Staring down the stuff deadline

Have you held a freecycle yet? The one I held in April helped pare down my belongings in advance of my move. But now the realtor says I have to make my place look like a catalog spread—spare, spare, spare. And my 1200 books? “Just keep the pretty ones,” she said. (Oh, how that hurt!)

More stuff has to go—at least into storage, if not into someone else’s hands. That means more decisions. Giving the office table to my church for its basement dinners is easy. Debating whether to keep or release the extra set of plates and flatware for 24 is tougher. And what about those old Legos?

I have one week. One week. On the other side of this intense discernment I hope to find freedom—freedom from too much stuff; freedom of moving closer to a clear sense of what’s enough, for this life stage and the next.

Anne Basye

Review of Peter Singer, The Life You Can Save

I just finished reading Peter Singer's new book, The Life You Can Save. The book is engaging and accessible and argues persuasively not only why we should give but also how much is reasonable for us to give.

I particularly enjoyed Chapter 4, which explored six psychological factors in giving. The studies he cites there make intuitive sense--one is less likely to give outside of their own group (parochialism), if they are simply given statistics (by the way, have you perused our Good Gifts Catalog lately?), or if the responsibility is diffuse. Our sense of fairness (who is shouldering the aid load) and the fear that our efforts are futile (expressed recently in Dambisa Moyo's book, Dead Aid) can also inhibit giving.

The study I found most fascinating was the effect money has on helping. Quoting Karl Marx, who described money as "the universal agent of separation," Singer describes a study in which one group of subjects was primed in various ways to think about money (through word puzzles, visual prompts, and so on) then asked to perform various tasks. A second group did not have the money prompts. The "money group" took longer to ask for help, left a greater distance between chairs when asked to discuss things in a small group, and were more likely to choose solitary leisure activities. At the end of the experiment both groups were asked to donate some of the money they had been paid for their participation. The "money group" gave less. I'm not sure what to do with this, but it is intriguing.

I found other parts of the book worthwhile, particularly his discussion on what we are morally obligated to give (the sliding scale idea sounds more or less right to me; see the book's accompanying website for a calculator: http://www.thelifeyoucansave.com/). I also enjoyed chapters six and seven on how to evaluate the effectiveness of an aid organization (it's difficult to do!). I found his argument against folks like William Easterly and the afroementioned Dambisa Moyo to be compelling as well. How can we say that infusion of aid won't work when we've never really tried it?

On to a few of my problems. First, I think that Singer is far too materialistic in his understanding of "saving" a life (which, by the way, is a phrase I find quite problematic). I finished the book with the impression that, for Singer, saving a life only involves providing food and shelter. The emotional and spiritual health of a person is not considered. This was especially clear when Singer held up as models Paul Farmer and Zell Kravinsky who both strive not to love their own children more than any other child. The emotional health and well being of their children is somewhat immaterial--they have food and shelter so they are set. Singer really had no argument against this, other than it is difficult for typical human beings to live this way. I would argue that especially strong care and affection that one has for his or her own children is both natural and necessary.

All in all I enjoyed the book and encourage you to spend some time with it. For those of you in the Chicago area, a group will gather to discuss the book on June 11 at 7:30pm at United Lutheran Church in Oak Park (409 Greenfield Street). I invite you to join us for what promises to be a lively dialogue!

David Creech

What's on the side of your bus?

I ran across a quote today that struck me as really strange. It was in an article about a group of atheists who are putting ads on public buses. They were unable to do so in Indianapolis, due to a "policy barring ads 'involving or referring to political, religious, moral or environmental issues subject to public debate.'"

Which one of these is not like the others? It seems something of a well-known adage that the topics of politics and religion are to be avoided in polite conversation. And somehow I can pretty easily fit morals into that same general bucket. But environmental issues? Isn't that on a different level of specificity than the others? I'm mean, sure, it can be a controversial topic just like religion and politics. But so can health care, education, immigration, and many other things. So what about the environment makes it something to be named alongside the old adage stand-bys in municipal policy?

