yearofplenty

"Peak Herbicide" - What Happens When Weeds Acquire Weed-killer Resistant GM Traits?

New Scientist is reporting that oil-seed rape (aka canola) has escaped cultivated land and become a tenacious weed. The battle against weeds is an age-old story, but this new problem comes with a twist. These "feral" canola plants have acquired a resistance to two of the most common herbicides - glysophosphate (Roundup) and glufosinate (Liberty Link). 

Several scenarios could explain how this happened, says Schafer, who conducted the project with her superviser, Cynthia Sagers. "It could have happened if one farmer planted glyphosate-resistant canola, and his neighbour planted glufosinate-resistant canola, for example." Canola plants escaped as weeds from one field could have been fertilised by pollen from the other, leading to a doubly resistant weed.

In case you're not familiar with how modern GM crops work let me explain. Modern crops have been genetically designed to resist the effects of certain herbicides so farmers can blanket their crops with herbicides that kill the weeds but not the crop. Seeds and herbicides are sold in tandem which is more expensive for the farmer, but the ability to kill off all the weeds leads to higher yields.

The scientists say this is not cause to freak out yet, but:

...there's a risk that genes for weedkiller resistance will spread to wild relatives. In 2002, two separate teams showed in controlled studies that wild sunflower and sugar beet could swap genes with genetically modified relatives and become fitter in the process. The latest findings in canola confirm that this is happening. 

The emerging resistance of weeds to herbicides is a ticking time bomb in American agriculture as reported earlier in July by St. Louis Today:

The problem, farmers and weed scientists say, is getting worse: Weeds are becoming increasingly resistant to Monsanto's Roundup, sold generically as glyphosate, forcing farmers to use other herbicides or "multiple modes of action." But during this season especially farmers are finding that these other modes of action aren't working either — and there appears to be little relief on the horizon. In Missouri, herbicide dealers have sold out of Cobra, one of the herbicides most widely used in tandem with glyphosate.

"Are they running out of options?" asked Aaron Hager, a weed scientist with the University of Illinois at Urbana-Champaign. "The simple answer is yes."

One way to describe the cycle is that we've reached "peak herbicide." If we soak our land in these chemicals over an extended period of time, weeds will eventually find a way around our toxic firewall and there will be diminishing returns. The answer right now is to add more chemicals, and to resurrect older more toxic varieties to use in combination with their modern replacements. This also means that farmer costs are going through the roof and food and other commodities are going to continue to get more expensive. 

Some voices are decrying the "fear mongers" who are questioning GM crops developments. A recent article reflects this:

"Fear mongering is easy to do," said Dr. Frank Shotkoski, Director of the Agricultural Biotechnology Support Project II (ABSPII) based in Cornell University, describing a sustained campaign against crops that have been genetically altered to bring resistance to insects and environmental stress.

"We are reaching a phase when the campaign against agricultural biotechnology is at a high peak," he said.

The key line in the article for me is this one:

"Not a single food safety issue has been verified, there is no evidence of a safety issue in the 15 years and so many million hectares of Bt crops planted," said Dr. Randy A. Hautea, Global Coordinator for ISAAA.

If a consequence of GM crops is a huge spike in the use of more toxic chemicals, isn't that a safety issue? It's take us 15 years to get to that point, but isn't it likely that this will endanger ag workers and degrade land? And isn't it possible that we won't be able to "verify" these consequences until it's too late? Before we hand over the fate of our entire food system GM crops and their chemical antecedents, I'd like to see a lot more research into the consequences to the health of people, land, and economies. I'm not anti-science but for now count me among the fear mongers.

Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible - Paying Attention to the Land

I'm reading Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible by Ellen Davis. In the book she argues that agrarian perspectives offer a helpful lens through which to understand the Bible, especially the Old Testament. She writes; "agrarianism is the way of thinking predominant among the biblical writers, who very often do not represent the interests of the powerful." (page 1)

I plan on writing several posts on the book but I wanted to highlight the theme that struck me from the first couple of chapters. In the foreword Wendell Berry lifts up the importance of local engagement in agrarian thought. He writes:

...this is one of the indispensable gifts of her book - she sees the similarity between this modern corporate colonialism and that of the ancient empires. She sees as well, and even more indispensably, the necessity and possibility of local resistance by means of local religion, local knowledge, and local language.

