euodoōٗ‫٭غ٭؛‬

2021
nr. 5

+PVSOBMPG3VSBM'VUVSF4UVEZ㕼‫ח‬欰ֹ‫׷‬劢勻㷕

Zacivolu Rhakho Dozo The Unbroken Chain of ARI’s Food System Patrick Trail, Yuwadee Danmalidoi,
Boonsong Thansrithong Developing Community Seed Banking Practices Through Low-Cost
Appropriate Technology Use Raymond Epp The Food Supply Chain is Breaking Sue Hall Pyke
New Plots Towards Disruption: Small Farmer Fissures Makito Fujii Live Surrounded by Living Things
Toshihiro Takami Groaning Together with Creationꟼ呎⢕䜋鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦谏❁暜➂欰ֹ‫חظٌ׋‬㔲‫ג׸ת‬凃‫ׅ׵‬넟鋅佴䒽Ⱏ‫ֻ׭ֲח‬㷕吤岀➂،‫آ‬،㷕ꤍ秀銲 涪遤խ㷕吤岀➂،‫آ‬،㷕ꤍJournal of the Asian Rural Institute, Published by the Asian Rural Instituteeuodoōٗ‫٭غ٭؛‬Journal of Rural Future Study㕼‫ח‬欰ֹ‫׷‬劢勻㷕

2021

nr.5

Journal of the Asian Rural Institute㷕吤岀➂،‫آ‬،㷕ꤍ秀銲

In This Issue ٥ 湡 如

NOTES ON CONTRIBUTORS ٬ 詇脢‫  יַחמ‬iv
EDITORIAL NOTE ٬ 紬겏脢‫  ׼־‬vii

Theses ٥ 锷 俑
THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM 
Zacivolu Rhakho Dozo

2

‫׃״‬

րؓ‫ؓة‬㳔ꯖ‫ס‬낛‫עّطتبס‬ꄫ⮗‫ׂם׿‬䕱‫׾‬ց‫زا‬٥‫ؚ‬ٜ٬ٚ‫٭ؤ‬٬‫دغ‬

DEVELOPING COMMUNITY SEED BANKING PRACTICES THROUGH
LOW-COST APPROPRIATE TECHNOLOGY USE  27
Patrick Trail, Yuwadee Danmalidoi, Boonsong Thansrithongրٞ‫סعتؤ٭‬ꈌ婞䪫銉‫ؔطؼِٖؤ׽׻מ‬甦㲳‫ف‬٤‫ؠ‬؅溪㺤‫׾׎׈‬ց‫عق‬ٛ‫ؠش‬٬‫ع‬ٜٝؕյٗ٠‫٭ؔظ‬٬‫ر‬٤ُٛ‫ؕ٭غ‬յٍ٤‫٭خ‬٤٬‫ذ‬٤‫ت‬ٛ‫٭ع‬٤锶潲‫׾׿׈‬㸯锺埛٬㵵傈ꀸ噺‫ءؓכ‬ٞ‫ؤؙ‬ٞ‫٭ة‬䭥籽⺪茣‫ם‬獗⚶‫ס׫‬瓌鉿‫ יׄ׳מ‬36ꫀ呧✲䛒
Re-Evaluating Small-Scale Family Farming and Agroecology: Towards Transitioning to a

Sustainable Society Kae Sekine)ii

Essays ٥ 㼭 锷 俑
THE FOOD SUPPLY CHAIN IS BREAKING 
Raymond Epp

55ր낛‫وئס‬ٚؕ‫٭ؘز‬٤ֿ㚷‫ׂ׹י׿‬ցٝؕٓ٤‫غ‬٬‫وشؙ‬

NEW PLOTS TOWARDS DISRUPTION: SMALL FARMER FISSURES 69
Sue Hall Pykeր╚偂‫גׄ⻔מ‬偆‫ⶓַ׊‬氺㸯锺埛ꀸ㵵‫◍ס‬鍨ց‫٭ت‬٬ٌ‫٭‬ٜ٬‫ؠؕق‬气‫מؿٓג׀‬㎪‫י׿ױ‬凰‫׌׼‬‫٭قؾ‬ٜ‫ ׼־‬79跥◪末☭

LIFE SURROUNDED BY LIVING THINGS
Notes from Nepal 
Makito Fujii

86

Essay by Dr. Takami ٥  넟 鋅 ⯓ 欰 ‫ ך‬㼭 锷 俑⪴‫ׂ״ֹמ‬둜锶侧䑡

97

GROANING TOGETHER WITH CREATION  102
Toshihiro Takami
ABOUT EUODOŌ ٬ アジア学院紀要ٗ‫٭غ٭؛‬について  108iii

Notes on Contributors ٥ 衼 罏 ‫ג ְ א ח‬

Zacivolu Rhakho Dozo, or Acivo, as she is
known at ARI, is a 2000 Indian graduate of
the ARI Rural Leaders Training Program.
After working for students’ support andrural development projects in Cambodia she
returned to ARI as a Training Assistant (2009).
She worked as staff member in 2010 and laterfrom 2013 to 2020. She is now back in Nagaland, India, working at Grace Home Khutsokhuno.
Patrick Trail (MS) currently serves as the
Research & Extension Coordinator at the
ECHO Asia Regional Impact Center in
Chiang Mai, Thailand. He attended Virginia
Tech University in the US, completing a
Masters Degree in Crop & Soil Environmental Sciences. Patrick is originally from thestate of Louisiana in the US, grew up in different parts of Africa, and currently resides inSoutheast Asia with his wife Brittaney.
Yuwadee Danmalidoi is the Seed Bank
Supervisor at the ECHO Asia Regional
Impact Center in Chiang Mai, Thailand.
She completed her education at Rajchaphat
University and is originally from northern
Thailand. Danmalidoi has served at the
ECHO Asia Impact Center now for overseven years.
Boonsong Thansrithong (Ph.D.) works
as the Agriculture Program Manager at
the ECHO Asia Regional Impact Centerin Chiang Mai, Thailand. He completed adegree in Dairy Sciences at Maejo Agriiv

cultural University in Thailand, and his
doctorate in Social Sciences at the University of Chiang Mai. Dr. Boonsong oversees
and manages the ECHO Asia Small Farm
Resource Center & Seed Bank.
Kae Sekine (Ph.D.) holds a doctorate inEconomics at Kyoto University and worked
at the Institut National de la Recherche
Agronomique in Paris before joining theUnited Nations Food and Agriculture Organization as a a guest researcher. Dr. Sekine
is co-founder and senior director of Family
Farming Platform Japan and recently
published Food and Farming for 13 Year-Olds:
Family Farming Changes the World in Japanese.
Raymond Epp (MAPS) is a mission associate with the Mennonite Mission Networkand holds a master’s degree in Peace Studies
from the Anabaptist Mennonite Biblical
Seminary. Together with his wife Akiko, he
has introduced community-supported agriculture in Japan through the Menno Village
initiative in Hokkaidô.
Sue Hall Pyke (Ph.D.) earned her doctorate in Creative Writing at the University of
Melbourne while working with Sustainability Victoria as their research lead. She now
teaches in literary studies, creative writing
and Indigenous studies. Dr. Pyke is general
editor for Swamphen: a Journal of Cultural
Ecology. Her publication details are available
at https://unimelb.academia.edu/SusanPyke

Makito Fujii. A 2004 graduate of the ARI
Rural Leaders Training Program, Fujii lives
and works in Nepal with his wife Til Kumari
Pun, who underwent ARI’s training at thesame time.
Toshihiro Takami (Ph.D.) founded Asian
Rural Institute in 1973. He served as director until 1990 and was honorary president
until his passing in 2018. Takami held
degrees by Yale Divinity School and has
been awarded numerous recognitions forhis achievements, among them the 1996
Ramon Magsaysay Award in International
Understanding.

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둜锶侧䑡

ؓ‫ؓة‬㳔ꯖⱁ陭脢յ⻏霵㳔ꯖꩽն稌‫٭ؙ‬ٜ㝕㳔玗㳔ꯖ‫ימ‬玗㳔ⷆ㛶⺴⺅䕑ն 䌑ُ‫ؕئؕئء‬㎼갾槏闋魼⺇魼ն 䌑  劓⺥㝘 婸նviEditorial Note ٥ 箟 ꧊ 罏 ַ ‫׵‬T

he previous edition of euodoō addressed
the global climate crisis. Even though
this crisis is still far from being dealt withappropriately, another global calamity has
captured the world: the COVID-19 pandemic
caused by the novel coronavirus.
At first glance, climate change and the
spread of a virus seem like unrelated problems. However, early on in the pandemic,
scientists voiced that the loss of biodiversity
and natural wildlife habitats, along with
global warming, make it easier for pathogenic organisms to emerge and affect humans.
This means that human diseases correspondto an imbalance in the intricate web of life onearth, an imbalance in the ecosystems whichhold diseases in check.
In this edition of euodoō, we examine those
imbalances in the planetary health: trends
that cause them, ways to fix them. For thispurpose, we present a 1983 speech by Dr.
Toshihiro Takami. Dr. Takami discusses
humans’ place and role within Creationand emphasizes our responsibility (ninaime)from a theological point of view. We thank
Mr. Toshiaki Kusunoki for translating thistext into English for the first time, and Ms.
Shinko Takami who agreed to reprint theJapanese original.
The paper by Raymond Epp has a theological perspective, too. He describes the
pandemic-induced food crisis via the global
food supply chain system and its possible
spiritual meaning. We offer this contribution about breaking the chains and replacing

them with sustainable food cycles with thekind agreement of Ms. Ryôko Tsuboi of Ainô
Magazine where a Japanese version was
printed earlier.
What ways can lead out of the biodiversity
crisis? The papers by Dr. Kae Sekine and
Dr. Sue Hall Pyke offer us answers. Dr. Hall
Pyke urges applying the wisdom of indigenous farmers into agricultural and land
policy, giving examples from her work insouthern Australia. Government agencies
and indigenous communities not only canbuild a pathway out of destructive farming
processes but propel justice-making inplaces scarred by colonialism. We believethese concepts from Australia will be very
fresh to our readers.
Dr. Sekine documents the global movement to re-evaluate the role of smallholder
and family farming within the United
Nations’ “Decade of Family Farming.” Thebenefits of family farming are gaining attention as its potential for crisis resilience andbiodiversity comes into sight. Dr. Sekine’s
thesis also testifies to the success of grassroots groups to change policy and public
opinion.
Over many years, ARI has promoted
local smallholder farming as a key to ecologically-friendly food production—a visionthat has earned us wonderful allies. One ofthem is ECHO Community. Patrick Trailand his colleagues Yuwadee Danmalidoi and
Dr. Boonsong Thansrithong from ECHO
Asia in Thailand have kindly submitted onevii

concrete idea to strengthen independentcommunity farming: an analysis andinstruction on creating local seed banks. We
hope this paper not only spreads the knowledge of this particular method but of ECHO’s
excellent online resource archive.
Also from Asia, we present an essay by
Mr. Makito Fujii, a Japanese graduate of ARI
who lives in Nepal. His careful observationsof the Nepalese countryside and its subtle
changes over the years depict a mode of rurallife far removed from the logic of capitalist
mass production. Instead, they suggest
trustful relationships between humans andthe environment, grounded in conversation:
When farmers, animals, gods, and landscapecommunicate with each other, they may beable to help one another. We express ourappreciation to ARI staff member Meredith
Hoffman for creating a wonderful English
translation that faithfully captured the spiritof the text.
Finally, we are delighted to print a thesis
by Ms. Zacivolu ‘Acivo’ Rhakho Dozo. Acivo
is a graduate and former staff member of
ARI. But above that, she is an exemplar of
caring, servant leadership for vulnerable
children and youth in developing countries.
Acivo wrote this personal ‘reflection paper’
for ARI’s community as a summary of hereight years’ work at ARI. However, we found its
themes of food sovereignty, home economy,
and leadership worth presenting to allreaders of euodoō. It is people like Makito andAcivo whom ARI and its supporters entrustwith leading us into a better rural future.
viii

We extend our heartfelt gratitude to all
who have contributed their precious time
and work to this journal, including proofreaders Junko Tanaka, Yûko Emura, Joyce
Ray, and Rebecca Namiki. To our readers,we wish that the ideas in this 2021 editionof euodoō will bring wisdom for the timeafter the pandemic; not to go back to the oldnormal, but to build a better new one, where
we thoroughly understand that our humanfuture depends on allowing all life on earth
to flourish.
Thomas Fujishima
Public Relations, editorial memberրٗ‫٭غ٭؛‬ց睗  䉌‫עך‬յ㐌槉锺埛‫ⷩס‬塌‫׾ֵך‬宜⠿㜟ⳛ؅⺅‫׽‬䪒ַ‫ג׊ױ‬ն‫ס׆‬ゼ꾴‫דױַ׵‬ꈌ⮗‫מ‬㸐⭦‫עכ׾ַי׿׈‬阋ַֿ‫ג‬ַ枱岞‫־םס‬յ槁㐂‫ע‬偆㒘‫ؤ‬ٞ‫ؕؗػ‬ٜ‫ַֹכت‬⯁‫ס‬㐌槉锺埛‫ס‬捇珺ֿ┾汔؅销‫׌ױַיז‬ն┞锶յ宜⠿㜟ⳛ‫ؕؗכ‬ٜ‫סت‬诵䐤‫ע‬摾ꫀ➳‫ס‬ゼ꾴‫מֹ׻ס‬䘼‫׌ױ׿؂‬ն‫׊־׊‬յ‫ق‬٤‫ؠشِظ‬‫ס‬僃ַ嫘갧‫ך‬յ璇㳔脢‫עהג‬յ㐌槉廛凇ⵊ‫ֹ⛘מ‬气朮㝂坎䙎‫כ‬ꓩ气气朮‫ס‬气䛈㐌‫ס‬ㅗ㝤‫׽׻מ‬յ洠⸮褛ֿ⮂槁‫׊‬յ☭ꪨ‫מ‬䔔꼸؅⹳‫כ׾םׂ׌׷׊ׯ‬㛽؅┪‫ג׊ױׅ‬ն☭ꪨ‫ס‬洠宜‫ע‬㐌槉┪‫ס‬气⾀‫ס‬鏿겧‫┮ס׽ֿםחם‬㐬銝յ‫׽ױח‬洠宜؅䫅ֻ‫׾‬气䡢笠‫┮ס‬㐬銝‫כ‬ꫀꅙֵֿ‫׌ךכ׆ַֹכ׾‬ն

