{"id":5820,"date":"2024-02-19T16:06:40","date_gmt":"2024-02-19T22:06:40","guid":{"rendered":"https:\/\/blogs.elca.org\/worldhunger\/?p=5820"},"modified":"2024-02-24T09:57:37","modified_gmt":"2024-02-24T15:57:37","slug":"2024-world-hunger-lent-study-week-1","status":"publish","type":"post","link":"https:\/\/blogs.elca.org\/worldhunger\/2024-world-hunger-lent-study-week-1\/","title":{"rendered":"2024 World Hunger Lent Study: Week 1"},"content":{"rendered":"

The following is taken from the 2024 ELCA World Hunger Lent Study. The full resource can be ordered as a hardcopy or downloaded as a PDF in English or Spanish at the link here<\/a>.<\/em><\/p>\n

Reconciliation<\/h1>\n

\u2022\u2022\u2022<\/h3>\n

Genesis 9:8-17<\/h3>\n

Psalm 25:1-10<\/h3>\n

1 Peter 3:18-22<\/h3>\n

Mark 1:9-15<\/h3>\n

During Advent we reflected together on what it means to encounter God. We contemplated the spaces where God is revealed to us, the invitation to be part of God\u2019s work in history, the vocation to which the church is called today and what it means to be grasped by the proclamation of Christ\u2019s birth. Now, during Lent, we return to this journey, exploring the many ways we encounter God as we respond to hunger, poverty and need today. In this first session we will explore the act of reconciliation<\/strong>, the restoration of wholeness to relationships and to people when injustice makes the fullness of life in community impossible.<\/p>\n

Jerri Eliano de Quevedo and his wife, Sirlei Elo\u00ed, live in the Kilombo Monjolo, a community in the municipality of S\u00e3o Louren\u00e7o do Sul in Brazil. Like many kilombola<\/em> \u2014 descendants of the 4.5 million enslaved Africans brought to Brazil between 1570 and 1857 \u2014 they support themselves and their children principally through farming a plot of land in the kilombo. The plot is small, about 2 hectares. Given the frequent droughts, inadequate infrastructure and insufficient legal or political protections, making a living in this community can be incredibly difficult. In the past Jerri and Sirlei have tried to find work in urban centers outside the kilombo, but they have no access to education, so few jobs are available to them.<\/p>\n

For Jerri, finding a way to stay on the land while feeding his family is not just a matter of finances but also of kilombola cultural identity. \u201cThe kilombolas always had to grow their food in small spaces, all together, because they didn\u2019t have much land,\u201d he explains. \u201cThis, for us, is cultural, and working in another way is out of our custom.\u201d<\/p>\n

A cultural relationship with and ecological knowledge of the land are central to kilombola history. From Africa the kilombola brought seeds and extensive knowledge of crops, which helped some of them to develop sophisticated agroforestry and farming systems. Yet access to sufficient land has always been a challenge for kilombolas, whose communities sprang from their resistance to slavery. As Edward Shore describes in the Texas Law Review<\/em>, \u201cWherever there was slavery, there was also resistance \u2014 which assumed many forms. One such form of resistance was the formation of communities by [people who had escaped enslavement], known in Brazil as mocambos<\/em> and kilombolas<\/em>, demonyms of Kimbundu (Angolan) origin that signified \u2018hideouts\u2019 and \u2018encampments.\u2019\u201d\u00b9 Kilombolas in Brazil are similar to maroon communities in the United States, where self-liberated enslaved people formed isolated or hidden settlements.<\/p>\n

These communities quickly became an important and visible part of Brazilian life but remained frequent targets of vilification and violence, both during and after slavery. Kilombolas were often forcibly removed from their land, and laws were passed in the 19th century that prevented them from owning land without official government titles, something most kilombolas were unable to obtain. In the century after Brazilian slavery ended in 1888, kilombolas faced significant obstacles to legal protection, education and economic opportunities.<\/p>\n

In 1988 a new constitution in Brazil promised to protect AfroBrazilians\u2019 rights, especially the right to land. Shore writes, \u201cBrazil, the last country in the Americas to abolish slavery (in 1888) became the first country to constitutionally guarantee the collective land rights of the descendants of enslaved people.\u201d\u00b2 Though there is work to be done to fully guarantee kilombola rights, kilomobolas across Brazil have joined together to grow local economies and defend their constitutional right to land. The oppression of kilombolas testifies to the need for full reconciliation, to bring full opportunity for dignity and life to a people the world actively marginalizes.<\/p>\n

