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Issue r45. Autumn 20r?
THE FIIOII I$$UE
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IESUS 8 FIIOD
Revd Dr Fiona Haworth
explores the spirituality of
Jewish festivals.
H
IIU]IGRY FtlR GtlII?
BiphopJonathan Clark
reflects on the rhythm of
fasting and feasting.

GEI IilUO1U[D!
gl Affitiate your group
Perhaps you atready belong to a student group at your church or university, and woutd like to
get involved in the SCM network? Groups affitiated to SCIV are supported by resources from the
nationaI movement, inctuding:
. A resource pack fitted with ideas and activities for your group.
. A termty mailing with copies of Movement magazine.
. Visits and workshops provided by SCM staff.
. Training at SCM s Summer Schoot.
. Assistance with finding speakers and activities.
Affitiation for student groups is FREE! and costs just f 50 a year for chaplaincies and
churches. For more information about affitiating your student group, chaplaincy or church,
vi s it www. movement.o rg.u k/get-i nvotved

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THE SIIIEBAR
In isstre 745 o{ IVlogencnt,our two theology:rrticles give a Christian
context to our discussions of food. Revd Dr Fiona Harvorth talks
about the Jewish f-estivals, meals and celebrations that Jesus was
rooted in, and BishopJonathan Clark reflects on the daily rhythms
of fhst and feast, and what they mean in a giobal context.
The global context of food is
something that was promineut
in the early part of 2013, due to
the demands of the IF campaign.
The campaign, built around the
idea that there is'Enough Food
for Everyone If' called for an
end to corporate tax dodging, for
the land rights of farmers to be
recognised, and for an increase
in aid frorn the GB countries.
Debbie White was involved in
the campaign, and asks in this
issue where it will go next.
Continuing the conversation
about resources rnd solutions, we
review tvvo new documentaries,
Land Rush and Edible City:
Grow the Revolution that discuss respectively the struggle for land sovereignty
in Mali, and the community garden Inovement in San Francisco. Cioser to home,
Ellie Bangay reflects on her experience volunteering in a food bank in Durham,
and the growth of food poverry in the UK.
Finally, Chris Wood offers us an easy curry recipe, perfect for feeding
groups and housemates. I hope you enjoy this issue o{ Mortement,
feel free to get in touch at editor@movement.org.uk
IAY CTARI(
At the AGM in July Jayk term of oiice on General Council and editor of
Moaement came to an end. We're really grateftil forJay's enthusiasm and creativify
in putting together Mopentent over the last two years, and would like to say a big
thank you to Jay for all the hard work that has gone into each issue!
Zhe EditorinlTean.
SCM office:
504F The Big Peg,
1 20 Vyse Street,
The Jewetlery Quarter,
Birmingham B18 6NE
Tel:0121 200 3355
scm@movement.org.uk
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Movement is pubtished by the
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SCM staff:
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Administration and Finance Officer
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Editorial Group:
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'--1
M0YEMtllI I|i3lili i,iri AUIUMII 2013
$cM AliltuAr
GllIIFEREIICE
'Peace, Pozoer and Protest: Prophets
for a Neta World'will be the title of
SCM's annual conference from the
14 - 16 February 2074 at the Hayes
Conference Centre in Derbyshire. Join
other students to explore what we can
learn from the Arab Spring, and other
grassroots movements, about how to
challenge the structures of power and
tackle the root causes of injustice and
inequality. How can we take inspiration
from the prophets of our time, and
transform our own communities and
the world around us?
Bookings are open nowl Visit
movement.org.uk/conference2014 to
find out more.
REffIllIIAL
OAIHERIIICIS
This autumn members of SCM will be
holding a series of regional gatherings
across the country exploring the theme
of food and communiry. Our first
regional gathering will be hosted by
SCM Edinburgh on 25 -27 October,
and will take place at Ma1'field Salisbury
Parish Church, EH9 1Tq
St. Peters House in Manchester will be
partnering with SCM to run a retreat
for students in the North West in
Manchester from 75-77 of November.
The event will cost just {10, and will
be a relaxed weekend with time for
reflection and prayer.
We're also looking to run events in
the South West and London, so look
out for announcements by searching
for us on Facebook, or following us
on Twitter @SCM_Britain. Further
details ofall events are available on our
website by visiting
www.movement.org.uk/events.
WeVe got lots of
exciting things
coming up, read
on fbr more!
Att GHAIIGEI
In August we said goodbye to our two
wonderful Faith in Action interns,
Hattie and Jo, and our amazing Events
and Campaigns intern John. All three
have made such an impact on the
movement this year through their work,
and they'll all be missed! We wish all
three of them the best for their futures
as they move on to new projects, and
thank them for all of their hard work
over the past year.
We're very excited to welcome two
new Faith in Action interns, Yannick
and Victoria, to the staff team. You can
find out about their chosen projects by
turning to the Faith in Action section
on page 17.
M|IYEMEIII - ISSUE II5 PAGE 3

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acting for iustice
livrng prayerfullY
connecting globallY
inng change
AIIIIUAT OEIIERAL MEETIIIff
On Monday 8th July, SCM members gathered to share in a celebration lunch
before taking part in the AGM. General Council fed back to the members what
they have been working on over the past year, and we were even treated to reports
presented in the mediums of mime and poetry! Several members of GC came to
the end of their term of ofice - a big thankyou to Charlotte,Jay,Jessica and Paul
for all of their hard work and comrnitment to SCM!
=
Hattie Hodgson takes over as Convenor, and is joined by Lykara Ryder
(Publications).Therewere also three newrnembers of GC takingup non portfolio
roles -Jacque Hall was elected to focus on developing links with other Christian
student organisations, Paul Parker was re-elected to focus on the Faith in Action
Project, and Clare Wilkins was elected to focus on the inclusion of excluded
groups. Ellie Bangay continues as Fundraising and Outreach portfolio, Rachel
Douglas as Membership and Groups, Becky Foster as Events, Georgie Hewitt as
International, and DebbieWhite continues as Campaigns portfolio.
In June L\zz\e was out and about
visiting groups across the UK, meeting
with students and chaplains to run
workshops and talk about how SCM
can support them in the new term.