♀㎇‫ס‬րٗ‫٭غ٭؛‬ց‫עך‬յ‫ס׆‬㐌槉⪢✄‫ס‬⣌䎘‫ס‪յ㵵傈ꀸ噺‬׽םמֹ׻׾׿׼‪⺪茣䙎ֿ焒‬ס‪ꀸ噺‬‬‫׊א‪յ‬־ס׾׿׈׆‪鱍‬׀‪䑛‬׏םֿ‪┮㐬銝‬׾ֽׄמ‬‫‪隍‬׵כ׆ג׊Ⲍ‪䧯‬מכ׆׾ֻ‪┾韢؅㜟‬׷‪✄ֿ侓瞬‬‬‫ס‪둜锶侧䑡宋‬ס‪յ 䌑‬יַֽמ‪潨溷‬ס׆‪ն‬ג‬‫‪呧㎒‬ס‪յ蠗‬עך‪ն韢倀‬׌ױַי״‪⯈掾ֿ峜潨؅겏‬‬‫‪ն‬׌ױַי׿׈‪阋‬‬‫ַ׊׈׷מ‪յ欎㘶‬׽ג؂מ‪ꩽ䌑‬ע‪ؓ㳔ꯖ‬ةؓ‬‫׊ױ׊‪濪潨‬מ־ס׾׌‪⟵䕮‬מֹ׻סל‪؅‬׿׆י‬‫ס╚ס‪錺ꅎ朮‬ע‪ն둜锶宋‬ג׊ױ׊‪؅䲔鼥‬ز٭مت‬‫‪瑭‬׼־‪յ玗㳔溷镸掾‬׋‪䔢ⰺ؅韢‬כׄט‪⛺翝‬ס‪☭ꪨ‬‬‫‪ꀸ噺‬׾׻מ‪㸯锺埛ꀸ㵵‬ס‪㐌㔔‬י׊כ‪Ꞇ‬ס‪낛倣气氙‬‬‫‪倀皹؅‬ס׆‪ն‬׌ױַי׊‪ր鬘ַ潨ց؅䒣鞪‬סהג‬‫ِٖؤ ‪ն&$)0‬ג׊ױ׿׈׼ג׵ֿ‪ַ♼ꪨ‬׊׼‪冔‬‬‫מ‪둜锶⟤㲳宋‬גז׈דׂי׊⺪‪黨鼥؅陵‬ס‪靣⸮倀‬‬‫‪筶‬י׋‪٘٤؅ꄼ‬ةلס׆‪ֿյ‬ג׊ױ׀י׊‪؅䱿ꅼ‬‬‫ؓةؓ ‪ &$)0‬סؕذ‪ն‬׌ךחכץסאעؔطؼ‬‫‪ٜٝؕ‬ع‪٬‬ؠش‪ٛ‬عقס٭ذ‪٤‬جعؠق‪㐌㔔ؕ٤‬‬‫‪ؕ宋‬٭غ‪٤ُٛ‬ر‪٬‬٭ؔظ‪ٗ٠‬ס⦤⻎י׊א‪宋յ‬‬‫ג׊‪յ蔦皑‬ע‪٤ⷆ㛶‬٭ع‪ٛ‬ت‪٤‬ذ‪٤٬‬٭خ‪ٍ٤‬כ‬‫‪⪽✄溷‬ס״ג׾׌ⵊ‪ꀸ噺؅䒣‬׾׻מؔطؼِٖؤ‬‫׌‪ꫀ‬מ‪陭皑‬ס‪甦㲳ꗯ鉿‬ס‪յ㐌㔔‬י׊כؓظؕؓם‬‫‪韢倀؅ꄼ‬ס׆‪ն‬׌ױַיז‪偙岺鞃僻؅鉿‬כ‪⮔卥‬׾‬‫⨲ס ‪ׂյ&$)0‬םךׄד‪焒餟‬סؠ‪٤‬ف‪յ甦㲳‬י׊‬‫ֹ׻׾׿׼‪焒‬׵هؕ؜٭ؓס‪٤ٚؕ٤魕徎‬؛ג׿‬‫‪ն‬׌ױַיז‪؅꿈‬כ׆׾םמ‬‫ةؓס⛿‪ٜ㐂‬٭قؾ‪յ‬חכץֹ׵׼־ؓةؓ‬‫ׄ‪㸯韢倀؅ֽ㺐‬ס‪跥◪末☭宋‬׾ֵך‪ؓ㳔ꯖⶻ噺气‬‬‫‪ꩽ䌑‬סאכ‪ꀸ匆㐌䊝‬ס‪ٜ‬٭قؾע‪ն跥◪宋‬׌ױ׊‬‫‪յ魕勓╭聋‬׊‪㜟ⵊ؅峜䟨幾ׂ镸㷋‬ם‪䕻㠹‬׾ג؂מ‬‫‪气嵛坎‬ס‪ꀸ匆‬ג׿‪ꇶׂ곐‬׼־‪韢槏‬ס‪㝕ꓪ气氙‬ם‪溷‬‬‫‪յ‬עס׵׾׌‪气嵛ֿ獏ぃ‬ס׼‪ն䔦‬׌ױַיַ‪䑑؅䲾‬‬‫➳‪⟤꾙ꫀ‬ס‪ꪨ‬סכ‪欎㘶‬כ‪☭ꪨ‬גַ‪翝‬מ‪⚶需؅㕈狸‬‬‫ِٖؤמַ◦ֿ‪㏸㐌‬י׊א‪նꀸ宐յⳛ朮յ玗չյ‬׌ך‬‫ךֿכ׆ֹ⻉ׄⲙמַ◦‪յ‬׀כ׾׌‪٘٤‬ب٭آؼ‬‫גֻ‪䯚‬מ‪窢玗؅䗗㵅‬ס‪ն⸮倀‬׌ך➳‪ַֹꫀ‬כ׾׀‬‫‪ؓ㳔ꯖ‬ةؓגז׈דׂי׊‪ַ蝠陹؅✑䧯‬׊׼‪筶冔‬‬‫׊גַ‪䠊颍‬מ‪ُ٤宋‬نٌ‪٬‬تؔظ‪ْٝ‬סنشذت‬‫‪ն‬׌ױ‬‫‪ꄼ璻‬دغ‪٬‬٭ؤ‪ٜ٬ٚ‬ؚ‪٥‬زا‪յ‬מ‪劄䔿‬‬‫‪噢侧僻宋յ傽勓‬גז׈דׂי׊‪脌陹‬מ‪蝠靣‬י״⮴‬‫‪ն‬׌ױ׊גַ‪䠊颍‬‬‫‪玗㳔溷‬׵מ‪㸯韢倀‬ס‪宋‬وشؙ‪٬‬غ‪ٝؕٓ٤‬‬‫شِظ‪٤‬ق‪յ‬ע‪宋‬وشؙ‪ն‬׌ױַי׿ױ⻻ֿ‪镸掾‬‬‫ؕ‪ٚ‬وئ‪낛倣‬ם‪ٜ‬ف٭‪ٞ‬ءי׊כׄ־ז׀‪؅‬ؠ‬‫‪脝‬סאי׊א‪낛倣ⷩ塌յ‬ג׋‪气‬יַֽמ‪٤‬٭ؘز‬‫ؕ‪ٚ‬وئםֹ׻ס׆‪յ‬׋‪괵溷䟨⽱؅韢‬׾׿׼ֻ‬‫‪黨䳕؅‬ס׫‪䕱欎‬ס‪낛‬ם‪䭥籽⺪茣‬כ‪⩴劚‬ס‪٤‬٭ؘز‬‫‪劓⮜霺ր䠀ꀸց‬מ⯼♧ע‪ն勓㸯韢倀‬׌ױַי׊‪脝㷋‬‬‫ס‪յ♀㎇‬׽ֵךס׵ג׿׈‪溪銨‬ך‪傽勓靣‬יַֽמ‬‫‪䠊‬מ‪㑢◪帘㲳宋‬ס‪⻎霺‬גז׈דׂי׊⺪‪䲔鼥؅陵‬‬‫‪ն‬׌ױ׊גַ‪颍‬‬‫ֿכ׆׌⮂ׄ‪䫕‬׼־‪ⷩ塌‬ס‪气朮㝂坎䙎‬ף׿׌ֹל‬‫٭ٌ‪٬‬٭تכ‪նꫀ呧✲䛒ⷆ㛶‬־ֹ׺׊ךס׾׀ך‬‫‪瞩ֻ؅䳀獏‬ס׫ַ‪ゼ‬ס׆ע‪韢倀‬ס‪ⷆ㛶‬ؠؕق‪ٜ٬‬‬‫٭؛ס‪յ蔦麃‬ע‪ⷆ㛶‬ؠؕق‪ٜ٬‬٭ٌ‪ն‬׌ױַי׊‬‫‪յ⩰⛿宐ꀸ‬יׅ‪䮕‬מ❛‪؅‬׀⦍סך‪ٚٛؓⷁꌃ‬عت‬‫ׂ‪؅䒣‬כ׆׾ַ‪氠‬מ‪侓瞬‬ס‪㏸㐌‬׷‪焒䛒؅ꀸ噺‬ס‪宐‬‬‫ؔطؼِٖؤ‪⩰⛿宐‬כ‪ն侓䍟塌ꫀ‬׌ױַי׊‪䳀阋‬‬‫ׂ‪ꇓ؅碎‬׌⮂ׄ‪䫕‬׼־تج‪ٞ‬و‪ꀸ噺‬ם‪յ熏㚷溷‬ע‬‫יַֽמ‪㐌‬גז‪⥣؅鬘‬ס‪ׂյ嗘宐㐌╭聋‬םךׄד‬‫׆‪ն‬׌ךס׾׀ךֿכ׆׾״‪ꅼ‬׊‪㵅槁؅䱿‬ס‪婞聋‬‬‫‪긊‬עמ‪溺坎‬ס‪յ鞅脢‬ע❛סؓ‪ٚٛ‬عت٭؛ג׊ֹ‬‫‪ն‬׌ך׍ע׾‪儙‬מ‪偆똀‬מ‪䊬‬‬‫ױ׊‪䠊颍‬מכ׆׾׀ך‪韢倀؅䲔鼥‬ס‪ٍ宋‬زؓ‬‫ײמ‪  䌑ց‬ס‪յ㎼ꅙր㵵傈ꀸ噺‬ע‪ꫀ呧ⷆ㛶‬‬‫׾ֵמ‪䒘ַ皑㖪‬ס‪յꪛ溪ꄫ┪㎼‬מ┪♧׿א‪ֿյ‬׌‬‫‪ٝ‬ס׼־‪նⷩ塌‬׌ױַי׊‪؅阾ꜗ‬׀ⳛם‪┾汔溷‬׾‬‫ךنشذت⩧ך‪ؓ㳔ꯖⶻ噺气‬ةؓע‪ٍ宋‬زؓ‪ն‬׌‬‫ם‪⦍ׂյ埛碃溷‬יזםמ‪镩麃‬מ״גס‪蝄脢‬׷❵‪㲳‬‬‫‪ix‬‬‫׌❿‪䔢ⰺ؅⫙雄‬ס‪㵵傈ꀸ噺‬כ‪յ㸯锺埛ꀸ噺‬׾׿׼‬‫‪㵵傈‬׾ֽׄמ‪气朮㝂坎䙎‬כ‪㎇䕮ⲇ‬ت‪٤‬ؙ‪ٛ‬ة‬‫‪ؓ㳔ꯖ‬ةؓע‪ٍ宋‬زؓ‪ն‬׌ך٭ر٭‪ٛ‬ع‪٤‬ف٭ئ‬‫ِٖؤ‪յ㳔ꯖ‬י׊כ׽‪ꂉ‬׽‪䮴‬סⳡ⳴ס‪  䌑ꪨ‬סך‬‫٭ً‪٘٤‬بؠ‪ٝ‬ن‪րٛ‬ם‪⠥☭溷‬ס׆מׄ⻔ؔطؼ‬‫‪յ낛倣╭埫յ㵵‬׊־׊‪ն‬ג׊ױ׊‪ց؅㕂瞉‬٭ق‬‫٭؛ٗ‪ր‬עُ٭طַֹכوشب٭ر٭‪䎁篑座յٛ‬‬‫‪䠊‬כ׾ֵֿ‪❿⡑‬׾׌‪䳀獏‬מ‪鞅脢‬סי׬׌ס‪ց‬٭غ‬‫‪յ‬א׆‪☭չ‬םֹ׻ס‪ٍ宋‬زؓ׷‪ն跥◪宋‬ג׊ױ׋‬‫ַי׊‪勑匡؅阻‬ס‪ֿꀸ匆‬٭ذ٭َئכ‪ؓ㳔ꯖ‬ةؓ‬‫‪ն‬׌ךסם‪☭չ‬׾‬‫ؕ‪٬ٝ‬تؕ٘ة‪氭♼꽄㲳宋յ尉匆䜘㲳宋յ‬ס‪吾婞‬‬‫ם‪鬷ꓨ‬מ‪笫锡‬ס׆‪յ‬״׋ע‪╒勎宋؅‬؜شي‪ٝ‬כ‪宋‬‬‫‪䠊‬׽׻‪䖥‬מ‪溺坎‬גז׈דׂי׊׷‪Ⲩⲇ؅魀‬כ‪免ꪨ‬‬‫‪յ 䌑‬יזכמ‪溺坎‬ס‪ն鞅脢‬׌ױׅ┪׊‪颍氰‬‬‫‪免‬ס׆ג‪؅篑‬ؠشِظ‪٤‬ق‪ցֿյ‬٭غ٭؛ٗ‪曫ր‬‬‫ױַיז‪؅꿈‬כ׆׾םכס׵׌׼ג׵‪焒䛒؅‬מ♣‬‫‪ׂյ☭ꪨ‬םעךס׾‪䨴‬מ‪ُٜց‬٭ؿ‪ր‬ס⯼♧‪ն‬׌‬‫יז־־מ‪緽吖‬ס⾀‪气‬סי׬׌ס┪‪勑匡ֿ㐌槉‬ס‬‫٭ٖؼ‪ր‬םֹ׻סא‪յ‬׾׌‪؅溺ֿ幾ׂ槏闋‬כ׆׾ַ‬‫‪ն‬מ״ג׾ׅ┪׽ׂח‪ُٜց؅‬٭ؿ‬‫تُ٭ع‪跥䅢‬‬‫〉‪ց紬겏㣗‬٭غ٭؛ٗ‪䌮㖥䬎䓜յր‬‬‫‪x‬‬

Theses ٥  锷 俑The Unbroken Chain of ARI’s Food System
ZACIVOLU RHAKHO DOZO

D

edicated to all staff and community members of Asian Rural Institute for the last 47
years of its existence!
So God created mankind in his own image, in the image of God he created them; maleand female he created them.
God blessed them and said to them, “Be fruitful and increase in number; fill
the earth and subdue it. Rule over the fish in the sea and the birds in the sky and overevery living creature that moves on the ground.”Then God said, “I give you every seed-bearing plant on the face of the wholeearth and every tree that has fruit with seed in it. They will be yours for food. And to
all the beasts of the earth and all the birds in the sky and all the creatures that movealong the ground—everything that has the breath of life in it—I give every green
plant for food.” And it was so.
Genesis 1: 27-30 (NIV)

PREFACEMy name is Zacivolu Rhakho Dozo (Acivo). I am from Nagaland state in Northeast India. I hailfrom a village called Khutsokhuno in the rural area. I worked with a church-based organization called Chakhesang Women Welfare Society (CWWS) in rural economic development
programs. That was how my then-Director Niechulo Kreo (now Lieutenant), who was alsoan Asian Rural Institute (ARI) graduate, introduced me to ARI’s training program. CWWS
became my sending body that sent me to training in Japan. I attended the ARI Rural Leaders
Training Program in the year 2000. That was the starting point of my journey with ARI. The
bond became stronger over the years as ARI invited me back to be a Training Assistant in2009, a contract staff in 2011 and further asked me back to help in the Training Program as aregular staff member from 2013 to 2019 (fiscal years).
My training at ARI not only helped me enhance my leadership skills but, most importantly, I learned how to evaluate situations and address problems through agriculture.
Working with people at the grassroots both in Nagaland and in Cambodia, I learned that it is2