An agrarian reading of the Bible thus forces the de-specialization of one's thoughts about agriculture. With equal force it de-specializes one's thoughts about religion. It does this simply by seeing that the Bible is not a book only about "spirituality" or getting to Heaven, but is also a practical book about the good use of land and creatures as a religious practice, and about the abuse of land and creatures as a kind of blasphemy. (page x)

Davis picks up on this theme of local engagement and de-specialization in the opening chapter and argues that it's important for a Biblical scholar like herself venture beyond her specialty to explore agrarian perspectives that, it turns out, are helpful in understanding the Bible. It's a move away from de-contextualized specialization to locally-informed, locally adapted practices and thought.

The more I read Berry and understand agrarian perspectives, the more I see how a primary impulse of the movement is to re-integrate human thought and action that has been partitioned by the modern industrial project. For those of us who have been specialized away from land and agriculture we are invited to re-engage, to venture out as amateurs. Davis writes:

For me as a biblical scholar, engaging questions of contemporary social analysis means consciously working as an amateur, going outside my area of professional expertise for the sake of love. Augustine's famous interpretive principle of caritas may provide a theological warrant for such a move: reading the biblical text in a way that conduces to knowledge and love of God and neighbor is the touchstone for accurate interpretation.'

In our present intellectual environment, Wendell Berry advocates amateurism as a corrective to the tendency toward overspecialization and abstraction that afflicts all disciplines. He suggests widening the context of all intellectual work and of teaching - perhaps to the width of the local landscape....

To bring local landscapes within what Wes Jackson calls "the boundary of consideration," professional people of all sorts will have to feel the emotions and take the risks of amateurism. They will have to get out of their "fields," so to speak, and into the watershed, the ecosystem, and the community; and they will have to be actuated by affection. (pp. 3-4).

For Berry and other agrarians the starting place for this kind of integrative work is simply paying attention to one's "local landscape," and while I'm no farmer or soil scientist, I CAN open my eyes and pay attention to the land and agriculture that surrounds me. I can go to Steptoe Butte, like I did last night (see picture), and take some photos. And I can dwell on the abundance of our region and also wonder with concern about how this land came to be understood as "industrial." And I can reflect on the ways this land shapes my faith and practice, and how my faith compels me to advocate for its care.

"Things get interesting when you pay attention" - Photographer David Vestal

I wrote in my earlier post about a passing comment from renowned photographer David Vestal. I tried, probably a little too hastily, to connect it to the front-yard veggie garden prosecution in Michigan, so I'll address the comment here without attaching it to the other story.

I am in Collegeville, Minnesota at a Collegeville Institute writer's workshop located on the campus of St. John's University, a Benedictine-led institution. It's a wonderfully creative environment as evidenced by the entrance to the Abbey Church pictured above. The community of Benedictine monks at the heart of the campus have woven their appreciation for the arts, their commitment to stability in a place, and their concern for environmental sustainability (all integral expressions of their faith) into a beautiful community of practice. The campus buildings have been constructed from locally sourced materials. For example, the wooden pews in the church come from trees harvested in the nearby forest which the monks aged, milled, and hand-crafted. The red bricks from the original buildings on the campus were made from local clay that was mixed, shaped, and fired by the monks.

The campus has a series of "houses" for different artisinal endeaveors including the Carpentry House appropriately covered and hand-hewn wood siding and the Pottery House, which I had the privilege of visiting yesterday. In the afternoon they give tours of the Pottery House and Richard Bresnahan, the artist in residence, hosts a traditional Japanese tea. On the tour I learned that the clay they use is made from local soil salvaged from a nearby freeway project. The glazes are made from locally sourced plant material which colors the ceramics based on the minerals the various plants draw from the soil. They get their fuel for the wood-fired kiln from deadfall trees in the local forests. The water used for processing the clay is gray water from campus operations.

