On September 22nd, 2025, ELCA World Hunger will officially release our short educational documentary, “Intersections: Justice Ministry with ELCA Partners,” for free on YouTube and Vimeo. You can watch a trailer for the film at the link here. “Intersections” explores stories from three ELCA companion ministries, responding to the overlapping root causes of hunger in the United States and around the world.

This an interview with Mikayla Irle, who was the editing producer of “Intersections,” is an experienced documentary filmmaker. She was the primary creative professional supporting the development of this project.

Thank you for taking time to share more about your work, expertise, and professional story. I’m looking forward to this conversation.

First, tell us a little bit about yourself and your work. How do you understand your work as a documentary producer?

Mikayla Irle (pictured here) is a documentary filmmaker and the producing editor of “Intersections.”

“Producing” can mean a lot of things on a documentary, from managing the shoot to providing funding, but my role was focused on “writing” the story based on the footage we had and putting in the legwork to creatively fill any gaps. So, I watched all the interviews, put them in order to convey the information clearly, and gave it a beginning, middle and end. I also searched online for music and archival footage to help the stories come alive and wrote any text that appears onscreen. Of course, the team at ELCA World Hunger helped me along the way!

I am a freelance editor, who is, weirdly and happily, living on a Christmas tree farm in Washington State. For about a decade, I worked in New York on bigger-budget films, but I have happily transitioned to working more deliberately on documentary stories that excite me. Anyone who’s got a story to tell about how they’re finding solutions to big struggles in our world…that’s what I love to work on!

What is one of the most lasting lessons you learned–either about yourself or the work of the ELCA and its partners–while producing and editing Intersections that you did not know before?

I’m most proud of the scope of this short film! We covered stories from a rural farming community in Cambodia, an urban US city, and several countries in Central America. We touched on the themes of climate change, political and economic history, racial and gender disparity. While each story could have been a documentary unto itself, I think we managed to tell a short version of each and still connect them to the big theme of hunger.

What are some of the challenges you had to overcome while working on Intersections?

What made me most proud of this documentary is also what made it most challenging: the scope of world hunger is huge! The causes of and solutions to hunger in each story were so different, it was challenging to focus each story so it still connected clearly to the mission of ELCA World Hunger’s work. It wasn’t clear when we began how we would actually connect the stories, but we wanted the audience to learn about each place as a unique example and still get educated on the ELCA philosophical framework. Ultimately, our solution was to have Angela [Galbraith], an advocate, explain the framework between stories and use a graphic of the Earth rotating from location to location to transition us between stories.

If folks are looking for a documentary producer or editor, how can they get ahold of you?

The easiest way to contact me is directly through email! You’re also welcome to check out my work at my website.

mikayla.irle@gmail.com
https://mikaylairle.wixsite.com/editingresume

About the Author

Mikayla Irle is a documentary editor and producer working in the Seattle area. She loves working on big stories about people doing their piece to make the world a better place. Her background is in feature and episodic documentaries that have appeared on HBO, AppleTV, independent cinema screens and more.  

On September 22nd, 2025, ELCA World Hunger will officially release our short educational documentary, “Intersections: Justice Ministry with ELCA Partners,” for free on YouTube and Vimeo. You can watch a trailer for the film at the link here. “Intersections” explores stories from three ELCA companion ministries, responding to the overlapping root causes of hunger in the United States and around the world.

This an interview with Ashlyn Rhyne, a recent alumna of the Young Adults in Global Mission (YAGM) program, who served in Cambodia. Rhyne worked primarily with the Lutheran Hope Cambodia Organization (LHCO), who features in the first part of “Intersections.” In addition, she played a key role supporting the production of the film on the ground, coordinating videography, translation, and interviews. This interview was conducted while she was still working in Cambodia.

Thank you for taking time to tell us your story of work alongside our partners in Cambodia, Ashlyn. I’m looking forward to this conversation.

While in Cambodia you’ve spent much of your time accompanying Lutheran Hope Cambodia Organization (LHCO). Can you tell us a little bit about LHCO’s work and what you appreciate most about it?

Ashlyn Rhyne, photo provided by author

Lutheran Hope Cambodia Organization (LHCO) is an NGO that serves vulnerable communities in Cambodia through development programs that prioritize human dignity. The main office is in Phnom Penh, and others are in various provinces.

What I appreciate most about LHCO’s work are the people. This year, I have mainly worked in the Phnom Penh office but have also gotten the opportunity to visit other offices. Through these times of accompaniment, I can tell that those who work for LHCO are doing it because they deeply care about the communities they are walking alongside. They are passionate about implementing impactful programs, leading relevant training, finding appropriate funding, and simply completing their everyday work. The positive energy they put into the work then trickles into those they help.