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

not only money that can solve problems. I learned the vital importance of agriculture—theskills that we need to have in order to work with people in rural areas. I also learned the importance of the rich natural resources that are available and which we can use to help people. In
this, ARI has its unique ways of imparting these kinds of ideas and techniques to rural leaders,motivating us to love soil and nature, and use them to help people solve their problems.
As I work with different kinds of people from different backgrounds, I realized the mostvaluable education that I got in my life was from my mother, who told me, “I want you to
become an educated woman. But first, you must learn how to grow food. Because if you know
about it then you will never go hungry wherever you live.” She would also say, “Your education degrees and certificates may fail you someday but your farming skills will never fail you.
It will always help you to survive anywhere in this world!” I didn’t care much about what she
taught me until the ARI training opened my inner eyes to see the reality of life—introducing
me to “Foodlife” (a word coined by one of our founders, the late Rev. Dr. Toshihiro Takami) and“sustainable life.” These ideas are put into action at ARI by achieving over 90% of food selfsufficiency for approximately 40,000 servings in ARI’s Koinonia dining hall each year. My
mother taught me a valuable lesson for my life indeed, but it was the ARI training programthat helped me to understand its true meaning and to live it out in my daily life.
Another unique thing about the ARI community is “discovering your own self.” Failure
is not about failing; failure is a strong foundation of our personal growth, and everybody isgiven a chance to go through it. That is how I discovered myself as a leader at the grassroots.
Also it was through my learning at ARI that my passion for the rural poor took deeper roots
in my heart and I became more committed to my work.
I believe in ARI’s spirit of imparting God’s love to people by walking along with them intheir challenging times in every day’s walk of life. Children’s school education was and isalways my strong passion. It is in this specific area where I can live out the values that ARI put
into my heart: by being with the people as I try to help the parents or the guardians in thechildren’s upbringing. At the grassroots, the first step towards working with children is to
educate the parents/guardians. It is the one path that leads to a more valuable impact onnutrition at home and home economy practices.
This paper will have 4 sections:• Section 1 talks briefly about my personal background as “My Village, My Haven”• Section 2 talks about my personal transformation at ARI as “Transformed andEquipped”• Section 3 talks about ARI’s food sustainability as “The Unbroken Chain of ARI’s
Food System”• Section 4 talks about my dream and project plan as “A Mouth to Feed and a Soul to
Save”

3

ZACIVOLU RHAKHO DOZOSECTION 1
MY VILLAGE, MY HAVEN:
A Vision of Childhood and Education in Rural NagalandDuring my life in the village as a farmer’s child, I remember my mother getting up at dawn
each morning. The only clock that we had to wake us up was the crowing of the roosters. The
first crowing was a bit early, and therefore many mothers would get up at the second crowing.
The third crowing was already late for farmers to start with the day’s activities. Life was filledwith hustle and bustle every day, but it was peaceful, and we were happy because we were
not hungry. So, many years ago, while my family was still living in the village, we always hadenough food at home!
In the early 1980s, at the age of 13, I had to move to our district town called Phek. I had totake care of myself from cooking to doing laundry, fetching water, and collecting firewood
from the jungle. Sometimes I skipped school because it was too much work to get done andattend school every day. In retrospect, I sometimes even went to bed hungry, and most of thedays, I was hungry when I got home from school in the afternoon. I tried hard to take care of
my needs, but I could not do it well without the assistance of any adults. Every weekend I went
back to my village to get food supplies, but I could not carry many things either. The way tothe village was always rough—crossing rivers and climbing up and down the hills. It always
took around three to four hours to walk one way. I could hardly carry one kilogram of rice, abundle of vegetables, and a small amount of fermented soybeans in a small traditional carrybasket. Indeed, it was not easy for my mother to leave me in that condition, but she needed tostay in the village growing food for our household, most importantly growing vegetables tosell in order to pay for my room rent in the town. In those days, my monthly school fee andmy monthly rent cost around 100 Japanese yen, respectively. It wasn’t easy for my mother toraise that amount in a month, but she was determined to give me a school education as afemale child.
As a girl, I faced challenges from comments like: “You are just a girl. There is no use instudying. If you study too much, you cannot get a husband. Now is the right time to getmarried and have children.” I was in my early adulthood then. I usually wouldn’t respond topeople’s remarks even when I got very unfavorable opinions from elder people—relatives orothers. Only once, I remember, I talked back to an elderly man in my village. It was not aboutschool education. It was about girls or women owning property and also about female
members inheriting their parents’ properties. My intention was never to claim my only
brother’s rights. My burden was about why society kept girls outside of relevant family affairs.
Nowadays, things are much better in many ways, even in the village. However, one
obvious thing that still exists in my village is the lack of proper facilities for the children toattain higher school education, even when they are capable. Many girls are still struggling to
get an appropriate place to live and to finish their studies, too.
I was a high school dropout myself, and still today, many children in my village and thenine neighboring communities discontinue their schooling half-way. When the children
become school dropouts, they do not want to go back to the village, and they try to look for an
4

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

easier life to survive. Unfortunately, they end up with social problems. To mention a few:
robbery, prostitution, alcoholism, and the most challenging issue of early marriage whichleads to many broken homes in the village. This is another reason that children who have theintellectual capacity become victims due to improper guidance for their life and lack of aproper facilities that their parents can afford.
The launch of my dream
After my ARI training in 2000, I realized my long-term dream. This dream came from my life
experiences, from my journey pursuing education, from being a school dropout at one point,
and from re-entering into studies by taking up different ways to educate myself. I never gave
up on my education, and I don’t want to let my villagers give up easily either. ARI has changed
me. School education is essential, and I will continue to work with the villagers for that.
With the need to help my village and nine more neighboring communities, my niece andI started a ministry called Grace Home Khutsokhuno (GHK) in my native village Khutsokhuno, on April 30, 2017. Grace Home Khutsokhuno helps villagers to educate their children, but
most importantly to preserve the values of “Dignity of Labor” and “Preserving Rural Life” forour future and to save the environment for sustainability.
The all-time memory from my ARI training that I will forever cherish is the smell of fresh
coriander leaves—this was how my mother grew vegetables, mostly coriander leaves whichwere easy for her to carry. The market supported my school education in the 1980s and 1990s!
That is why now in the village, to meet the needs of children’s school education, I need toaddress the current threats regarding the degrading biodiversity. After my ARI training, I,
therefore, identified the following issues that needed to be addressed in my home community:• Shifting cultivation: With rice as our staple food, we solely depend on terraced paddy
fields to grow it. But for growing other crops, especially corn for animal feed, people
still practice shifting cultivation. They cut down trees and slash bushes and burnthem. Each year an area of about 60-70 hectares is damaged by my village alone.
When you assess how many species of animals, flowers, trees, microorganisms, etc.
vanish due to this practice you realize that it is indeed an enormous destruction.
• Logging business: Logging business contributes to the destruction of our abundantnature, flora and fauna, and water in the river. The complaints of water shortage inthe river and streams on which the villagers depend increase yearly. This problem
leads to conflicts among the villagers.
• DDT: From when I was a little girl, DDT was used for seed protection from the antsthat eat seeds after sowing. It continues today. Now, the local government uses DDT
powder under the program of the National Malaria Eradication Program to eliminate mosquitoes in the village every year.
• Herbicides: The farmers who can afford to buy herbicides will use them to kill the
weeds to get the work done more quickly.
• Hybrid seeds: The introduction of hybrid seeds is wiping out local seeds.
• Excessive hunting: Wild animals are one of our primary sources of protein. Our ances5

ZACIVOLU RHAKHO DOZO••

tors hunted for food only when needed. At present, people hunt animals, birds, etc.
for money. It not only wipes out the species, but it breaks the food chain and the cycleof nature. Another problem is that when men spend so much time hunting they do
not have enough time to work in their fields, leaving mothers and children withheavier burden to grow food.
Modern technologies and lifestyle: Technologies bring a comfortable life, but that makes
people greedy for more money, and nature is then destroyed to get more money.
School dropout youths: By the time the children in the village reach age 12 they have to
move to urban places if they want to seek further school education. The biggest challenge is that they have to live by themselves and take care of themselves, from cooking
to all household chores. At that age, it is tough to survive and go to school, which I
experienced many years ago. Moreover, reading, writing, and understanding theEnglish language is too big a hurdle. They cannot catch up with other students in their
new schools. And in many cases, many children discontinue their schooling half-way.
When the children become school dropouts, they do not want to go back to the village.
They look for a more comfortable life to survive. They end up with the social problems
mentioned above: robbery, prostitution, alcoholism, and early marriage.

The need to continue educating grassroots villagers that protecting biodiversity is to preserve
our future which no wealth in the whole world can buy for our coming generations is the foremost seed that ARI sows into rural leaders’ hearts each year! The villagers, both young andold, educated and uneducated, may have a good life outside the village. Still, our village andcommunity should be a HOME where one can have a peaceful and happy mind and where
people want to go back to—thus, a village should be a HAVEN, a place of safety and refuge, toall its inhabitants.

SECTION 2
TRANSFORMED AND EQUIPPED:
Personal and Leadership Lessons as Meal Service/FEAST Coordinator
Attending a year of training on servant leadership at ARI in 2000 undeniably broadened myworld view in a positive way. I was empowered immensely, specifically in the areas of selfesteem and having the confidence to dream beyond the boundary of a patriarchal society thatsays, “You are just a woman.” But as the saying goes, ‘One cannot be transformed or changed
overnight,’ and that is true! I was empowered, but I needed time to put my new learning into
action. Then, from 2013 to 2019, I worked as the Meal Service section coordinator at ARI andmy ideas and skills related to leadership and food deepened further. In the following section,
I want to describe the lessons I learned during that time.
Building cooking skills to serve others
Before life at ARI, cooking wasn’t my favorite thing to do. I grew up cooking for myself from6THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

my early childhood, but I cooked without any sense. When I was an ARI training participant
in 2000, I always tried to escape from preparing the main dish and, in fact, I don’t remember
how I cooked.
In 2010, after I became a contract staff and assisted in lunch preparation, I started a new
method of learning to assess my cooking skill. Every time I cooked something, I made sure thatafter lunch in the Koinonia dining hall, I checked the kitchen garbage box used for compost. I
began to know how much people ate or how much of my dish they threw away. Sometimes
when I saw a large quantity of my dish inside the compost box, I was embarrassed and discouraged. But then I kept trying. Through close observation, I began to pick up people’s tastes.
Another way I overcame my failures in cooking was tasting the ingredients and spices
before using—be it leaf vegetable, fruit vegetable, root vegetable, spices, or anything else thatcame to the kitchen. It became my best method and I continue to this day, sharing it withothers because this is very practical in any circumstance and works with any unfamiliar
ingredient. After getting the taste, I assessed what seasoning I should use, or what could gowith what. Indeed, ARI has been the best place for me to build my cooking skills. Today, when
I go into any situation, I know how to go about cooking in the ARI style. Most importantly, I
have ready-made knowledge and recipes installed in my brain. That is how I assisted andguided the new members in cooking every year!
As I started my work in the kitchen, one thing that I most fancied was baking. Deep downin my heart, I wanted to learn how to do it, but I had few opportunities or rather less courage
to voice my desire. I kept on thinking, “I possibly can never do it.” Then came a volunteer fromthe U.S., Alice, who joined our kitchen crew. She was good at baking, and each time I saw her
baking, I secretly fancied her skills and wished to be like her. One day I assembled my courage
and approached her. Her answer was simple and friendly. “Oh, it’s very easy. Just watch me. I
will teach you my simple methods!” and she did. Since then, I have never looked back andbaking became part of my life.
Alice’s generosity helped me to be inclusive, too. Every year the FEAST section (see below)
welcomes members from different backgrounds with a wide range of different work experiences. I make sure that no one feels superior or inferior because of their skills. I give everyone
equal opportunities to learn from one another. Alice’s generosity broke down the walls within
me. I have been able to help other people, too, accept each one as they are, and, most importantly, not to suppress others’ potential, specifically in the section’s operational activities.
Getting Started with the FEAST!
“We may postpone other work, but we cannot postpone the meals to the next day.” Each year,
this is my entry point to the new community members in the Meal Service section orientation. And, indeed, it is true! However, it took me seven years as the leader of the Meal Service
section to understand the deeper meaning of Food and Life and why food plays an essential
role in ARI’s curriculum.
In 2018, after a more in-depth discussion with staff members, we changed the section’sname from Meal Service to FEAST—Food Education and Sustainable Table. This was a significant change, but it turned out to be very effective. The 2018 and 2019 participants showed a7

ZACIVOLU RHAKHO DOZO

greater understanding of food security, self-sufficiency, and food as medicine through theirinvolvement in the kitchen. It also added more value to their leadership training in the areaof gender balance.
An additional point that I had put in the ARI training handbook was:Food security and food safety are both strongly related to environmental issues. We may have all
the comforts at home, but if we do not have SAFE FOOD, who can guarantee our good health? We
are ignorant of safe food—now we are living in the context of ‘food intake/consumption as a fashion;’that is the reality side of life. Remember, FOOD IS MEDICINE!

Pastor Lar from Myanmar (who was my consultee) said,
Now I fully understand the value of ARI’s training on servant leadership through safe food, the securityof food, and self-sufficiency in the kitchen work. If I want to help my people, then I should practice using
safe food ingredients in the kitchen. To do this, I need to start with my family members growing foodand providing safe food to my children, then others can learn through my practices. The kitchen is oneof the core places where I could enhance my leadership skills and the importance of sustainability, too.

