Intimate Partner Violence: A Hunger Issue

Ryan P. Cumming

There are plenty of barriers to employment in the US right now. The exporting of jobs to other nations, the shift from manufacturing to service and technology as central industries, and the rising costs of higher education are often dissected and discussed in articles and books on unemployment and poverty. But what happens when the obstacle to full employment – the kind of employment that can guarantee a sufficient, sustainable livelihood – comes not from market forces or politicians but from the actions of intimate partners?

This is precisely the case for many women, according to a significant body of research. The National Intimate Partner and Sexual Violence Survey conducted in 2010 found that nearly 30% of women in the United States are victims of intimate partner violence (IPV).[1] The survey included rape, physical violence, and/or stalking by an intimate partner as examples of violence, but the researchers did not measure other forms of IPV such as sexual coercion, psychological aggression, or control of reproductive or sexual health (like when a partner refuses to wear a condom.) Had they done so, it is likely that the rate of IPV would have been higher.

While people of any gender, sexuality, age, or economic status can be victims of IPV, vulnerability to violence is not the same for everyone. Women are more vulnerable than men (nearly three to one), and women residing in low-income households are more vulnerable than women in middle-income and upper-income households. In fact, women in households with an annual income less than $7500 were more than six times more likely to experience violence than women in households earning more than $50,000 per year, according to a study published in 2007. This isn’t just true of these two levels of household income, however; researchers found that as household income decreases, the rate of victimization increases, particularly for female members of the household. That said, while some groups may be statistically more vulnerable than others, IPV is not merely one more social ill that attaches to poverty. While the rates of IPV among economic classes may differ, IPV is still a reality for women, especially, of any class.

The relationship between violence and poverty for women is complex. Many women who lack the means to support themselves and their children on their own can often feel trapped in abusive relationships. Staying with an abuser may mean suffering physical, sexual, or psychological violence, but leaving may mean living without shelter, without access to food, or without other goods necessary for life. Leaving may also mean placing oneself at risk of increased violence.

Yet, being in an abusive relationship can also mean facing significant obstacles to escaping a life of poverty. In a 2004 article published in the Journal of Poverty, Lisa D. Brush found a “clear association” between vulnerability to abuse and vulnerability to poverty. While researchers are not sure how violence is related to poverty (Does violence make women more vulnerable to poverty? Does poverty make women more vulnerable to violence?), there is ample evidence to suggest that the two are related. In her study, Brush found a strong correlation between IPV and some kinds of economic challenges. Women who experienced intimate partner violence earned less money, had more difficulty paying bills, and experienced slightly higher rates of food insecurity than women who did not . Brush also found that, for some women, the violence they experienced from intimate partners was specifically related to work. This “work-related violence” included physical beatings, threats, and physical restraint from going to work. As is often the case, control, domination, and abuse weren’t limited to overt violence, however. Intimate partners also sabotaged women’s efforts to work by failing to show up for childcare, stealing cars or keys, or behaving inappropriately at the woman’s place of work.

This is not to say that women in these kinds of situations are totally helpless. Psychology professor Sherry Hamby (Sewanee, The University of the South) described a variety of common “protective” strategies in her report for the National Online Resource Center on Violence against Women. In reviewing recent research, Hamby found that women will protect themselves, children, and even pets from harm in many different ways, including contacting law enforcement, confiding in friends and family, and (even temporarily) leaving unsafe situations. Other “invisible strategies” include opening bank accounts and saving money (which can help increase the other options available to them), coaching children on how to escape from a potentially violent episode, returning to school to increase job prospects, and seeking help from therapists and advocates. Each of these strategies helps women – even when faced with economic challenges – exercise agency in situations that often threaten their well-being and freedom.

The link between IPV and economic insecurity is still real, even if researchers can’t yet document all of its complexity. One step congregations can take is to learn more. This is urgent, not only for congregations with ministries among women from low-income households, but for any congregation. While it is important to understand the complex links between vulnerability to violence and vulnerability to poverty, it’s also important to learn more and help raise awareness about the high rates of IPV among women of all economic classes. The ELCA’s Justice for Women website is a great place to start. There, you can find resources like the 2010 booklet on “Ministry with the Abused,” a joint project of the ELCA and the Evangelical Lutheran Church in Canada. FaithTrust Institute has excellent resources, as well. And this 2013 episode of PBS’s “Religion and Ethics Newsweekly” is a great way to spark conversations about the church’s role in confronting violence against women. Later in 2014, ELCA members will also have an opportunity to participate in the development of our church’s social message on gender-based violence. The public comment period for this message will be open from mid-September to mid-November. You can read more here.

