to learn English and drive a car, obtain new education and job skills that American employers value, and simply understand and adapt to American culture. As native-born Americans, we have had 20 years or more to gain the key assets needed to obtain living wage work: English language skills, cultural competence, formal education, and driving skills. Imagine if you had to learn all these things in a matter of weeks or months and support your family at the same time.

Daily Work was founded by ELCA pastors who believe that we are called to serve others and to share our personal gifts in meaningful ways. The ELCA, its congregations, and people like you play an important role in helping new immigrants by starting and supporting programs in your communities like Daily Work; but you can also make a difference by speaking out as voices for reform. Please consider what you can do to make life better for someone new to America. To learn more about immigration reform and the challenges facing immigrants, check out the resources below.

Challenges Facing New Immigrants and Refugees

Reform Immigration for America

Fair Immigration Reform Movement

Campaign for Community Change

Julie Hoff is the Executive Director of Daily Work in St. Paul, Minnesota. Daily Work is a nonprofit organization supported, in part, by a Hunger Education grant from ELCA World Hunger.

Why the book of Ruth is not a love story: A study of Ruth 2:1-16

Henry Martinez

I used to think the book of Ruth was a love story. First there is the love Ruth shows Naomi:

“Do not press me to leave you or to turn back from following you! Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die—there will I be buried. May the Lord do thus and so to me, and more as well, if even death parts me from you!” Ruth 1:16-17

This display of devotion rivals the sentiments of most romantic poems (the good ones at least). And then there is the love between Boaz and Ruth, wrapping it up nicely and providing a colorful backstory for some essential branches in King David’s family tree. But calling the book of Ruth a love story or dramatized genealogy runs the risk of evading a crucial issue of our time. At its heart the book of Ruth is a story of immigration.

We don’t know the reasons for Ruth’s decision to throw her lot in with Naomi. No one is surprised by Naomi’s choice to go back to her homeland, or by Orpah’s choice to go back to her family after her husband dies. But Ruth’s decision to leave the security of her family and homeland to pursue an unpromising future with a fellow widow could only be called foolishness or faith. She is commonly referred to as Ruth the Moabite, which leads us to think her nationality would have been an issue. She takes to gleaning in the fields as a way of ensuring she can feed herself and her mother-in-law. She’s earning no wage for her labor; at most she hopes to glean enough grains for a meal. She catches the attention of Boaz, who learns of her story (at least part of it) from the labor overseer. Thankfully for her, she chose the right field to glean from.

Boaz assures her that she will find protection in his field, safe from the rebuke she presumably would have received from the other field workers or overseers. He also gives her permission to drink from the water they have drawn. She asks what she, a foreigner, has done to earn such favor. Boaz responds:

‘All that you have done for your mother-in-law since the death of your husband has been fully told me, and how you left your father and mother and your native land and came to a people that you did not know before. May the Lord reward you for your deeds, and may you have a full reward from the Lord, the God of Israel, under whose wings you have come for refuge!’ Then she said, ‘May I continue to find favor in your sight, my lord, for you have comforted me and spoken kindly to your servant, even though I am not one of your servants.’ (2:9, 15-16)

Rather than see her as a foreigner and respond in a way which protects his economic interests and preserves the rights of the locals, Boaz extols Ruth’s character. He hears her story and sees her sacrifice and devotion ahead of whatever hindrance her nationality or ethnicity may have presented. Even though the Torah teaches that the poor and foreigners should be allowed to glean in the fields (Leviticus 19:9-10), this does not mean there is universal acceptance of this (especially when Moabites are involved). There are other stories in scripture where anti-Moabite prejudice is allowed (Genesis 19, Numbers 25, Ezra 9). Boaz doesn’t seem to have anything to gain by extending this hospitality to Ruth, but his care for her in spite of the conflicting social custom signifies a deep regard for the vulnerable that offers us a witness worth considering as we reflect on immigration today.

The attitude toward immigrants in the US often ranges from indifference to hostility. A welcome acceptance appears to be rare. Regardless of their story or character, it is more likely that we would welcome them in our fields than our communities. The story of Ruth reminds us that social customs may conflict with our understanding and practice of hospitality. No, God doesn’t explicitly tell Boaz to consider Ruth, but God uses the unfolding events and kindness of Boaz to show us how redemption and care of neighbors can work. Knowing someone’s story makes a difference. Rather than see her as merely a Moabite, Boaz sees Ruth as a person of faith and character, with dignity. Her story can help us explore our own hospitality, and the extent to which we acknowledge its boundaries and our acceptance of social norms.

For more on the importance of examining perceptions of immigrants and welcoming the stranger, see two great articles by Carmelo Santos and Bishop Wayne N. Miller (Metro Chicago synod) in the December issue of the Journal of Lutheran Ethics.