Food for physical and mental wellbeing
As FEAST Coordinator, I had rich experiences in taking care of people’s health and helping
people maintain good health in general by using ARI’s produce for the last seven years. Food,
which plays the most crucial part in the ARI training program, holds the best place in everybody’s heart, I believe. Two important points that I emphasized to everybody who came into
the kitchen were to show gratefulness to the people who grow food and to give appreciation
to the people who cook it.
Also, on many occasions in the last seven years, I used food to treat people when they
were sick physically, when they had problems that disturbed them mentally or emotionally,
and when they felt tired and stressed. Regardless of health or other concerns, certain fooditems simply are delicacies and very special to many participants back in their communities.
I used those as energy boosters (for example, the innards/feet/heads of chicken, the innards
and whole body of goats, pork bones, pork fat chili dish, dry-fish chili dish, etc.) Every year I
appreciated the volunteers, interns, visitors, campers, Japanese participants, Graduate
Interns, etc. who comfortably ate dishes that they had never seen before—munching on
chicken feet or chewing chicken innards and enjoying those with the participants.
Transformation of male participants
My re-entry into the ARI community and the responsibility for the FEAST section empoweredme in more concrete ways. It helped me in dealing uniquely and specifically with male participants, and it enabled them to understand why kitchen work in the training program is as goodas other activities for them as a leader. If women need empowerment, men equally need empowerment to be able to understand the value of fellow human beings regardless of gender.
The kitchen is an excellent training ground for most of the male participants. They learn
so much about respecting their wife/sister/daughter or any female member in the family/community, as well as learning the value of appreciating the food served to them. Each year I
8

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

observed how much pride men had to give up in order to ‘learn by doing’ something that they
did not want to do, being in a place where they felt they did not belong. They had to listen andcooperate with the instructions. They had to be patient when they were admonished. They
had to walk the extra mile racking their brains to bring out the best taste of their dishes.
Sometimes it amused me to see some men walking into the kitchen looking like a lifelessrobot! But it was worth putting in such efforts and energies. They grasped the core knowledge of FOOD and LIFE right from the inside of the pots and pans above the burning stoves.
Every year some male participants admitted that they did not seriously realize or appreciate how much time their wives, mothers, or sisters were spending for them: doing household chores, taking care of babies, raising children. Working in the FEAST section, I had theopportunity to talk about how much energy and effort women sacrifice to maintain family
health, to keep the family going and together. As they put themselves into women’s shoes byparticipating in all the processes of the kitchen activities, they gradually realized how to be
more appreciative of the food they get to eat from their loved ones. This may seem very simple
and insignificant, but for me, it holds high integrity and was beautiful to behold when I saw
them change. I believe that women’s real beauty lies inside in our hearts, unseen. It is hidden
and not always valued. Building a family or community needs a lot of unseen preparation,commitment, and nurturing. ARI’s training helps both men and women learn about sharing
responsibilities, accepting, and respecting each individual in the process of living together asa family and community. The journey is tedious. Yet the transformation has taken root intheir whole body system, continuing to grow and bear fruit in cycles throughout their lives
and careers, wherever they are planted.
Humility through dishwashingThroughout my time at ARI, I thought I was not good at dishwashing. Upon reflection, however,this “humble task” was where I learned much about dealing with people in the kitchen.
Cooking may not be a problem for many, but washing dishes is essential in the process ofgetting things done in the kitchen. Sometimes it created tension among the cooking members
when I needed to find a way of letting everybody know that dishwashing was an importantpart of the cooking; without performing the complete cycle, the process of cooking is not yet
done. In other settings, the chef or main cook usually will not do the dishwashing, and in theindividual household, the helper or the servant will be the one who does it. In many contexts,
especially the male members in the family will not do the dishwashing even when they thinkor say they take part in the cooking. This is one activity where leaders can learn to humble
themselves not only for cooking, but from the perspective of learning humility as part of aleaders’ skill set. I used dishwashing to impart a leadership quality—by doing what participants think is the least or the most tedious chore.
Responding to different people’s preferences
Another unique experience was in one year, a participant refused to break eggs to cook an
egg dish for the community. She did not even want to smell it, so every time she came in forbreakfast cooking, she asked for a mask. Another participant in the same year refused to be
9

ZACIVOLU RHAKHO DOZO

in the kitchen when pork was cooked. Yukiko, the Curriculum Coordinator, had to make aspecial arrangement for them to be in the kitchen for their morning and evening Foodlife
Work times. And for the first time in the history of ARI, I had to separate a small pot and pan
for cooking their food. When I first did it, many people did not like the idea, but I took the risk
because forcing them was not going to bring a better solution.
After a few months, both of them came to me on different occasions. They said, “Now I
perfectly understand the ARI training program, and I want to be the same as any other—I will
cook egg dishes for the community members, and I will be in the kitchen when pork is cooked.”That was an unexpected transformation, but one of the best changes that I ever experienced
and witnessed as the FEAST Coordinator. Our motto ‘That We May Live Together’ does notcome easily—but high diversity helps us to understand, accept and honor one another to createa peaceful community and a better world to live in if only we give ourselves a chance.
Learning from the kitchen and FEAST
With unique challenges and learnings, the kitchen is a highly diverse place. But the joy ofworking in the FEAST section is to create a pleasant environment in the community throughthe sharing of food in Koinonia.
ARI itself is a highly diverse place. There are times when we cannot understand eachother’s food cultures, since food is directly related to our emotions and, in many ways, asensitive issue. In a place like ARI peacebuilding starts from the kitchen. Everybody is busy
working in different areas. But when the eating time comes, people gather together. Regardless of class, religious backgrounds, or tiredness from work, people sit side by side, chatting,laughing, sharing, scooping out food from the same bowls. It’s a joy to see them! Indeed,
FEAST plays a core role in the entire training program, and even when sometimes we are
overwhelmed with the workload, still the greatest joy of the FEAST section is putting food on
the table for the joy and good health of everybody. Directly connected with the fields andlivestock, the kitchen is where the participants also learn about rural development and home
economics in more practical ways. We can see the positive impact of participants’ understanding of safe food that we grow for our daily consumption.
Conclusion
The ready-to-help attitude of the ARI staff is one of the strongest life principles of ARI that
impacted my personal life. Indeed, they are incredible coworkers! All the staff members almost
equally have the capability of handling the work of every section. Even when a sudden absence
comes up, any staff member can be assigned to any section (except for some office paperwork).
They can naturally lead people to get things done in the fields, with the livestock, or in the
kitchen. This is a tremendously unique skill which we usually do not realize ourselves, andthat’s how the percentage of food production is amazingly high for such a training center.
The skills that I acquired at ARI are mostly naturally learned. Once you grasp this way of
ARI’s functioning, one can automatically understand the whole cycle of ARI’s food production and community life. This is the strength of the ARI staff: that we continue the chain of
the training program, cultivating on the same land, and having maintained a highly diversi10

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

fied community for the past 47 years. I would say it is the ‘unbroken chain of ARI’s foodsystem’, which can also be applied at individual or family levels.
Above all, every time I walked around inside the kitchen to pray—mostly on Monday
mornings—and periodically walking around the storage rooms, the participants’ fields, andthe livestock houses, I always saw God’s mighty hands at work. Be it dry or rainy, spring,summer, autumn, winter, be it insects, worms, or diseases—together, all the community
members grow food in joy. Amid challenges and, at times, conflicts or differences, it is impressive to see this kind of community or a school existing in this universe. As people at ARI giveeffort, God keeps us in abundance throughout every season and year!

SECTION 3
THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM:
The Value of Self-Sufficiency and Its Potential for My Village
One intentional step that I took in the 2019 fiscal year was to show that ARI practices what itteaches in the training in relation to food, health, and environmental issues that our participants commonly have back home.
The FEAST section buys a minimum of food ingredients from outside, intentionallyreducing spice purchases and encouraging community members to feel the natural taste of
the food ingredients that they grow. I connected the kitchen with ARI’s food production
sections, showing participants how to learn a food management system that can improvetheir own and their people’s health and—through health improvement—how to enhance thefamily economy. In that particular year, I felt a great achievement: many participants understood the value of the kitchen as much as they valued all the food production sections. In fact,
through all my experience as FEAST Coordinator, the 2019 group had the best health recordand showed the highest understanding of health issues in their communities back home.
In the following, I want to reflect on how ARI began its organic food system and thendemonstrate the value of ARI’s yearly produce on the basis of FEAST section’s calculations.
1.
Recalling ARI’s history of moving towards food sovereignty
from the time of its inception
The following excerpt appeared in Twenty Years of the Asian Rural Institute, October 1993. Thisparticular chapter was written by Mr. Miura, a then-staff member in charge of the vegetablesection. It was translated for my writing by Mr. Kusunoki, a former staff member.
Activities related to organic farming at ARI have given a great impact on our community life itself, as
well as on the total training program content. The practice of organic farming at ARI, in other words,
has played a very profound role in materializing a number of unique and important goals that the Institute has so far nurtured. “To acquire techniques of producing food; to produce our daily food by ourown abilities; to raise the self-sufficiency rate of our community; to learn a fair way of distribution, to11

ZACIVOLU RHAKHO DOZO

try to be self-sufficient as well as to be self-supporting by sharing the food we eat.” These themes are
relevant not only to the agricultural technical training alone, but also to the Institute’s holistic training
program which covers the matters and concerns of nature, environment, society, and culture.
The term ‘organic farming’ or ‘organic agriculture’ in Japanese was born in 1972, originally meaning to
express “an agricultural method in the way that it should be.” Later, the Organic Agriculture ResearchInstitute of Japan was established to widely spread farming methods of producing healthy and tasty
food while conserving the environment and enriching the soil at the same time. It was around 1976
that ARI started to challenge itself by introducing organic farming methods. The pioneer in this drive
was Mr. Asai who joined the staff in 19751. He switched the practice of chemical farming, done in theearly days at ARI, to the one that used fewer chemicals and more compost. When he tried to introduce
an organic way of farming2, he later told me, he had to face a difficult time to earn valid understanding
from other members of the staff, let alone from neighbor farmers. In the earlier days of his trial, he wastold, upon the outbreak of diseases/insects in the vegetable garden, “See, you just have to disinfect
the garden!” Upon the poor yield of rice, at other times, he had to face such harsh criticisms as, “We,the farmers can’t depend upon organic agriculture,” and “ARI, after all, is a ‘study/research’ center.” In
1977, under the title of “Our Gardening,” he wrote in ARI’s Japanese newsletter Ajia no Tsuchi: “Ourgardening shall be compost-centered, and raise more interest about it among the participants andthe staff members.” His stated goal here showed his strong conviction in the philosophy of organic
agriculture on the one hand, and on the other, his challenge to stubborn chemical farmers at large.
Around the year 1977, ARI depended on marketing its farm produce to outside organizations, such as
an agriculture co-op, which in turn pressured the ARI produce to become competitive enough against
conventional farmers in the area. To cope with this situation of keeping up with needed marketability,
the farm section had to apply chemical stuff when necessary. It was an unavoidable practice in thatthe farm produce market in Japan is over-possessed with valuing a uniform appearance of the produce’s shapes and colors. Also, it is true that the organic farming at ARI was only started then, meaning, we lacked quite a lot in the actual experience of it. Seeing cucumbers being damaged by a certain
disease, we used to say, “We don’t want (to use chemicals), but what can we do?” What else? There
was no other choice left with us than to apply some amount of pesticides. These early years marked
the most difficult time of all in the history of organic farming at ARI. Another factor might need to be
pointed out here that in those days there were no mechanisms established on campus yet as to systematically produce the needed amount of compost.
In December of 1983, Mr. Asai was approved to work in Thailand, and later he resigned from ARI. From
the time when the word ’organic agriculture’ was not yet popular, he committed himself to its ideal
and significance as well as to spread the practice, almost fighting a lonely fight.

For this paper, I think this information about the beginning of organic agriculture at ARI
shows that the practices of sustainable agriculture help grassroots leaders to lead their people
towards a self-sufficient and sustainable life. Another reason to include this information is todraw out encouragement for all graduates, that in order to achieve what ARI taught us, we
also need to remind ourselves that ARI has come a long way. Through experiences gained
from hardships and struggles, ARI has achieved its goal towards living out its mission statement and through which we all have significantly benefited in our leadership careers as well.
12THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

2.
2019 FEAST Section:
Assessing the monetary value of ARI’s food system
In fiscal 2019, the food ingredients the FEAST section used for meals at Koinonia were worth$IBSU
¥ 9,323,580 (Chart':GPPEJOHSFEJFOUTDPOTVNFEJO,PJOPOJBJONPOFZWBMVF
1).
Item
Rice
Pork
Pork bone
Chicken layers
Chicken broilers
Egg
Milk
Wheat flour
Corn flour
Fish
Goat meat
Goat innards
Soy sauce
Soybeans
Soy oil
Leaf vegetables
Fruit vegetables
Root vegetables
Beans (except soybeans)
Fruits (loquat, kiwi, blueberry)AmountSales priceTotal money value3792.1 kg
822.0 kg
70.0 kg
205 heads
178 heads
19,314 pcs.
1.786 l413.75 kg
42 kg
26.5 kg
52.2 kg
16.0 kg
17 bottles
90 kg
86 l
1504 kg3087 kg
3582 kg
389 kg100 kg¥ 600/kg¥ 1,000/kg¥ 350/kg¥ 500/head¥ 1,000/head¥ 30/pc.
¥ 1,000/l¥ 400/kg¥ 400/kg¥ 1,500/kg¥ 4,000/kg¥ 1,500/kg¥ 600/bottle¥ 800/kg¥ 10,000/l¥ 300/kg¥ 250/kg¥ 200/kg¥ 500/kg¥ 250/kg¥ 2,275,260¥ 822,000¥ 24,500¥ 102,500¥ 178,000¥ 579,420¥ 1,786,000¥ 165,500¥ 16,800¥ 39,750¥ 208,800¥ 24,000¥ 10,200¥ 72,000¥ 860,000¥ 451,200¥ 771,750¥ 716,400¥ 194,500¥ 25,000Grand total¥ 9,323,580

Chart 1: FY 2019 food ingredients consumed in Koinonia in money value:

The FEAST section has to sometimes purchase ingredients from outside the campus: onion, garlic,and ginger which we cannot preserve for$IBSU
a$IBSUlong time or when our own production is less than
.FOVQMBOPGPOFBEVMUˏTGPPEJOUBLFJO,IVUTPLIVOP
expected. We further buy
salt,
sugar,
someseasonings
and spices, coffee, etc., basically things that':DPTUPGJOHSFEJFOUTCPVHIUGSPNPVUTJEF
FYDFQUGPSFHHTXIJDIBUUIFNPNFOUBSFOPUQSPEVDFEJOUIFWJMMBHF

ARI does not produce. The costs for outside purchases in fiscal 2019 were ¥ 457,224.
Item

Rice
Meat

October¥ 38,055
April
Monthly
Calculation
November¥ 38,067
May
total
December¥ 47,647
June
9.9 kg
110 g/mealJuly
x 3 meals/day = 330¥ g49,935
x 30 days = January
February¥ 45,835
August80 g/meal xSeptember
1 time/day = 80 g x¥30
days =March 2.4 kg
57,560¥ 42,836
Yearlytotal¥ 34,243(x12
months)¥ 36,858¥ 16,682
118.8 kg
¥ 28,441
28.8 kg¥ 21,065

In money value

Rs. 4,158 (@Rs. 35/kg)
Rs. 7,200 (@Rs. 250/kg)

Note: with pork as an example

Vegetables¥ 457,224
360 eggs
Chart 2: FY 2019 cost of ingredients bought from outside:
100 g/meal x 3 meals/day = 300 x 30 days =9 kg
108 kgPulses/ Beans

100 g/meal x 1 meal/day =100 g x 30 days =

Egg

total
1 egg/meal x 1 time/day = 1 x 30 days =30 eggs

9 kg

108 kgRs. 3,600 (@Rs. 10/egg)
Rs. 5,400 (@Rs. 50/kg)
Rs. 10,800 (@Rs. 100/kg)

13

ZACIVOLU RHAKHO DOZO$IBSU

The FEAST section serves
around 40,000 meals to ARI community members and guests
4FSWJOHTJO,PJOPOJBGPSDPOTFDVUJWFZFBST$IBSU
every year. The sales price for one meal was
set to a flat price of ¥ 500. The turnover of all
4FSWJOHTJO,PJOPOJBGPSDPOTFDVUJWFZFBST
meals served in fiscal 2019 was thus ¥ 18,961,500.
Month

