sustain:if:able kiwi

Give us this day our daily bread: a just theology of food? part 2

Last week I began to sketch a just theology of food. I offered a short quiz:

1. True or false: Wealthy suburbs are more likely to have fast-food outlets than poor ones.
2. True or false: Healthy food is more expensive than fast food.
3. True or false: 77% of Australians eat together as a family five times a week
4. True or false: In Australia, more women are head chefs that men
5. True or false: On a daily basis, women spend more than twice as long as men on food preparation and clean up.
6. True or false: The biggest global killer is a disease called New World syndrome

(Answers, for those interested are at the bottom of this post).

My contention is this – that when Christians pray Give us this day our daily bread, we must pay attention to think about who cooks, who cleans, who eats what, and with who.

In the class I offered two resources. First, a story from Rebecca Huntley’s (Eating Between the Lines, of a community centre in Melbourne, which holds lunches that aim to bring postwar migrants together with newly arrived refugees. They share food, swap recipes and pass on tips about where to find spices. They also share stories, experiences of the joy and dislocation of migration. So simple – eating together.

The second is the book by John Koenig, Soul Banquets: How Meals Become Mission in the Local Congregation I keep mentioning this book, simply because people whom I mention it to keep coming back telling me how helpful it has been in their growth in mission. Koenig argues that

“we have seriously undervalued our church meals, both ritual and informal, as opportunities for mission … to realize this potential, we, like the disciples on the road to Emmaus, must have our eyes opened by the transforming presence of Christ at our tables.”

He provides a checklist on what it means for meals to become mission:

• This is serving graciously with human contact. Koenig cites the example of one the busiest church food kitchen in New York, in which each volunteer is expected to find ways to encourage eye contact and genuine conversation.
• This is setting tables, serving food, eating in patterns and places that speak of God’s abundance and creativity.
• This is encouraging role reversals by finding ways for all, helper and hungry, to contribute through a diversity of gifts.
• This is committing to a long-term, intentional project, a willingness to eat together a lot, because in that eating good things will happen.

Give us this day our daily bread is an invitation for all those who pray that prayer to consider what and how they eat. And it opens to door to a whole new way of being in mission – around tables, among strangers, with justice, generosity and humanity. Such is a just theology of food in the Kingdom of God.

(more…)

Give us this day our daily bread: a just theology of food?

(Click here for the food and equality quiz)

Last night the Reading cultures/Sociology for ministry class I teach talked about food. And the fact that, to quote Rebecca Huntley, “food is rich in meaning … eating habits can be a useful means of describing social distinctions.” (Eating Between the Lines, page 175). In other words, the very ordinary things of what we eat and what we cook – reflect “the various strains of inequality in Australia – between men and women, rich and poor, host and migrant, indigenous and non-indigenous, country and city.” (Eating Between the Lines, page 175-6)

We started with a quiz, some statements about food and eating habits in Australia, drawn from her book, Eating Between the Lines.

What’s this got to do with being Christian? Well it this a faith that in the Eucharist, places the eating of bread and wine at the centre of life. And a faith that prays “Give us this day our daily bread.”

Not “my” daily bread, but “our” daily bread.

In other words, it should want to act when being on a low income makes it harder to pray “Give us this day our daily bread”; when being time poor makes it hard to pray “Give us this day our daily bread – healthily”; when living in remote indigenous communities makes it almost impossible to pray “Give us this day our daily bread.”

In my next post I’ll post the research data that lies behind the quiz and point to the resources we then discussed in class. In the meantime, take the food and equality quiz (click here for the food and equality quiz)

asylum seeker facts

• The vast majority of people seeking asylum in Australia arrive by plane.
• 95% of asylum seekers arriving by boat are found to be genuine refugees.
• Just 3441 asylum seekers were given refugee status in Australia last year, roughly 1% of the total migration program for that year.
• In comparison, around 50,000 people over-stayed their visa last year alone – mostly people with business, student or holiday visas.
• Australia only accepts 1% of the worlds’ refugees.
• At the current rate of refugee arrivals, it would take 20 years to fill the MCG.
• It is not illegal to arrive in Australia seeking asylum.

From here.

• Ruth, part of genealogy of Jesus, was a refugee.
• Moses was seeking asylum when he fled Egypt.
• So was Jesus when his parents fled from Herod’s military might.

From here

Sorry, I’m sure this issue is more complex than such simple sound bites.

gillard’s asylum seeker speech on wordle

Further to my post yesterday, I thought it would be interesting to place Julie Gillard’s speech announcing Labor’s new asylum-seeker policy in Wordle.

Yep, click on it and the word Timor is there! And “values” is smaller than “facts.”

Full text of the speech is here.

free (Timor) parking (of asylum seekers)! Uniting church response to Gillard

For my Australian readers (and for Kiwis who care about social justice and wonder how Christians in New Zealand would respond to people seeking asylum and arriving by boat if we didn’t have a large land mass called Australia sheltering us), here is the Uniting Church response to the Gillard proposal – what the New Zealand Herald called “Canberra sticks out unwelcome mat to arrivals“.

Some quick points.
1. This is one outstanding advantage of being a connectional church, as opposed to a three Tikanga Kiwi Anglican church, or a congregationalist ie Baptist, that the church is able to speak quickly on rapidly evolving social issues.

2. The importance of treating all humans as people, and not slogans like “queue jumpers” or “illegals.”