“What we eat is very intimate and very personal, yet it is [also] collective and political,” Dr. Elisa Ascione, Assistant Dean of Academic Affairs at Loyola University in Rome, told WRI.
Her words cut to the root of one of the world’s most pressing challenges: Changing the way people produce and consume food will be essential to fighting climate change, halting deforestation and safeguarding biodiversity. Yet, food isn’t just something we eat; it’s a reflection of who we are, closely tied to personal and social values. This makes shifting to more planet-friendly diets difficult.
Difficult, but not impossible. Research shows that people are more likely to follow new norms if those norms are seen as important within their social groups. Religious beliefs, in particular, can have a significant impact on food choices and food systems — from traditions that promote vegetarian diets to groups that are compelled by their faith to open community kitchens.
Faith is still an underappreciated and understudied driver of food choices. But that’s beginning to change. Loyola University is just one of a growing number of organizations around the world that are leveraging this connection to help build a more food-secure and sustainable future.
How Can Faith Groups Change Food Systems?
Faith-based organizations are involved across the food value chain. They own and operate community farms, kitchens of faith-affiliated hospitals, schools, recreational facilities, food banks and houses of worship. From production and farming to distribution, consumption and waste, they have the opportunity to make a sizeable impact on the world’s food systems and the planet.
For example, reducing meat consumption is a top climate priority. One study found that a 2011 announcement by the Catholic Bishops Conference of England and Wales encouraging ‘meat-free Fridays’ motivated 28% of U.K. Catholics to reduce their meat consumption. This eliminated 42 million meat meals per year and saved around 55,000 tonnes of carbon emissions annually — equivalent to avoiding over 82,000 trans-Atlantic flights. Traditions like Buddhism and Hinduism can help reduce the environmental impact of food production by promoting plant-based diets which align with their ethical and spiritual values.
Reducing food loss and waste is also essential, given that around one-third of all food produced never gets eaten while millions go hungry. Some religious organizations are starting to recognize this as a critical issue in their communities. Recent research conducted by WRI in Rwanda showed that 83% of faith organizations surveyed considered food loss and waste to be a relevant problem for their organizations and were able to identify areas for engagement, such as improving knowledge, skills, awareness and partnerships.
To explore this emerging field further, WRI spoke with three leaders working at the nexus of faith, culture and food. We learned about their successes, challenges, hopes and how faith is inspiring food systems action.
Improving Food Systems Education
Loyola University, a Jesuit school with its main campus in Chicago, has been developing pioneering projects at the intersection of food and climate for over a decade. Driven by the fundamental principle of cura personalis (care for the whole person), the school is now working to bolster awareness and education around food systems issues.
Loyola’s study abroad program in Italy offers classes and experiential learning opportunities in which students learn about how food is produced, processed and consumed — not just in theory, but also in the field. Students gain firsthand experience by visiting Puglia, an agricultural region which has faced issues of illegal migrant labor exploitation. They tour fair trade businesses and learn about tomato picking and farm workers’ conditions through conversations with trade union activists and groups supporting migrant workers. This deepens their understanding of the links between labor, social justice and food systems, equipping them to tackle issues like food security and equity in their future careers.
As Dr. Ascione puts it, “Students can eat a tomato knowing that its production didn’t pollute the world, and there was no exploitation behind the person who migrated from afar to do this work… Food is a powerful tool because it takes us back to experiences that we all share.”
Feeding the Hungry
“Our Faith tells us that sustainable consumption, food and spirituality are inextricably linked,” says Jasjit Singh, Professor in Religion and Society at the University of Leeds U.K. and an expert of Sikh Studies. “How can you be spiritual if your stomach is empty?” In a world where 1 in 11 people still lack regular access to food, it is a poignant question.
A fundamental principle in the Sikh tradition is the concept of seva, or ‘selfless service’, which drives Sikh believers to be active in supporting food pantries. The first Sikh community kitchens, or langar, were developed by the founder of the Sikh Religion 500 years ago. Today, they are replicated by hundreds of food banks and community kitchens managed by Sikh groups around the world.
The key point of langar is to break societal barriers and bring people together to share a meal as equals. It’s also a practical manifestation of religious teaching, from giving out free burritos in the streets of Los Angeles, to opening up Gurdwaras (Sikh places of worship) for hot meals in cities like Singapore, London and Toronto. The Sikh Golden Temple in Amristar, in the Punjab region of India, is famous for being the largest free kitchen in the world, serving between 50,000 and 100,000 hot meals every day.
“It’s all about empowering communities to be self-sufficient, to make sure they look after themselves and also consume responsibly,” says Singh. “This isn’t about feeding Sikhs. It’s about feeding everyone, recognizing the oneness of humanity and making sure that everybody you know has a full stomach.”
Tying Food to Climate Change and Social Justice
According to Shanon Shah, Director of Faith for the Climate (an organization supporting interfaith climate action, based in London) there is a growing awareness among the Muslim community around the harmful, unsustainable nature of global food systems. And this awareness is beginning to drive tangible change.
For example, the religious concept of tayyib (pure), is increasingly being incorporated into Halal food production, leading to a more comprehensive interpretation of Halal food’s certification requirements. Tayyib requirements ensure that food processes are clean, avoid contamination and are free from toxic ingredients. As such, certain food products — such as mass-produced chicken, which can pose serious threats to the environmental and human health — may no longer be a viable option for practicing Muslims.
Shah explains that the Muslim principle of mizan (balance) is often used to frame conversations around food justice and climate change:
“Whether it’s in our own individual diets, or in how we treat the land, are we balanced? We hear of workers being exploited, of communities facing different levels of malnutrition, which especially affects Muslims of minoritized backgrounds. If we can make the links with these aspects of food production, I think there’s a way these communities understand climate and food injustice.”
Reflecting on the ‘interfaith climate picnics’ that Faith for the Climate organizes in the U.K., Shah adds, “Food is something joyful that brings people together. I’m hoping that Muslims, and basically any other underrepresented community, will find this trick of making social justice work by hanging on to what gives us the most joy about food.”
Elevating the Faith-Food Connection on the Global Agenda
These leaders and others around the world demonstrate that faith-based organizations can become powerful agents of change in creating more sustainable and equitable food systems. To realize their full potential, more attention, research and partnerships will be needed at the global level to shed light on how faith can inspire environmental behaviors, elevate success stories and inspire action within communities.