FY 2015

FY 2016

FY 2017

FY 2018

FY 2019

April
Month

4,362
FY 2015

3,620
FY 2016

3,487
FY 2017

4,525
FY 2018

3,965
FY 2019

May
June
April
July
May
AugustJune
September
July
October
AugustNovember
September
December
OctoberJanuary
NovemberFebruary
December
March
January
February
total meal servings
March
In money value
total
meal servings(@ ¥ 500/meal)

4,757
4,167
4,362
4,741
4,757
3,987
4,167
4,896
4,741
4,792
3,987
3,080
4,896
2,011
4,792
2,399
3,080
1,091
2,011
1,619
2,399
1,091
41,902
1,619¥ 20,951,000
41,902

3,998
3,763
3,620
4,563
3,998
4,139
3,763
4,034
4,563
3,997
4,139
2,982
4,034
2,397
3,997
1,332
2,982
1,710
2,397
1,607
1,332
1,710
38,142
1,607¥ 19,071,000
38,142

4,326
3,641
3,487
4,063
4,326
3,000
3,641
3,461
4,063
3,493
3,000
1,982
3,461
1,867
3,493
2,197
1,982
1,363
1,867
1,931
2,197
1,363
34,811
1,931¥ 17,405,500
34,811

4,981
4,170
4,525
4,915
4,981
4,318
4,170
5,189
4,915
4,369
4,318
3,321
5,189
2,619
4,369
2,376
3,321
1,611
2,619
2,039
2,376
1,611
44,433
2,039¥ 22,216,500
44,433

4,208
3,856
3,965
3,789
4,208
4,050
3,856
4,033
3,789
4,100
4,050
2,611
4,033
2,322
4,100
1,175
2,611
1,706
2,322
2,108
1,175
1,706
37,923
2,108¥ 18,961,500
37,923In money value¥ 20,951,000¥ 19,071,000¥ 17,405,500¥ 22,216,500¥ 18,961,500(@ ¥ 500/meal)

Chart 3: Servings in Koinonia for 5 consecutive years in money value (@¥500/meal)

The figures in chart 4 summarize the monetary calculations of ARI’s food circulation system.
$IBSU
In fiscal 2019, the FEAST section generated a net
profit of ¥ 9,180,696 at a self-sufficiency rate
4VNNBSJ[JOHUIFQSPEVDFJONPOFZWBMVF PVUTJEFQVSDIBTFTJODBTI TFSWJOHT
of 95,1%.
$IBSU
4VNNBSJ[JOHUIFQSPEVDFJONPOFZWBMVF PVUTJEFQVSDIBTFTJODBTI TFSWJOHT

Item

Money Value

Remarks

1 ItemIngredients consumed in Koinonia

Money
Value
¥ 9,323,580

Remarks
ARI’s food self-sufficiency rate: 95.1

2 Ingredients bought from outside
1 Ingredientsin Koinonia
Total value consumedof food ingredients¥ 457,224¥¥9,323,580
9,780,804¥ 457,224¥ 18,961,500

Food dependency on the market: 4.9
ARI’s food self-sufficiency rate: 95.1

23 IngredientsboughtoutsideValue of servings
infromKoinonia
Total
value
of
food
ingredients
4 Net profit
3 Value of servings in Koinonia¥¥ 9,780,804
9,180,696¥ 18,961,500

Fooddependency
on the market: 4.9
37,923
meals x ¥ 500/meal
Income generation from the kitchen
37,923 meals x ¥ 500/meal

4 Net profit Chart 4: Summarizing the produce in money
Income generationfrom the kitchen¥ 9,180,696
value, outside purchases
in cash, servings:

14$IBSU
4FSWJOHBTTFTTNFOUXJUIPOFBEVMUNFNCFSBTBOFYBNQMF
$IBSU
BUBOBWFSBHFNBSLFUQSJDFGPSPOFNFBM
3T 

$IBSU':DPTUPGJOHSFEJFOUTCPVHIUGSPNPVUTJEF

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM
April
May
June
July
AugustSeptember¥ 38,055¥ 38,067¥ 47,647¥ 49,935¥ 45,835¥ 57,560

OctoberNovember
DecemberJanuary
FebruaryMarch¥ 42,836¥ 34,243¥ 36,858¥ 16,682¥ 28,441¥ 21,065¥ 457,224
3.
Applying ARI practices at the family level in Khutsokhuno
total

In 2013, I attended ARI’s regular Field Management Activity in the classroom along with theparticipants and related staff members for the first time. I recall that most of the time I was ata loss as to the participants’ shallow understanding of the kitchen’s value, most importantly
the connection between the kitchen and the fields. I realized that most participants, especially men, simply felt that they had already done their job by earning money to keep the family
going or just working in the field round the clock.
As I dug deeper into the situation, the first question that popped up in my head was, “Howdo I connect the kitchen with the producers?” BothMayu, the then-in-charge staff of the Crops$IBSU
and Vegetables section, andI were new and inexperienced in many things. But together, we&YBNQMF.ZPMEFTUTJTUFSˏTGBNJMZJO,IVUTPLIVOP7JMMBHF
built a strong relationship between
the kitchen and the fields. It led me to build better commuGSPNNZNBOBHFNFOUFYQFSJFODFTBU"3*
Farm production for
5 family members

Calculation of the necessary amountof production for self-suﬀiciency

Land
area

Remarks

Riceproduction• 100 g of rice/person x 3 meals/day = 300g
• 300 g x 5 persons = 1.5kg/day• 1.5 kg x 30 days = 45kg/month• 45 kg x 12 months = 540kg/year

0.2 haThey use the same paddy field permanently, but the rice yield is much
lower than ARI’s, so if they apply SRI(System of Rice Intensification), theyield can go up, which means they
can convert it into money and help
the family’s income.

0.1 haThey practice shifting cultivation for this,so if they do organic farming permanently they can stay on the same land, which
can help them reduce labor as well as
have income generation for their family.
Crop rotation can also improve the yieldof the vegetables and the beans.

0.1 haIf they do organic farming, they can stayon the same land with a crop rotation
system for higher yield.

Note: Their total yield is about 720kg/year

Vegetable
production• 80 g of veg/person x 3 meals/day = 240 g• 240 g x 5 persons = 1.2 kg/day• 1.2 kg x 30 days = 36 kg/month• 36 kg x 12 months = 432 kg/year
Note: They also grow 50-60 kg of beans
yearly as a protein source

Livestockproduction

2 pigs, 30 chickens, 10 ducks and 3 rabbits
Note: They do shifting cultivation to maintain the livestock and the yield of corn for
feed is about 1000 kg

Fruit
production

Primary fruit: Oranges
Secondary fruits: Passion fruit, pomegranate, pear, guava, papaya, etc. but they
are not in the same location.
Note: This is permanent but needs moreskill on pest management

During the Western Japan Study Tour,
when I was a participant, visiting anorange farmer helped me see thepossibility of reviving our local oranges
in the village. Several mothers took up
initiatives, and it became a regularincome source for their families.

Chart 5: Example: My oldest sister’s family in Khutsokhuno Village,
from my management experiences at ARI:

15

Item

AmountSales priceTotal money value

Rice
ZACIVOLU RHAKHO
DOZO

3792.1 kg¥ 600/kg¥ 2,275,260
Pork
822.0 kg
¥ 1,000/kg¥ 822,000
Pork bone
70.0 kg¥ 350/kg¥ 24,500
Chicken layers
205 heads¥ 500/head¥ 102,500
Chicken broilers
178 heads¥ 1,000/head¥ 178,000
Egg
19,314 pcs.
¥ 30/pc.
¥ 579,420
Milk
1.786 l
¥ 1,000/l¥ 1,786,000
Wheat flour
413.75 kg¥ 400/kg¥ 165,500
Corn flour
42 kg¥ 400/kg¥ 16,800
Fish the farm’s staff members. The
26.5 relationshipkg¥ 1,500/kg the farm and FEAST¥ 39,750 section
nication with
betweenmeat
52.2 kg‘family plan.’¥ 4,000/kg
helped in Goat
developing
the concept of a yearly
The family plan can¥ 208,800
help villagers
Goat innards
16.0 kg¥ 1,500/kg¥ 24,000
learn about
the
food
chain
that
can
continue
on
the
same
plot
throughout
one’s
lifetime.
Soy sauce
17 bottles¥ 600/bottle¥ 10,200
Soybeans
90 kg¥ 800/kg¥ 72,000
Soy oill¥ 10,000/l¥ 860,000
Calculating
food intake, food production,86andfood costs
Leaf vegetables
1504 kg¥ 300/kg¥ 451,200
Based on theplan, I made several 3087
calculations
that reveal
farm
Fruitfamily
vegetableskg¥ 250/kgthe actual and¥potential
771,750
Rootthevegetables¥ 200/kg¥ 716,400
production,
self-sufficiency rate, and3582
thekgmonetary valuethat one family canachieve with(except soybeans)¥ 194,500
a limited Beansplot offarm land. The example389
is kg
given based on¥ 500/kg
my older sister’s familyof five in
Fruits (loquat, kiwi, blueberry)
100 kg¥ 250/kg¥ 25,000

Khutsokhuno Village (see Chart 5 on the previous page).
Grandof
total
9,323,580 on 0.4
A family
five can raise their self-sufficiency rate and grow the family ¥economy
ha of land if the land is taken care of intensively with organic matter. But the most important
thing is the considerable contribution towards maintaining good health and improving theenvironment, which leads to a self-sufficient and sustainable life.
In chart 6, I lay out a food intake plan for one adult in the village, based on the availabil$IBSU
ity of food items that are produced by farmers
in the village. (The WHO recommends an.FOVQMBOPGPOFBEVMUˏTGPPEJOUBLFJO,IVUTPLIVOP
energy intake of 2,000 calories a day.)FYDFQUGPSFHHTXIJDIBUUIFNPNFOUBSFOPUQSPEVDFEJOUIFWJMMBHF Monthlytotal

Yearly total(x12 months)

110 g/meal x 3 meals/day = 330 g x 30 days =9.9 kg118.8 kgRs. 4,158 (@Rs. 35/kg)

80 g/meal x 1 time/day = 80 g x 30 days =2.4 kg28.8 kgRs. 7,200 (@Rs. 250/kg)

30 eggs

360 eggs

Rs. 3,600 (@Rs. 10/egg)

Item

Calculation

Rice
Meat

In money value

Note: with pork as an example

Egg

1 egg/meal x 1 time/day = 1 x 30 days =Vegetables

100 g/meal x 3 meals/day = 300 x 30 days =9 kg

108 kgRs. 5,400 (@Rs. 50/kg)

Pulses/ Beans

100 g/meal x 1 meal/day =100 g x 30 days =9 kg

108 kgRs. 10,800 (@Rs. 100/kg)

Oil

7 ml/day x 30 days =210 ml2.5 l

300 g/day x 30 days =9 kg

270 kgRs. 13,500 (@Rs. 50/kg)

45 l

540 l

Rs. 10,800 (@Rs. 20\l)Fruit

Rs. 300 (@Rs. 120/l)

Note: with oranges as an example

Water

1.5 l/day x 30 days =Note: with mineral water market price as example

Total in INR
Total in JPY

Converting Indian rupees to Japanese yen.

Rs. 55,758¥ 78,385(Exchange rate as of April 17, 2020)

Chart 6: Menu plan of one adult’s food intake in Khutsokhuno(except for eggs which at the moment are not produced in the village)

16

February
March

1,091
1,619

1,710
1,607

total meal servings

41,902

38,142¥ 20,951,000¥ 19,071,000

In money value

1,363
1,931

1,611
2,039

1,706
2,108

34,81144,43337,923
THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM¥ 17,405,500¥ 22,216,500¥ 18,961,500(@ ¥ 500/meal)

The figures are based on prices for produce in Khutsokhuno Village. In my tribe, each village
has autonomy deciding the price for every product.
The village council determines the prices$IBSU
every year,
looking
at
pricesinthemarket.
The
pricingin the village is lower thanthe market
4VNNBSJ[JOHUIFQSPEVDFJONPOFZWBMVF PVUTJEFQVSDIBTFTJODBTI
TFSWJOHT
price, which ARI practices as well. Therefore, when we put the products into monetary value,
it will differ a bit from village to village.
This calculation can help the farmers understand how much money they are generating
Item profession to feed one person.Money
Value familyRemarksin theirMy sister’s
has five members living in thevillage. 5 persons x Rs. 55,758 amounts to Rs. 278,790 (¥ 391,923) total in a year. This is huge!
1 Ingredientsconsumedin Koinonia
9,323,580
self-sufficiency
rate: 95.1
Farmers
do notrealizeit, and they keep on ¥sayingthat theyARI’s
arefoodpoor
and don’t havemoney.
2 Ingredientsfrom outside
Food dependency
on themarket:
4.9 toThey
alwaysbought
feel theirprofession is too low¥a457,224
job. The younger
generation
alwaystries
Totaltovalue
of food
ingredients¥ 9,780,804
escapeurbanplacesand become day laborers.
Farmers also do not realize the value of the
3 Value food
¥ 18,961,500
of servings
Koinonia
meals moneyx ¥ 500/meal
qualitythat inthey
eat. When they become
day laborers,37,923
they earn
and consume a
4 Net
profit food degrading their health system.
¥ 9,180,696
Income generation from the kitchen
lotof unsafe
From the time I graduated from ARI, I have been educating farmers on balanced dietsand how to do a food assessment for their families. However, it is the first time I evaluated themonetary value thoroughly, so I am also amazed to see how much small-scale farmers earn intheir profession! Therefore, using this calculation, my goal is to help them know how precious
the farming profession is. At the same time, I want to show them how vital life in the village
is and help them understand the value of rural life.
With the COVID-19 crisis, my villagers are becoming more aware of food security and$IBSU
food sovereignty. They are now looking for more
paddy fields to cultivate. With the introduc4FSWJOHBTTFTTNFOUXJUIPOFBEVMUNFNCFSBTBOFYBNQMF
tion of ginger and cardamom for cash crops, most of the villagers, especially the younger
BUBOBWFSBHFNBSLFUQSJDFGPSPOFNFBM
3T 
generation, have given up
on growing rice.

Daily consumption

Monthly consumption

Yearly consumption

Cost/Money Value

3 meals/person

3 meals x 30 days
90 meals

90 meals x 12 months
1080 meals

10 0 meals x Rs. 150
Rs. 162,000

Converting Indian rupees to Japanese yen¥ 227,320

Chart 7: Serving assessment with one adult member
as an example at an average market price for one meal (Rs. 150)

The price of Rs. 150 per meal in chart 7 was calculated by taking the average of the surrounding villages and towns. In the case of my sister’s family with five members living in thevillage, the family produces and consumes about Rs. 810,000 worth of food if we put it into
the market value.