Bresnahan describes their approach as follows:

The environment, the clay and the people involved are treated with the same reverence as the object; if they are not, then the final object falls short of true art.

In a modern culture of disconnected objects (people included), the Pottery House is a wonderfully subversive witness to a more connected, sustainable and reverent approach to art and life - where every step of the journey to creation is more than just a means to an end. Bresnahan is practicing in the world of art and pottery what I have been trying to say we need to seek after in the world of food and agriculture. 

The most delightful part of my brief sojourn in the Pottery House was an encounter with renowned New York photographer, David Vestal, who just happened to be passing through town and stopped by to join the daily ritual of afternoon tea. After a little tour I joined in the circle of artists and students who were gathered around a boiling pot of green tea. I happened to sit next to Mr. Vestal and when he was introduced as a "famous photographer" I felt the butterflies of a Justin Bieber groupie getting a backstage pass at the concert. I am an avid amateur photographer so I was eager to hear from one of the masters.

At one point in the conversation I asked him what he likes to take pictures of and he said, "Whatever happens to catch my attention." He went on to talk about the art of photography as paying attention and explained, "Things get interesting when you pay attention." 

In many ways his comment sums up what I am up to on this blog and in my book. When we pay attention to things, especially where our food comes from, things get interesting. There is fascinating stuff going on in our neighborhoods and communities and all it takes is a little paying attention to unearth them. The Pottery House is saying the same thing - pay attention to the whole process from soil to fire to tea cup, and things get interesting. If we only pay attention to the tea cup it's not so interesting.

My time in the Pottery House has got me wondering what it looks like to walk in our communities with artist's eyes that pay attention.

Africa Staring Down Worst Drought in 60 Years

I was startled when I read that statement in a yestereday's NY Times because I'm remembering some pretty horrible incidents of drought and famine in Africa over the last 60 years. 

Last week U.N. agencies monitoring a severe drought in Somalia, Ethiopia, Kenya and Djibouti increased the volume on existing warnings over food shortages in the region, a consequence, they say, of an unprecedented dry spell, instability and higher global food prices.

The potential human cost of this combination of drought, conflict, and poverty are hard to fathom:

UNICEF estimates that about 25 percent of people in Kenya's far north are now suffering from acute malnutrition, including more than 37 percent of those living in the Lake Turkana area. Throughout the Horn of Africa the aid group warns that "millions of children and women are at risk from death and disease unless a rapid and speedy response is put into action."

I predict that in the next 6 months the issue of worldwide drought, crop failure, and famine will likely dominate the news cycle and will potentially change the landscape of the food movement conversation. Go here for a previous post on these emerging dynamics. It could go two directions. It might lead to further insistence on genetically modified crops and entrenchment of global commodities as the "only" way to respond to world food needs. The industrial food complex will double down on the refrain, "How are we going to feed the world without this technology?" 

I hope the crisis sparks the conversation in a different direction though. The other option is for the world's policy makers to recognize that locally-developed sustainable agriculture is a viable, and maybe the best option for addressing food insecurity among the world's poor. It's more complicated than the big bucks and bushels approach of food aid but is necessary to address long-term solutions. 

In the book "Enough: Why the World's Poorest Starve in an Age of Plenty", Wall Street Journalist writers Thurow and Kilman highlight the nature of the problem:

For decades, the world has grown enough food to nourish everyone adequately....In the modern world, like never before, famine is by and large preventable. When it occurs, it represents civilizations collective failure.

They go on to identify a major policy shift in world food-aid circles that has led to some of the problems we are seeing today. Instead of helping developing countries nurture their own local food systems to make them self-sufficient there was a move in the 1980's to make countries dependent on imports from wealthy nations.

John Block, Reagan's agricultural secretary as the U.S. farm economy struggled under the weight of price-depressing gluts, put it bluntly: '[The] idea that developing countries should feed themselves is an anachronism from a bygone era.... They could better ensure their food security by relying on U.S. agriculturals products, which are available, in most cases, at lower costs.'