Her first stop was Exeter Methodist
and Anglican Society (MethAng for
short) where she ran a workshop on
prayer, before travelling to Bath to meet
with the chaplaincy team there. Next
she headed north to meet St Brides
Church in Liverpool, who have newly
afliliated to SCM, before popping
over to visit Sheffield SCM. The last
leg of Lizziet tour included a week in
tire north east and Scotland, visiting
Durham, Sunderland, Edinburgh,
Glasgow and Aberdeen! To find out
rnore about Lizzie's travels, check
out her blog at www.movement.org.
uk/blog. If you'd hke Lizzie to come
and visit your group or chaplaincy,
get in touch with her by emailing
lizzie@ mov em e nt. org. uk.
Students, rninisters, SCM board
members, staft, and other allies met at
the beautiful Five Oaks Centre in Paris,
Ontario in June. Five Oaks is a centre
that was built out of the sarne work camp
rnovement in which SCM was involved
many years ago. We were grateful
to Hve Orks for the opportuniry to
perform some "hands on" manual labour
outdoors one afternoon in exchange for a
generously reduced accommodation rate.
Our keynote speaker, Prof. Stephen
Scharper, provided excellent leadership
for our thematic sessions which focused
around the four elementsl earth, wind,
fire, and water. The sessions involved
consideration of the links between
social and ecological issues, lifestyle and
political change necessary for ecological
sustainabiliry theological developments
throughout history relating to ecology,
and how Christianity can resource
broader ecological movements through
its rich heritage of eco-theological
reflection. Sherll Johnson
As part of the IF campaign people across
the UK fasted on June 6th to stand in
solidarity with the 1 in B people who
go to bed hungry. John, SCM's Events
and Campaigns Intern, decided to join
them and raise awareness of the scandal
that is hr,rnger. For 24 hours he imbibed
only water. Being constantly hungry did
not bother hirn much, but the hardest
thing was trying to concentrate at work.
Education is a great way of lifting people
out of poverty but if you do not have
enough food concentrating in school is
very difficult and childrens education is
being seriously affected by the problem
of hunger. To find out what's next for
the IF campaign, visit the website at
enoughfoodif. orgAatest

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At the AGM we also launched the
' Seeds of Liberation' eBook; including
papers, addresses and reflections
from our conference in March.
Featuring transcripts of the talks
from our two speakers, Bruce Kent
and Revd Raj Bharath Patta, as
well as articles on Dalit theology
and reflections from participants, it
really is a must-read! The eBook is
now available to buy online for just
{5 - visit www.movement.org.uk/
shop to get your copy!
j
an opportunity for students to engage
in conversations around movement
building locally and nationally, to
discuss global activism, and to reflect
theologically upon the Christian faith
and how it informs social and political
engagement. The event focused primarily
on building up a more sustainable,
stronger and firmly established SCM
locally and nationally while providing
participants with the concrete skills
and tools to do so. The weekend was
filled with courageous stories of pain,
struggle, victory and triumph, and over
60 participants attended, representing
Tennessee, Minnesota, New Jersey,
Washington, D.C., New York, North
Carolina, and India.
t,
$UMilIER $CHllOI
We were blessed with gorgeous sunnyweather for our annual Summer School in
July!SCM members from Glasgow, Sheffield, Cardiff, Manchester, Edinburgh,
Leicester, Aberystwyth, Worcester, Wakefield and Durharn joined us in Hemel
Hempstead to explore what it means to build a society based on Gospel values
and being Christ's disciples.
[EF]fi'd fr$$&
The World Student Christian
Federation-North America and
SCM USA held their first National
Leadership Tiaining Conference
in April. The theme was "SCM
Mowing Forutard: Ernpouering
Cltristian Students for Progress and
Social Change." The gathering was
Our speakers, Dr Richard Goode, Rev Peter Macdonald and Rev Dr Fiona
Harvorth all delivered fantastic talks and there were great workshops about
prayer, ecumenism and running your university group. Whilst the days were
filled with engaging content, dre evenings rvere full of entertainment including
an Open NIic night, group games and times ofworship.
When asked what she enjoyed most about the week Sharon from Leicester said
'I've loved everything about Summer School. There was a good range of talks,
workshops, worship and Bible Studies. I was totally new to SCM and I didnt
know anyone before I came, but I was imrnediatelywelcomed and accepted.'
tr.{[Jlli:hJll{I - ISSUt 145 FAllf i;

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the kingdom,
er boy nor girl.
kingdom
be heard.
'Iq,the
my

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t0vEttil lssuE t{5 turum 2013
Wlcome to our Groups Page.
SCM supports student grouPs
on campuses and in churches
across Britain. You can fnd a
full list at www,moaernent.
org.uAgroupsmap.
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Read on to hear the exciting things SCM
groups have been up to this term. If
you'd like to affiliate your student group
or chaplaincy to SCM; emulLizzie, our
Groups Worker - kzzie@movement.
org.uk for more information.
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$GM EIIIIBURCIH
SCM Edinburgh has continued to meet
for discussions and Bible studies on
Monday evenings in the Chaplaincy.
Highlights included triona Bennett
from Augustine United Church and
Maxwell Reay from Metropolitan
Church Edinburgh coming to share
with us some of their stories around
what LGBT+ inclusivity has been like
for their churches. We also shared a
meal with Christian Aid to talk about
hunger and poverty ahead of the G8
and the climax of the "Enough Food
for Everyone IF" campaign. Next term
we're looking forward to hosting a
regional gathering in October.
SGII $HEFFIETII
WeVe been very lucky to several guest
speakers throughout the year who
explored the topic of 'liberatiorf from
different perspectives. This year, we are
rnoving to a new meeting location in
the Chaplaincy and continuing to invite
great speakers while adding in regular
worship sessions and social justice
campaigning at local, national, and
international levels. AIl are welcome
to join us on Thursdays at 5pm for
reflection, fellowship, and action!
$cM
WllRCESTER
lior rr ve rl srnrrll anrl verl ne\r'gr()up \\.c havc bccn surprisir-rqlr' ;rcti\-e ! Fltrttic
visited us in llcbrurtrt. to tcll us rrll abotrt hcr iutcrnship and the issue of
huurrttt trrrfiicliing. \Vc suppoltcd liirirtrrrcle l:ortnight antl held ir collceti,,n ir.r
Christiirn t\id \\/cck. \\/c rrlso rrur a 'llc Iiirrd'strrll in thc exrrnr Pcriocl, eir.in.g
il\\'ill s\\'ccts antl chocolrttc, rtntl e ncourirqin.q sttrtl ,rn.l strrde uts to 1-lrrss
it otr
anrl be liinrl to s()nrc()llc elsc. \Vc errr]ed the scnrcstcr u'ith I)rofcssor lirnr
\\/risht's lecturc ,tt \\/rrrce stcr Cathcclrirl. Thanks to our flniversitl Chirplrrin,
I{er'. I)r Fit nrr Fl'.uvorth, firr hcl support (and cakcl).