Perhaps it's because the environment and its impact on people's lives and livelihoods has become enough of a concern for there to be public debate about it. Perhaps there's something about Indianapolis' environment that makes it an especially touchy subject there. But regardless of the exact reason, to have reached this level of taboo, it is clearly a problem. And that being the case, there must be a better policy than avoidance for addressing it.

-Nancy Michaelis

Stacy Johnson on the Inspiration behind Taking Root

I became a mother for the first time in October, 1997. Even though I knew I would love my child, I was unprepared for the completeness and intensity of my love for my son. I was also unprepared for the fact that I began to see my child in the faces and lives of other children, children known to me and children not known to me. I became a better pastor and teacher when I became a mother. I recognized the triumphs and fears in the parents and children around me. They seemed very real and very familiar.

At this same time, it was also hard for me to see pictures of and read articles about children who were hurt or were starving. I knew it happened, of course, but I did not want to see evidence that children suffered so greatly. Those children were no longer abstract children to me. They were children who were someone’s greatest treasure.

My son is now eleven, and he has a brother and a sister. I now make myself read articles and books about hunger and poverty because I know that mothers whose children are hungry, love their children just as I love mine. I feel that I have to keep track of these women and their children in order to fulfill my call to preach and teach the Gospel. It is still hard. I cannot always look at the pictures, but I know that if their stories are not known and told, nothing will change. I work every day to hold on to my hope that hunger will end and that every mother’s treasured child will have enough.

The Rev. Stacy K. Johnson



Stacy Johnson, Ph.D., is an ELCA pastor and the author the new World Hunger curriculum, Taking Root: Hunger Causes, Hunger Hopes.

Stacy Johnson on Taking Root for Younger Children

I’ve been asked many questions about “Taking Root,” the ELCA Hunger curriculum. Perhaps the most common question is about using the materials with children younger than Grade 3. I think the materials do lend themselves to adaptation for younger learners. To use “Taking Root” with young children, this is what I recommend:

1) Focus on the children’s literature. Children are captivated by stories, especially good stories read well. Some of the discussion questions in the Grades 3 – 6 Leaders’ Guide will work for young children. Stay away from too many content questions, such as What was the man’s name? What did the child do? Instead, encourage children to think about the story with questions like, Why do you think the man did that? If you had been the child in the story, what would you have done?

2) Remember that young children are quite able. It is true that young children are not able to think abstractly about an abstract concept. They can, though, think about an abstract idea, like the justice of food distribution, if it is presented in a concrete way. Several activities in the curriculum including The Peanut Game, and Hunger Footprints would work for young children.

3) Emphasize activities and projects, including Neighbor Cookies, Junk Art Sculptures, Vases from the Recycling Bin, and Upside Down and Right Side Up Birdfeeders. These projects are very workable and enjoyable for young children.

4) Proclaim the focus Bible texts. Young children are just developing a concept of the Bible. It would be good for them to realize that the Bible has a concern for justice and also has much to say about hunger and poverty in our world.

Remember… curriculum is closer to a road map than a specific set of directions. Be creative and flexible!

Stacy Johnson, Ph.D., is an ELCA pastor and the author the new World Hunger curriculum, Taking Root: Hunger Causes, Hunger Hopes. She has agreed to post a couple of times on our blog to answer questions and provide suggestions.

At what age did you get eyeglasses?

I got new lenses in my eyeglasses last week. I had been noticing that distant signs weren't quite as sharp as they used to be, so I wasn't surprised that at my annual eye exam, the doctor said my prescription had changed. It wasn't a big difference, but enough to warrant new lenses. I've been through many such adjustments since junior high, when I began wearing glasses.

As I drove away with my newly improved vision, I was thinking about how amazing it is that someone figured out such a simple way to make vision possible. Without my glasses, I can see clearly only about a foot or two away. Beyond that, things get blurry. But by putting some glass in front of my eyes, wah-lah! Such a significant problem so easily fixed. Things snap into perfect focus and I can see the individual leaves on the tree across the street. And the lettering on street signs. And, back in junior high, the chalk board at the front of the room.