17

ZACIVOLU RHAKHO DOZOARI food production practices to introduce in Khutsokhuno
There is a broad range of sustainable farming methods and principles practiced at ARI.
Its farm grows almost a hundred different varieties of crops, vegetables, and livestock.
I have thought hard about which of those would be most helpful in Khutsokhuno and thesurrounding villages.
1. Producing fertilizers in the village
One foremost step to take is making fertilizers: chicken manure, pig manure, and rice bran
are used for making bokashi. Another thing is changing the practice of burning weeds orleaves to making compost. Once fertilizer production is achieved, the soil can be tremendously improved. Another achievement will be that the village can become clean—the sanitation will be automatically improved, and an obvious benefit that we can see is a reductionof flies in the summer!
2. Improving vegetable fields plus cornfields away from the village
It is our usual practice to have seasonal vegetable fields away from the village. We still havea lot of indigenous vegetables, and we are even more than 90% seed self-sufficient. However,
local indigenous seeds are vanishing due to the introduction of seeds from outside thevillage. When the farmers sow such outside seeds, they cross-pollinate with the local vegetables and degrade the quality of the indigenous varieties. This also results in a low yield.
When the non-local seeds cannot adapt to the environment and the climate, they cannot
give good returns.
Three focuses to address this issue are: (1) Preserving indigenous vegetables, (2) crop
rotation, and (3) fertilizing the soil (see above). The main target of doing this is to stop shifting
cultivation. Once we can achieve this, it is already a considerable contribution towards saving
flora and fauna as well as saving the environment.
From my experiences in growing and making my daily supplies while working in Nagaland, I
could identify four perennial indigenous plants for my Grace Home Khutsokhuno project withzero money investment. Except for kale, these plants are known in my local language astivenugha, ghazhe, and ghalii. These four are good vegetables which are familiar, but villagers
don’t know that they can grow them right outside their homes and use them daily. Every homein my village has space to accommodate them. Since the seasonal vegetable fields are not near
their homes, many times they would not feed their children vegetables. Another reason we
started GHK was for the children’s physical growth, so these plants are very valuable.
3. Paddy field improvement
It is common practice to keep water in the paddy all year round. The SRI method may be difficult to adapt at once, but I want to start with some of the essential lessons that I learned at ARI:
• Ensuring high quality of rice seedlings.
• Keeping the paddy field dry during the winter except for the portion for the fish.
• Letting some grass grow which will become green manure. (Some fields are always
dry, but we don’t fertilize the soil, so, over the years, the soil degrades, and the yield18

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM•••

automatically goes down.)
Fertilizing the field with compost and bokashi.
Enacting water control during rice-growing time.
Last but not least—help farmers improve the seedlings!

4. Tree planting
Due to excessive logging businesses, the village forest has been much destroyed. It is a threat
to water security in the years to come. The village depends on one main river that flows
directly down from the thick and precious God-given natural forest. More than 95% of ourvillage paddy fields depend on that river called Ciekhuneghoki. Saving the forest has been mycampaign in the village over the years, but living away from home is a significant hindrance
in doing the follow-up steps with the villagers. We need to revive the natural resources tosave the future for many generations to come. Fortunately, we have our resources (seedlings
and human resources) to be able to do this most efficiently and effectively.
Conclusion
I want to conclude Section 3 with words from our director, Ms. Tomoko Arakawa:In 1995 when I was looking for a job, money was not my main interest. I experienced working in threeschools, but with so many restrictions, I could not find happiness. When I came to ARI, I understood
what ARI was trying to do; there was no manipulation, I thought. I found the truth. One huge difference
was that at other schools, they have many regulations, but without a clear goal. On the other hand, ARI
had simple regulations but with a clear goal. I was committed and sincere, but I also faced challenges
dealing with people—at one point, I thought I was judged, that my work capability was not recognized,
and certain staff members disliked me.
The whole time my driving force was to believe in ARI’s motto and mission statement. I felt that thiswas worth challenging and worth committing to. Also, my children respected my work, and this might
have been the most significant driving force because both of them were raised in ARI. Both of my children believe that farming is the key to human beings’ survival and both of them lead a simple life, notwasting any resources for their lives.
When I became director, I believed it was a responsibility given by God, so I try to be more faithful in
my leadership. As a director, every day is a learning day for me, and the servant leadership class helps
me to grow. I always try to put the teaching into practice in my daily life. Servant leadership is a vast
topic, and it is an ongoing process. So my leadership is not only about myself and my role but observing and learning from others and continuing to grow as a leader in the ARI community. Also, showing
our weakness is one of the strongest points for leadership; for example, I am the director of ARI, but I
also have my weakness and my limitations. I am also learning that a leader doesn’t need to do manythings. Still, one crucial thing is to create the right environment where people can feel comfortableand build trust relationships with one another.
The world is changing every day, and there are always new issues coming up, so we need to continue
to equip ourselves with up to date knowledge to face the challenges, by putting the participants’ backgrounds as our priority. As we try to address the issues in our participants’ communities, we try to
improve our leadership training program. I firmly believe that food self-sufficiency is necessary and
19

ZACIVOLU RHAKHO DOZO

indispensable. Without being self-sufficient in food at ARI, ARI is not ARI. I say this because we could
have a lot of opportunities to access cheaper and convenient ways to be able to carry out this program. Still, ARI does the inconvenient way—growing our food with much more effort, but this leads
people to better health and saving the world environment.
Japanese farmers believe that soil is food, and at ARI, we practice the philosophy of Loving God, Loving the Soil, and Loving the Neighbor, which are all directly connected to our lives. I recall, when we didfundraising for the Manna House in around 1999, I was in charge of making a pamphlet for it. I asked
Takami Sensei for a kind word to put on it. He said, “Jikyû wa jiritsu,” which means “Food self-sufficiency is human independence.” I remember I was very impressed by his words, and since then, I kept
using the words in my speeches and my presentations. Later on, I found that Takami Sensei explained
this differently in his writing in the early 1970s. He said, “For farmers, freedom simply means growing
food on their land within their own free will. For in being self-sufficient in food production for humans
means freedom and independence, which makes humans more human.” That means what ARI does isabout the freedom and independence of humans, which I like about ARI!

Image 1: Acivo with her oldest sister in her native village

20

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEMSECTION 4
A MOUTH TO FEED AND A SOUL TO SAVE:How Grace Home Khutsokhuno Aids Rural Children

If one of you says to them, “Go in peace; keep warm and well fed,”
but does nothing about their physical needs, what good is it?
James 2:16

1.
Challenges in My Community
Many years ago, while most of my family was still living in the village, we always had foodat home. As I grew up, I went to another town to study and I saw that school education was
something that I fancied most. With the realization that our village needed educated people,
I thought of starting with my siblings’ families, and that is how my empowerment as a girlstarted. It led me to move some of my family to the city (Dimapur) where we live now. Despite
my efforts given on the children’s education, the biggest thing that I learned from the time we
moved until today is that food comes before anything else, which is precisely the reverse ideaof my thinking in those earlier days.
Children’s problems in my community
In my village, many younger parents are in their early to mid-20s, and the age of their oldest
child is about eight years on average, which means they become parents from around age 14 to 16.
Many cannot read and write, which means when their children come back home from school,
there is no way that parents can help them with homework or other school-related matters.
This leads to the specific challenge that when children graduate from the village school at
the average age of 12, they have to move to another school in an urban place. Once there, they
have to live all by themselves which from my experience is very difficult to survive at that age.
As in many parts of the world, even in a tiny place like my village, people want to moveto urban areas with the expectation of getting a better life. But in the end, many fall prey tosocial traps as mentioned above. Most gravely, they end up in an early marriage, continuing
the cycle of broken homes.
Vulnerability and strengths of rural communities in the pandemic
Currently, the world is facing challenges because of COVID-19—thousands are still fighting
their battle. Worldwide we have lost many precious lives. At the same time, thousands aredying from starvation as getting a morsel of food every day has become their battle.
On March 24, 2020, the Indian government ordered a 3-week total lockdown for all 1.3 billion
Indians. With only four hours’ notice, they announced that no one could leave their home for21 days. One reporter commented on it as21

ZACIVOLU RHAKHO DOZO

the most severe step taken anywhere in the war against the coronavirus. [...] Thousands of people emigrated out of major Indian cities, as they became jobless after the lockdown. An estimated 139 million
migrant workers from the countryside work in India’s cities and towns. With factories and workplaces
shut down, they had no livelihood.

I would say that smaller and insignificant places like Nagaland, in the northeastern part ofIndia where I am from, are not included in that count. But people in a small state have theirbattles to fight, too. One of the most vulnerable places in Nagaland is Dimapur City. With apopulation of more than 380,000, the medical facilities and food supplies are inadequate.
Also, migrant workers from outside Nagaland and Nagas, who migrated from the villages tothe cities for labor and petty businesses, are putting a strain on limited resources. Narrowing
it further down to the most rural place in Nagaland, like Khutsokhuno and its neighboringvillages in the area where we have the most vulnerable groups of people, the shortage is direespecially when it comes to medical facilities. There are zero!
Despite my husband’s constant encouragement not to panic, I continued to do so fromthe time India announced the first coronavirus patient. Then I started to divert my attention
to food sovereignty as I continued to think about ARI’s self-sufficiency for this paper. As I
reflect, I don’t mean to undermine any values, lifestyles, backgrounds, or environments. Still,
I want to mention how I was able to understand the importance of rural life for my people
back home more deeply from this crisis.
When I look at my community, as I mentioned earlier, it is undeniable that we still lack a
lot of modern and sophisticated facilities. To fight this harmful virus, there would be almost
no chance for people in rural areas to survive. Of course, putting things into a negative
perspective scares me. However, it has also been a relief to think about my people being in themost rural place—breathing clean air, drinking uncontaminated water, eating chemical-freefood, and staying far away from crowded places. Yes, indeed, they are also under lockdown as
the rest of India, but they still go to the fields and spend their days in wide, open spaces. Being
with nature is the most blissful life to live in a very depressing moment like this. Even whenlocked down for an extended period, villagers don’t need to worry about food which is theforemost essential need of human beings. Now, when I compare my family members in thecities and towns with my family members in the villages, I can see the contrast clearly:•
In the towns and cities, they worry about two things: coronavirus and food.
•In the villages, they worry about one thing: coronavirus.
And yes, I feel this is a huge difference that we can understand.
Food sustainability in the village is affected at the moment. Monocropping culture,
which recently crept into our village, has greatly reduced rice production. The villagers
wanted to grow ginger and cardamom to make money, and they preferred buying rice insteadof growing it. But, fortunately or unfortunately, when COVID-19 hit the world and the lockdown started, the villagers started thinking about food self-sufficiency more deeply. I now
have a precious opportunity to follow-up through my activities with Grace Home Khutsokhuno.
22

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

Responsibility as a ChristianDuring my time at ARI, I wondered how I lived out my faith as a Christian. If I say, “I thankyou, God, for some people didn’t wake up this morning but I am still alive, some don’t havefood, but I eat three meals a day, some don’t have shelter, but I have a house, some do not haveland, but I have, some are sick, but I am healthy…,” what will God say to me when I meet Him
on my final day? The word of God says in Romans 12:15 (NIV), “Rejoice with those who rejoice;mourn with those who mourn.” So, I believe we cannot just sit back and say to our people, “Goin peace; keep warm and well fed,” without actions. As a Christian, there are many things
to be done. The most exciting is then to be with people in the villages, motivating them andcontinuing to educate them about the value of rural life and how important it is to grow our
food—the most precious thing that no wealth in this world can buy, as we experience it now!
The value of the ARI training program grows deeper and deeper roots as the world faces
more challenges. The need for ARI’s servant leadership is increasing as the people long fortrue leadership in this world. At one point I was thinking that ARI must put more effort into
producing political leadership, specifically in dealing with the situation in times like this.
However, if I were not an ARI graduate, I wouldn’t have been better either, and that is onestrong reason I believe that ARI teaches what it practices.
2.
Grace Home Khutsokhuno —My Answer for Education and Food Security
Now, as I am going back to my community, my goal is to create a place for younger generations
to learn about food sovereignty and self-sufficiency through sustainable agriculture. ARI is aliving testimony, and I want to keep its spirit burning even in my little village situated amid
its God-given greens and abundant vegetation. That is why I launched the Grace Home Khutsokhuno ministry in my native village.
Grace Home Khutsokhuno is a dream that I had after I graduated from ARI in the year
2000. Finally, on April 30, 2017, this dream was realized in partnership with my niece Ms.
Zhopovelu Lohe (Apolü) as its pioneer. She is the person in charge of administration. Her
younger sister, brother, and their parents are her assistants.
The Grace Home ministry is an all-round development ministry with school education
as its backbone to help children develop themselves for any profession for their lives. From
the time they enroll in GHK they are involved in agricultural-related matters, to learn theimportance of environmental and food issues in the world. In this, Grace Home believes, if
they have agricultural skills, they can be self-sufficient and survive in any part of the world.
Another vital principle Grace Home emphasizes is that children will know the importance of farming and the value of being a farmer so that if they decide to stay in the village, they
will feel it is not inferior to any urban place. They can be creative in food production, connecting and exchanging ideas, practices, philosophies with other farmers in other parts of theworld, producing safe food for people. Keeping the practice of saving the environment to save
23

ZACIVOLU RHAKHO DOZO

our future, leading sustainable and self-reliant lives, they will enjoy their life to the fullest!
We originally started GHK with my money (100,000 yen), and a bamboo house was built
using local resources. Despite introducing and explaining about GHK to the villagers and theparents, most of the villagers thought I was raising a lot of money by using the village children. In the first year, we tried our best to answer all kinds of questions and inquiries as
though we were fighting the case in court. Both my niece and I became very tired mentally,and especially my niece had a very stressful time. I continued to pray about the situation, andone day an idea struck me: to stop answering their questions! I called my niece and told her,
“Apolü, from now on, don’t answer questions or clarify anything anymore. Let us give time
for them to talk about us as much as they want. And once they reach their limit, they will bevery tired of talking or gossiping about us, and they will naturally stop. As for us, we willcontinue to carry on with our work and let them see us in action!” Interestingly, that happened
precisely as I assessed! Now, not only in our village but even in the neighboring communities,
people know the value of GHK’s activities.
Changes that we observed in the past three years (2017 -2019):
1. Children’s health: Through a balanced diet, the children’s health improved (for example,
their hair color and skin color changed), and through health improvement, they havebetter concentration in their studies.
2. Sanitation and cleanliness: As the children learn these, they impact their family when they
go home: clean bedclothes, clean clothes for daily wear, proper body wash, keeping Grace
Home surroundings clean and beautiful.
3. Kitchen Garden: One of the first impacts that Grace Home had on the parents, children,and staff was the kitchen garden they decided to grow. Parents are in charge of clearing
the bush, and the children and Grace Home staff are responsible for growing vegetables
for consumption at Grace Home. This is for the children to learn about the importance offood production, as well as for their health.
4. Improvement of the children’s education

THE TAKEAWAY MESSAGE“Acivo, you taught us that if we eat organic food, we will not get sick. Then why were you
sick?” As I walked up from my house, I was asked this question first thing in the morning by
a participant at ARI. I was speechless. At that moment, I was baffled and did not know what
to say! I just smiled and said, “Well!...” and, of course, we had a very awkward ending. In life,
no matter how intelligent we think we are, how powerful a message we feel we can give, howeffective the work that we do is, we see that there still is “misunderstanding,” “misinterpretation,” and “misconception.” This encounter showed me five ways to be aware of situations
that might happen. In a more profound sense, I can improve my conduct/speech and mostimportantly, my communication skill:
1. To accept the fact that not everybody is listening and understanding the same way. I
24

