Table Of ContentSEEDS OF RESURRECTION: A MODEL OF AGRICULTURAL SPIRITUALITY
ROOTED IN THE NARRATIVES OF FEMALE-RUN FAITH-BASED FARMS IN THE US
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A Professional Project
presented to
the Faculty of
Claremont School of Theology
In Partial Fulfillment
of the Requirements for the Degree
Doctor of Philosophy
by
Kristin Ritzau
December 2017
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© 2017
Kristin Ritzau
ALL RIGHTS RESERVED
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NT S C HOOL OF
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This dissertation completed by
KRISTIN RITZAU
has been presented to and accepted by the
faculty of Claremont School of Theology in
partial fulfillment of the requirements of the
DOCTOR OF PHILOSOPHY
Faculty Committee
Frank Rogers, Jr., Chairperson
Philip Clayton
Rose Hayden-Smith
Dean of the Faculty
Sheryl A. Kujawa-Holbrook
December 2017
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ABSTRACT
There is an emerging consciousness of environmental justice, food issues, and spiritual
formation surrounding ecosystems in the world. However, when it comes to understanding these
issues as they relate to theological themes, the discussions of practical theology, spiritual
formation, and agriculture are largely informed by white males (Wendell Berry, Aldo Lepold,
and Wes Jackson). This dissertation engages the fields of practical theology, historical Christian
spirituality, ecofeminism, and agriculture by presenting an original narrative inquiry, feminist
participant action study of four female-run faith-based farms in the United States. By traveling to
farms in four different states and conducting site tours, in-depth interviews, and working
alongside the farmers, narratives emerged regarding the spiritual formation happening on each
site. Plans were also developed for faith-based advocacy as they relate theology and agriculture.
Each phase of data collection, transcription, and narrative writing was shared with the farmers
for their feedback and input in order to embrace a partnership ethic in the research. The themes
and threads from the data, reflexive journals, and thematic analysis from practical theology,
spiritual formation, and ecology, merge to present a new model for agricultural spirituality.
The model of agricultural spirituality argues for moving segregated parts of place,
spirituality, practical theology, and God to embracing an interconnected web of life. This
involves an examination of the processes of life, death, and resurrection in the areas of place,
relationship, and God – merging these parts together in a deeper process of embodied work. This
model relies on historical foundations of Christian Spirituality and US history, but also presents
itself in light of today’s practices of farming, ecofeminism, eating, and spiritual discipline. Faith
communities need to further connect faith, farming, and food as shown in the model in order to
offer reconciliation and resurrection to, not only people, but the ecosystems around them.
Understanding the agricultural spirituality in these farmers’ stories who are on the margins of
this work is the foundation and example needed to move forward towards resilience and hope.
ACKNOWLEDGEMENTS
The saying “it takes a village” comes to mind when I think of how this dissertation came
to life. There are five groups of people who deserve special recognition: My fellow students, the
farmers in this study, my committee and professors, my church, and my family.
First to my fellow students, journeying with you in finding our paths has been an honor
and delight. From classroom experiences to online writing groups to navigating conference
presentations, our interactions inspired, challenged, and carried me through amazing and
frustrating seasons. I am so grateful to Karri Backer, Beth Singleton, Heather McDermott-Perez,
Seth Schoen, Nancy Fowler, and Michelle Kraus for their encouragement and belief in this
project.
To the farmers in this study, you shared your lives so openly and graciously. I anticipated
the relationships I would build and what happened surpassed by expectations. I am honored now
to call you friends. Your tireless work and dedication to your vocations and spirituality along
with your devotion to God still inspires me. Thank you for letting me share a part of your stories.
I would like to also extend gratitude to my committee and the professors who dedicated
their time and expertise to this project. To Rosemary Radford Ruether I am indebted to the
contributions you made as a feminist theologian and scholar. I am honored you could begin this
process with me and take time to shape the direction of my research. To Andy Dreitcer, from the
start of my journey at CST you championed the route I took with spirituality and ecology. I am
so grateful for your help in studying spirituality and your belief in my abilities over the course of
my research with you. To Rose Hayden-Smith, meeting you at the National Women in
Sustainable Agriculture conference was serendipitous. Your perspective as a historian, food
activist, and author has been invaluable in this process. The support and encouragement you
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provide is a salve to my soul. To Philip Clayton, your example of how you treat your students as
peers is one I will never forget. Thank you for providing many opportunities for me to hone my
skills and network alongside your amazing Ecological Civilization work. Your unrelenting
passion and energy in dedication to your scholarship has left an indelible impression on me.
Further, your pressing into my work with important questions made me a better scholar and
activist. Lastly, Frank Rogers, Jr., from my early days at the Oregon Extension summer retreats,
your model of compassionate action drove me to study at CST. Your desire to find a third way of
interacting in the world is something I share with all of my students now. You never doubted me
and gave me clear guidance every step of the way in my studies. Thank you for being a strong
example of how to find your voice and follow what you believe.