The other important step is to advocate with victims of intimate partner violence and, particularly, with women. Abusing another human being seems like a personal choice, but even our most “intimate” choices happen within social and political contexts. For women in abusive relationships, that context includes systems which minimize the reality of gender-based violence, legal structures and practices which can become obstacles to women’s agency, and economic structures that still today do not value the labor of women as highly as the labor of men. Gender-based violence is not just a behavioral issue; it is a social issue. And, research indicates, it is a hunger issue. The intersections researchers have found between violence, hunger and poverty may be complex, but they are nevertheless real and challenge all of us to learn more about what accompaniment means for people of faith in this context.

(My thanks to Mary Streufert, Ph.D, for her assistance with this post. Dr. Streufert is Director of Justice for Women project for the ELCA.)

Ryan P. Cumming, Ph.D., is Program Director of Hunger Education for ELCA World Hunger.

[1] The Centers for Disease Control and Prevention define “intimate partner violence” as “physical, sexual, or psychological harm by a current or former partner or spouse.” CDC, “Intimate Partner Violence” (2014), available athttp://www.cdc.gov/ViolencePrevention/intimatepartnerviolence/index.html?s_cid=fb_vv487. The National Intimate Partner and Sexual Violence Survey can be found at www.cdc.gov/violenceprevention/nisvs/index.html.

Women’s Literacy in Liberia

Ryan P. Cumming

It’s a sad fact of history that women’s bodies become “battlefields” in situations of armed conflict. Rape, trafficking, maiming and death are among the immediate threats women face when war breaks out. But the long-term effects of conflict can be severe, too, especially when women face sexual violence during war. This is true of the women of Bong and Lofa Counties in Liberia, many of whom were victims of rape during the civil war in their country. The obstacles they face providing for themselves and their children are serious, especially when coupled with the insufficient education they can access in Liberia.

Recently, the Liberian government has tried to make strides in improving the quality of and access to education, especially for women and girls. Still, though, less than half of the adult population is literate. Recognizing the importance of literacy, the Lutheran Church in Liberia (LCL) in 2014 has started the “Young and Adult Women Basic Bilingual Literacy Project,” intended to help vulnerable women gain the skills they need to feed themselves and their children.

Remember the old saying, “Knowledge is power”? That is certainly true of the women associated with this project, some of whom “were born either before or during the heat of our civil war [and] most of whom are single mothers and solely depend on selling petite market [items] to support their children.” Despite their experiences during the long conflict – many of their children were born as a result of rape, according to the LCL – the women are “breadwinners” and vital members of their communities. Yet, their inability to read, write and count large numbers means that they are often on “the losing end” of transactions in the marketplace. Literacy means not only the ability to read and write – it can mean the difference between sustainable and unsustainable livelihood for themselves and their communities.

To support them in their efforts, the LCL will work with rural women in Liberia to teach them basic math and reading, skills that the LCL believes will not only benefit the women themselves but “have great potential to lift their communities from neglect.” Because of the skills, creativity and industry of women in these communities, the support offered by LCL’s program will have wide-reaching effects.

In addition to teaching nearly 300 women to read and write, the project will also create hundreds of educational resources, train teachers, and establish learning centers in the community. Moreover, the LCL will also teach women and girls basic skills in English, increasing their ability to participate in the marketplace and seek further education.

By listening to the needs – illiteracy, poverty, trauma – and the assets – strong women leaders, industriousness, support for education – in the communities in Liberia, the LCL will implement a program with great potential. As companions of the LCL, the ELCA has been invited to be part of this great work through the support of a grant from ELCA World Hunger. This year, Liberian women will be supported in their work by your gifts to ELCA World Hunger. Together, our communities can move from vulnerability to possibility and from possibility to sustainability. Thank you!

Ryan P. Cumming is the Program Director of Hunger Education for ELCA World Hunger. You can reach him at Ryan.Cumming@ELCA.org.

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.

Carrying the Cross in Public

Ryan P. Cumming

protest2

Used with permission from Boston at en.wikipedia

In the summer of 2012, Junior Garcia carried a 12-foot wooden cross from his home in Texas to Washington, DC, in an attempt to share the gospel in the public square.

In February of this year, a secular group filed a lawsuit to remove a 40-foot tall cross from public land in a suburb of Washington, DC. A quick Google search will reveal lots of similar stories.

What does it mean to bear the cross in public? This is a question that has been on my mind a lot as I prepare to join other Christians in Washington, DC, for Ecumenical Advocacy Days this weekend. I sincerely doubt that many of us will show up with literal crosses on our backs. And erecting a marble/wooden/plastic cross on the National Mall doesn’t appear on my copy of the agenda. Yet, many of us will travel to Washington believing that people marked by the cross have something worthwhile to say in the public square. We will carry the cross in public, to the halls of our government.