...In the view of the World Bank and other development organizations, food self-reliance became more important than food self-sufficiency: It made more sense for the poorest countries to develop businesses to earn the money needed to import food rather than grow their own. 

Instead of helping poor farmers develop local and sustainable agricultural systems, they were encouraged to get out of agriculture, go to the city and move into the manufacturing sector where their low-wages could be put to "good use" in the world economy. 

This arrangement worked OK as long as their was a glut of grain commodities and low food prices. We are now finding out how that all works when stores of grain are low (because of recent crop failures and biofuel competition), and food prices are high. It's not a pretty picture. 

They also describe a shift in the crops that farmers do grow in developing countries. They have been encouraged to move into cash crops that can be put into the commodities markets and sold, instead of aiming toward crops that lend their communities to self-sufficiency. This has put these farmers at the mercy of world commodities markets whose prices rise and fall without a care to issues of hunger and self-sufficiency.

Le'ts hope in the coming months as this impending human disaster unfolds in Africa and other places around the world we'll be hearing the words "agricultural self-sufficiency" as the center-piece of addressing the crisis.

Fortunately there are some indications massive food corporations like Nestle and Unilever recognize there is a problem as reported in this Fast Company article:

Your local grocery store may be stocked with foods from around the world, but make no mistake: Our food system is starting to fail. Resource constraints, unpredictable weather, increases in food-borne illnesses, and malnutrition (925 million people are malnourished while one billion are chronically obese) are all making the major food corporations rethink the way they do business.

 

"The Friends We Keep: Unleashing Christianity's Compassion for Animals" - A Book Review

While I dedicated a whole chapter in Year of Plenty to the topic animal dignity as it relates to faith and consumption, I am still a novice on the topic so I was grateful to recently come across Laura Hobgood-Oster's book, The Friends We Keep: Unleashing Christianity’s Compassion for Animals. It is a timely book on the hopeful and sometimes problematic relationship between the Christian faith and animals.

The heart of the book is three chapters on "non-human animals" as companions, in sport, and for food. Hobgood-Oster offers a compelling combination of scholarly research, historical review, and contemporary commentary on each of these topics as they relate to Christian faith and practice. While the emphasis on faith is the unique contribution of the book, I also appreciate it as a general resource of information about these topics. The sections on the evolving role of animals as companions in human history and the use of animals in blood sport in the ancient world are especially compelling.

The thesis that I took away from the book is that despite a rich history of animals involved in the unfolding good news of God in the Bible and in Church history, there is currently a troubling disconnect between Christianity and concern for the welfare of animals. Hobgood-Oster sets forth the goal of highlighting these many resources in order to "provide a foundation for contemporary Christian action and theological development" as it relates to animal welfare.

My general assessment of the book is that is delivers on this promise. It is a veritable treasure chest of stories about the role of animals in the Bible and church history. But Hobgood-Oster does more than just offer anecdotes, she takes this collection of disparate stories and passages and proposes a cohesive vision for animal welfare based on the Christian practice of hospitality in which we open ourselves up to the "the 'other,'"

Justly or not, we have, for all practical purposes, claimed the entire earth as our possession. We have taken over the homes of the many other animals who have lived here for millenia. It is in recognition of this reality that I chose the concept of hospitality as a way to consider our relationship to animals.

In a beautiful act of theological imagination she also speculates that humans are not the only ones with hospitality to offer:

If other animals are going to survive our presence, we must extend radical hospitality to them. I also wonder if we might not invert that idea as well. Might it be that for us--for humans--to survive, we must also find a way to live with other animals flourishing around us?

I love the idea of the flourishing of animals on earth offering hospitality to us humans. It adds a whole new way of understanding bees buzzing around the fruit trees and the bats swallowing up pests. For Hobgood-Oster it's not the "circle of life," rather it is a circle of hospitality with the image of the baby Jesus surrounded by animals as the icon.