At which point it occurred to me: I don't know how I would have made it through school without glasses. Indeed, so important is vision to school that our kindergartners are required to have an eye exam as part of their enrollment in public school.

If education is a critical component in combating poverty, so too is optometry. I'm fortunate on several counts. First, I live in a country with plenty of eye doctors, and I grew up in a family that had the means to take me to see one. I also was part of an education system that had plenty of books. Being nearsighted, even without glasses I still could have read anything up close. Without glasses, school would have been harder and I surely would not have done as well. But as long as I had access to books, I could have gotten the information I couldn't see on the board.

But what of children in places that lack both optometrists and text books? Or children who simply lack access to those things? Or children who are farsighted and can't see their books? I don't know the percentage of children who need vision correction, but I'm guessing it's not insignificant. I've seen plenty of pictures of children in one-room schools around the world, with or without text books, often without desks or even chairs, looking at a teacher and a board at the front of the room. But how many of the children in those pictures were wearing glasses? One more obstacle I've never really considered.

-Nancy Michaelis

Thoughts on Land, Part 2

While we were in West Virginia visiting one of the sites affected by mountain top removal, I saw the stone monument above that, though weathered and difficult to read, quotes Psalm 95:4. In this verse, the psalmist asserts, "In God's hand are the depths of the earth; the heights of the mountains are God's also." This monument seemed to me to be a subtle protest against the hubris of the coal companies (and the government that empowered them) who felt that they had the right to simply lay claim to the mountains and utterly deface them.

Perhaps I was reading my own subversive struggle into the text. But it got me thinking--what does the Christian tradition have to say about the land? What follows are some of my first thoughts, a more sustained (and I think worthwhile) reflection is offered by Walter Brueggemann in his book, The Land: Place as Gift, Promise, and Challenge in Biblical Faith.

First off, to be sure, the sentiments of Psalm 95:4 are echoed throughout the Bible. Take, for example in Psalm 24:1 ("The earth is the Lord's and everything in it...") which is also cited in one of Paul's letter to the Corinthians (1 Corinthians 10:26). In short, there is a strong theme of the earth or the land belonging to God. The New Testament, for all its tendencies towards spiritualization, still affirms this earth, and looks forward to God's kingdom coming on this earth. But it is still God's kingdom (and God's earth). Humans cannot lay claim to it.

All of this said, one of the key hopes (or perhaps the key hope) in the Hebrew Bible is the promise of land. It of course begins with God's promise to Abraham that he will inherit the land "as far as the eye can see" (Gen 15). The Hebrews journey through the desert for forty years, all the while hoping to arrive at the land God had promised, the land "flowing with milk and honey." Once they arrived in the land, they actually occupied it for only 350-400 conflict-ridden years. The rest of the Hebrew Bible is written in exile away from the promised land or in the promised land to which the Jews can no longer lay claim. During this time the Jews look forward constantly to a time when they will again enjoy the land as their own. In the midst of all this, the land is a gift from God (see especially Deuteronomy 8:17-20 0r 30:15-20).

In the Bible, then, there is a certain ambivalence (and many more texts could be brought to bear on the discussion). The land is possessed, but possessed as a gift. It ultimately belongs to God. Can we bring this perspective into conversation with current land practices? If so, how? What would the Lutheran (or more broadly, Christian) response look like?

David Creech

Thoughts on Land, Part 1

Since my trip to Appalachia, I've continued to grapple with the concept of land ownership. As usual, I am still trying to find a coherent way of thinking about it. In the meantime, my son has been meandering around the house singing (with gusto) "This Land is Your Land," courtesy of his kindergarten choir. So here are some preliminary thoughts.

As noted in an earlier post, this thinking began when Bishop Dunkin of the Western Maryland-West Virginia Synod informed me and my colleagues in Church and Society that coal companies owned the land under his house. In short, if a natural resource was found under his house that a company wanted to acquire, they hold the rights, and he would be forced to move. This is the case for 75% of the land in West Virginia. This felt somehow intuitively wrong.