ABERYSITIYTH
MEIHIIIII$I $IICIEIY
This term Aberystwyth MethSoc
have been involved in many activities,
including a Bangor and Aberystwyth
MethSoc meet up and a charities
weekend where we held a I940s
murder mystery event and the current
committee got gunged!The highlight of
the term was Aberystwph MethSoc's
60th anniversary weekend which we
celebrated byhaving a reunion ofcurrent
and past members. Recently some of us
attended the Life to the Full event where
we became better informed on the issues
faced by asylum seekers and the work
being done to counter human trafficking.
We look forward to creating more links
with other Christian societies, and
attending SCM conference.
SGM TEICESIER,
AIh PIAII B
We have had a successfirl first year as
a new SCM groupr and have around
25 members from Leicester College,
De Montfort University, and the
University of Leicester. Our activities
have included bowling, Bible studies
and talks, usually with a meal of course!
Our students have come from Sierra
Leone, China, France, Britain, Iraq,
India, Ghana, South Africa, Zimbabwe,
Singapore and Malaysia! We're
enjoyrng SCM and looking forward to
next term!
T||YETETI.ISSUE II5 PAGT 7

M|IYEMEIII ISSUE I45 AUTUMI 2ll|3
IF GAilIPAI $II
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-
Aid. Land. Tax. Tiansparency. What do these four
things have in common? Yes, you've got it, theyte the
four main focus points of the IF campaign which has
been running throughout 2013, cumulating in the G8
summit in Northern lreland. At the G8 summit in
June, leaders from the UK, Canada, France, Germany,
Italy,Japan, Russia and the USA met to discuss trade,
the global economy and other international issues.
This ,l,ear, a number of different Non-Governmental
Organisations (NGOs) and charities have been
collaborating as part of the IF campaign to ask the
leaders of the G8 to take steps towards ensuring that
world hunger is eradicated.
who would never have the opportunity to attend
rallies in London or other major cities to become
involved in campaigns. In an address to a group of
young people in Belfast, Barack Obama said'It's in
your power to bring about change. In today's hyperconnected
world, things that happen here have an
impact far beyond these walls.'
-
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Now that the G8 has met and its leaders have dispersed
for another year, the campaign is winding down. The
work done over these last months will, for the most
part, continue, albeit not under the heading of 'IF';
Christian Aid will be continuing their excellent work
on ta,\ and CAFOD have their own food campaign,
'Hungry for Change', to name just two examples. It's
important that this work continues; the IF campaign
was very much focused on the G8 and on a set
list of demands, but pressure needs to be put onto
governments to ensure that these demands are not
forgotten. Some aspects of the decisions reached were
disappointing. In the aftermath of the summit, a lot
of the language in evaluation talked about 'steps in
the right directiori and 'more work to be done'.
It can sometimes be disheartening when campaigns
dont have as fulI an impact as we'd like. Change is
often too slow - and it can be even more infuriating
when leaders who speak of and promise change seem
to be the ones forming the barrier to it. Not every
carnpaign will be successful right away; people have
been fighting for the abolition of the death penalty
for years, and yet as I write this article I'm reading a
news story about the 500th person to be executed in
I
Looking back over the IF campaign, one thing
really stands out to me as someone interested in
campaigning strategy, and that is how modern day
campaigns can harness the power of the internet
and, in particular, social media. As a firll time student
living in Glasgow, I wasnt able to get to a lot of the
big events for the campaign, though I did manage to
make it to London on the SthJune for the Ifcampaign
rally. Social media proved invaluable for me to be able
to keep in touch with what was happening and to be
able to take part, b)' tweeting prominent politicians
and taking campaigns actions online.'Enough Food
If'was often unfavourably likened to 2005's Make
Poverty History; in 2005, Twitter didnt even exist
and Facebookwas only a year old. Social media allows
us to reach so many more people, particularly people
Texas since I976.Little successes, however, should be
applauded; with the IF campaign, it proved that the
UK public desires change, with thousands of people
engaging with the campaign and attending rallies,
going to local events and participating in online
actions. Hopefulll', this will translate into action
being taken to change the horri$,ing statistic that one
in eight people go to bed hungry each night.Without
wanting to sound too much like a wannabe politician,
change is possible. As lVlargaret Mead said, 'Never
doubt that a small group of thoughtful, committed
citizens can change the world; indeed, it's the only
thing that ever has.'
Debbie White
PAGT 8
M0YEMEI|I - TSSUE r45

I
In partnership with Oxfam,
Church Action on Poverry
have produced a report called
'Walking the Breadline' about
food poverty in the UK. They
have emphasised the link
between the governrnent's
benefits progmmme and hunger,
asking people to call for an
inqury into the link betrryeen
benefit sanctions and payment
delays, and food poverty. The
number of people needing food
aid in the UK has risen hugely
since 2010, and it includes many
people who are in work, but
who are not being paid enough
to suwive. The report highlights
the physical and mental health
consequences of being in food
poverty, including quoting people
who had become depressed and
suicidal due to their seemingly
hopeless situation, and
mentions the further hardship
caused by the bedroom tax
that disproportionately affects
disabled people. It also shows
some of the alternatives to food
banks that have been set up in
the UK, such as a community
food project on an estate in
Manchester, and the need to
stop tax-dodging and redirect
the money into public services.
As well as demanding an inquiry
you can also go to the Church
Action on Poverty website
(www. church -poverty. org.uk)
to print off a copy of a petition
and download worship r€sources
about food poverty.
EIHIGAT LIUI]IG RESIIURCE HUB
At our Summer School in July, we
launched SCM's Ethical Living
Resource Hub. The hub is split into four
sections: Clothing, Food,TaxJustice and
a section looking at campaigning tools
and general resources. So, if youd like
information on where to buy ethically
produced clothing and ethically
sourced food, or you're looking for tips
on how to get involved in craftivism,
check out the resource hub online at
www. movement. org. uVresources.