Having offered an affirmative vision for the relationship of animals and humans within the Christian tradition, the author sets out in the concluding chapter to challenge the root causes of the disconnect. She argues that it can be primarily traced to overly anthropocentric understandings of Christianity that have proliferated in the western world where the earth is imagined as an incidental stage for the unfolding drama of human salvation. 

I offer my own version of explaining this disconnect in Year of Plenty, but I was very aware as I read this concluding chapter that Hobgood-Oster and I have different ways of understanding how the disconnect came to be and how people of faith might go about reweaving connections.

In a curious twist she points to central orthodox doctrines of the western church ("the Word of God" and "sacrifical atonement") as key developments in recent history that have contributed to the disconnect. Citing Karl Barth she writes of atonement theory:

This is the root of the turn to the human in Christianity. With all of God's attention focused on our story, there is little room left for any other creatures.

The references and historical background offered on these key doctrines of the Christian faith are too abbreviated and simplistic. For example I have an entire shelf of my library that is taken up by Karl Barth's Dogmatics wherein Barth lays out thousands of pages of complex theological perspectives (the joke is that not even Barth read all of Barth.) To sum up Barth's theology of the atonement in a few paragraphs and to suggest that this is a root cause of the problem is inadequate for the argument being put forth in the chapter. 

Hobgood-Oster's arguments in the concluding chapter regarding the influence of the Enlightenment on the disconnect are much more on target. The quote from Descartes regarding animals as unthinking "automata" is fascinating and informative. 

I highly recommend this book as a resource for discerning the relationship between Christian faith and animals. As someone who feels passionately that faith should inform the way we treat animals, I come away from the book feeling more deeply rooted in my conviction and more initiated in a wonderfully rich faith tradition of caring for animals.

Food Scarcity Spells Trouble for World's Poor

I wrote a post a few months ago about the role of bread prices in the Egyptian uprising. Foreign Policy has a new article on how rising food prices and increasing food scarcity around the world could mean there is more severe political unrest on the horizon. There are indications that the world's food economies are entering unprecedented territory. Lester Brown at Foreign Policy sums up these new dynamics:

Welcome to the new food economics of 2011: Prices are climbing, but the impact is not at all being felt equally. For Americans, who spend less than one-tenth of their income in the supermarket, the soaring food prices we've seen so far this year are an annoyance, not a calamity. But for the planet's poorest 2 billion people, who spend 50 to 70 percent of their income on food, these soaring prices may mean going from two meals a day to one. Those who are barely hanging on to the lower rungs of the global economic ladder risk losing their grip entirely. This can contribute -- and it has -- to revolutions and upheaval.

Food crises and famine are familiar patterns in modern history but the drivers of the current crunch are more complex.

Historically, price spikes tended to be almost exclusively driven by unusual weather -- a monsoon failure in India, a drought in the former Soviet Union, a heat wave in the U.S. Midwest. Such events were always disruptive, but thankfully infrequent. Unfortunately, today's price hikes are driven by trends that are both elevating demand and making it more difficult to increase production: among them, a rapidly expanding population, crop-withering temperature increases, and irrigation wells running dry.

To make matters worse the U.S., whose stockpiles of grains have traditionally been a cushion for supply shocks, has depleted its storehouses and is less able to absorb world demand. 

As the article reports, this new world food landscape has countries that rely heavily on grain imports scurrying to secure supplies. Countries like South Korea are moving to create direct relationships with US farmers. Don't be surprised if you start to see large silos adorned with Korean lettering pop up around the grain-rich Palouse region. This has alread happened with hay supplies in central Washington. It's hard to miss the huge hay barns alongside I-90 near Ellensberg that are marked with Japanese lettering.

The author of the Foreign Policy article warns of an impending food armageddon marked by food nationalism and driven by climate change. It is a forboding message and one worth paying attention to, but the most important observation he makes is that the world's poor are on the hook for the worst of this impending crisis.

I saw this first hand at our last food distribution with Second Harvest here in the west valley of Spokane. It was a smaller-than-usual delivery of food, mostly because the stockpiles in the Second Harvest warehouse are depleted right now. I asked them about the current dynamics of food donations and they explained that with food prices and demand so high right now the large food companies are selling off more of their supplies, leaving less excess in the supply chain for food banks. This dynamic is a microcosm of what happens around the world. There is less excess in the system for impoverished peoples in regions with depleted land. 

