Synod assembly season is in full-swing in the ELCA, and many readers of this blog will be helping raise awareness about hunger and poverty among their fellow Lutherans in the coming weeks.  Outside of assemblies and events, we often are asked for statistics and facts about hunger and poverty for congregations and groups.  So, ELCA World Hunger’s education team has put together a presentation with stats on global and domestic hunger and poverty that you can share.

The stats in the slides are from the most up-to-date sources we have.  This will differ for each of the four areas: US hunger, US poverty, global hunger, and global poverty.  Each of the sources we used are listed in the second slide, so you can read more about the measurements.  Follow the link at the end to download the whole presentation.

Thank you for all you do to help your community learn more about hunger and poverty and how together we can work for a just world in which all are fed!

How many people in the US were living in poverty in 2014?

Food insecurity means lacking access to sufficient amounts of affordable, healthy foods to live an active life.  In the US, food insecurity tends to be “episodic,” which means that there may be times when people can’t access the food they need.  This may be because of seasonal work or insufficient benefits that run out before the end of the month.

What percentage of people in different age groups experience poverty in the United States?

Global hunger tends to be chronic, rather than episodic, which means that hunger is often a daily reality, leading to problems like malnutrition and stunting. The good news is, the number has fallen in the last 30 years.  The bad news is, it is still too high.

How prevalent is undernourishment in different regions of the world?

The World Bank has begun using a new standard for global extreme poverty – $1.90 per day. This line better reflects real costs of food, clothing, and shelter around the world.  Again, the number is falling, with the World Bank projecting that about 700 million people will be living in extreme poverty in 2015.  Hopeful, but there is more work to be done.

To download the presentation, click here.

Elyssa J. Salinas

 
One wheel with many spokes is how the Community Empowerment Project in Burundi acts – one project that supports many communities or “collines” as community members make their hope for the future a reality in the present. With support from ELCA World Hunger through its implementing partner, the Lutheran World Federation (LWF), each colline focuses on a set of key issues related to the well-being of community members.  As the people take part in the activities, they develop the skills they will need to ensure long-term sustainability for themselves, their families and their neighbors.  These collines are “growing and growing” says Adela from the Musha colline the elected leader of the Musha colline’s self-help group. Her participation has helped her develop her own skills as she helps her fellow colline members. “As leader of the group, I have become more self-confident.” As a result of the program, Adela has seen an increase in food security and productivity. People in her town are now able to have meals three times a day instead of one, and they have extra funds for medical expenses and school.

Regina, a grandmother left homeless after the recent civil war in Burundi, is also a witness to the benefits of the project in Musha. With support from LWF, she received help she needed to build a new home and reclaim the swamp for agriculture. “I am able to get enough money to pay the school fees. I grow produce in the swamp – rice, bean and sweet potato,” she says.

Amina is from the Cendajura Commune and was a refugee during the later years of the civil war. In 2000, she left for Tanzania, traveling without food or water with her child until she got to a refugee camp. During the mobilization to return to Burundi, Amina moved from camp to camp, fearful of returning to a war-torn area. Amina is part of the Muslim community, but she thankful for the interreligious aid she is receiving in the form of a new house, “I am a Muslim, but I feel very well that it is Christians who help me.” She is slowly but surely gaining hope for her future as she is in conversation with LWF about a house for her family.

War, homelessness, and food production are not the only issues Burundians face, as community members in Mwiruzi well know. In this region, contaminated water has created a crisis.  As Oscar, a worker at the project site says, “For us, when there is a water shortage, we don’t have life. So we are fighting for life .” As with the activities at other collines, this project is community-initiated, and LWF is providing materials to aid in the building of wells and improved water systems.

Emile Nihende is a LWF facilitator, and is responsible for a colline where there are activities assisted by LWF. He spends only one weekend a month with his family and lives alongside the community he is helping. “I am here because I had the chance to be educated. Because I have been supported, now I want to share the fruits of this education with the community.” This perspective is key to the Community Empowerment Project’s sustainability.  As neighbors build their own skills and meet their needs together, the entire community can look toward long-term sustainable change together.

A bowl of chewy bread is placed in front of us, with a green bottle whose label, the size of a bandage, modestly identifies the town where this white wine was produced. Next comes a wooden plate of chopped octopus drenched in oil and dusted with paprika. A few thick toothpicks are our utensils, and for an hour and a half we nibble, chew, sip, and sigh with pleasure in the company of an Irish Franciscan nun.

In our backpacks we carry breakfast and lunch: bread baked in the last town, cheese, yogurt, oranges, chocolate, pears, dried ham and sausage, all made in this province or this country, Spain.

When it’s time to eat, everyone sits down! Nobody is walking around eating like Americans do. We sit too, as often as possible, because my friend and I are completing the last third of the Camino de Santiago, the 450-mile long ancient pilgrim path across northern Spain. Subtracting a couple of quick bus trips, by the time we reach Santiago we will have walked 228 kilometers or 141 miles over 11 days, up mountains, through valleys, along rivers in chestnut forests, and down the streets of cities big and small.

Slow food has been the reward for having sore feet. How delicious, at the end of a 20-kilometer day, to tuck into real food produced by the farmers whose tractors, cows, and pigs we evade on dirt tracks. So much more enjoyable than gripping the steering wheel with one hand while clutching a styrofoam coffee cup or a plastic wrapped something –something shipped a few thousand miles—with the other!

Astonished by the abundance around us, I read up on Spanish agriculture in an internet cafe. After absorbing lots of facts about exports and imports, farm land fragmentation and concentration, humid regions and arid regions and so on and so forth, it finally hit me: on our pilgrimage we are experiencing an informal local food culture that exists alongside and within officially tracked Spanish agribusiness. These farmers don’t just produce for export. They also feed their neighbors.

Where I have lived, that’s not so true. All those soybeans and corn in Illinois go somewhere else. California rice and tomatoes are exported. Lots of farmers in the Skagit Valley, where I live now, raise seeds for others to grow the next year. Sure, we have farmer’s markets and CSA farms, but they are still the exception. The fruit, bread and yogurt in our stores have generally traveled a long way. And they taste like it!

Eating my way across Spain is reminding me that local food culture matters. Food that is shipped can be food without flavor. Food that is shipped is also food that can’t reach us when fuel isn’t available or a natural disaster like the floods along the Mississippi, as Nancy pointed out in her last post, interrupts delivery. For maximum food security, some portion of our food supply needs to be produced near by. And why shouldn’t we be able to savor the abundance of our own region, and say to visitors, these peaches came from that field, those cows made this milk?

As a pilgrim, I’m getting to participate this strong local food culture. When I get home, I’m going to be intentional about getting to know whatever food culture surrounds me. As for those sore feet, they are just part of the journey, says Lutheran theologian and writer Martha Stortz, who walked the Camino de Santiago last year. Fortunately, a little glass of the local vintage takes away a lot of the pain!

Anne Basye, Sustaining Simplicity