The Igreja Evang\u00e9lica de Confiss\u00e3o Luterana no Brasil (IECLB) and its diaconal arm, the Funda\u00e7\u00e3o Luterana de Diaconia (FLD), have journeyed with Jerri, Sirlei and the Kilombo Monjolo in this work, in partnership with the Center for Support and Promotion of Agroecology (CAPA) in the southern region of the Rio Grande do Sul state. This work is supported in part by ELCA World Hunger. Through the project, kilombola farmers joined together in cooperatives to gain access to seeds, training and new opportunities. \u201cThe community started to change,\u201d Jerri says. Over time, other entities, including universities, began working with the community. \u201cWe began to have support, and life got better.\u201d<\/p>\n

\u201cThe work of CAPA within the community is about accompaniment, partnership and joint construction, and with open dialogue, creating the farming projects and other activities,\u201d Jerri says. The kilombola communities, which practice their own ancestral spirituality, have worked with CAPA\/Lutheran Foundation of Diakonia for decades. In addition to the farming projects, the partnership has helped as the kilombola market handicrafts, share technical advice, and acquire legal documentation, housing and access to spaces for public policy advocacy.<\/p>\n

The most important work, though, according to Jerri, has been winning recognition of the community as a kilombola. \u201cIn my
\nunderstanding,\u201d he says, \u201cthe work of CAPA so that we were recognized as a kilombola community was fundamental, so that today we could be in spaces of discussion, commercialization and seeking our rights.\u201d<\/p>\n

The project has helped Jerri and Sirlei diversify their crops, access markets and increase their income. Through it all they
\nhave been recognized for their identity, dignity and rich history. \u201cWhen we came to Brazil, it was not to be merchants but to be
\ntraded,\u201d says Jerri. \u201cSo this has brought us a big change, bringing respect and visibility.\u201d<\/p>\n

Jerri and Sirlei\u2019s story shows how historic and ongoing injustices leave families vulnerable to hunger. Hunger is not incidental or accidental. In the case of Brazilian kilombolas it is the direct result of oppression and injustice \u2014 slavery, racism, discrimination, inequity, violence. Yet their story also reveals their witness of courage, strength and resilience as we work together toward a just world where all are fed.<\/p>\n

In the Bible readings for this first week of Lent, the author of 1 Peter reminds us of Jesus\u2019 death and resurrection, the cost of the sacrifice and the consequences. Jesus, who was executed by an unjust occupying political power in Jerusalem, gives his life and, in doing so, makes possible our reconciliation with God. Whereas sin estranges us from God and one another, Jesus restores us to fellowship with God, so that we may be restored in fellowship to one another.<\/p>\n

This reconciliation is more than just a good feeling, more even than the experience of forgiveness. It is a radical restoration of relationship with the One who knows us. Reconciliation has its roots in a Latin term meaning \u201cto overcome feelings of distrust or hostility\u201d or, in another form, \u201cto bring together, unite in feelings, make friendly.\u201d To be reconciled is to overcome conflict and transform a broken relationship \u2014 to be restored, often in a new way. For the writer of 1 Peter, this is the work of Christ. As the author writes of baptism, this is not merely the removal of offending \u201cdirt from the body\u201d but a more profound transformation of relationship.<\/p>\n

As we are reconciled to God, God calls us to reconcile with one another. Lent invites us to think more deeply about what that means. Grace assures us that we need not worry about our relationship with God; Christ has reconciled us. But grace also impels us into the world, to be witnesses of reconciliation in every relationship. This is not easy work. It will take confronting the brokenness in relationships marred by racism, oppression, exclusion and injustice. Nor is it quick work. To be reconciled isn\u2019t merely to apologize and be forgiven for past wrongs but to do the work of building together a new, shared world where each of us will be recognized and respected for the fullness of dignity we have from God, who created us.<\/p>\n

 <\/p>\n

Reflection Questions<\/h2>\n

What does it mean to be reconciled? Where have you experienced reconciliation through your own faith?<\/p>\n

How can hunger ministry be seen as an expression of our reconciliation to God, the world and each other?<\/p>\n

How does the story of kilombolas in Brazil demonstrate that reconciliation must mean more than apology and
\nforgiveness?<\/p>\n

What relationships in society, the church and the world need to be transformed to end hunger?<\/p>\n

