Agriculture Reference
In-Depth Information
That admonition succinctly summarizes the timeless religious attitude toward the
food that sustains both body and spirit. Even those who do not affirm belief in a deity
may well be thankful in heart for food that nourishes the body, brings pleasure, and
engenders community. Those who do affirm, worship, and name a divinity ordinar-
ily consider the food that sustains and enriches life as the gift or blessing of their god
or gods. When, thanks to sun and rain, crops grew and bellies were filled, thanksgiv-
ing filled the heart. It could not be contained there but had to be expressed in words,
song, dance, and thank offerings (Fick, 2008). When food became scarce and hunger
bordered on starvation, the words, the song, the dance became petitions to the divine
for help or served as acts of appeasement or repentance.
Food is more than mere physical nutrition, no matter a person's religious beliefs. It
is the stuff of comfort, community, caring, and creativity. It is a matter of conscience,
morality and justice, and politics. It plays a substantial role in the rituals of daily life
at or away from the table. In the realm of religion or general spirituality, “Food can
be sacramental: simply hold in your hand a piece of fruit,” Michael Schut wrote. “Is it
not a window through which you can sense your connection to soil, farmers, sunlight,
rain?” (Schut, 2002). Going further, a Jewish scholar noted a helpful progression that
moves from food consumption as a biological act, a means of satisfying physical
hunger, to sharing food with others as a social act (whether a simple lunch or celebra-
tory banquet), and finally a meal that represents (or is) a solemn or sacred act (Klein,
1979). That would include the Seder for Jews and Holy Communion for Christians.
A helpful study noted some 17 ways food can be understood as more than a col-
lection of nutrients. “Food … may be used as a gesture or a language to communi-
cate intentions, feelings, and attitudes” (Grimm, 1996). Of that list (see Figure 3.1), at
least 9 of the 17 actions noted can relate to how food is used in spiritual or religious
practices or settings. For example, a given food practice may certainly initiate and
maintain personal relationships (item 1); demonstrate the nature and extent of rela-
tionships (item 2); provide a focus for communal activities (item 3); express love and
caring (item 4); both proclaim the separateness of a group (item 6) and demonstrate
belonging to a group (item 7); symbolize an emotional experience (item 14); display
piety (item 15); and express moral sentiments (item 17). Others may apply, but those
listed here are not at all a stretch for people who recognize and practice either tenet-
less spirituality or doctrinal religion.
food And sPIRItuAlIty
A noniction topic that spent many months at the top of various best-seller lists
was entitled
Eat, Pray, Love
(Gilbert, 2006). While visiting Italy, author Elizabeth
Gilbert helped prepare a birthday meal for her friend Luca Spaghetti. His birthday
coincided that year with America's Thanksgiving Day, which the author described
as “a day of grace and thanks and community and—yes—
pleasure
.” An American
friend Deborah and several others gathered at the table, and after several bottles of
Sardinian wine, “Deborah introduces to the table the suggestion that we follow a
nice American custom … by joining hands and—each in turn—saying what we are
most grateful for. In three languages, then, this montage of gratitude comes forth,
one testimony at a time.”
