yearofplenty

Decline of the Carnivore: American consumers are losing their appetite for meat

Almost everyone that's not selling meat agrees that it would be a good thing for Americans to eat less meat. Nutritionists tell us it would be good for our health. Environmentalists tell us it would be good for the environment and one of the most helpful ways to combat global warming. Animal welfare advocates tell us that reducing meat consumption is one of the most helpful ways we can address the horrors of concentrated animal feeding operations (CAFOs). As we're learning in our Tables of Plenty journey, most religious traditions teach that constraining the consumption of meat through fasting is helpful on the journey of spiritual formation. 

Apparently the message is starting to sink in because, as Mark Bittman reported earlier in the week, American consumers are putting less meat in their shopping carts and that trend is likely to continue into the future. (See chart taken from this Daily Livestock Report)

The rising price of meat is probably the single biggest contributor to these trends but Bittman attributes part of the decline to a shift in consumer conscience:

Some are choosing to eat less meat for all the right reasons. The Values Institute at DGWB Advertising and Communications just named the rise of “flexitarianism” — an eating style that reduces the amount of meat without “going vegetarian” — as one of its top five consumer health trends for 2012. In an Allrecipes.com survey of 1,400 members, more than one-third of home cooks said they ate less meat in 2011 than in 2010. Back in June, a survey found that 50 percent of American adults said they were aware of the Meatless Monday campaign, with 27 percent of those aware reporting that they were actively reducing their meat consumption.

The livestock industry in their report on the trend attributes the change to growing exports which reduced the amount of available meat in the market, higher costs due to the growth of the ethanol industry that diverts corn to the production of fuel and increases the costs of those inputs for animal feed, and finally they attribute the decline to "the fruition of 30-40 years of government policy." 

Bittman, along with many others, have expressed shock at the dubious nature of this last statement. One feature of the American food scene over the last 40 years are the generous farm subisidies that have fueled the industrialization of meat production. Instead of dealing with the reality that consumers are choosing to eat less meat, they are stuck on the idea of a government conspiracy against them. 

I guess I'm not surprised that the livestock industry doesn't mention changing consumer values but, as I've written in the past, the industry ignores this reality at their peril.

Shepherd's Grain Wheat Co-op Still Stirring National Food Conversations

I write about Fred Fleming and the Shepherd's Grain wheat co-op in Year of Plenty. I wish I could claim to have made them famous but the truth is that national media outlets have been doing stories on them for years. When they are interested sustainable wheat farming, Shepherd's Grain and their no-till farming methods have been a go-to source of information. They have even been featured on CNN. 

The latest story comes from Helene York and the Atlantic Monthly. She is intrigued by SG's partnership with ADM, a company usually touted as the arch-enemy in conversations about sustainable food. York sounds a little conflicted as she writes:

I came away from my weekend with some complicated questions. Can locally baked bread be called "artisanal" if the wheat is from cooperatively farmed wheat fields that end up processed by ADM? What if the opposite were true: if the wheat were milled in an employee-run facility but came from the commodity markets? 

Perhaps the lesson is that there's no one path that can suit every region, especially now, with consolidation having left producers with only a few scalable choices. ADM may have bought up most large-scale mills over the last century, giving groups like Shepherd's Grain nowhere else to turn. But if a plant manager takes a political and operational risk, and makes it possible for a co-op that grows wheat responsibly to survive, is that bad? 

Re-regionalizing our food system will surely mean creating new alliances, some with small entities wishing to grow bigger, some with large entities whose ways we often (rightly) criticize. Perhaps the most sustainable solutions will be those forged by individuals who need each other's support and resources, at interim steps along the way, regardless of the size of the entities they represent. 

I wrote in a previous post about the nature of this unusual partnership between an "artisanal" co-op and a mega-corporation. My post was sparked by a conversation with Fred Fleming and his words, "Hello, my name is Fred and I'm a recovering conventional farmer." I wrote:

I had a chat with Fred about the Inlander editorial that was critical of their efforts. My response is here. Paul Haeder’s basic gripe is that they use Round Up to control weeds and that they invited a rep from ADM to a farming summit who had never been to an actual wheat field. Hint Hint Hint - Shepherd’s Grian is in bed with ADM, the agricultural death star, the evil industrial food complex. What Paul didn’t understand in his critique is that it’s not ADM that has Shepherd’s Grain in its tractor beam, it’s Shepherd’s Grain that is drawing in and converting ADM.