 <\/p>\n

Reconciliation<\/h1>\n

\u2022\u2022\u2022<\/h3>\n

G\u00e9nesis 9:8-17
\nSalmo 25:1-10
\n1 Pedro 3:18-22
\nMarcos 1:9-15<\/h3>\n

Durante el Adviento reflexionamos juntos sobre lo que significa encontrarse con Dios. Contemplamos los espacios donde Dios se nos revela, la invitaci\u00f3n a ser parte de la obra de Dios en la historia, la vocaci\u00f3n a la que la iglesia est\u00e1 llamada hoy, y lo que significa ser aprehendidos por el anuncio del nacimiento de Cristo. Ahora, durante la Cuaresma, volvemos a esta jornada, y exploramos las muchas formas en que nos encontramos con Dios mientras damos respuesta al hambre, la pobreza y la necesidad de hoy. En esta primera sesi\u00f3n exploraremos el acto de reconciliaci\u00f3n<\/strong>, la restauraci\u00f3n de la integridad de las relaciones y de las personas cuando la injusticia hace imposible la plenitud de vida en la comunidad.<\/p>\n

Jerri Eliano de Quevedo y su esposa, Sirlei Elo\u00ed, viven en el quilombo Monjolo, una comunidad del municipio de S\u00e3o Louren\u00e7o do Sul, en Brasil. Como muchos quilombolas \u2014descendientes de los 4.5 millones de africanos esclavizados tra\u00eddos a Brasil
\nentre 1570 y 1857\u2014 se mantienen a s\u00ed mismos y a sus hijos principalmente a trav\u00e9s del cultivo de una parcela de tierra en el quilombo. La parcela es peque\u00f1a, de unas 2 hect\u00e1reas. Dadas las frecuentes sequ\u00edas, una infraestructura inadecuada e insuficientes protecciones legales o pol\u00edticas, puede ser sumamente dif\u00edcil ganarse la vida en esta comunidad. En el pasado, Jerri y Sirlei han tratado de encontrar trabajo en centros urbanos fuera del quilombo, pero como no tienen acceso a educaci\u00f3n, hay pocos puestos de trabajo disponibles para ellos.<\/p>\n

Para Jerri, encontrar una manera de permanecer en la tierra mientras alimenta a su familia no es solo una cuesti\u00f3n de finanzas, sino tambi\u00e9n de identidad cultural quilombola. \u201cLos quilombolas siempre tuvieron que cultivar sus alimentos en espacios peque\u00f1os, todos juntos, porque no ten\u00edan mucha tierra\u201d, explica Jerri. \u201cEsto es algo cultural para nosotros, y no es parte de nuestra costumbre trabajar de otra manera\u201d.<\/p>\n

La relaci\u00f3n cultural con la tierra y el conocimiento ecol\u00f3gico de esta son elementos fundamentales en la historia de los quilombolas, quienes trajeron de \u00c1frica sus semillas y un amplio conocimiento de las siembras, lo que ayud\u00f3 a algunos de ellos a desarrollar sofisticados sistemas agroforestales y agr\u00edcolas. Sin embargo, el acceso a tierras suficientes siempre ha sido un reto para los quilombolas, cuyas comunidades surgieron de su resistencia a la esclavitud. Como describe Edward Shore en Texas Law Review: \u201cDondequiera que hab\u00eda esclavitud, tambi\u00e9n hab\u00eda resistencia, la cual asum\u00eda muchas formas. Una de esas formas de resistencia fue la formaci\u00f3n de comunidades por personas que hab\u00edan escapado de la esclavitud, conocidas en Brasil como mocambos y quilombolas, dem\u00f3nimos de origen kimbundu (angole\u00f1o) que significaban \u2018escondites\u2019 y \u2018campamentos\u2019\u201d\u00b9 Los quilombolas de Brasil son similares a las comunidades cimarronas de los Estados Unidos, donde las personas esclavizadas auto liberadas formaron asentamientos aislados u ocultos<\/p>\n

Estas comunidades se convirtieron r\u00e1pidamente en una parte importante y visible de la vida brasile\u00f1a, pero siguieron siendo blanco frecuente de vilipendio y violencia, durante y despu\u00e9s de la esclavitud. Los quilombolas eran a menudo sacados de sus tierras por la fuerza, y en el siglo XIX se aprobaron leyes que les imped\u00edan poseer tierras sin t\u00edtulos oficiales del gobierno, algo que la mayor\u00eda de los quilombolas no pod\u00edan obtener. En el siglo posterior al fin de la esclavitud brasile\u00f1a en 1888, los quilombolas se enfrentaron a importantes obst\u00e1culos para recibir protecci\u00f3n legal, educaci\u00f3n y oportunidades econ\u00f3micas.<\/p>\n