These are challenging days ahead and it's easy to get overwhelmed but there are actions that can be taken to help those who are going to be hurt the most. It's a good time to get involved with and make a donation to organizations like Bread for the World where they advocate for the poor and hungry in important food-related legislation. Local food banks are going to need all the help they can get in the coming months as transportation costs increase. One of my favorite international aid organizations is Plant With Purpose, where they empower people in poverty to practice sustainable agriculture in their communities to help them become more self-reliant and less vulnerable to world food shocks.

It's also a good time to grow your own food.

Good Friday/Earth Day: How the Food Movement is Making the Church Green

In a fluke of this year's calendar, Earth Day and Good Friday both converge today. I wrote an article for CNN Belief Blog arguing that these two events aren't such a bad pairing. The wider context of the article is that the Christian church and the environmental movement in North America have often struggled to cooperate and find common ground. Maybe the experience of sharing this day will be a trial run at a new future of collaboration. Go here for one of my many posts on this disconnect. 

It may not always be self-evident here on the blog, but I am a full-time Presbyterian pastor, and one of the motivations for this blog is to flesh out connections between faith and earth. Go here to see the "faith" thread on this blog. Year of Plenty is an extended exploration of the intersections of the environment and faith, especially the food movement. My experience with locavores, backyard farmers, and community gardeners makes me more hopeful than ever that despite past disconnects, the church may end up being the best friend of advocates for earth care.

Perhaps the greatest reason for a potential new future in this relaitonship is what some are calling the death of environmentalism and the rise of the food movement. 

Bryan Walsh wrote a provocative article in February describing significant shifts in the Go-Green movement. He says:

These are dark days for the environmental movement. A year after being on the cusp of passing landmark legislation to cap greenhouse gases, greens are coming to accept the fact that the chance of national and international action on climate change has become more remote than ever. The Environmental Protection Agency (EPA) is under attack by newly empowered Republicans in Congress who argue that the very idea of environmental protection is unaffordable for our debt-ridden country. Accustomed to remaining optimistic in the face of long odds, the environmental movement all at once faces a challenge just to stay relevant in a hostile political climate....

He even evokes the "death of environmentalism" mantra coined in a controversial essay from a few years ago. This decline of the traditionally framed debates about the environment may provide a helpful opening for the church. One of the reasons environmentalists and church leaders have often been at odds is that the issues fall so easily into the well-worn ruts of our cultural and political divides. I don't like that the Christian faith in America is politicized and held captive by powerful interests, but that is the current reality. As long as the environmental movement is robustly allied with one side or the other of American politics, I fear that it will remain a niche issue in liberal mainline churches, and fail to make real headway in more conservative evangelical circles.

Walsh says this so-called death of environmentalism may turn out to be a re-birth in the form of a thriving food movement.

Even as traditional environmentalism struggles, another movement is rising in its place, aligning consumers, producers, the media and even politicians. It's the food movement, and if it continues to grow it may be able to create just the sort of political and social transformation that environmentalists have failed to achieve in recent years. That would mean not only changing the way Americans eat and the way they farm — away from industrialized, cheap calories and toward more organic, small-scale production, with plenty of fruits and vegetables — but also altering the way we work and relate to one another. To its most ardent adherents, the food movement isn't just about reform — it's about revolution.

This shift away from a politically entrenched environmental movement toward a vibrant food movement opens up a new opporunity for the church to enter the conversation and even take the lead in some cases.

Food is not so easily politicized. Not that the usual characters don't do their best to turn food into a political football, but the food movement is too complex and the interested parties too diverse to easily pigeon hole. 

Here's how I put it in a previous post on politics, church, and food,

Concerns about food short-circuit political divides in some wonderfully mischevious ways. Farmers' Markets may be the most politically diverse gathering in the community, with Glenn Beck conspiracy theorists rubbing shoulders with neo-hippie peace activists. The recent Whole Foods CEO curfluffle highlights some of this diversity and forces the question, "Is it OK for conservatives and liberals, who disagree on so much, to agree on food and work together in that agreement?"