I am continually inspired by the work of LHCO, and I am thankful for the opportunity to learn from them.

Speaking of accompaniment—the ELCA theology of walking with communities as partners in the gospel—could you speak about how you understand “accompaniment”? How have you seen it in person since you began your ministry in Cambodia?

To me, accompaniment is walking alongside my siblings in Christ as we learn from each other, love, yet challenge one another and most importantly, embrace the joy that surrounds us.

Before my YAGM year, I thought of accompaniment on a much larger scale, seeing it more as a series of grand gestures. However, in Cambodia, I have realized that while it can be seen in grand gestures, accompaniment is an everyday act. I feel it when my co-workers step in to translate a conversation from Khmer to English for me. I notice it when strangers help each other cross the busy city streets. My cohort members and I walk hand-in-hand as we journey through our year of service together. I feel it each time I am offered food to try or taught a new Khmer word. I experienced it each day during a week-long holiday, Khmer New Year, when a friend invited me to travel with her family. Accompaniment finds us in the smallest of things. May we continue to find it too, as we learn, love and grow together.

As you know, ELCA World Hunger is preparing to release a short documentary about intersectional justice called Intersections: Justice Ministry with ELCA Partners that, in part, features LHCO’s ministry. You had a large role in bringing that film to audiences in the ELCA network. Could you tell us what your part in the project was?

I worked alongside Mr. Yu, who specializes in IT and communications at LHCO. Prior to filming, I assisted Mr. Yu in creating questions for each interview. We then traveled to two sites in one of the provinces where LHCO has an office. At each site Mr. Yu filmed drone footage, while I captured footage on my camera. During each interview, I listened and watched the camera to make sure the audio and framing stayed consistent, while Mr. Yu asked the questions. Following the filming and interviewing process, Mr. Yu translated the questions and answers from Khmer to English. After Mr. Yu translated the script, I assisted with grammar and spelling corrections. I am honored with the opportunity to share these stories alongside Mr. Yu and I am thankful for how our relationship grew in trust and teamwork.

Finally, to take a phrase from my colleague Regina Banks in the ELCA’s advocacy team (and host of the ELCA Advocacy podcast, “Here I Pod”), where have you seen the Gospel lately?

During my time with LHCO, I have assisted with a new project – Fullness of Life for Children and Youth of the City (FLUCY). As I near the end of my YAGM year, and my time with LHCO, I recently attended the last two FLUCY events before I leave. The youth know little English, and I know little Khmer. This limits our conversations, but, this is how I have learned that connection overrides any language barrier. Through these youth I have learned that one does not need language to communicate. It is a beautiful thing really – to feel so much love and joy from people who you have not had a full conversation with.

I see the Gospel through these youth. I feel it in our interactions during games, when we share meals, or simply take photos. I see the Gospel through their leaders, teachers and guardians. One of the main activities each youth group coordinates is a service project in their own communities. They are constantly learning through FLUCY and then choose to share what they are learning. The youth share their love, care and joy with me, and those around them.

Thank you, again, for your ministry, Ashlyn. It has been a pleasure to learn from you and to celebrate the ministry of LHCO through “Intersections.”

About the Author

Ashlyn Rhyne served as a Young Adults in Global Mission (YAGM) volunteer in Phnom Penh, Cambodia, volunteering with Lutheran Hope Cambodia Organization (LHCO). She grew up in Lincolnton, NC and graduated from UNC-Chapel Hill in May of 2024 with a bachelor’s degree in media and journalism. Following YAGM, she plans to serve as a short-term recruiter for the program.

A Bigger “We”

“Your Father who sees in secret will reward you”
(Matthew 6:4).

Almost eight years had passed since Marina set foot inside a church building. A car accident when she was in her late 40s had left her homebound with chronic pain and without use of her legs. One of her favorite visits in her home was on Sunday afternoon, when her pastor would come by to give Marina Holy Communion and pray with her. With a half flight of stairs leading up to the church door and more stairs between the foyer and the sanctuary, worshiping with her congregation was not an option.

That’s why Marina was so surprised to get a call from her pastor in July 2020 asking her to be part of a conversation about reopening the building for worship during the COVID-19 pandemic. She was quiet in that first Zoom meeting, listening to the other 10 people share their ideas and concerns. Some were scared, some weren’t, but most were exasperated and at a loss. One man seemed to put it best when he said, “This is all new to us. We’ve just never had to think about what it would mean to not be in church together ever.”