To my Mountainside Communion family, you supported this endeavor in unique and
important ways in the last five years. You watched my children and made meals for us. You
listened to my sermons as my research and scholarship developed. You invited me to help shape
the spiritual formation of our community. You all give me hope that we can make the world a
better place starting with the hard work of showing up to each other and our own neighborhood.
Finally, my family. You may have not always understood what I was doing, but you
supported me at every turn. To Darcy, thank you for always caring about this project and the
countless hours of watching Thatcher while I traveled and studied. To Grams, I promised you I
would finish, and I know you are supporting me from beyond. To my mom, you always believed
education and following our dreams were the most important tools we could give ourselves. I
have a foundation of faith and liturgy because you were my first teacher in life. To Nate, my
biggest cheerleader, my first editor, my partner, life threw us so many curve balls in the past five
years, but through it all we grew closer and gained more respect for each other and our marriage.
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Thank you for never doubting me and encouraging me in the dark moments. There were times
you had to believe I could do this for both of us, and I am forever grateful to you.
And to my boys, you both were birthed into this process. Thatcher, I found out I was
pregnant with you when I started my first semester of classes. Shepherd, you traveled in my belly
to every farm in this dissertation. This work is richer because you were part of it. I often feel the
weight of being a mom to two white boys. Your privilege in this world is something I hope to
continue to teach you to use to care for this earth and all the kin here. Raising two kind,
compassionate men will be one of the most important jobs I ever have – to demonstrate to you to
use your strength and gifts to heal a hurting world. So as much as this work is about women, it is
about both of you because I desire for you to grow up knowing you can empower those around
you, help those around you, and learn from your surroundings and emotions. Your sweet,
energetic spirits challenge me and teach me more about life, death, and resurrection each day. I
pray you both know how much I love you and why mommy is called to this work – because life
stops if we stop caring about our neighbors, so let us keep growing together in faith, word, and
action. With all my love and gratitude.
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CONTENTS
INTRODUCTION 1
PART I. SOIL: Grounding and Gaps 10
Chapter 1. Practical Theology, Spiritual Formation, Agriculture and the Environment:
The Theory Past and Present 11
Chapter 2. Addressing Injustice: Ecofeminism as Partnering Framework 55
Chapter 3. Midwives of Resilience: US Women Farmers, Past and Present 88
PART II. SEED: Narratives, the Methods and the Stories 107
Chapter 4. Research Methodology 108
Chapter 5: The Journey: The Research Process and My Reflections 127
Chapter 6. Abundant Table, Camarillo, California 149
Chapter 7. Springstroh Farm, Freedom, Wisconsin 165
Chapter 8. Luther Coffee Farm, Kona, Hawaii 186
Chapter 9. Mustard Seed Farm, Ames, Iowa 204
PART III. ROOTS: A Model and Action Plan 223
Chapter 10. New Roots: An Emerging Model of Agricultural Spirituality 224
CONCLUSION: Thorns, Roses, and Buds: Active Warnings and Hope 257
APPENDICES 271
BIBLIOGRAPHY 487
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LIST OF FIGURES
Figure 10.1 235
Figure 10.2 237
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1
INTRODUCTION
I did not intend to be in this place. I am in the vacant parking lot of the Oneida Nation
Museum outside of Green Bay, Wisconsin. The museum is closed. But I walk around the
grounds and short trail outside, reading the signage explaining the way first nation people lived
here and the names of trees and shrubs. The temperature is in the forties and the surrounding
fields are covered in mud. Studying first nation people is not why I am here. I am supposed to
meet white, second and third generation mother and daughter dairy farmers down the road, but
something draws me to this place. This land was not always occupied by silos and cows. There is
something deeply spiritual about this land, but also a tiredness and a weariness too. Perhaps that
is just my body which aches with new life as I grow a human in my belly. At this moment, I am
16 weeks pregnant; the baby is the size of an apricot. I look out at the mud surrounding me on all
sides which is about to be planted with acres of monocultures of soybeans, corn, and hay. It
seems to embrace its stickiness, wanting something deeper and richer, and my tiredness gives
way to my own curiosity of this place.
First nation people in North America are known for their connection to the earth. The
land, sea, and animals are recognized in their totem poles and ceremonies. Much has been said
about indigenous spirituality and the connections to place, tribe, living things, and people. I grew
up in a place deeply rooted in Native American tradition: Washington State. But my conservative
evangelical upbringing in the 1980s and 90s told me we won. Won what? I am still not sure other
than the “right” to dominate a people group and take over their land. That does not seem like
winning; it seems like oppression and bullying. I was taught indigenous people just needed to
find Christ to heal them from plights of alcoholism and abuse that plagued the reservations. In a
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