According to Fred, the Spokane ADM mill on Trent that processes almost all the flour in our region, is the only ADM mill in the country that allows a grower like Shepherd’s Grain to process their flour separately. Fred explained that this unusual arrangement has captured the imagination of ADM’s management and as a result Spokane’s mill is seen as a kind of model of the future. In a world where everything is rapidly commodifying, in Spokane, flour is decommodifying and consumers like that and that makes corporate offices of multi-national corporations take notice. It’s actually quite remarkable and it’s all happening right here in Spokane.

In order to innovate more sustainable food practices, it’s going to take folks like me and you stepping forward and saying, “Hello, I’m a recovering conventional consumer.” But it’s also going to take farmers like Fred because consumer demand only goes so far.

Picture: Palouse wheat fields as seen from Steptoe Butte.

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.

March 26 Earth Hour Event in Spokane Calls Faith Communities to Care About Environment

I'll be at this event on Saturday signing books and enjoying the conversation. Here are the details:

The Faith and Environment Network’s annual Called to Care event will take place on Earth Hour Day, Saturday, March 26, 2011, beginning at 4 pm at the Cathedral of St.John the Evangelist, 127 E. 12th Avenue, on Spokane’s South Hill. Earth Hour is an event initiated by the World Wildlife Fund in 2007 in Sydney, Australiawhen 2.2 million individuals and more than 2,000 businesses turned their lights off for onehour to take a stand against climate change. At Earth Hour 2010 a record 128 countries and territories joined the global display of climate action in celebration and contemplation of the one thing we all have in common – our planet. It included the Earth Hour event offered in Spokane by the Faith and Environment Network.

This year’s annual event will feature
• a panel of artists and naturalists discussing our observation, awareness and mindfulness of theenvironment,
• a presentation on the Dark-Sky movement which seeks to preserve and protect the nighttimeenvironment and our heritage of dark skies through environmentally responsible outdoor lighting,
• a time of music, readings, and meditations from various faith traditions, and
• turning off of lights in the Cathedral at 8:30 pm in observation of Earth Hour.

A light supper will be provided. A donation of $15 is suggested for the event, but all are welcomeregardless of donation. For further information please contact Evita Krislock (220-6532) or Thomas Soeldner (607-7115).

CSA Vegetable Box Programs Growing and Evolving

Community Supported Agriculture (CSA) is an innovation in food selling and buying that has finally broken into the mainstream. These kinds of programs that usually involve a consumer signing up with a local farmer to get a weekly box of seasonal vegetables. In some cases the boxes are picked up at a farmers' market, on the farm, or they can be delivered at an extra cost. These innovative arrangement first emerged in Europe and Japan as a response to hardships experienced by local farms and farmers, and in an effort to bridge the relational gap between consumers and growers. As the interest in locally grown food has skyrocketed in recent years these programs have proliferated.

My favorite CSA in Spokane is the one from Rocky Ridge Ranch, located in Reardan. Gary and his wife So have summer, winter, and spring CSA subscriptions. They also have a meat CSA that's the best deal in town for locally, naturally raised beef, chicken, and pork. The Millwood Farmers' Market, that I help manage, is one of their two CSA pick-up sites.

As more farmers have offered these programs and they have grown in popularity there are some interesting growing pains and ethical dilemmas that are starting to emerge, both for shoppers and farmers. One regular reader of the blog lamented last summer that, after putting up big bucks for a summers' worth of vegetables, the offerings in the box were sometimes dissappointing compared to what the farmer had on display at their farmers' market booth. She discovered the uncomfortale tension that come with a direct relationship with a farmer. What do you do when you're unhappy? It's one thing to talk to the produce manager at the grocery store, which seems safe, but it's a whole other thing to file your complaints with the person who planted, nurtured, and plucked the plants out of the ground. To complicate matters, the skill-set required to be a great farmer does not necessarily lend itself to having good customer-service skills. CSA's make buying food a relational experience, which brings with it the mixed-bag of what we experience in human relationships. Here's how the unsettled CSA customer put it last summer:

But I’m wondering – here, finally, is my question – how you think we might navigate those imperfect relationships, with all of us imperfect ourselves, when we’re talking about non-negotiables, about food? In a local, relationship-based economy, there’s no room for mistakes. What happens if I have a bad day? Grocers, middlemen, long supply chains, all create room for me (and the growers) to be imperfect. How do we live without that when we’re, you know, human?