THE UNBROKEN CHAIN OF ARI’S FOOD SYSTEM

must always be ready to accept the wrong decoding of my message and to positively clarify
with appreciation. I should also remember the difference between people at the grassroots
and the intellectual groups of people with whom I will walk and work within my daily life.
2. To remember not to be defensive. A defensive attitude will drive away people from theirlearning opportunities. I have my opinion, but I should remember other people havetheir opinions. Leading them towards mutual understanding to reach a common goaltakes patience.
3. To continue helping others to understand that sickness is inevitable in life. Sickness
is a sensitive matter where everyone should approach one another with love and care.
When I say, “Food is medicine,” it represents how we can protect ourselves from many
unnecessary sicknesses due to careless eating habits. Also, at the grassroots, there aremany resources around rural people, but they are less aware of their value and do not use
them for their health benefit. Sicknesses are inevitable due to genetic inheritance, carelessness, social issues, poor home management, and other reasons. But, in many ways,“food is medicine” because it is the first thing that we take to keep us going, and in thesame way, ironically, it can be the thing that stops us from living.
4. To continue learning—to think deeper, to read more to get people’s opinions and principles, and to keep the practices of clear presentation. I know what I am talking about
and do not give out things which I do not understand very well. I appreciate ARI’s way ofequipping people with clarity in one’s presentation.
5. In a nutshell, this question from a participant helped me develop everything that I wrote
in this paper. To be able to make a concrete commitment to continue to walk with people
wherever I go throughout my life!
If ARI had started from “richness,” it wouldn’t have survived after the Great East Japan Earthquake disaster of March 11, 2011. But ARI started from “poverty:” the flood disaster in Bangladesh. Our founder Toshihiro Takami grabbed the vision of God through the simple meal thata Bangladeshi family shared with the Japanese volunteer team who had come to assist thecommunity in rebuilding their lives from the disaster. What they received was not out ofluxury—it was out of poverty, and most importantly, it showed how people could love andcare about one another and live peacefully even with meager possessions. The founder got
the vision, but if he had given up on it, ARI wouldn’t be in existence as it is today. He and his
team were persistent, and when they gave their best, God on His part blessed them. Theycame a long way. Now the responsibility is passed on to us. God used the “sharing of food inpoverty” incident to start ARI. It is still the same today: we give every effort to make the world
a better place for people at the grassroots to live in, and we will continue striving towards
fulfilling the mission of ARI.
Indeed, ARI is one unique place that helps anybody to learn and unlearn when necessary, andit transforms us for a better cause. Of only a little more than 1000, I am one of those fortunate
persons whom God brought and equipped there, to be sent out to live the motto, ‘That We
May Live Together.’ God Bless the Asian Rural Institute!
25

ZACIVOLU RHAKHO DOZOACKNOWLEDGMENT
Thank you to all the people who helped me in the process of this writing. Many contributed
to my life and helped me with this work. God bless you all.
Please allow me to mention some individuals by their names:•
Ms. Kathy Froede for proofreading/editing/criticism.
•
Ms. Yukiko Ôyanagi for motivation.
•
My husband Shothayi Dozo for his constant prayers and encouragement.
•
Above all, I thank the Almighty God for showing His faithfulness throughout my writing.

Image 2: Acivo (right) with the children of Grace Home Khutsokhuno

NO T ES1.
Mr. Kusunoki provided some additional information on
this excerpt: “In History the writer Mr. Miura says it was 1975
that Mr. Asai joined the staff. The chronology in the same
book, however, says it was 1974. I think 1974 is correct
because that is when Mr. Nozaki joined. They came to ARI in
the same year.”26

2. Kusunoki: “40 Years of Walking with Grassroots Leaders,
ARI’s 40th-anniversary publication, says on page 5 that in
January of 1975, ARI people had fellowship with the Takahata
Organic Agriculture Society in Yamagata Prefecture. It seems
Mr. Asai moved quickly, and probably smoothly, in the
promotion of organic farming at ARI.

Developing Community Seed Banking
Practices through Low-Cost Appropriate
Technology Use
PATRICK TRAIL 1
YUWADEE DANMALIDOI 1
BOONSONG THANSRITHONG 1

1. INTRODUCTION
A number of motivations exist for saving seed at the community level, including crop biodiversity preservation, food sovereignty of local seed, and the potential for improved crop
production. Beyond traditional farmer seed saving practices, many opportunities exist forsmall to medium-sized seed bank entities operated at the community level. This article willsummarize some of the work of ECHO and its experiences partnering with community seedbanks throughout Southeast Asia.
To date, ECHO has engaged with a growing network of community seed banks (CSBs)
throughout the region, serving at the community and/or local NGO level. Current partner
seed banks range in scale and scope but share in their implementation of low-cost appropriate technologies for the storage of their seeds.
Given the proper facilities necessary to store seeds long-term, whereby low temperatureand low humidity are kept stable over time, it is very possible to store most orthodox seeds forseveral years at a time in the tropics (Harrington, 1972). Unfortunately, implementation andmaintenance of the proper facilities can be very costly, and many existing seed bank and genebank facility options do not satisfy the needs of many smaller organizations or communities.
Thankfully, many diverse options currently exist, with varying levels of investment for awide range of facilities, from expensive high-tech models, down to low-cost, low-maintenance models. In partnership with these member seed banks, ECHO has assembled over theyears, a growing body of knowledge related to appropriate seed storage practices and techniques. This paper will attempt to summarize some of these best practices and appropriatetechnologies.
27

PATRICK TRAIL, YUWADEE DANMALIDOI, BOONSONG THANSRITHONG

2. A NETWORK OF COMMUNITY SEED BANKSIN SOUTHEAST ASIA
2.1. Learning from a Network of Seed Bank Managers
In 2017 the first Asia Regional Seed Bank Managers Forum was hosted at the ECHO Asia
Impact Center in Thailand, with 20 participants coming from seven different countries. This
provided opportunity and insight into several unique models of community seed banks in
the region, as well as the opportunity to discuss the success and challenges experienced byeach individual community seed bank. Throughout the discussion, it was noted that community seed banks offer many beneficial services to the communities within which they reside,from the quality seeds they offer to the informal agricultural extension and rural advisory
services they make available.
Figure 1 below summarizes a group-wide SWOT Analysis of the 20 individual community seed bank managers present, illustrating'JHVSFthe most commonly reported strengths, weak4VNNBSZPG4805BOBMZTJTSFTQPOTFTGSPNUIF3FHJPOBM4FFE#BOL.BOBHFST'PSVN 
nesses, opportunities,
and threats perceived for community seed banks of the respective&$)0"TJB*NQBDU$FOUFS $IJBOH.BJ 5IBJMBOE
managers.
Strengths

Weaknesses

Local Wisdom

Funding

Support from NGOs

Lack of government seed policies

Offering additional agrigulturaltraining opportunities

Poor seed inventory management
systems

Connected to existing networkof seed banks

Limited labor/staff

Creativity

Opportunities

Threats

Serving organic markets

Multinational corporations

Local crop improvement

Loss of crop biodiversity

Training local partners

Seed ownership laws

Income/profit

Reliance on hybrid seeds

Advocacy with government

Local disasterFigure 1: Summary of SWOT analysis responses from the 2019 Regional Seed Bank Managers Forum,
ECHO Asia Impact Center, Chiang Mai, Thailand.

5BCMF

It should
be noted that these responses speak to the multi-dimensional role of a community&DPOPNJDTVNNBSZPGWBSJPVTTFFECBOLDPMESPPNBOETFFETUPSBHFPQUJPOTVTFEBU&$)0ˏTseed bank,bringing a challenging combinationof technical and organizational needs.
It was'VSUIFSEFUBJMTBWBJMBCMFJO&$)0"TJB/PUF
1SJDF 
WBSJPVTTJUFTBSPVOEUIFXPSME
evident that these community seed bank managers are required to become adept in many
areas beyond the biological aspects of seed saving; learning to address finances, organizaSizewith(m) local
Averagetional structure,Facility
seed inventory Location
systems, asDetailwell as communication
farmersCost
andTemp.(°C)(USD)
local government.
2 8 Long-Term
Storage
Options(5+ yrs)

CHO Global Farm
Cold Room (large)

Florida,USA

High-tech, climate-controlled, walk-in cold roomx 3 x 2.5

CHO Global Farm

Florida,Retrofitted refrigerated

2.5 x 3 x 2.5535,00010,000DEVELOPING COMMUNITY SEED BANKING PRACTICES THROUGH LOW-COST APPROPRIATE TECHNOLOGY USE

To date, ECHO Asia has spent considerable effort working with its regional seed bankpartners, with a specific focus on the physical infrastructure necessary for storing seed.
While managers noted several weaknesses and further opportunities for their respective
seed banks, seed storage infrastructure was not readily listed, speaking to the traction having
been made in these areas. While storage practices at partner seed banks can always be
improved, it was encouraging to note that this initial hurdle is being overcome, through someof the techniques highlighted below.
The following sections highlight some of the ‘best practices’ that have been successfully
studied and implemented with network seed bank partners serving across different countries in Asia, most of which are small in size and serve only the communities surrounding
them. Many seed bank network partners operate on limited budgets, in rural or remote areas,
and are typically supported by a local NGO or an association of churches. The typical community seed bank partner within the ECHO Asia network will typically operate under the supervision of only one or two dedicated staff members and an assortment of volunteers.

3. AFFORDABLE COLD STORAGE ROOM OPTIONS
A wide range of seed cold storage facilities exist, including affordable options appropriate forthe local community level seed bank. Often falsely perceived to be cost-prohibitive, options
for the community level or local NGO entities do exist. Listed below is a survey of some of thedifferent options available to aspiring community seed banking entities. It should be notedthat any cold storage unit can serve purposes beyond simply storing seeds, with the potential
for multi-purpose use along the fresh produce cold chain as well the potential for storage of
medical supplies and other potential applications.
3.1. Insulated Air-Conditioned Cold Rooms
At ECHO, we operate our own range of seed storage facilities at our various seed banks aroundthe world, from a high-tech, walk-in climate-controlled cold storage room, and a retrofitted
refrigerated shipping container, to a low-cost, foam-insulated cold room cooled with a standard split-unit air conditioning system. Table 1 (see page 31) is a summary of the various cold
storage facilities that exist within ECHO alone, including size, temperature level, and costestimates.
3.2. Natural Building Techniques
While each of the aforementioned systems has been shown to be effective in storing seeds
for our needs over time (Motis, 2016), even our lower-cost long-term cold room options do
not adequately address the very real question of how seed storage facilities may be replicated at a farm or local community level. Though we have learned how to bring down costs
considerably to establish low-budget facilities, these options remain out of reach for many
communities and smaller organizations, and each example currently relies on the need for
an uninterrupted supply of electricity, among other barriers. In an attempt to address these29

PATRICK TRAIL, YUWADEE DANMALIDOI, BOONSONG THANSRITHONG

ongoing questions, much of our recent effort at the ECHO Asia Impact Center has shifted into
improving the practicality and cost-effectiveness of seed storage options for small community seed banks, and on to the individual farmer level.
Building on ideas observed in the field, and storage ideas passed onto us by ECHO
network members, we have attempted to verify the effectiveness and practicality of various
options using natural earth-building techniques. A small research experiment was implemented throughout 2018 (Jan–Dec) at the ECHO Asia Seed Bank in Chiang Mai, Thailand, andwas replicated by one of ECHO’s Community Seed Bank network members in Myanmar.
3.2.1. Natural Building Seed Storage Research Results
This experiment was initiated to test the effectiveness of natural building seed storage techniques, specifically within the Southeast Asian context whereby temperature and humidity
are higher than the climates in which these facilities were originally implemented.
Lablab (Lablab purpureus, L.) seeds were stored over the course of one year inside of three different natural building facilities, including (1) an earthbag house, (2) a hillside bunker, and (3) aburied clay cistern (Figure 2). Seeds were placed inside of each facility, with half of the seeds(a) sealed airtight in jars using a modified bicycle vacuum pump (Bicksler, 2015; Thompson,
2016), while the other half remained (B) unsealed in paper bags. Four separate batches wereplaced in each storage facility in order to test seeds for seed moisture content and germination rates over the course of months 3, 6, 9, and 12, with containers remaining unopened until
testing during their respective months.
In addition to testing and monitoring the viability of these seeds stored in these environments, data loggers were placed inside and outside of each of these facilities to track storage
conditions over one year, specifically temperature and relative humidity. Data loggers
recorded temperature (ºC) and relative humidity (%) every hour.
3.2.2. Earthbag Houses & Buried Clay Cisterns
Climatic data collected from the Thailand site generally indicated a significant stabilizationof temperate and humidity in the earthbag house and buried cistern compared to outside
ambient conditions. Temperatures did not drop considerably on average in each of the storage
facilities (~23ºC), but daily temperature swings were reduced substantially. For reference, ourclimate-controlled, walk-in seed storage cold room in Florida maintains an average temperature of 6ºC, with very little fluctuation, while our spray-foam insulated cold room using astandard split-unit air conditioning system maintains an average temperature of 15ºC.
While temperature control and stability were improved, relative humidity inside ofthese natural building facilities was very high overall, even during the dry season. The underground facilities, and the buried cistern, recorded high rates of humidity, while the freestanding earthbag house appeared to have achieved lower overall humidity.
On their own, natural earth-building facilities appear to be poor storage facilities forseeds, due to their high rates of relative humidity, which can quickly deteriorate seed quality.
In both Thailand and Myanmar, seed germination rates of unsealed seeds after sowing plummeted from 94% to less than 50% within just three months of storage. Measuring seed mois30

training opportunities

systems

Connected to existing networkof seed banks

Limited labor/staff

Creativity SEED BANKING PRACTICES THROUGH LOW-COST APPROPRIATE TECHNOLOGY USE
DEVELOPING COMMUNITY

Opportunities

Threats

Serving organic markets

Multinational corporations

Local crop improvement

Loss of crop biodiversity

Training local partners

Seed ownership laws

Income/profit

Reliance on hybrid seeds

ture content showeda rapidabsorption of moistureindisasterseeds, due to the high moisture content
Advocacy
with government
Localof the air within, rising from 12% seed moisture content to over 20% in just four months.
Similar results were found when storing seed in vacuum-sealed and unsealed conditions in arefrigerator, where humidity is similarly high (Croft, 2012).
5BCMF&DPOPNJDTVNNBSZPGWBSJPVTTFFECBOLDPMESPPNBOETFFETUPSBHFPQUJPOTVTFEBU&$)0ˏT
WBSJPVTTJUFTBSPVOEUIFXPSME'VSUIFSEFUBJMTBWBJMBCMFJO&$)0"TJB/PUF 1SJDF  Long-Term
Storage
Options(5+ yrs)

Year-to-Year
Storage
Options(1-5 yrs)

Facility

Location

DetailSize (m)AverageTemp.(°C)

Cost
(USD)

CHO Global Farm
Cold Room (large)

Florida,USA

High-tech, climate-controlled, walk-in cold roomx 3 x 2.5535,000CHO Global Farm
Shipping Container
Cold Room

Florida,USA

Retrofitted refrigerated
shipping container, single
split-unit A/C system with
Cool-Bot sensor

2.5 x 3 x 2.5

ECHO Asia1
Cold Room (large)

Chiang Mai,
ThailandFoam insulated, double
split-unit A/C systemwith Cool-Bot sensorx 5 x 2 .5

15

5,500

ECHO Asia1
Cold Room (small)

Mae Ai,ThailandFoam insulated, single
split-unit A/C systemwith Cool-Bot sensor

5x3x2

6

3,250

arthbag StorageHouse

Mae Ai,ThailandClay and rice hull filled
bags, stacked wallswith thatched roof

4 (diam.) x
1.7h

23

750

Hillside Bunker

Mae Ai,ThailandDug-out storage nook,in primarily clay-based
hillside or sloping land2 x 2 x 1.5

Buried Cistern

Mae Ai,ThailandLarge gla ed ceramic
cistern designed for water
storage, buried up to therim in the ground

10,000023

20

Table 1: Economic summary of various seed bank cold room and seed storage options used at
ECHO’s various sites around the world. 1Further details available in ECHO Asia Note #27 (Price, 2016).