It0vEMEtI rssuE r45 AUIUllll 20tit
Iiverpool City Centre Met/todist Church,'Sorneztsltere E/se,'is popularly known as'Zlte Bread Clturclt'
and is located at 96 Bold Street, Liverpool, in roorns above the'Nevtsfrom Nowhere' community
bookshop. Movernent spoke to Reztd Ian Hu, the Methodist
minister at the Bread CluTch since 2009
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Can you describe what happens at the
Bread Church? Livrirpooi City Centre
Methodist Church,'Somewhere Else,'
worships on Tuesdays and Thursdays
beginning at 10:30 am on both days.
Our community focuses its worship
upon the making, baking and sharing
of bread. Bread making is open to the
public and we have volunteers who can help you through the
steps of making white, gra:n^ry or wholemeal bread from
scratch. We go into prayers & worship at 72:30 pm, and then at
1p* the -down -to a lunch oFtromernade
vegetable soup and fresh bread rolls baked that morning.
Everyone pitches in to help with washing up and putting dishes
away, the cooled loaves are bagged and distributed, and the
community disperses back into Liverpool City Centre by 2 pm.
We survive on donations to do all of this, and we make an
appeai for help for donations during lunchtime.
You inherited'Somewhere Else'from Revd Barbara Glasson.
How has it been taking on the Bread Church from the
founder? Revd Barbara Glasson remains a very good friend to
this community and has left a powerful legacy here in Liverpool.
We have worked hard to preserve the original ethos of inclusive
'safer space' while developing our offering of 'outrageous
hospitality'to everyone who visits us. People who have much
faith, people who are exploring their faith, and people who have
little or no faith are welcomed and encouraged to explore and
share their own individual faith journey. Many people continue
to visit 'Somewhere Else' who have read Barbara's books,
particularly'Mixed-up Blessing' and'I am Somewhere Else,'
which were both inspired by her own experiences in founding
this community.
--Tood and hunger''is ilways an imporrant issue, but it seems
to be particularly relevant in the UK at the moment because
of the recession and growth of people using food banks.
Has this affected your ministry? Together with other faith
communities here in Liverpool City Centre,we serye a function
-ofSignposting people to available local services such as nearby
food bank collection points. A wide variery ofvulnerable people
(including jobseekers, people with learning difficulties and their
support workers, asylum seekers, single mums or dads with
children) have also found it to be helpful to come to a'safer
space'as a resource to learn to bake bread from scratch. Bread
is a staple food, and we encourage visitors to bake two-loaves,
PASE |ll
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HIIUEHETNSSUE I{5 ruTUHT 2(}I3
one to use at home and one to give away. We have observed
a growing number of viSitors who share their experiences
resulting from benefit reductions and/or unemployment.
._D-o you find drat'commund..hread-mahag can create
communities that last beyond the infividual meetings of
the church? Lasting friendships have been seen to develop
amongst frequent visitors. Because of the diverse cross section
of people who come to bake on a Tuesday or Thursday, initially
the group can seem eclectic and even sometimes a bit uneasy
with each other. However, through the bread-making process,
a new community is forrned and the conversations between
people who previously did not know one another are magical to
observe! By the time we sit down to the shared meal together,
there is a buzz ofconversation around the table together! Sitting
down together, sharing bread and a meal is a true Eucharistic
experience which occurs everyTuesday and Thursday.
Do you know of any other projects that are combtning food
and church ih innovative ways? 'somewhere Else' has inspired
*- many other faith communities to incorporate bread making
.
into their ministries. Locally, Tiinity Methodist Church
-' -in -Ctiurch-iri Ellesmere Port and Wesley Chester are-h^ro ..
examples of communities who have studied their local context
and identified ways of introducing bread making as a ministry
tool.
Has the Bread Church afiected how you think about and
experience food, either personally or theologically? Because
we always share a lunch which includes fresh bread baked on the
day and begin each meal with-a piayer, we arealways reminded
of the fact that we are sharing a meal seated at table where
all are welcome. Theologically, this is a powerfirl statement of
iodt in.lnrive love.We are reminded qfJesus Christ's ministry
to those nembers of society who may have not been popular or
evehtocially acceptable.Welcoming everyone to share in a meal
together is a powerfi.rl expression of grice.I feel privileged to be
able to participate in this each Tuesday and Thursday.
What is happening next with the Bread Church? We are
currendy discussing exploration of new ways of expressing
.,. . in*clusive and affirmilg faith, so yvatch-this-spacel
HEDGEHOG BREAD
INGREDIENTS
4009 of strong wholemeal bread flour
1 teaspoon salt,
2 tablespoons oil
1 tablespoon sugar
300 ml hand hot water
79 sachet offast action dried yeast
A few raisins to decorate
some margarine for greasing the baking tray/t\n
WHATYOU NEED
' a mixing bowl
'measuring jug
'wooden spoon
'baking tray/loaftin
'clean scissors
'wire rack
' an oven.
METHOD
1. Preheat oven to200c / Gas mark 6.
2.Mix together the flour, yeast, sugar and salt.
3. Stir in the water and oil, and mix into a soft dough.
4.Tirrn out onto a flour-dusted surface and knead for 5
minutes (good stress relief!).
5. Divide up into small rolls and put on baking sheet, then
leave the rolls to rise for t hour.
6. Using a pair of scissors, snip the top of the roll to create
'spikes'and push raisins into the roll to make eyes.
7. Bake for 30-35 minutes and cool on rack.
8. Enjoyl
ADAPTATIONS
To make a loaf, place the dough into a greased loaf tin at
stage .5, and skip stage 6.
You can find out more about the Bread Churih byvisiting theii -
websitg www. somewhere-else. org.uk
Photognphg$mHu by Shine Photographic and_Media, Louth, Lincolnshirc.
i,
. - -.U0fEIilI - lS${lE ll5 PTGE fl

tlluEHErI rssut t{5 AUIUtt 20t3
Jesusl Jerrtish
Festivals, e, Food.
Revd Dr Fiona Hansorth is the co-ordinating Cltaplain at tlte Unioersity of Worcester.
A challenge: before reading any
further just take a moment and think
about how often Jesus spoke about
or referred to food in one form or
another...
