Between Hope and Hindrance - Religion and Food Security

“A nation that can feed itself can also rebuild itself.” This is the conclusion reached by Newton Waniba from South Sudan. He grew up there, lived through the civil war and spent several years on the run with his family – partly in refugee camps. These experiences continue to shape his work in support of small scale farming to this day – and his faith plays a crucial role. Churches and their networks are his crucial partners.

The question of whether religion has an influence on food security has been on my mind for some time – as director of an international aid oranisation and partner of Newton. I grew up with the Christian faith and, over the years, have learnt to critically examine my own roots – not to discard them, but to better understand what I truly believe in and to be more open to other faiths. The question remains: can faith make a positive contribution to the challenges of our time?

Food supply in religious texts

Questions surrounding hunger and the supply of food are by no means new in religious traditions. They are already recounted in early religious texts. A well-known example is the story of Joseph, which is recounted both in the Book of Genesis in the Bible and in the twelfth surah of the Quran. God reveals to Joseph that a severe famine is to befall the region. Through wise planning and stockpiling, he succeeds in guiding the whole of Egypt through this crisis. Despite years of drought, sufficient food remains available.

The call to help the hungry is a central component of many religious traditions. Caring for those in need is one of their fundamental moral obligations.

Findings from studies

For the majority of people in the communities involved in many development programmes, religion and spirituality are integral parts of their holistic worldview. The distinction between the religious and the secular, which is widespread in Western societies, is often alien to them.

Food has always played a role in religious traditions. Rules regarding what is considered pure or impure, which foods are permitted, or how they may be prepared, shape eating habits in many places. Periods of fasting are also part of many religions. Religion therefore influences not only what people eat, but also how they eat – and can affect food security both positively and negatively. It also influences cultural practices such as hospitality or the sharing of food within a community.

Problems can arise when religious norms determine who has access to food or support services. Such mechanisms can lead to unequal distribution, for example depending on social status, religious affiliation, gender or age.

Several studies also show that religious practices can have concrete effects on agricultural production. In India, for example, it has been found that agricultural yields can fall if Ramadan coincides with key production phases such as sowing or harvesting. One possible cause discussed is reduced physical performance due to fasting. In Madagascar, religiously based taboos (‘fady’), which are closely linked to ancestor worship, influence work rhythms and decision-making processes in agriculture. Innovations there are assessed not only on the basis of their technical efficiency, but also on whether they are compatible with religious norms. At the same time, religious traditions can also have positive ecological effects: in Ghana, so-called sacred forests exhibit significantly higher biodiversity as well as more stable water and soil conditions due to their protected status.

Indirectly, religious stances on issues of gender equality or family planning can also have an impact on food security. When women are able to participate more fully in economic life and families are smaller, there are often more resources available per person.

Whether religion ultimately promotes or hinders food security therefore depends heavily on how it is interpreted and practised. If it supports collective responsibility, knowledge transfer and mutual aid, it can be an important resource. Religious networks can organise people, build trust and facilitate community initiatives. At the same time, religion can also act as a hindrance – for example, when poverty is interpreted as an immutable divine will, when religious authorities stabilise power structures, or when taboos and social norms restrict access to food or agricultural innovations. What is decisive, therefore, is not so much religion itself as the way in which it is interpreted and practised within the respective social context.

Practical experience

In our work, too, we are constantly confronted with the question of what role religion plays in relation to food security. The association Global Food Garden Switzerland, founded in 2023, works mainly in Africa and shares knowledge about water-saving vegetable-growing methods and the basics of entrepreneurship within local food systems. The training, organised in Hybrid Education Hubs (HEH), is aimed at the youth, with the focus on schools and gardens around which further ecosystems develop. Although the organisation is still young, it has for several years maintained close ties with local initiatives and opinion leaders who, in their often challenging environments, are taking responsibility and seeking to drive change.

In many of these contexts, it is evident that religious beliefs can be an important motivation for people to get involved in their community and take on long-term responsibility.

One of the experts helping to design our courses is Peder Wenderfors from Sweden. He is an organic farmer and a pastor. He has been growing vegetables for over 30 years and supports smallholders on their path to self-sufficiency. For him, the land he farms is not simply property, but a gift from God. For him, therefore, agriculture means more than just the production of food – it is an expression of responsibility and care for creation. The land was farmed before him and will continue to be farmed after him. He sees his task as managing it responsibly for a limited time, so that future generations can also benefit from it.

His faith challenges him to use resources sparingly. Especially in times of abundance, he considers it a matter of course to share food with people who would otherwise be unable to afford it.

Scientific studies also indicate that religious traditions can foster such attitudes. Values such as communal responsibility, care for the needy and the sustainable use of natural resources are embedded in many religious traditions and can strengthen local food systems.

Burundi

Religious motivation plays an important role in approaches to agriculture and food security, not only in Europe but also in African contexts. Sister Yvonne from Burundi, a member of the Schoenstatt Sisters of Mary based in Vallendar in Koblenz, Germany, shares a similar perspective. For her, faith means not thinking only of oneself when it comes to food production. A portion of the harvest is deliberately shared – for example, through the traditional tithe, which benefits the poor.

Alongside her agricultural work, she is also involved in training people in her local community. She imparts practical knowledge on water-saving farming methods and helps families improve their own food production. In a country that has repeatedly been marked by political tensions, she also sees this work as a contribution to social cohesion. For her, religious responsibility also includes concern for the well-being of the community.

A 2021 study entitled Religion and Food Insecurity in the Time of COVID-19: Food Sovereignty for a Healthier Future shows that religious organisations often play a crucial role in times of crisis. Faith-based organisations are often among the first to respond to food crises. Their deep local roots, the trust of the population and existing community networks enable them to organise aid quickly.

Particularly in situations where state institutions are unable to cope or entirely absent, religious communities often take on an alternative role: they become local support structures, providing mutual assistance and organising food aid.

South Sudan

One example of this is the work of Newton Waniba in South Sudan. Together with local partners, the entrepreneur helps develop education programmes in a local Hybrid Education Hub of his church congregation. He pursues the vision of building a stable foundation for peace through education of the younger generation. From the outset, the approach combines traditional schooling with practical vocational training and entrepreneurial skills. In implementing this, Newton deliberately relies on churches as key partners.

In this context, the church is far more than a place of worship. It is often the most reliable local social institution – a provider of education, a place for trauma healing, a platform for reconciliation work and a hub for community organisation. Particularly in rural areas or refugee camps, it is often the only structure that brings people from different groups together peacefully.

Where state systems are absent, church networks remain as spaces of trust and organisation. Through them, agricultural training can be organised, knowledge passed on and community initiatives set up.

For Newton, the connection between faith and agriculture is inherent. For him, faith changes the way we view land, work and responsibility. Agriculture thus becomes not merely a strategy for survival, but a contribution to peace and stability.