I sure hope so. In today's intense, hyped up political landscape, a good potluck with arugala and country style pork ribs (and of course grandma's jello salad) could do us a lot of good. There's something about gathering around food that makes us more human.

Not only does food allow for more diverse entry points, it plays to the church's strengths - theology, history, and practice. Here's how I put it in Year of Plenty:

The pattern in the Bible of forming community is surprisingly down to earth…The first words out of God’s mouth to Adam and Eve are, “You are free to eat.” Not far behind is the warning, “You must not eat.”

In the wilderness it was the manna, gathered daily in the dew of morning that forged the faith of Israel. Once the people were settled in the land, the warning loomed large from Joshua to serve the Lord alone and remember that God “gave you a land on which you did not toil and cities you did not build; and you live in them and eat from vineyards and olive groves that you did not plant” (Josh. 24:13). Joshua was telling them to nurture a deep connection between the harvest of the vineyard and the God who made them a people and gave them the land.

To a people disoriented by exile in Babylon, Jeremiah said, “Build houses and settle down; plant gardens and eat what they produce” (Jer. 29:5). In other words, they were to attend to necessary things and do necessary things for one another. In doing so, they would find their way to God.

This pattern continued with Jesus as he sent the disciples out among the people to proclaim the kingdom of God. He told them to enter the homes of the cities to which they were sent. “Stay there,” he said, “eating and drinking whatever they give you, for workers deserve their wages. Do not move around from house to house. When you enter a town and are welcomed, eat what is set before you” (Luke 10:7-8). The disciples had this grand vision of the kingdom of God to proclaim and live into, but the proclamation was always in the context of shared meals, working side by side with others, doing necessary things.

I think if you look closely, the shift in the American church is already evident. Churches are taking the lead in their communities starting community gardens, promoting Plant-A-Row for the Hungry, hosting farmers' markets, and teaching classes on food and health. Churches and Christians of all political stripes are becoming environmentalists, but be careful - some of them may not like the label. They'd prefer faithful foodie or sustainable backyard farmer or guerilla gardener, but those are just different ways of describing environmentalists. And this earthy move in church circles bodes well for the big debates about land, CO2, and going green.

As Walsh points out in his Time article, this emphasis on food leads us into the heart of issues dear to the traditional environmental movement.

As the food movement matures and grows, it could end up being the best vehicle available for achieving environmental goals. The industrialized way we farm today damages our land, our water and our climate. Reforming agriculture and promoting sustainability won't just help us get better and healthier food; it will also fight greenhouse-gas emissions and water pollution....

Environmentalists once thought that the only way to create lasting change in the U.S. and the rest of the world was by controlling our carbon emissions. Not quite. As Brian Halweil, a leading thinker on sustainable food, put it in Saturday's TED conference, "If the environmental movement is dead, then I say, 'Long live the food movement.'" Environmental and social changes are coming — and they will be served up on our dinner plates.

Not only will they be served up on dinner plates, but the church will say a prayer before the meal.

'Year of Plenty' Round-Up: Mother Nature Network, Beliefnet, Youthworker Journal & More

Here is a round-up Year of Plenty book items for this week:

Mother Nature Network is featuring an excerpt from Year of Plenty on the front page of their site today. 

Beliefnet has a slide show on "Becoming a Family of Plenty" that shares some of the lessons we learned during our year. 

Youthworker Journal is also running an excerpt from the book.

I'm excited about some upcoming items, including an article in Spokane Coeur d' Alene Living magazine (May/June) and a podcast with Chad Crawford at Homebrewed Christianity. Chad works for the Regeneration Project where they are "deepening the connection between ecology and faith" and leading faith communities to engage climate change issues through their Interfaith Power & Light Project. The Examiner has an article about the upcoming book discussion at the Book Parlor on April 28. 