Perhaps the first examples you came up
with were the meals and celebrations
Jesus attended. Then there are the parables, many of which have
an agricultural or food related theme. There are also the 'I arri
sayings of Johns gospel, four of which refer to food direcdy or
indirecdy; I am the Bread of life,I am the vine,I am the good
shepherd, I am the gate that leads to good pasture.l
Jesus was rooted in the life of the land; it influenced how he
thought and spoke. Living in a subsistence economy, food was of
vital importance and much of daily life was devoted to sourcing
and preparing food. This is also refected in the religious life of
the time. For the people of Israel, making clear the relationship
between the Creator and the wodd he made was at the heart of
religious practice. Faithwas rooted in the experiences ofeveryday
life, with meal times providing an opportunity to
turn again to God. Taking part in the Live Below
the Line challenge is a good way to begin to
engage with what daily life was like in
Jesus'day; the extra time spent sourcing
and preparing food, the limited diet, the
time freed up when someone else offered
you a meal.
As a Jew, Jesus would have said, morning and
evening, the words also written on the door posts of every
house (Deuteronomy 11:13-21), which urge people to serve God
that he might send rain in season so that the people may gather in
'grain, new wine and oil'. Pasture for the catde is also promised so
people may eat and be satisfied.
These crops, the grain (wheat and barley), grapes and oil were
offered in the Temple (Numbers 28:9) and after the Temple was
destroyed theywere used on the Shabbat table every Sabbath.This
practise led Rabbi Yohannan (250-290 AD) to say, 'When the
Temple stood, the altar expiated man [sic]. Now that theTemple
does not exist, maris [sic] table expiates him.'The offerings once
made in the Temple to the One Creator symbolising the prayer
that God bless the earth with good harvests, are now offered in
the home every Sabbath, a tangible reminder of our connection
to the material world which is God's gift.
The three great Jewish festivals, Passover (Pesach), Pentecost
(Shauvot) and the Feast of Tabernacles (Sukkot), also
firmly link spiritual practice with the
harvest seasons. The Passover
commemorates the exodus from
Egypt and its date is determined
by the stage of growth of the
barley.
This is a critical moment in the agricultural year
- the weather in the 50 days between Passover and
Pentecost is very changeable. If the winds or rains come at the
wrong time, the grain may be lost and fruit will not set.Thus the
50 days were observed as a time of semi-mourning.The bible does
not prescribe rejoicing at Passover, a remembrance of deliverance
from captivityl too much depends on what lies ahead.
Pentecost, the feast of first fruits, was linked to the giving of the
Torah, leading to the saying,'if there is no flour, there is no Torah;
if there is no Torah, there is no four.'Material things depend
on the spiritual; the success of the harvest depended on keeping
the commandments. Even here, the beginning of the harvest,
rejoicing is still limited.It is only at the Feast ofTabernacles, the
'Ingathering'when the food for the coming year had been safely
gathered in, that the bible allows for three fold rejoicing.2
What we eat matters. It matters because God is the Creator of
the wodd, it matters because Jesus came in the flesh, drinking
and eating just as we do. It matters because we are, through
God the Maker of us all, in relationship with those who grow
and harvest and prepare the food we eat. It matters because the
physical wodd matters to God, who made it and blessed it and
declared it good.
in Israel,1980.
PAGE 12
H||UETETI. ISSUE II5

Mllvtttff rssuE t45 AUIUTI 20t3
The Rhythrn
of Fast e, Feast.
*#'t'
1 Argel E Mdndez-Montoya The Theology of Food: Eating and the Euchuist (2009, wiley-Blackvell), 3.
Bishop Jonatltan Clark u)as educated at Exeter (fniversity and ordained as a priest in 1989. He utas
Rector of Stoke Newington until his episcopal appointment as Bisltop of Croydon in 2012. Outside of lrit
church work lte is afan of Wstray in tlte Orkney Islands, ltisfaaourite ptacefor zaalking, reading aid
zariting, and a su??orter ofTottenltam Hotspurfootball club.
It was One World Week. Our
midweek evening Eucharist was
especially themed around the events of
the week, focusing on issues ofjustice
and fairness in the sharing of global
resources. Our readings and prayers
reflected on the theme, and we went
on as usual to the communion. When
the priest began to administer communion, without any forewarning,
she ignored the majority of the congregation. The
bread and wine were administered only to about a quarter
of those present. There followed another meditation on the
injustice of exclusion - and only then was communion given to
the rest ofus in the congregation.
I was one of those who was not offered
the bread and the wine, and even
though I had helped to plan the
service, the effect was shocking.
How could this celebration be
taking place all around me, but I
was refused entry? Who decided
that those others were worthy
of receiving when I wasnt? How
could something which was offered
for all to share, be restricted to only a
few?
Tiansposing the inequality and exclusion of the world's
resources into a different frame, like that of a small-scale
Eucharist, can help us to appreciate once again what is going
on day by day,to stir our wills to act and our hearts to care. But
I hope that this specific transposition meant something more.
The Christian tradition of eating and drinking as a central part
ofworship points back to the materialist nature of Christianiry
its engagement with the physical creation and the bodily lives
of human beings.The food we eat is not there merely to sustain
our physical bodies so that they can fulfil a'higher'purpose. On
the contrary:
"Creation is a cosmic banguet that participates
in God\ nurturing sharing... tlte Incarnation
can be seen as a material continuation of t/tis
cosmic, Eucharistic banquet. That is, God
initiates a radical selfgizting by becomingfood
itself, incorporating - and thus transfguring
- hurnanity into Christ's body. Andfurther
tltrough tltis selfgizting, humanity is brought
into the divine, Trinitarian comvr7unity." t
The food that we eat, and the way we eat it, make a difference
to our relationship to God. The good gifts of the earth are
offered in creation; the victory over death promised in Christ
is mediated through the food of the Eucharist. If thar means
anything at all, it cannot stop there - our daily eating and
drinking must then be part of our response in gratitude and
love to the creative and redeeming love of God.
So what would it mean to eat and drink for the
kingdom of God? Id like to suggesr two
dimensions, out of the many directions
in which one might go: something
about our individual patterns
of eating and drinking, and
something about our global
responsibilities - and how
they tie together.
Firstly, iffood is about faith,
it's not simply a question
of filling up on whatever's
cheapest this week - whether at
*zJ
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M|IYETEII ISSUT I45 AUIUMil 2lt|3
Lidl or Subway. It's not always about filling up at all. I was
recently part of a team putting together a range of simple leaflets
about Christianity (see www.gospelimprint.com). Whenever
we printed some out and left them at the back of church,
they all went - but the one on 'Fasting'stayed around much
longer than the others. Understanding our eating as part of our
response to God should involve us in recovering the rhythm of
feasting and fasting. At the moment, we tend just to go along
with the permanent feast, Western sociefy's permanent binge,
especially on fat and sugar. It doesn't help that they're often the
cheapest and easiest foods to buy and consume. And there are
the guilt trips about body image that so many of us have - so
you can end up eating too much of the wrong things and feeling
rubbish about it. Not a great result.