Before anyone could murmur agreement, Marina made her sole contribution to the discussion: “Whaddya mean ‘we’?”

This “we” — or, more specifically, this call to reexamine “we” — is at the core of the gospel message for Ash Wednesday this year and, indeed, of the church’s vision of a just world where all are fed.

Jesus’ teaching in Matthew 6:1-6 and 16-21 is the starting point on the journey through Lent. In this excerpt from the Sermon on the Mount, Jesus admonishes his audience about public, showy displays of spirituality. Rather than take pleasure or pride in giving alms, we are to hide the deed even from ourselves. Rather than pray in public, we are to retire to private rooms. Rather than display the effects of our fasting, Jesus tells us, “put oil on your head and wash your face” (6:17).

In fact, each of Jesus’ directives seems to contradict the very notion of what we have come to call “being a public church.” The sermon of Jesus appears to favor private spirituality over public displays of faith. He seems to suggest that faith is best lived out in the quiet and private spaces of our hearts rather than in public.

However, reading the sermon in this way misses the fact that the Gospel of Matthew is a call to be this very public church, which will “make disciples of all nations” (Matthew 28:19). We might believe that the message of Lent is to practice private piety, yet Jesus focuses here not on the mere practices of faith but on the community of faith. In other words, Jesus is talking not about the what but about the who — who we are and who God is.

Michael Joseph Brown hints at this in his commentary on Matthew in True to Our Native Land: An African American New Testament Commentary (Fortress, 2007), noting the subtle assumptions about privilege in Matthew 6. Jesus’ command to the disciples to pray in their “room” (6:6) assumes they have a private room to retreat to, even though Jesus himself “has nowhere to lay his head” (Matthew 8:20). “Almsgiving,” as Brown writes, “assumes that you have something to give.” Even fasting assumes that one has the means to make choices about when to start and stop their own hunger

Jesus’ message is a challenge to a privileged church to think more carefully about who they are. The problem isn’t that they are doing the wrong things. Giving alms to support neighbors is a good thing. Praying in the synagogue is, well, what is supposed to happen when the community is gathered. They are going through the right motions. But they have forgotten why they are doing them, and they have forgotten who they are. Their practices are no longer about the good of the community or the good of the neighbor but are mere performances, focused entirely on themselves.

Almsgiving, praying, fasting — these are practices meant to remind us of each other. But has being faithful become a matter of making sure we are seen rather than of training our hearts and minds to see each other? Marina’s fellow congregant in the Zoom call was more than willing to help the church with what it needed to do. But as her question revealed, he had forgotten who the church is called to be. His “we” was no more than an “I.”

Yet even when the church forgets, God remembers. In each of the dictates to his followers, Jesus reminds them of the “Father who sees in secret.” He reminds us that God’s concern for us is not measured by our conspicuousness, nor is it limited by our narrow imagination.

Accompanying our neighbors in God’s work of building a just world where all are fed means reimagining who we are and who we are called to be. There are so many stories shared across this church about friends and neighbors addressing hunger and poverty together. But perhaps the significance of faith in God, who “sees in secret,” is best exemplified not by the stories we can tell but by the stories we can’t — stories of God at work “in secret” and in hidden ways. These are the stories we don’t hear, of neighbors whose names can’t be shared.

They include the story of the clinic that cannot be named because unjust laws would put its noncitizen clients at risk. They include the story of women in a shelter whose names must be hidden to keep the women safe from their abusers. They include the story of ministries in conflict zones whose details cannot be shared without exposing workers and guests to violence.

These are the stories that cannot be trumpeted but are nevertheless triumphant examples of the work of God, “who sees in secret.”

Ending hunger means seeing what unjust power tries to keep hidden. It means defining “we” in a way that threatens the principalities and powers — including our own privilege — that make everything about “I.” And it means remembering, when we are isolated or marginalized, that “I” am never excluded from God’s “we.”

Jesus’ call in the Gospel reading reminds us that being the church requires a definition of community that is more expansive, more diverse and, thus, more beautiful than the exclusive vision put forth by
those in power.

Reflection Questions

1. Think, journal or share about a time when you felt left out or unable to speak because of fear. How does that memory impact your reflection on this reading and devotion?
2. The members of Marina’s church were unable to see that their ability to climb stairs gave them the privilege to gather together in one space. The members of the ancient church to which Jesus was speaking were unable to see that their ability to give alms, fast and pray in private rooms was a privilege. What are some ways that privilege might affect who feels included in your community?
3. What does your church community look like? In what ways are all neighbors in your community invited to share their experiences and ideas openly and freely with your congregation?