She makes a keen observation - that one of the hidden efficiencies of our long supply chains in the food system, is that they remove the human, relational element. They give the illusion of a transaction based only on price and quality, and erase the fingerprints of the farmers who grew the food. But this is only ever an illusion. CSA program that put us face-to-face with a farmer ultimately force us to give up our romantic notions, maybe the very notions that led us to sign up for a CSA, and encounter food, people, and land in new and responsible ways. In my mind, the purpose of CSA programs is the formation of community. It's an intentional complicating of life. Yes it's probably cheaper, easier, and more time-efficient to just go to Win-Co and load up your shopping cart on a weekly basis - but sometimes more expensive, more complicated, and less efficient is better. 

Which brings me to my next observation about this fast-evolving market segment. I knew we were in new territory when I saw a "CSA" program show up on Groupon here in Spokane. Full Circle Farm was offering a deal on subscriptions to their CSA program. I was surprised, because I'd never heard of Full Circle Farm, and I take pride in having my finger on the pulse of our local food system. I did a little investigating and was intrigued by what I found. I have a call into Full Circle and will follow up on this post with more details and observations when I have to chance to talk to them. 

Books on Faith and Green - Book 3 "Farming As a Spiritual Discipline" by Ragan Sutterfield

Ragan Sutterfield's collection of essays, Farming as a Spiritual Discipline, is a call for churches to start gardens and grow food. He introduces the essays by saying:

My hope is that Christians will come to see one of their tasks as staking out claims for God's Kingdom by redeeming land from the margins and using that land to create gardens that offer not only good food but also community development and hope.

True to his comments in the book about the need for patient preparation of soil, he aims with this small book, to prepare the topsoil of the church with amendments of biblical reflection, kingdom theology, and agrarian sensibilities.

He starts out with the assumption that before engaging the practice of farming we must first grapple with our understanding of creation, which is ultimately a question about how we see ourselves in the order of creation. He says:

Farming is essentially the practice of cultivating creation, and how we see farming depends entirely on how we see creation.

Sutterfield grounds his understanding of the human place in creation in a perichoretic, or social understanding of the trinity, with God inviting us into the "eternal exchange of love, Father, Son, and Holy Spirit," and into the task of widening that divine embrace of love. The author lifts up sustainable farming as a generative practice that anchors us in the humus of created order, and ultimately in the triune embrace of the creator God. 

He makes a keen observation about our typical response to the wreckage of rapid industrialization and the burgeoning green movement. He says:

So far, the answer seem to be mostly, keep doing what you are doing, only do it "greener."

Again here, he points to farming as a path to not just tweaking what we're already doing, but shaping an alternative path. He says:

Humility and frugality are both practices born of accepting our creaturely limits. Farming, perhaps better than any other practice, brings us up against the realities of the creaturely life and forces us to live within the limits of our power, knowledge and resources.

The two main essays are followed by a sermon given to Englewood Christian Church in Indianapolis, Indiana. Sutterfield argues that the church should "seek a foothold for Eden," as a way of looking ahead to the ultimate fulfillment of what God is doing in the world. He says that the best place to start is with places on the margins, on abandoned patches of earth that need resurrecting.

It's getting quite interesting reading all these 28 books in a condensed period of time. I'm learning that perspectives on environmentalism and faith are shaped significantly by the places where people are standing in the world. Scott Saban sees the movement from the missions field among the poor, Tri Robinson sees it from his role as an evangelical pastor and leader in the church, Jonathan Merritt, author of Green Like God, sees through the lens of being a Southern Baptist, and Ragan Sutterfield's perspectives are shaped primarily through his experience as a farmer. All four advocate for the church to embrace the care of creation.

Sutterfield offers a small critique of some of these other approaches. It wasn't a direct critique that he targets at others, but one that I can see in the middle of all of this reading. He says that there are two heresies founded on the idea that we, as humans, are not part of the created order. One of these heresies has been roundly rejected in all of my reading so far, which is a rejection of an extreme environmentalism that sees human impact on the earth in a wholly negative light, as if the creation would be better off without people. That's a bit of a straw man, but I understand what he is saying. The other heresy, he says, envisions "creation entirely in terms of human use and value...," which includes those that warn of global warming because of it's negative impact on humans. 