The rhythm of feast and fast recognises and celebrates the
goodness of all God's gifts. Christianity doesnt have clean
or unclean foods: part of the recognition that God's love was
equally shared amongJews and Gentiles was the understanding
that all God's creation is equally'clean'. Human life without
parties, with generosiry without fun is lacking something -
it's not really reflecting the jo@l, overflowing, reckless love of
God. The 'fasting'part of the rhythm isrit about that 'morning
after' feeling ('I'm never going to do / eat / drink that again ). To
quote from that helpful 'Fasting'leaflet:
'Fasting has nothing to do with hating or
despising the vsorld and its rnaterial goods,
nor is it aform ofpunishing oneself These
are fti.isc0nce?tions. Fasting is one of the Trrays
we deepen our awareness and o?enness to
God. By refrainingfrorn sorne things - it
might be a particularfood or perhaps some
for* of entertainment - a ?erson
-fro*
steps back
the usual distractions to give particular
attention to God. An oututard restraint can be
tlte symbol of an inner attention, and a help
toanrds it.
When Jesus fasted in the zuilderness, he did so
in order to clarify his relationshi? u:ith God
and the nature of his calling. To face inner
temptation he needed to explore ltoat he stood in
relation to material needs and worldly potaer,
and to ffir* that his ultimate trust was in
God: "One does not live by bread alone but by
ever! word that comesfrom the mouth of God."
Matthew 4: 4, NRSV.
That's a bit about ourselves - so how about eating and drinking
for the sake of the world? Enough Food for Everyone IF...
reminds us that
'Nearly one billion people go to bed hungry every night, and
three million children die from malnutrition every yeaLWeVe
made progress in other areas, but hunger is still the great scandal
of our age. All around the world, even in the UK, people are
struggling to feed their families.'
The big changes that need to come in order to end world hunger
are in the hands mostly of big businesses and governments, but
that's not the point. But every day we just give up on our Part
of that, we're grabbing another piece of the world's Eucharistic
bread. It's up to us to share, as equally as we can, the gift of life
which God wants for a1l humanity.Just by reining in a bit of our
shared Western gluttony, we are bearing witness to the fact that
we live by a different principle.
Paul wrote to the Corinthians: 'When you come together, it is
not really to eat the Lord's Supper. For when the time comes to
eat, each ofyou goes ahead with your own supper, and one goes
hungry and another becomes drunk' (1 Cor 1'7:20-27). Or-iy
when all are fed will we fully share in the supper ofJesus; only
then will we be fully part of the life of God.
PAGE II
T|ITEMETI - ISSUE II5

E-llie Bangay is a member of General Council and is about to start trainingfor ministry at Cranrner
College in Durham. Here slte refects on her experiences of volunteering it afood taip.
Food banks are a relatively new concept, the first one opening
in 2004, but the1. aL spreading fast. The Trussell Tiust estimates
that there are now over 325 food banks in total across the
UK. Food banks are drop in points where those who cannot
afford to buy food for themselves and their family can go,
after being referred by
an agency such as the
Citizens Advice Bureau
the Job Centre or their
GP, and receive 3 days
worth of emergency nonperishable
food.
courses. This is because often the clients rvho visit a fbod bank
have had bad experiences lvith personnel at the various social
services, and they just want someone who will listen to thern
without judging. The first thing to do when someone visits the
food bank is to offer them tea or coffee and to give them the
space to talk - for me this is the most rewarding part of the
experience, to have people trust you and open up to you when
they feel like they have no where else to turn is grear, because at
the food bank we aim to point people ro other services and not
just become a disrribution point for food.
I have been volunteering
atafoodbankin Durham
ciry for the past few
months. The experience
has been rewarding
and challenging in
equal measure. I
started volunteering
because I wanted to
get more involved in
the communiry outside
of Durham's academic
bubble, and food poverry
is something which
hits every group in
society. Since I began
volunteering at the
food bank I have learnt a
lot about the situation in
Durham. The people who come to
the food bank are from all walls of life and are of all ages.
The main reasons that people have for visiting the food bank
include benefit delays, job loss and illness. Nationally food
banks estimate that in the past year around 350,000 people
have been fed.1
Food banks are notjust there to provide food, but they are also
there to offer comfort to people in a time of need. As part of
the training for volunteers, some food banls provide listening
Not all food banks are mn by churches or Christian groups,
however the majority have a Christian element, The Tiussell
Trust (the organisation behind the majoriry of the UK's food
banks) bases its mission and values 2 on Mattherv 25:35-36'For
I was hungry and you gave me food, I was rhirsty and you gave
me drink, I was a stranger and you welcomed me, I was naked
and you clothed me, I was sick and you visited me, I was in
prison and you came to me.'This is important for me when
volunteering at the food bank, as it is a reminder rhat everyone
is to be treated equally and helping others is as though we are
helpingJesus.
It seems every da,tt at the moment I'm seeing appeals for food,
volunteers and new locations to host food banks because the
need for food banks is constantly growing. So perhaps if you
have a few hours to give even just once a month, contact your
local food bank and see what you can do to help.
w. Russelltrust.orglfoodbmk-prcjects
2
w.mrsselltrust.orglmission-md -vision

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Many SCM activities - both locally
and nationally - revolve around food!
Whether that's a simple meal before
an SCM weekly meeting, a celebrabry
meal at Christmas or the end of
term, or getting involved in making
flapjack for hungry people at an SC}I
gathering.
As Links Worker for SCM, I was
regularly fed by generous local p;roups.
After a long train journey there is
nothing better than someone handing
you a plate piled high with curry and
rice and getting to know people over
a relaxed meal. Some of my happiest
memories of being involved in SCM
have food right at the centre:
' sittinp; around the kitchen tent
at Greenbelt, sharing interesting
conversations, eating delicious food
from the big pot and waiting for the
kettle to boil
'the infamous cuirural evenings at
European SCM meetings, eating
strange and wonderful food from
across the continent
' making bread at an Easter gathering
one year, and savouring the smell as
it cooked
When existing SCM groups are asked
for tips for new groups the
cry is "Food!" Cook nice food,
hospitality, make people feel
' andyouwillbuildcommunity.
