In the Dutch newspaper RD of 16-6 Rev. M. van Reenen made a plea for a more profound Biblical reflection on agriculture. Yet it is even more important to emphasize that there is a responsibility to act virtuously, for both farmer and consumer, argues Corné Rademaker.
More and more, Dutch agriculture is embedded in global markets. Natural resources for Dutch agriculture are imported from over the world and Dutch agricultural products are going around the world. Dutch chicken products go to Africa. Coffee and tea are coming from Africa and Latin-America to The Netherlands.
This context puts Dutch agriculture, and also its struggles, in perspective. Many of these problems are strongly connected to problems elsewhere. An example is the (subsidized) export of agricultural products to developing countries. This is favorable for farmers in the exporting countries and for mostly urban consumers in developing countries. But on the other hand, it leads to decreasing profits for products of local farmers, with all that this implies on the countryside.
Apart from that, operating on unpredictable world markets brings financial risks for Dutch farmers. The current precarious situation on the Dutch milk market – after the abolition of the milk quota – has emphasized this.
Therefore, a fundamental consideration on agriculture, which is led by Scripture, is not possible without involving the context of (Dutch) agriculture. We need to ask how Biblically accountable the present course of the Dutch agricultural sector is. But also which consequences the conventional way of farming has, here and elsewhere. And, which responsibilities do the involved parties have?
Created reality
It is fundamental for a Christian understanding of agriculture that it is both practiced within and an elementary component of God’s creation. The reality in which we live is not just matter which we can bend to our will. Yes, we do read in Genesis 1 and 2 that God ordered man to manage the earth and to work the soil. However, this is written in the context of the creation of the living creatures “according to their kind” and the “indeed it was very good”. Our managing and working asks for respect for living nature. We need to do justice to the nature of our fellow creatures.
An example. Where do we stand in current poultry farming? The animal welfare problems – inability to walk, footpad lesions, blisters – in the broiler industry as a result of breeding and selection for muscle growth and the problems with feather pecking in the layer industry – to the point of cannibalism – as a result of a lack of possibilities to display species-specific behavior, are telling in that regard. The characteristic emphasis on efficiency in the global poultry industry leaves little room for poultry as God’s creatures. In that regard a change in the way people think is needed, but most of all a change in the way people act.
The virtuous consumer
At the side the farmer, change asks for certain virtues. First of all, responsibility and stewardship. As stewards of God, we are called to do just to the nature of our fellow creatures. However, also creativity and entrepreneurship are important to develop innovative ways of production within existing and new markets which are in line with God’s intent for this world.
In the Global South the context to display creativity and entrepreneurship is generally unfavorable because of adverse economic circumstances and limiting public policy. Therefore Woord en Daad supports those farmers, by connecting them with suppliers, investors and buyers, and to lobby for sustainable public policy for agriculture.
This also touches the role of the consumer. After all, the farmer is connected to the consumer through markets. Californian dairy farmers to consumers in Arkansas and Kenyan French bean farmers to consumers in Washington DC or Amsterdam. In this context, it is important to observe that the price the consumer pays, co-determines the room for maneuver of the farmer. The farmer, here and in the South is an entrepreneur, but his possibilities to produce economically without exploiting environmental and social ‘resources’, are also decided by what the consumer is willing to pay for his or her products.
If consumers are structurally not willing to pay a more fair price for agricultural products, the realization of an agriculture that does just to the farmer and living nature, here and in the South, will be impossible. More positively stated: next to supporting the farmers, as Woord en Daad is doing, we can all help the farmers to have a proper income in the way we consume. The flourishing of God’s creation is a mutual task.
Willingness
That is why the acknowledgement of this reality as God’s creation, also asks certain virtues at the consumer’s side. Firstly, the virtue of responsibility. Do we feel the co-responsibility we have for the current situation in agriculture, here and in the South? Prof. Graafland showed in a research among Dutch Reformed Christians in The Netherlands that the virtue of responsibility is not as prevalent as among other denominations and non-believers. There is therefore clearly a task for Reformed Christians. Next to responsibility, though, the virtue of willingness is important. For example, are we prepared to pay a few euros extra for a product with a fair price?
In conclusion, a fundamental consideration on agriculture, does not only ask for an agricultural ethics, but most of all for a food ethics. In this way, the role of the consumer will be highlighted. Above all, it is about both the farmers and the consumers acting virtously. Both producer and the consumer live in a reality created by God. A reality to which justice needs to be done.
The author is researcher at Woord en Daad and wrote this contribution on behalf of the Inclusive Agribusiness Development team.