Tri Robinson lists as one of his foundational assumptions, that the earth exists for human use. Saban's main observation is that caring for the environment is a way to care for people, especially poor people. I have often spoken of care of creation in the context of loving our neighbors as ourselves. Sutterfield's point is that there is something in the story of caring for creation which runs deeper than human use and valuation. I think he's arguing against a modern, reductionist view of the earth, but I'd like to hear more about what he means by this. 

Farming as a Spiritual Discipline is a small book that packs a big punch. It's more like a fresh layer of compost than a flashy quick-release packet of NPK fertilizer. Sort of unassuming at first glance, it is packed full of health and a great contribution to the debates about faith and environment. Personally, it has re-sparked my imagination around my work with the Pumpkin Patch Community Garden and Millwood Farmers' Market and helped me see how those fit into God's unfolding kingdom.

Is Going Green Bad For Your Soul? A Response to "Resisting the Green Dragon" (Part 1)

A group called the Cornwall Alliance has put together a 12-week video course with a curriculum dedicated to rebutting and resisting the acceptance of environmentalist sensibilities among evangelical Christians. The foreboding web site states: 

Without a doubt one of the greatest threats to society and the church today is the multifaceted environmentalist movement.

I'm a little hesitant to post on this and give it more publicity than it has already received, but given the high profile nature of those involved, which include representatives of Focus on the Family, Calvary Chapel, the Southern Baptist Convention, and the Family Research Council, I think it's important to address. It has even been hailed by Glenn Beck on his TV show as an antidote to secular "go green" curriculums, and will likely be brought up in public discourse in the coming year. Along with this, I have been working on this blog and elsewhere to flesh out the intersections between faith, food, and environment, so it could be I'm in a unique position to respond.

A little context is helpful for understanding why "Resisting the Green Dragon" is so hyperbolic and overwrought. The environmental movement has been a straw-man enemy of conservative Christians for decades, but in recent years different aspects of the environmental movement have been embraced by conservative Christians in what some have called the "greening of evangelicals." Richard Cizik, as a representative of the National Association of Evangelicals, famously took up the cause of Global Warming, garnering placement on Time Magazine 100 most influential people list. In a 2006 show titled, "Is God Green?", Bill Moyers profiled Tri Robinson, an evangelical pastor from Boise Idaho, and how his conservative congregation has embraced the care of God's creation as gospel truth. There was also a boundary breaking book in 2007 by Matthew Sleeth, titled Serve God, Save the Planet, wherein Sleeth speaks with a distinctly evangelical voice about living simply and going green. 

Organizations like the Evangelical Environmental Network, that had been on the margins for years, have come to prominence and have gained influence. New organizations, like Flourish, were created, conferences were held, a distinct language of "creation care" was adopted, "Green" Vacation Bible School curriculums were written, and mission organizations like Plant With Purpose have sought to carry out the gospel of Jesus through planting trees and equipping the poor with sustainable practices. There is even a little known Spokane blogger who's written a book about the intersections of the Christian faith, the local food movement, and going green. :)

While the Green Dragon material poses the devil as the antagonist, the program is in many ways a response to these recent developments. The clue is in their press release that begins with these words, bold and underlined:

While Others Push Evangelicals to Embrace Anti-Christian Environmental Views, the Cornwall Alliance Has Been Joined by Top Christian Leaders in a New Series of DVDs and Printed Resources for Churches and Ministries

They are less concerned about tree-hugging environmentalists, than they are about other evangelical Christians who are embracing elements of the movement. They think the fox has gotten into the henhouse and now they are sounding the alarm.

In a follow-up post I'll do my best to respond to their concerns but, for now, I'll just offer a quote that sums up much of my frustration with things like "Resisting the Green Dragon."

Perhaps the greatest disaster of human history is one that happened to or within religion: that is, the conceptual division between the holy and the world, the excerpting of the Creator from the creation . . .. and this split in public attitudes was inevitably mirrored in the lives of individuals: A man could aspire to heaven with his mind and his heart while destroying the earth, and his fellow men, with his hands.

—Wendell Berry