We also heard the testimonies of two women who were suffering from the effects of land degradation. The biggest issue was water contamination. They were asked by one of my colleagues why they did not simply up and leave. The response was something along the lines of, "My family has lived on this land for 250 years. This is my land. The coal companies should be the ones going." (While I could sympathize to a certain degree, I also wondered to myself, What about the Native Americans before her? What about the flora and fauna before all of us? Can we really lay claim to something that existed long before us and will continue to exist long after we are gone?)

The director of the Washington advocacy office, Drew Genszler, brought the Israel-Palestine issue into this discussion of land ownership. A key component (perhaps the key component) in that conflict is defining who has the rights to the land. How many other violent conflicts around the world have rights to the land at the center?

These three stories of land ownership highlight for me some of the tensions inherent in our current conceptualization of land ownership. The two big problems for me are 1) The abuses (both to each other and to the earth) that can be justified because of a sense of ownership and 2) The conflicts that inevitably follow a claim to the land.

All of this said, some good can come from a clear definition of who has rights to the land. First, it strikes me as somehow fundamental to our sense of wellbeing to have a "place." Perhaps it is learned, but the idea that coal companies could kick people out of their houses and off the land on a whim just doesn't feel right. Second, in the current system, land and property rights make development possible. If someone knows that they own the land, they will make personal investments, knowing that they will be able to reap the benefits. Likewise, outsiders will be more likely to make investments, trusting that the owner of the land will be able to make good on his or (much less often) her promises, and if not, the bank or the lender will receive the collateral.

In this post that is already too long I've painted a picture in pretty broad strokes. I will follow up later this week with some theological musings on the topic. In the meantime I welcome your feedback and insight on the question.

David Creech

ELCA scholarships available now for Bread for the World Gathering

Join Bread for the World members on June 14-16 in Washington, DC, for Bread for the World's Gathering 2009. There will be worship, workshops, meals, music, visits to Congress, and of course, a celebration! Learn more about the event by visiting http://www.bread.org/.

Are you in need of financial assistance to attend this gathering? The ELCA Washington Office is offering a limited number of scholarships for this event. Applications are being accepted now until May 29, 2009. Go to www.elca.org/advocacy to download the application.

Scholarships will be awarded immediately until June 8, funds permitting, and be processed as a reimbursement. The amount reimbursed will be for both the "2009 Gathering that includes 35th Anniversary Dinner and Lobby Day" option and three nights housing on the American University campus.

Questions? Contact Jodi Deike, ELCA Director for Grassroots Advocacy and Communication, at jodi.deike@elca.org or 202-626-7947. David Creech

Center for Reflection, Education and Action

Hunger Rumblings will periodically highlight the work of organizations that received financial support through an ELCA Hunger Education/Advocacy grant in 2008.  We hope you are as inspired by these stories of our faith in action as we have been!

CREA – Center for Reflection, Education and Action (www.crea-inc.org)

2008 ELCA World Hunger Education Grant Recipient

Poverty, and the hunger it causes, is directly related to the ability of workers and their families to achieve sufficient income.  CREA works to bridge the gap between cooperative artisans in countries around the world and consumers in the United States.  We educate U.S. consumers about Fair Trade, expose them to Fair Trade-Peace Trade products made by global artisans, and create a market so that these workers can achieve a sufficient income.  We have named our program “Fair Trade-Peace Trade” to help consumers understand that economic, social and environmental peace are just as important as cessation of fighting with weapons.

Our educational message helps consumers understand that the “lowest” price is not always the “best” price, and that the people who bear the true costs of cheap products are the workers who produced that product.  In our Fair Trade work, we are able to tell that story and challenge those who are buying the craft items, coffee, tea, and chocolate to understand that what we buy and how we buy directly affect the lives of men, women and children around the world.

Our reports on Sustainable Living Wages are available for congregations and schools and directly connect the Fair Trade – Peace Trade products with the goal of sustainable living wages in countries around the globe.

We have also developed a Systemic Analysis program which teaches people how to understand globalization, its inequities and impacts.  It also highlights the economic components of the Universal Declaration of Human Rights (www.udhr.org/UDHR/default.htm).  We continually create story boards and educational materials for use by various congregations and groups.