Too often, Christians have carried the cross in public with a steady supply of nails, ready to pin down and condemn their neighbors. The public face of Christianity in America, it seems to me, is too often a posse of crucifiers, rather than a communion gathered around the crucified. To bear the cross in public does not mean fighting over monuments or carrying literal crosses, and it certainly does not mean entering political life with a readiness to put others on the cross. As Lutherans, we believe that we are marked by the cross in baptism and shaped by it for our whole lives. We are a cruciform (“cross-shaped”) people, who bear our mark in private – at home or church – and in public – as workers and citizens. And this must mean something more profound than either of the alternatives above.

To bear the cross, to enter politics and public life as one shaped by the cross, is to be marked by three qualities: humility, honesty and love.

Humility

The cross is a problem that confounded early Christians and continues to confound us. Christian history is filled with attempts to explain the cross, but the cross is nothing short of a scandal. To bear the troubling cross is to carry with us the humble awareness that we don’t have all the answers. The cross restrains those who would enter the public square with a triumphalist Christianity as much as it chastens those who believe that any human government or policy or law can ultimately solve all the world’s problems.

The first person who reveals Jesus’ true identity in the Gospel of Mark is the most unlikely of characters: “Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was the Son of God!'” (Mark 15:39). In the Gospel of Luke, it is from a common criminal, executed with Jesus, that we hear a clear pronouncement of Jesus’ innocence and a sustaining faith in the coming Kingdom of God (Luke 23:39-43).

To be marked by the cross is also to recognize that wisdom and clear sight are gifts God grants in unlikely places, to unexpected people. Cross-shaped advocates recognize this and remain open to this wisdom wherever it arises. This means being open to dialogue and discernment with a variety of people. Being shaped by the openness that comes from humility, we know that public life is lived in common, among people with diverse gifts.

Honesty

To bear the cross is to be marked by honesty. We know as well as Isaiah did that “truth stumbles in the public square” (Is. 59:14). Yet, as cross-shaped advocates, we are called to speak the truth from a long tradition of truth-tellers, ancestors like Moses, who “spoke truth to tyrannical power” (Paul Hanson, Political Engagement as Biblical Mandate, p. 32) and Amos, who refused to be silent in the face of injustice.

Most of us know the famous story of David and Bathsheba. David saw Bathsheba bathing, desired her and so arranged for the death of her husband. After David had claimed her for his own, the prophet Nathan told him the story of a rich man who cheated a poor man out of the one small lamb that the poor man had raised (see 2 Samuel 12:1-15). “Who is this man? He deserves to die!” David exclaimed, to which Nathan, in an ironic turn, shouts, “You are the man!” Nathan holds a mirror up to David to reveal to the king his own injustice. Sent by God, Nathan dares to speak the truth when power becomes corrupt.

The cross, too, is a mirror. We see in its torturous use the oppressive power of the Roman empire. It reveals to us the depth of human sin which would lead us to kill our own savior. There is nothing joyous or triumphant here; there is simply a body broken by the political and religious power that sin corrupts. To bear the cross is to hold up a mirror to a sinful world. This means channeling Nathan and speaking the truth in the face of injustice. It means telling the stories many don’t wish to hear. Truth demands that we speak up, with and, sometimes, for those who really are “left behind”: the poor, the marginalized and the excluded.

Love

Yet, to carry the cross is also to be a loving presence within the public square. The cross reveals the depth of human sin, but it also reveals the more profound depths of God’s love. And the empty cross reveals that, in the end, it is God’s love – and not human sin – which wins out. The cross reveals a broken humanity, persons whose lives are one long via dolorosa, who cannot overcome injustice on their own. To carry the cross in public is to accompany in love those who are treated unjustly.

To be a Christian advocate for justice demands – and offers – much more than dogged pursuit of a policy or a position. Perhaps by taking up our cross as Lutherans, we can showcase a faithful citizenship that is loving, just and worth listening to.

Ryan P. Cumming, Ph.D., is the Program Director of Hunger Education for ELCA World Hunger. Ryan.Cumming@ELCA.org

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.

“But they’re here ILLEGALLY!”

Ryan Cumming

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Well THAT epitaph is sure to get a lot of rubbings. Perhaps in the right cemetery, it might be a perfect fit. After all, there is something to be said about following the law. Indeed, in great measure, the safety and security of a community depends less on the ability to efficiently deter lawbreakers – or to swiftly punish them – than on the hope that the majority of citizens won’t break the law in the first place.