:
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Take alook at
to food.
Jesus' approach
tl dnd
Ched Myers
article ilAtc
Wre Sotisfier!3 is a useful starter fbr
discussion, exploring fasting' feasting
and food politics in the practice of
Jesus.You might also find that
the articles in this edition of
Movem eriProvide some food
for thought!
Feed the
hungry. And finally, if
Stop bankers
frorn beting on food
Pfices This creates instabili ty
and pushes uP global foo d prlce
making
Poor families around the
world go hungry. Take action
with the Worid Developrnen
Movement through their Food
Speculation campaign
online.2
Reflect on the
between
connections
about the
and faith. Think
food
the Eucharist
beNveen
relatrorrshiPs
These fvqo books
gY' food and
theolo
justtce
ttili he
Food Eatirtg
heip
TJteologY
may 'f
and The
Mendez MontoYa
Angel
Etrchari s/ by Margaret
Scott.
ocittl ustxce by
antl s l
Euchorist
Mettt Asceticisrtr',
071 he
See also TheologY
Diet by Davrd
Mettt and Christtan
Muers a
and Rachel
Grurrrett
former SCMerl)
we about the
connections do we
and spirituality?
for local groups to
we
ateS
you
I
all
politics practice-je
faith and
2
I *rrrr'.ched nlers.org/rrticles/sabbrth
.LIoskowitz.
Rosie is a Regional Coordinator for
Christian Aid in London, and was SCM's
Links Worker from 2007 until2011.This
articie was originally posted as a blog on the
SCi\4 website at bit.lyll2uRlh8
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t0tEtEil tssuE r{5 AUIUtt 20t3
At tlte end of May, studentsfrom all oaer the UK gatltered in a sunnlt Birmingharn to celebrate tlte
frst year of tlte Faitlt in Action Project and learn ftinre about asltat SCM'I Faith in Action interns,
Jo and Hattie, lta,te been up to over tlte last year. Tlte Faith in Action project is a collaboration
between SCM and Project Bonhoffir. Tltrough placements witlt secular organisations workingfor
justice, Hattie andJo ltaae been exploring how Bonltoffir's tlteology applies to lfe in 2013.J0 ltas
been working witlt destitute asylum seekers and Hattie aitlt tlte Wst Midlands Regional Anti-
Traficking Network
1
E
Our weekend was entitled'Life to the Full', and throughout our
time together we were reflecting on this statement from Christ
found in John 10:10: what does a 'life lived to firll'look like
today? Below are some reflections responding to this question,
and the entire weekend.
Jtl MUSIGR, FAIIH III ACTIIIII I]{TER]{
'Ltfe to tlte Full'seems a strange theme to be exploring in tbe context
of our utorA toith destitute asylunt seekers and victims of bunan
traficking. We tuanted a title tbat expressed our ooerall aim this
year to fursue afuller lrfr"fo, otbers, and in doing so also discooer
a ricbe6
fuller lfe for oursehtes. Our hope u;as that the 'Life to the
Full' event would celebrate the f.rst jtear of tlte Faith in Action
Project, and allou.t us to exflore uitat a full lfe' as promised by
Jesus (John 10: 10) might look lihefor those afected b1t asylum and
hurnan traficking.
country as he kneu.t it. Writing to bis parents be said,'I must tbank
youfor the comfort you give me by your continual oisits, letters and
parcels... eacb time I am encouraged afrab to use n! time here to the
full.' (April 26tb 1 944)
Througb ltis letters and papers from prison, Bonhoefer shared the
fruit of his reading, praying and refuting in prison. The book of
his rtritings gives insight into tbe zray in ruhich befound meaning
for bimself and those be loved during this time; 'vte can haae afull
Iife even uhei tae haven't got eoerything,tDe ,uant- that is what I
am really trying to say.'(Marclt 19th 1944). I enjoyed being able to
bounce ideas of eaerlone at tbe eaent about zuhat afull lfe rneans,
hout we go about living it and bott; tae might help others to live
it too. Somehow Bonhoffir found meaning in his experience of
imprisonrnent, and that continues to inspire ne that a full ltfe' is
possible even in desperate circumstances."
Over the course of the taeekend, il)e u)ere privileged to hear the
experiences and advice of various professionals working in these
areas, including key members
from the West Midlands Regional
Anti- Traficking Nettaork and Sarab Taalfroru the Hope Projects,
Birmingltarn. Mike West also introduced us to tbe uritings of Nazi
resistor and Gerncn tnortlr Dietriclt Bonhoefer, vtbose theology tbe
Faith in Action project aims to explore. Wbilst imprisoned for his
attempts to asssssinate Hitler, Bonhoffir himself rorote of his duire
to liae afull life dapite bis confnenent and tbe destruction of bis
JACoUE HALL, SCM ilEMBER
"I arrived at'Life to tbe Full'a little late,I rnissed all of Friday and
most of Saturday, however I arrioed in timefor the panel discussion
featuring members of the West Midlands RegionalAnti-Trafi.cking
Network and I was struck by tuo things:
Firstly, hotu irny'ortant it is to listen to your calling. It raas clear that
the people talkingfelt that tbey needed to be doing tbis uork, there\
no rua! anyone could go into utork to counter traficking uithout this
MUEMTI. FSUE II5 PASE 17

M||UEMEIII ISSUE I45 AUIUMII 2ll|3
conviction. ft seems liAe harrozuing work, and I adrnired the courage
and detertnination that the nr.entbers of the panel must reguire to
go back to roork and encounter some horrifc stories everyday. Front
the way tbat they spoke, it was clear that once tbeyd started they
kneu that zoas tohat they tuere meant to be doing. I might haae
no clue zuhat my calling in life is, but I sincerely hope that uhen
Ifnd it I respond uitb the same commitment. I know Ifound the
comrnitment of those talking really inspiring.
7he second thing that I realised u.tas that the utay tae respond to
these issues as a church isn't altuays the nost belpful, and I utasn't
expecting this! Two of the panel members talked about how in their'
experience, churches zaanted to oton a project rather than collaborate
on one u;ith each other. In the short term, big steps can be taken but
this is often unsustainable as the work is such a big burden for a
small number of people. W talhed about hou big a dffirence toe
cottld make f we all zuorked together to suP?ort zoork with asylum
seehers and to counter human traficking.