CREA works to ensure that global artisans have the means to feed their children, send them to school, and provide access to better healthcare.  Working with these global artisans reminds us that Fair Trade is a year round commitment, not just during the holiday season. 

To learn more visit the CREA website at: www.crea-inc.org

Ruth Rosenbaum, Executive Director

posted by Erin Cummisford

In Honor of Mom

Women around the world are models of strength and perserverance. In spite of the fact that they along with their children suffer disproportionately the effects of poverty and hunger, women nonetheless

+ produce an estimated half of the world's food;
+ are responsible for about 60-80% of food crops in the developing world;
+ and are more likely to spend their income on the wellbeing of their children--buying more nutritious food, purchasing school supplies, and paying for healthcare.

For this reason, women are key players in the fight against hunger and poverty. Consider the following facts.

+ Women's education has the greatest effect on reducing child malnutrition, accounting for 43% of the reduction in malnutrition in the developing world from 1970-1995.
+ In India's economic transformation, the states with the highest percentage of women in the labor force grew the fastest and had the largest reductions in poverty.
+ The total value of women's unpaid house and farm work adds one-third to the world's gross national product.

ELCA World Hunger recognizes the importance of supporting women in our efforts to combat hunger and poverty here and abroad. Your gifts to the World Hunger Appeal can (among other things) finance a micro-credit loan to woman to start a business or buy a machine to spin wool to increase her productivity. As you celebrate your mom this weekend, consider empowering other women around the globe with a Good Gift.

David Creech

All statistics in this post were taken from the Bread for the World Institute's 2009 Hunger Report, pp. 60-67.

A Light from Above

Literally. We have new light from above. Check out the picture of my family room. That bright circle on the ceiling isn't an electric light. It's the sun! In the past couple of weeks, we've had three solar tubes installed in our house - two in the family room and one in the kitchen.

If you follow this blog, you know we've been talking about coal and electricity recently. I'd love to say that my family's decision to install solar tubes was in response to our desire to use less electricity, less energy, less coal. And that was a consideration. But the bigger reason was more self-serving: I wanted more natural light in some of the darker areas of our house just because I like natural light. The way our house is situated, we don't get nearly as much of it as I would choose, and I've always wished for more. We have considered skylights from time to time, but they always seemed too expensive and work-intensive, what with all the drywalling and painting that's required with their addition. But then we learned about solar tubes! We could have them less expensively than skylights, and each one took only about an hour to install (done by a professional). That was it! The result is wonderful. Unfortunately, I don't have before and after pictures, but you can get a sense of the increased light from the shadow cast by the pillow onto the arm of the couch. That most certainly was not there before.

What I love about this little anecdote is that one largely selfish act is so beneficial! By getting something I wanted - more natural light - I'm using less electricity, which reduces my use of coal, lowers the demand on the power grid, and hopefully lowers my electric bill. It also supports jobs in the "green economy," as we purchased a solar product and paid a professional to install it. And it is another step in our household's efforts to live more sustainably. I find it all very hopeful. Or maybe I'm just giddy from all that natural light.

-Nancy Michaelis

WebEx Conference with the Author of Taking Root

As you may already be aware, ELCA World Hunger just released a new curriculum, Taking Root: Hunger Causes, Hunger Hopes. This curriculum is an excellent tool to help raise up the next generation of people who will be passionate about addressing the root causes of hunger and poverty.

To help get the word out about the curriculum and to answer any questions that folks may have about it, I will be hosting three WebEx sessions with the author, ELCA pastor Stacy Johnson. I invite you to join us on Monday, May 11 from 1-2pm CST, Tuesday, May 12 from 7-8pm CST, or Thursday, May 14 from 7-8pm CST. If you are interested, please contact me at david.creech@elca.org and I will give you the details you need to join us for the conversation.

If you know of anyone else who may benefit from this opportunity (such as pastors, Sunday school teachers, Christian education directors, etc.), feel free to forward this post to them.