Some other recent items include a great review of YoP at Englewood Review of Books and a feature article at Pacific Northwest Inlander titled, "Faith on a Plate." There's an intriguing review by E.J. Ianelli at the Inlander. I'll be curious to hear more of what E.J. has to say at his Spokane Books Blog in his extended cut version of the review. 

 

New Report: 1 in 4 Packages of Meat at the Grocery Contain Multi-Drug Resistant Staph

A few weeks ago I wrote a post highlighting the book, Superbug by Maryn Mckenna. The book tracks the emergence of antibiotic-resistant MRSA and claims that the heavy use of antibiotics in industrial animal agriculture has contributed to the rise of these resistant strains of bacteria.

Mckenna has an article at Wired.com today that reports on a new scientific study on the presence of drug-resistant bacteria in meat for sale in stores. She reports:

A team of researchers from Arizona bought meat and poultry in five cities across the United States, tested them for bacteria, and found this: 47 percent of the samples contained the very common pathogen Staphylococcus aureus, and 96 percent of those isolates were resistant to at least one antibiotic. Of more concern: 52 percent of those staph isolates were resistant to at least three antibiotics that are commonly used in both veterinary and human medicine.

That is: Roughly one in four packages of meat and poultry from across the US contained multi-drug resistant staph.

Here's the breakdown of how different types of meat compared:

Among the types of meat tested, turkey carried the most resistance, with 77 percent of the meat samples showing at least some; that was followed by pork (42 percent), chicken (41 percent) and beef (37 percent). Interestingly, it wasn’t all the same staph. Though there was a great diversity of staph types, each animal species seemed to carry mostly one sequence type or strain of staph: ST1 in pigs, ST5 in chickens and ST398 in turkey.

Perhaps the most important finding in the study is that the source of the bacteria was not human contamination, rather the bacteria came from the animals themselves. Mckenna quotes study team member Lance Price:

“There’s an important second point: We found that each of the meat and poultry types had their own distinctive staph on them. That provides strong evidence that food animals were the primary source of the resistant staph. The source wasn’t human contamination of the meat at slaughter, or when it was packaged for retail sale.”

This is an important data point in the debate about the impact of antibiotic use in raising farm animals. The Ag. community has argued for years that no one has been able to prove a link between such use and the emergence of drug-resistant bacteria that is harmful to humans. The evidence is mounting that concentrated animal operations are not only bad for animals, but they are bad for humans as well.

Go here for a previous post on safety issues with America's meat supply.

Law of Mother Earth: Bolivia Set to Pass Law Granting Nature Equal Rights to Humans

Bolivia lawmakers are taking an interesting approach toward environmental protections. They are working to pass what they call the "Law of Mother Earth." There are 11 rights that the legislation will formalize into law. The Guardian UK reports:

They include: the right to life and to exist; the right to continue vital cycles and processes free from human alteration; the right to pure water and clean air; the right to balance; the right not to be polluted; and the right to not have cellular structure modified or genetically altered.
Controversially, it will also enshrine the right of nature "to not be affected by mega-infrastructure and development projects that affect the balance of ecosystems and the local inhabitant communities"...

The law, which is part of a complete restructuring of the Bolivian legal system following a change of constitution in 2009, has been heavily influenced by a resurgent indigenous Andean spiritual world view which places the environment and the earth deity known as the Pachamama at the centre of all life. Humans are considered equal to all other entities.

The move toward environmental protections arises out of Bolivia's very real experience with climate change:

Bolivia is struggling to cope with rising temperatures, melting glaciers and more extreme weather events including more frequent floods, droughts, frosts and mudslides.
Research by glaciologist Edson Ramirez of San Andres University in the capital city, La Paz, suggests temperatures have been rising steadily for 60 years and started to accelerate in 1979. They are now on course to rise a further 3.5-4C over the next 100 years. This would turn much of Bolivia into a desert.

Most glaciers below 5,000m are expected to disappear completely within 20 years, leaving Bolivia with a much smaller ice cap. Scientists say this will lead to a crisis in farming and water shortages in cities such as La Paz and El Alto.