Prayer

Gracious and loving God, through your Son, Jesus Christ, our Lord, you bring light and life for all the world. Help us to listen, learn and love until your light and life fill every community. Amen.

In this post, ELCA World Hunger summer intern Aml Mohamed reflects on her experiences of accompaniment in her home country of Egypt.

“Why are you interested in this position at the ELCA?” A classic, expected question during an interview. I paused and asked myself three questions. What is the difference between interning at the Evangelical Lutheran Church in America and a regular nonprofit? Would I care as a practicing Muslim to work at a Lutheran faith-based institution? Would my identity as an Egyptian allow me to work and understand hunger in the US?

These are challenging questions for a rising junior in college. I am still in the process of unfolding my answers to these questions.

My tentative answer to the first question is “I don’t know!” I didn’t have the chance to compare work environments at the ELCA and other nonprofits, yet. However, what I can say is that there is something unique about working at a Lutheran faith-based institution. During orientation, we were learning about accompaniment and how it is reflected in the work of ELCA World Hunger. At the ELCA, accompaniment is defined as walking together in a solidarity that practices interdependence and mutuality. Initially, I was not sure how my life related to this model. However, after a few conversations with colleagues, I found that accompaniment is not an unfamiliar term to me. I was able to point to experiences where I saw accompaniment in my home country of Egypt.  

There is a hidden power in seeing people who look like you as change-makers. This what an old friend always used to say. For years, I was on the receiving end of nonprofit organizations’ work. I was involved in programs that focus on youth development and entrepreneurship. At the age of thirteen, I remember being impressed by the staff members working on these programs. Now I understand why — they looked like me.

It is important to see work done by people who look like you, speak your language, and understand your daily life. Those might be small details, but they matter. The nonprofits allowed people from my community to be leaders, therefore, my family and I were able to trust them more. The staff members and leaders were aware of the social views on education and extracurricular activities. For example, a shared view among my parents and others is that education and learning occur only in schools and classrooms. It was difficult to come to an agreement with them that extracurricular activities are as important as school education. However, the staff members understood the culture and communicated effectively and respectfully. Thus, they were able to show them that building life skills inside and outside the classroom is critical for one’s personal and professional growth.

There is also another aspect of accompaniment that I found prevalent in my context — trust. Do you remember when your teacher would assign you tasks to do in class, like resetting the classroom tables or giving your opinion and suggestions for an activity? In such moments, I always felt that I matter. I am young, but I am trusted. I am young, but I am responsible. I am young, but I can contribute with what I have and know.

Accompaniment is not always easy; sometimes it can seem as if organizations and individuals care more about seeing their logos and names on products and services than they do for the people they are working with. Accompaniment means walking together, but most importantly, it means giving one’s companion the full trust and agency to work in their communities. Trust that people can, and they will.

Why is it important to accompany? In my opinion, I think it makes all the difference. Seeing people who look like you, understand you and face similar daily trials sets a great example for the community where work is done. It gives hope, and it maintains dignity, freedom and agency. It means remembering that you are the partner that may be needed at that moment. However, you are not the most important piece of the work.

Working on hunger is sensitive, challenging and overwhelming. However, I work with these things in mind. I will remember the times when I was young and was trusted to do things on my own. I will remember admiring the fact that the leaders in the nonprofits looked like me and understood my context. I will remind myself that to the community I walk in, I am the guest. Everyone has assets that they can contribute to the work and the journey of development. Walking with each other, we can accomplish more together. I hope you can walk along!

This blog originally appeared on the Huffington Post Impact site: http://www.huffingtonpost.com/ryan-p-cumming/end-hunger-the-single-mos_b_11136672.html.

A few years ago, I was at the World Food Prize in Des Moines, Iowa, for the Borlaug Dialogues, an annual international conference on food security, agriculture, and food science. Representatives from NGOs, businesses, local communities, and national governments offered their solutions to hunger around the world, from encouraging young agri-entrepreneurs to shipping fish heads to Africa. There was no end to creative (and, at times, dubious) solutions to world hunger.

What is the right answer? Maybe, like many at the Borlaug Dialogues argued, the solution is to increase agricultural output, since we have too many people and not enough food. On the other hand, some argue that we already produce more than enough for everyone, so food waste is the real issue. Maybe the answer lies in the science of GMOs that can “save the world from hunger, if we let them.” Perhaps the solution is more straightforward—give hungry people peanut butter. Or, it could involve transforming economic opportunity through social enterprise, the “only” solution to global poverty according to the author of that article. And so on and so on.