En 1988, una nueva constituci\u00f3n en Brasil prometi\u00f3 proteger los derechos de los afrobrasile\u00f1os, especialmente el derecho a la tierra. Shore escribe: \u201cBrasil, el \u00faltimo pa\u00eds de Am\u00e9rica en abolir la esclavitud (en 1888), se convirti\u00f3 en el primer pa\u00eds en garantizar constitucionalmente los derechos colectivos sobre la tierra de los descendientes de personas esclavizadas\u201d.\u00b2 Aunque queda trabajo por hacer para garantizar plenamente los derechos de los quilombolas, los quilombolas de todo Brasil se han unido para hacer crecer las econom\u00edas locales y defender su derecho constitucional a la tierra. La opresi\u00f3n de los quilombolas atestigua la necesidad de una reconciliaci\u00f3n plena, para brindar plenas oportunidades de dignidad y vida a un pueblo que el mundo margina activamente.<\/p>\n

La Igreja Evang\u00e9lica de Confiss\u00e3o Luterana no Brasil (IECLB) y su rama diaconal, la Funda\u00e7\u00e3o Luterana de Diaconia (FLD), han caminado con Jerri, Sirlei y el quilombo Monjolo en este trabajo, en colaboraci\u00f3n con el Centro de Apoyo y Promoci\u00f3n de la Agroecolog\u00eda (CAPA) de la regi\u00f3n sur del estado de Rio Grande do Sul. Este trabajo es respaldado en parte por ELCA World Hunger. A trav\u00e9s del proyecto, los agricultores quilombolas se unieron en cooperativas para obtener acceso a semillas, capacitaci\u00f3n y nuevas oportunidades. \u201cLa comunidad comenz\u00f3 a cambiar\u201d, dice Jerri. Con el tiempo, otras entidades, incluidas las universidades, comenzaron a trabajar con la comunidad. \u201cEmpezamos recibir apoyo, y la vida mejor\u00f3\u201d.<\/p>\n

\u201cEl trabajo de CAPA dentro de la comunidad tiene que ver con el acompa\u00f1amiento, alianza y obra conjunta y, con di\u00e1logo abierto, crear los proyectos agr\u00edcolas y otras actividades\u201d, dice Jerri. Las comunidades quilombolas, que practican su propia espiritualidad ancestral, han trabajado con CAPA\/Fundaci\u00f3n Luterana de Diakonia durante d\u00e9cadas. Adem\u00e1s de los proyectos agr\u00edcolas, la alianza ha ayudado a que los quilombolas comercialicen artesan\u00edas, compartan asesor\u00eda t\u00e9cnica y adquieran documentaci\u00f3n legal, vivienda y acceso a espacios para la incidencia de pol\u00edticas p\u00fablicas. Sin embargo, el trabajo m\u00e1s importante, seg\u00fan Jerri, ha sido ganar el reconocimiento de la comunidad como quilombola. \u201cA mi entender\u201d, dice \u00e9l, \u201cfue fundamental el trabajo de CAPA para que se nos reconociera como comunidad quilombola, para que hoy pudi\u00e9ramos estar en espacios de discusi\u00f3n, comercializaci\u00f3n y b\u00fasqueda de nuestros derechos\u201d.<\/p>\n

El proyecto ha ayudado a Jerri y Sirlei a diversificar sus cultivos, acceder a mercados y aumentar sus ingresos. A trav\u00e9s de todo, han sido reconocidos por su identidad, dignidad y rica historia. \u201cCuando llegamos a Brasil, no fue para ser comerciantes, sino para ser comerciados\u201d, dice Jerri. \u201cAs\u00ed que esto ha producido un gran cambio, trayendo respeto y visibilidad\u201d.<\/p>\n

La historia de Jerri y Sirlei muestra la forma en que las injusticias hist\u00f3ricas y actuales dejan a las familias vulnerables al hambre. El hambre no es incidental ni accidental. En el caso de los quilombolas brasile\u00f1os es el resultado directo de la opresi\u00f3n y la injusticia \u2014esclavitud, racismo, discriminaci\u00f3n, inequidad, violencia. Sin embargo, su historia tambi\u00e9n revela su testimonio de coraje, fortaleza y resiliencia mientras trabajamos juntos en pro de un mundo justo en el que todos seamos alimentados.<\/p>\n

En las lecturas b\u00edblicas de esta primera semana de Cuaresma, el autor de 1 Pedro nos recuerda la muerte y resurrecci\u00f3n de Jes\u00fas, el costo del sacrificio y las consecuencias. Jes\u00fas, quien fue ejecutado por un injusto poder pol\u00edtico ocupante en Jerusal\u00e9n, da su vida y, al hacerlo, hace posible nuestra reconciliaci\u00f3n con Dios. Mientras que el pecado nos aleja de Dios y de los dem\u00e1s, Jes\u00fas nos restaura a la comuni\u00f3n con Dios para que podamos ser restaurados en comuni\u00f3n los unos con los otros.<\/p>\n