There are examples of churches uorking together and achie,uing great
things, for exampk 'Churches Together' groups in my home tottsn
baae made a real impact on the ttay the indiaidual cburches relate to
each other. It seents to me thatfor people to become inztolaed in helping
to bring an end to complicated issues such as human traficking, we
need to work together in groups bigger than our own congregations;
rae need
for zur to,uns and utider areas to join together betv.teen
denominations in order to create long terrn, /ocal solutions.
I knou it sounds oboious, but I reallyfeel like the only u.tay to sokte
the big issues is to talk to God and each other in the vtider church.
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From chopping board to plate in just 15 minutes, this
tasty, fitling curry is great for both when entertaining
friends and during those busy exam periods.
INGREDIENTS
1 tbsp vegetabte oiI
1 medium sized onion, sticed into rings
A pinch of asafoetida powder (can be found in
supermarket herb and spices sections)
2 tsp cumin seeds
2-3 cloves of garlic, crushed
1 inch of ginger, chopped finety
2 tins btack eyed beans, drained and washed
1/2 tsp turmeric powder
1/2tsp chitli powder (more or less if preferred, or
paprika if you don't tike it spicy)
'l tin chopped tomatoes
Salt and pepper
1/2 tsp sugar
1 tsp garam masata
Freshly chopped coriander leaves to garnish (optionat)
METHOD
1. Fry the onion in the vegetable oiI with the asafoetida
and cumin seeds for three to five minutes, or until
the onion is translucent and soft. Add the garlic and
ginger and stir in, cook for a further 30 seconds.
2. Add the black eyed beans, crushing about 1/4 to 1/3
of them with a fork until they're mashed. Stir into the
mixture untiI the beans are nicely coated. Add the
turmeric and chitti powder and stir in untitcombined.
3. Add the chopped tomatoes immediatety to the
beans and spices in the pan, along with salt and
pepper, sugar, and the garam masala. Mix everything
together untiI combined and you've got a nice mushy
textu re !
4. Cook for a further 5 minutes untiI heated through.
Sprinkle with fresh coriander and serve with rice or
cha pattis.
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DOCUN4EN'IARY
EDIBIE GIIY: GR0U,
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Edible City: Grow the Revolution is a
passionately optimistic documentary
about the local food movements in North
and South America that are creating
a model for feeding communities
sustainably. Based mostly in San
Francisco and Oakland in California,
the fi1m follows several urban farms and
open kitchens who all want to make
cheap, healthy food available to people
in the ciry. Michael Dimock, of the
organisation Roots of Change says that
there are a generation of farmers who
were 'taught to batde with nature', and
many of the farms shown are specifically
concerned with teaching people, often
from poor urban communities, how to
work with it instead. One of the most
interesting parts of the documentarywas
seeing how farmers in North America
are following the lead of those in the
South. The documentary describes how
following the collapse of industrialised
farming systems in Cuba, it became
vital that people re-learned traditional
methods of farming, and put them to
use in their cities. Now Cuba gets an
impressive amount of its fresh produce
from urban farms and the farmers in
Californiaare lookingto the countryas an
inspiration. Thankfully, this film mosdy
avoids'obesity epidemic' sensationalism,
focussing instead on food activists
like Joy Moore, who incentivises her
students to learn about nutrition with
regular fruit smoothies. Her approach
is one of presenting fresh food as
something to take pleasure from, rather
than to be scared into eating. One of the
main messages of the film is that people
genuinely want this approach. Several
of the activists featured have grown up
in poor urban communities, and they
clearly care deeply about challenging
the perception that poor people from
ethnic groups in the United States don't
want access to fresh food. One of the of
the problems they face is 'food deserts',
huge urban areas that have only corner
stores selling alcohol and snack food,
and they are working to change that
with community-owned stores that sell
fruit and vegetables. It's a very upbeat
film, and a long inspirational-music
backed montage towards the end does
become a bit tiring, but nevertheless,
the enthusiasm ofthe people involved in
these movements is wonderfirl to see, as
part ofa collective ofpeople around the
world involved in creating sustainable
alternatives to industrialised food.
.lt.y gJurU
FII,M
TAIIII RUSH
Part of the Why Povertyl series of films,
Land Rush is a compact and intelligent
documentary about a development
project in Mali, that brings up issues
around food sovereignty, land ownership
and the future of food in Africa. Head
of the Malian farmer's union, Ibrahim
Coulibaly, says that "food sovereignry
is a political concept, which says that a
country should produce it's own food.
It no longer needs to rely on the wodd
food market. That means you invest in
peasant farmers so they produce more,
sell more and live with dignity". Close
to 600/o of arable land worldwide is in
Africa, and since the economic crisis
2008, rich investors from countries such
as Saudi Arabia, China and South Korea
have been buying up land in Africa.The
investor the documentary focuses on is
an American called Mima Nedelcovych,
who is planning an industrial sugar
complex in Mali (called Sosumar) that
plans to employ Malian farmers to work
for it when their own small areas of land
are subsumed by the complex. While
the developer believes he is giving the
Malian farmers'a reason to produce more
than they eat'one farmer who would
lose his land says that 'even if a famlly
only have one hectare, that is their soul'
and vigorously opposes the plans. As Liz
Alden Wily, a land tenure specialist puts
it, 'the question is: who owns Africa,
who owns the land? Is it the people of
Africa - the ordinary farmers - who own
the land, or is it their governments?'As
the documentary shows, it is not simply
Sosumar versus the farmers. It shows
that some reallywelcome the plans,with
women believing that it will give them
year-round work and believing that it
will provide a more secure alternative to
the millet crops that have been failing.
From people of the village of Kolongo
telling how the women were beaten by
developers, and the famly cemetery
being dug up, we go to Nedelcovych
talking companionably with villagers
who urge him to go through with the
plans.
It is a documentary that gets through a
lot in its 58 minutes, and it doesn't try to
go beyond the case of this development
in Mali. This is not an overview of the
issues of land sovereignry, but it is a
powerful documentary about small
communities dealing with global
development.
.foy Clur/:
PAGE 20
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Richard's laugh when fust in oriental cab (8)
Daydreamer strangely spies cat (8)
Foreign gam e rn puzzle (6)
He's in favour of managing trees (8)
Alien greeting tear gas with morals (6)
Professional design (8)
Replacement bench for canoe (6)
Real firn I arranged with'Miss Germany'(8)
Dicky claps a mathematician (6)
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Announce in favour ofgoal below 150 (8)
Hold on - that's what women usually wear! (8)
Is the end to come round like this? (8)
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