About the only thing most folks seem to agree on is that the answer isn’t more relief but more development. Figuring out which path toward development to take, though, is another matter. Even the best routes aren’t perfect. Increasing agricultural output doesn’t address rampant food waste. Developing more GMO seeds doesn’t address lack of clean water or lack of jobs. Microlending can provide huge benefits, but it doesn’t work everywhere and doesn’t work everywhere in the same way.

But there is a single step we can take to end hunger for good around the world and in our own communities: listening to one another. Too often, the “solutions” to hunger and poverty come down from the “top,” rather than rising up from the ground. Those of us in developed countries are moved by the problems we see in developing nations and bring our own solutions to bear in communities that are not our own. At its worst, this feeds the sort of “savior complex” on prominent display recently in the controversy over Louise Linton’s new memoir. At its best, this top-down model proffers solutions that simply don’t work.

The kind of meaningful listening that builds relationships between and within communities helps solutions arise that are effective and sustainable. This model “challenges one-sided, top-down, and donor-recipient approaches…and emphasizes the need for developing mutual relationships in which all are considered teachers and learners,” says Rev. Dr. Philip Knutson, the regional representative of the Evangelical Lutheran Church in America (ELCA) in Southern Africa. Knutson warns that without cultivating relationships through listening, development projects can lose sight of context and “may be short-sighted, benefiting some but excluding others.”

Fyness Phiri of Chithope Village

When listening is authentic, though, programs can respond to a host of needs, including practical needs for economic empowerment and personal needs like recognition of self-dignity. In Malawi, the Evangelical Lutheran Development Service (ELDS), supported in part by the ELCA through ELCA World Hunger, is working with women and men to build community and overcome the challenges of hunger and poverty. (ELDS is the diaconate arm of the Evangelical Lutheran Church in Malawi, led by Bishop Joseph Bvumbwe.) Fyness Phiri, one of the participants in the “Livelihoods Improvement and Empowerment Project,” recalls, “I was one of the poorest people in the village…before ELDS introduced this project.” Fyness used to ask her neighbors for money to buy food for herself, her husband, and their four children.

At a community meeting in 2013, Fyness joined other women to start a village savings and loan group. After some training and community-building meetings with ELDS, the group gave out its first loans. Fyness and the other women were able to start small businesses and purchase seeds and fertilizers for their farms. Eventually, the start-up money helped Fyness produce enough food to feed her family, pay back her loan, and sell some of her surplus at market. “Since I joined the project,” she says, “my life has completely changed. I have food in my house, and I’m able to send my children to school. Because of the knowledge [I’ve gained], I will be able to continue and help others even if the project phases out.” Because ELDS invested in the community and the relationships formed among the women, the impact is not only sustainable but replicable.

Extension worker Chesterman Kumwenda demonstrates how to use a treadle pump.

Microlending worked wonders for the women in Fyness’ village, but for Charles Chikwatu’s community, the problem was not access to funds but lack of water for their fields. Charles and other participants worked together to learn how to use efficient treadle pumps to increase the land they could tend for maize and tomatoes. The benefits of the new method are huge, Charles says: “I easily find money through sale of my crops [and] I have managed using the money from irrigation to send my children to secondary school. I have also started a grocery with the money from this farming.”

New irrigation systems wouldn’t help Fyness, who didn’t even have money for seeds. A village savings and loan wouldn’t have helped Charles’ community address lack of access to water. But by listening closely, ELDS helped Fyness, Charles, and their communities transform their own situations.

And because of this, the benefits extend far beyond the immediate needs for food, according to Knutson. “[C]ollaboration between individual members in a community has enabled the individuals and the community to gain in knowledge and confidence to leverage other benefits enabling them to start new business and advocate for government support for local clinics and other rural development projects,” he says.

New, creative solutions to hunger and poverty abound, and many offer much promise. When these are employed in the context of relationships where participants become leaders and vision is built from the ground up, effective action can take root and grow. Sometimes, the answer is reducing waste. In some places, the answer is increased production. With some groups, the answer is enterprise. But in every time, place, and case, the best response is to listen.

Photos: Gazeli Phiri and Dickens Mtonga, courtesy of ELDS

Ryan P. Cumming, Ph.D., is program director of hunger education with ELCA World Hunger.  He can be reached at Ryan.Cumming@ELCA.org.