David Creech

Appalachian Musings

Sorry not to have posted last week. I was still catching up from my time in West Virginia with my colleagues from Church in Society. We observed there firsthand some of the issues that folks are facing in the rural areas of Appalachia. I had hoped to post from the region but the days were packed full. I am still processing what I saw and heard so I apologize if the following is not yet fully formulated. Five thoughts:

1) Driving along the Interstate I saw several billboards by the heavy equipment manufacturer Cat. The sign proudly proclaims "Coal, Yes. Clean, Carbon Neutral Coal." One problem: we do not yet have any way of burning coal cleanly. Another problem, and this may be the bigger one, even if we could figure out how to burn it cleanly, the way in which we extract it is environmentally and socially destructive (and don't forget about the Tennessee disaster a couple of months ago).

2) Water issues are not only a Global South problem. They are not only a future problem. Today, in the U.S., there are people who do not have access to safe drinking water. Nancy Michaelis already gave an articulate post on this. Read it here.

3) One of the scary things about coal, or any fossil fuel for that matter, is that we all consume it. Lots of it. We consume coal in direct ways when we flip on the lights in our houses (this cool Web site shows how you may be connected to West Virginia coal). We consume coal in indirect ways when we buy just about anything. We are a very energy dependent people, and most of our energy needs are met by using environmentally and socially destructive fuels.

4) The trip made me think about how we conceptualize land ownership. There was an audible gasp in the room when we learned that energy companies lay claim to 75% of the land in West Virginia. Ralph Dunkin, the bishop of the West Virginia-Western Maryland Synod described how when he purchased his house he had to sign away the land rights. Should some great natural resource be found under his home, energy companies have rights to it. The land and the house would be purchased from him and he would be forced to move. Others we spoke with expressed fear of that happening, especially in this economy when fair market is substantially less than it was a year ago. This system and our collective response gave rise to lots of thinking that will be the subject of a future post (quick preview: we need to rethink the idea of land ownership).

5) Coal is a complex issue, and solutions to the problems it presents are a long way off. We are a very energy consumptive society. And we are only growing in our energy "needs" as we become increasingly dependent on portable devices such as cell phones, Blackberrys, iPods, and the like. Coal is abundant, and one of the few fossil fuels to which we have direct access. In short, in spite of all the problems that coal introduces (carbon emissions, environmental degradation, water concerns, land rights, and so on), we will still continue to mine and burn coal. This will be particularly true in the immediate future--a recent article in the Congressional Quarterly describes how Democrats from coal producing states are dictating a new coal agenda to the chagrin of Republicans from oil producing states.

What seems to me to be the way forward is consuming less energy both directly and indirectly. This of course introduces new problems. For one, in a depressed economy, do we really want to encourage everyone to consume less? For another, in states like West Virginia, coal is the only game in town. Stop using coal, and the tax revenue that is used for public services such as schools and hospitals dips, leading to more social problems.

When I find myself in a catch-22 like this (and the longer I'm in this job, the more I find myself thinking about rocks and hard places), I wonder how to best accompany those who are poor. What choices should I make that will truly serve their needs and interests? Ideas?

David Creech

Freecycling for fun and space

Getting ready to move takes lots of time and work. It also brings you face to face with just how many belongings you have. As a simple living sort of person, I thought I didn't have many possessions. Was I wrong!

Last weekend I held a freecycle and basement sale to clear out some of the stuff I didn't know I owned. One side of my basement held stuff with price tags. On the other side, everything was free! People loved helping themselves, and all my free (and most of my priced) treasures found new homes. Very little had to be recycled or discarded, and I felt like Lady Bountiful, telling people, "yes, it's really free--please take it!"

The Bible invites us to construct an economic system based on God's principles. A freecycle is a great way to boost the economy of grace. (Ho, everyone who thirsts, come to the water!) At www.freecycle.net you can learn more about freecycling and participating in freecycling groups. And it's something a church can easily do on its own--perhaps at church, after worship.

I'm hooked on freecycling now. I've already started a new stack of stuff for my next freecycle, so I can be sure my stuff stays out of the landfill...and so I can watch more people smile.

Anne Basye