Esta reconciliaci\u00f3n es m\u00e1s que un buen sentimiento, m\u00e1s incluso que la experiencia del perd\u00f3n. Es una restauraci\u00f3n radical de la relaci\u00f3n con Aquel que nos conoce. La reconciliaci\u00f3n tiene sus ra\u00edces en un t\u00e9rmino latino que significa \u201csuperar los sentimientos de desconfianza u hostilidad\u201d o, en otra forma, \u201creunir, unirse en sentimientos, hacerse amigable\u201d. Reconciliarse es superar el conflicto y transformar una relaci\u00f3n rota \u2014ser restaurado, a menudo de una manera nueva. Para el escritor de 1 Pedro, esta es la obra de Cristo. Como escribe el autor sobre el bautismo, esto no es simplemente la eliminaci\u00f3n de la ofensiva \u201csuciedad del cuerpo\u201d, sino una transformaci\u00f3n m\u00e1s profunda de la relaci\u00f3n.<\/p>\n

A medida que nos reconciliamos con Dios, Dios nos llama a reconciliarnos unos con otros. La Cuaresma nos invita a pensar m\u00e1s profundamente sobre lo que eso significa. La gracia nos asegura que no tenemos que preocuparnos por nuestra relaci\u00f3n con Dios; Cristo nos ha reconciliado. Pero la gracia tambi\u00e9n nos impulsa a entrar en el mundo, a ser testimonio de reconciliaci\u00f3n en cada relaci\u00f3n.<\/p>\n

Este no es un trabajo f\u00e1cil. Ser\u00e1 necesario hacer frente a la ruptura de las relaciones empa\u00f1adas por el racismo, la opresi\u00f3n, la exclusi\u00f3n y la injusticia. Tampoco es un trabajo r\u00e1pido. Reconciliarse no es simplemente disculparse y ser perdonado por los errores del pasado, sino hacer el trabajo de construir juntos un mundo nuevo y compartido donde cada uno de nosotros sea reconocido y respetado por la plenitud de dignidad que tenemos de Dios, quien nos cre\u00f3.<\/p>\n

 <\/p>\n

Preguntas de Reflexi\u00f3n<\/h2>\n

\u00bfQu\u00e9 significa ser reconciliados? \u00bfD\u00f3nde ha experimentado reconciliaci\u00f3n a trav\u00e9s de su propia fe?<\/p>\n

\u00bfC\u00f3mo puede verse el ministerio del hambre como una expresi\u00f3n de nuestra reconciliaci\u00f3n con Dios, con el mundo y con los dem\u00e1s?<\/p>\n

\u00bfC\u00f3mo demuestra la historia de los quilombolas en Brasil que la reconciliaci\u00f3n debe significar m\u00e1s que disculpas y perd\u00f3n?<\/p>\n

\u00bfQu\u00e9 relaciones en la sociedad, la iglesia y el mundo necesitan ser transformadas para acabar con el hambre?<\/p>\n

 <\/p>\n

\n

\u00b9 Edward Shore, \u201cA Dream Deferred: The Emergence and Fitful Enforcement of
\nthe Quilombo Law in Brazil\u201d [Un sue\u00f1o aplazado: el surgimiento y la aplicaci\u00f3n
\nirregular de la Ley del Quilombo en Brasil] Texas Law Review 101:3, notas 24-25,
\ntexaslawreview.org\/a-dream-deferred-the-emergence-and-fitful-enforcement-ofthe-quilombo-law-in-brazil\/<\/p>\n

\u00b2 Ibid, note 18.<\/p>\n","protected":false},"excerpt":{"rendered":"

The following is taken from the 2024 ELCA World Hunger Lent Study. The full resource can be ordered as a hardcopy or downloaded as a PDF in English or Spanish at the link here. Reconciliation \u2022\u2022\u2022 Genesis 9:8-17 Psalm 25:1-10 1 Peter 3:18-22 Mark 1:9-15 During Advent we reflected together on what it means to […]<\/p>\n","protected":false},"author":8,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5820","post","type-post","status-publish","format-standard","hentry","category-post"],"acf":[],"yoast_head":"\n2024 World Hunger Lent Study: Week 1 - ELCA World Hunger<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.elca.org\/worldhunger\/2024-world-hunger-lent-study-week-1\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"2024 World Hunger Lent Study: Week 1 - ELCA World Hunger\" \/>\n<meta property=\"og:description\" content=\"The following is taken from the 2024 ELCA World Hunger Lent Study. The full resource can be ordered as a hardcopy or downloaded as a PDF in English or Spanish at the link here. 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