Lutherans historically have appreciated the important role of civil laws. At a minimum, the law – and the powers that exist to enforce it – help us go about our daily lives in relative security. Martin Luther was famously supportive of obedience to civil laws and to the ruling authorities in his day. When the peasants rebelled against the landed gentry in Germany, Luther referred to them as animals, writing that they should be killed like “mad dogs” (which brings up a whole other question of animal cruelty – see the colorfully titled “Against the Robbing and Murdering Hordes of Peasants,” 1525). Of course, the Lutheran deference to civil laws and authority has led to other problems. One of the more dangerous memories of Lutheran history is the use of this obedience to undergird support for Hitler and the Nazi Party in Germany. (Truth be told, Luther’s prevalent anti-Semitism didn’t help much, either.)

Still, the Lutheran notion that civil law is a gift from God meant to help us live lives in security and safety is an important one. It keeps Lutherans in a unique middle ground, between those who believe that being faithful means abandoning their identity as citizens of a country and those who believe that faithful citizenship means making sure all the laws of the land reflect their own religious beliefs. This is at the heart of that pesky “two kingdoms” stuff we Lutherans keep touting. God enables us to be citizens so we can exercise responsibility, live out our faith and serve our neighbors free of the chaos and fear of anarchy.

Lutheran citizens are neither expatriates nor demagogues. We don’t have to choose between abandoning our country and dominating our country in order to live in it faithfully. The law, for Lutherans, serves an important function, one which we support and one in which we are engaged.

So, why is my epitaph above still lacking a bit of luster? Why is it that I want to leave a mark on this world that goes a bit deeper than just being “a law-abiding citizen”?

Lutherans appreciate the law; we value it; ideally, we follow it (and, obviously, here we’re talking about civil laws, not the Law of God. That’s a topic for a different day.) But, we also recognize that the law isn’t good in itself. It’s good because of the purpose that God intends for it.

Laws, and the authorities that enforce them, are good because they keep us safe, they help organize our lives, and they help us live meaningfully and responsibly as members of a human community. They have a deeper purpose than merely commanding our obedience. We see this in how we talk about laws, in general. We don’t merely want enforceable laws; we want just laws. We don’t want laws that merely keep us safe; we want fair laws. We don’t want laws that merely constrain our lives; we want laws that enrich our lives. And we lift up these same qualities in ourselves and our leaders. In the 2009 Social Policy Resolution on immigration reform, the ELCA outlined this pretty clearly: “Governing authorities are to seek justice, foster peace, protect people, and support their well-being.” There is something more profound that we want for ourselves and for our community than merely obedience.

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Aha! Now THERE’S an epitaph I can live with! (Umm…)

So often we get focused on obedience to the law without plunging deeper into the values that we, as law-making and law-abiding citizens, are supposed to pursue through this obedience. The rhetoric surrounding the immigration debate in the US is, tragically, a good example of this.

“We do not owe people who broke our laws to come into the country.” (Rep. Michelle Bachmann, R-MN)

“These illegal aliens are criminals and we need to treat them as such.” (Rep. Paul Broun, R-GA)

Outside the hallowed halls of government, how many of us haven’t heard some version of this sentiment: “But they’re here illegally! They’re criminals! They broke the law!” In the debate, we’ve lost touch with the notion that there is more to citizenship than obedience, and more to laws than merely restrictions. Good laws – like good citizens – reflect our deepest feelings about justice, fairness, and the common good. Good laws, like good citizens, enable and enrich life.

To what extent do current immigration laws do this? To what extent to they reflect – and form – a society that is just, where life is enhanced by opportunity and community? To what extent do they measure up to the vision Americans have of our nation, and how do they reflect the vision God intended for human laws and human societies?

As Rev. Stephen Bouman, the executive director of the Congregational and Synodical Mission Unit of the ELCA pointed out recently, over 24,000 unaccompanied minors crossed the border between Mexico and the United States in 2013. They risked starvation and violence to make the passage here, only to be incarcerated by the US when caught. It is no secret what led them to take this modern-day journey through the wilderness to a land of promise: violence, abject poverty, desperation.

Those who are not caught, incarcerated, or deported often find that the “promised land” is not without its own challenges. Of the estimated 11 million living in the US illegally, nearly 4 million are living in poverty. Even those immigrants who are living here legally still find themselves relegated to jobs, especially in food production and food service, that do not pay a living wage (See Bread for the World’s 2014 Hunger Report). It seems that even being “obedient” is not enough to feed one’s family.

Our tradition gives us a way of talking about immigration and the obstacles immigrants face. Citizenship, for Lutherans, is about more than following laws and paying taxes. It is about contributing to a community that reflects God’s good plans for human life. While never perfect, life within a political community now is supposed to give us a glimpse “through a glass darkly” of the perfect reign that we will experience in the Kingdom of God. This doesn’t mean campaigning for Christianization of the country. But it also doesn’t mean leaving laws behind, as if we are unconcerned. It does mean lifting up leaders and policies that serve the common good by enhancing our lives and by creating a community in which all who desire it can go beyond mere obedience and live meaningful lives as faithful citizens.