31

PATRICK TRAIL, YUWADEE DANMALIDOI, BOONSONG THANSRITHONG

4. LOW-COST SEED STORAGE TECHNOLOGIES

25

100

20

80
Germination rate (%)

Seed moisture content (%)

4.1. Vacuum Sealing
When in combination with vacuum-sealing, seed germination rates in each of the threenatural building storage facilities remained steady over the course of one year, maintaining
germination rates above 90% at the end of the experiment (Figure 2). Seed moisture content
held constant for the most part as well, increasing less than 2% over the year. It was therefore illustrated that natural building storage rooms must be used in combination with otherappropriate seed storage technologies. Similar results were found when storing seed in vacuum-sealed and unsealed conditions in a refrigerator in northern Thailand, where humidity
is similarly high (Croft, 2012).
Vacuum sealing has also been shown to be effective in the management of stored grainpests, through the removal of oxygen and the suffocation of bruchid grain pests (Lawrence etal., 2017). However, it is the removal of humidity in the air that most directly impacts thestorage capability for orthodox seed, especially important in parts of the world that experience high levels of relative humidity throughout the year.

15

10

5

60

40

20

0

0
0

3

6

9

12

0

Months in storage

3

6

9

Months in storage

unsealed

vacuumsealed

Earthbag house
Hillside bunker
Buried cistern

Figure 2: Seed moisture content (%) and germination rates (%) of vacuum-sealed and un-sealed seeds
stored in earthbag houses, hillside bunkers, and buried cisterns.

32

12DEVELOPING COMMUNITY SEED BANKING PRACTICES THROUGH LOW-COST APPROPRIATE TECHNOLOGY USE

4.1.2. Modified Bicycle Vacuum Pumps
A variety of affordable vacuum sealing machines currently exist on the market, several ofwhich have been used around the world at ECHO and its regional offices. However, in an effort
to bring appropriate seed saving technologies to the most remote and resource-constrained
areas of Southeast Asia, whereby electricity is expensive or intermittent, a search for affordable alternative practices was undertaken.
It was found that a simple bicycle air pump can easily be modified, by flipping the insidevalve to pull air instead of pushing it. This simple apparatus can be used to pull a vacuum ona variety of containers including glass jars and recycled glass or plastic bottles. Further
instruction on how to build a modified bicycle vacuum pump can be found in ECHO Technical
Note #93, titled ‘Vacuum Sealing Options for Storing Seeds: Technologies for Small-Scale Seed
Bank’ (Motis, 2019). Even cheaper vacuum sealing appropriate technology can be made usinga modified medical syringe for the same effect.

Figure 3: An example of a low-cost ‘modified
bicycle vacuum pump,’ whereby the flow of air
has been reversed to pull air instead of push it.

4.2. Hermetically Sealing with Desiccants (drying agents)
Many other seed storage options exist beyond vacuum sealing, including a wide variety of‘desiccants’ that can be included within seed storage containers for the purpose of absorbing
moisture and keeping seeds dry. Numerous materials have been experimented with, including charcoal, bentonite, silica gels, lime, and a variety of plant-based botanical powders. These
desiccants are most effective when used in combination with ‘hermetic sealing,’ whereby
containers are kept airtight. In hermetic sealing, air is not removed like in vacuum sealing, it
simply excludes any additional outside air.
For the purposes of this paper, we will focus on two particular technologies that havebeen shown to be effective.
33

PATRICK TRAIL, YUWADEE DANMALIDOI, BOONSONG THANSRITHONG

4.2.1. Zeolite Drying Beads®
Zeolites are a natural rock material known for their absorptive capacity. Having a uniquestructure, these highly porous materials have the potential to absorb humidity from the airwhen stored in hermetic containers. Also known as ‘molecular sieves’, these materials areoften used as water filtration materials, but can be dried and used to absorb humidity from
air inside of seed storage containers. One advantage of Zeolite Drying Beads® is that they canbe redried and used repeatedly.
One downside of Zeolite Drying Beads® is that they have the potential to pull humidityfrom the air and even additional moisture from the seeds themselves. A recent ECHO researchexperiment showed that okra seeds stored with Zeolite Drying Beads® were dried down so
low that within just one month, germination rates dropped from 90% to 40%, killing most of
the seed by month 12. While Zeolite Drying Beads® have the potential to be a very useful technology when used properly, they can be risky due to their potential to over-dry seed.
4.2.2. Calcium Oxide
Calcium Oxide (CaO), also commonly referred to as hydrated lime or quick lime, works ina similar manner to that of Zeolite Drying Beads® albeit for a fraction of the cost, and more
widely accessible to the average farmer. Comparing seed stored with Calcium Oxide to seeds
stored with Zeolite Drying Beads® in the experiment mentioned above, it was shown that
Calcium Oxide was much less likely to over-dry seed but effective enough to remove excess
moisture in the air in the storage containers, making it a very useful and affordable desiccant
for stored seed.

5. CONCLUSION
Many different appropriate technologies and practices exist for improving the effectivenessof seed storage. The examples listed above are by no means an exhaustive list, and only highlight some of the technologies that have proven successful within ECHO’s network of seedbank partners.
While there are numerous examples of different seed storage facilities available, andnumerous examples of seed storage container technologies that exist, it is the combination of
improved storage infrastructure and seed storage container technology that seem to be mosteffective. At ECHO we have found that if we can reduce and stabilize ambient temperature
through low-cost natural building techniques, and address humidity control through vacuum
sealing or the use of an effective desiccant, orthodox crop seeds can be effectively stored over
several years.
Storing seeds from 2-3 years becomes a significant advantage to farmers that are used toonly storing seed from year to year, from harvest to planting, typically less than a single year.
By simply increasing the length of seed storage from one year to three years, we can offer
farmers and communities more planting options year to year, allowing for better crop rotation and increased diversity of species that can be grown.
34

DEVELOPING COMMUNITY SEED BANKING PRACTICES THROUGH LOW-COST APPROPRIATE TECHNOLOGY USE

6. ACKNOWLEDGMENTS
The authors would like to recognize and thank the many individuals involved in this work.
We would like to specifically acknowledge the role of our Seed Bank Network members and
ECHO partners that have helped identify, test, and replicate these practices and techniques.
Your feedback has been instrumental. We would also like to acknowledge the role of the many
ECHO staff members that have contributed to this work, both at the ECHO International
office in the United States and the Regional Impact Center in Thailand.

NO T ES1.

ECHO Asia Impact Center, Chiang Mai, Thailand

R EFER EN CES
Bicksler, A.J. 2015. Bicycle Vacuum Sealer for Seed Storage. ECHO Development Notes. 126: 1-4. https://www.echocommunity.org/en/resources/12321cde-1e32-4aa4-8bb7-56c63be726a8
Croft, M., A.J. Bicksler, J. Manson, R. Burnette. 2012. Vacuum Sealing vs. Refrigeration: Which is the Most Effective Way to Store
Seeds. ECHO Asia Notes. 14: 1-6. https://www.echocommunity.org/en/resources/5262cfab-ddcf-42ec-843a-82f8468f0829
Harrington, J.F. 1972. Seed Storage and Longevity. Edited by Kozlowski, T.T. in: Seed Biology. 3:145-245.
Lawrence, B., A.J. Bicksler, K. Duncan. 2017. Local Treatments and Vacuum Sealing as Novel Control Strategies for Stored Seed
Pests in the Tropics. Agronomy for Sustainable Development. 37:(6).
Motis, T.N. 2016. Seed Storage in the Tropics. ECHO Best Practice Notes. https://www.echocommunity.org/en/resources/6fa5029a-b130-4561-aa58-b2bf117de358
Motis, T.N. 2019. Vacuum Sealing Options for Storing Seeds: Technologies for Small-Scale Seed Banks. ECHO Technical Notes. 93:
1-16. https://www.echocommunity.org/en/resources/690545ac-4de7-4cc2-9654-70953d2c21bc
Price, Z. 2016. Constructing an Improved Cold Room for Seed Storage. ECHO Asia Notes. 27: 1-5. https://www.echocommunity.org/en/resources/3171bfa2-b742-40d2-9ae1-5dc4da827628
Thompson, K. 2016. Seed Saving in the Tropics: Lessons Learned from the Network. ECHO Asia Notes. 28: 1-5. https://www.echocommunity.org/en/resources/c2b5d0e2-8bd1-48f5-898e-1e5d0b993211

35鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦䭯竲〳腉‫ז‬爡⠓‫ךפ‬獳遤‫גֽ׬ח‬ꫀ呧✲䛒‫מ״׋ע‬ 䌑‫מ‬溪气‫ג׊‬偆㒘‫ؤ‬ٞ‫ؔؗػ‬ٜ‫قסت‬٤‫עؠشِظ‬յ瑭‫סהג‬獗⚶ַֿ‫מ־‬茴䒘‫־׾ֵךס׵ם‬؅궢锶‫׊‬յꇃ㶔‫ם‬ꌬ䉖‫ס‬凰‫מ׊׼‬愗‫׳‬ٛ‫סؠت‬둚‫׈‬؅侉‫י״‬獏‫ג׊‬նꁿ䌑‫ס‬宜骭捇㵬‫ס‬㝂溪‫י׎؂⻉כ‬յ槁鉿‫ס‬獗⚶‫׽ֵסّطتب‬偙؅呧䍏‫׼־‬㜟긞‫׾׌‬䖩锡䙎‫מ‬宜‫׀ט‬յ鉿ⳛ‫ֿ☭׾׌‬㙟ֻ‫׾ַי‬ն⻎免‫מ‬յ‫ؤ‬ٞ‫ػ‬珺‫׵יַֽמ‬낛倣؅❵簊‫جشؙ׾׿ׂי׊‬٤‫ٔب‬ٜ٬٠‫סי׊כ٭؜٭‬ꀸ卲寊氙噺‫ס‬气氙脢‫ס‬䔢ⰺֿյⶕ渵䕋◜脢‫⻎כ‬坎‫ؠמ‬ٞ‫ג׿׈وشؓث٭‬ն 䌑‫ؤע‬ٞ‫ػ‬珺؅‫׽ס‬鱳ֻ‫י‬յ䭥籽⺪茣‫ם‬ꀸ噺٬낛倣‫׫ّطتب‬瓌鉿‫ס״ג׾׌‬낗鹀‫ס‬䌑‫׊כ‬‫ַג‬ն‫ؤ‬ٞ‫ػ‬珺‫יז׻מ‬巆魀脢‫ס‬낛‫ס׫‬䟨餟ֿ둚‫׽ױ‬յꌬ䉖‫ס‬ꇃ㶔؅ꉌׄ‫י‬ꀸ匆‫מ‬瓌⛿‫׵☭׾׌‬㙟ֻ‫י‬ַ‫׾‬ն‫׼׌גץ‬篑座䧯ꩽ؅ꃯַ寛‫ג׀י״‬獗⚶‫ע‬剱ֿ‫׽‬閣‫מ‬匡‫׽ֽי‬յ瑭‫❿סהג‬⡑镸‫׷‬獗⚶‫♐ס‬篁‫ײ‬؅呧䍏‫׼־‬锶潲‫׌‬嵣‫ֿ׿‬䒣‫׾ַיזױ‬ն‫ס׆‬嵣‫׿‬؅ꀸ噺٬ꀸ匆⫙气‫ס‬ꃯַ뀸‫־׾׀ךמ‬ն瑭‫ץ☭┞הג‬‫ס׽כ‬鉿ⳛֿゼ‫׾ַי׿؂‬ն䭥籽⺪茣‫ם‬獗⚶‫ס׫‬瓌鉿‫יׄ׳מ‬յ‫ؤ‬ٞ‫ػ‬珺♧⯼‫׼־‬㎼갾溷‫מ‬锶潲‫ֿס׾ַי׿׈‬㸯锺埛٬㵵傈

ꀸ噺‫ءؓכ‬ٞ‫ؤؙ‬ٞ‫׾ֵך٭ة‬ն勓畇‫עך‬յ㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց  ֐  䌑 ‫כ‬րꀸ宐‫ס‬埫⯈㵋阋ց  䌑 ‫ס‬䟨聋؅牞霼‫׊‬յ䭥籽⺪茣‫ם‬ꀸ噺٬낛倣‫ءؓסי׊כّطتب‬ٞ‫ؤؙ‬ٞ‫٭ة‬յ㏸㚺‫כ‬瑭‫סהג‬⣌䎘‫׽ֿםחס‬؅獏‫ه׌‬ٚ‫ؗ‬٤٬ٍٖٝٛ‫٘ب٭‬٤‫כ‬٠٤٬‫ى‬ٜ‫ت‬յ甦㲳‫כ‬气朮㝂坎䙎յꫀꅙ‫׾׌‬ꀸ噺侓瞬‫יַחמ‬韢‫׋‬յ䭥籽⺪茣‫ם‬獗⚶؅圸碎‫ס״ג׾׌‬䩘ֿ‫ַג׊כ׽־‬ն

㎼ꅙր㵵傈ꀸ噺‫ס‬䌑ց㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց靎气‫ס‬芻再㎼ꅙ糹⚶ֿ  䌑؅㎼갾㵵傈ꀸ噺䌑 *OUFSOBUJPOBM :FBS PG 'BNJMZ 'BSNJOH *:'' ‫כ‬㴻‫עסג״‬յ 䌑‫גזדכ׆ס‬ն‫ס׆‬㎼갾㵵傈ꀸ噺䌑‫ס‬陭翝؅寛‫ء׾״‬ٞ‫ف٭‬ٜ‫ם‬ꆻⳛ؅椙ַ‫עסג׀י‬յ‫ًت‬ؕ٤‫ؠتفס‬㐌偙‫מ‬䬹掾؅翝ׂ㎼갾 /(0 ‫┾ס‬汔ꀸ匆‫٭ؚن‬ّٚ 8PSME 3VSBM 'PSVN 83' ‫׾ֵך‬ն ֐  䌑‫מ‬溪气‫┾ג׊‬汔溷篑座ⷩ塌‫כ‬낛倣ⷩ塌؅⺇ׄ‫י‬յ‫סךױ׿א‬偆蔦氮╭聋溷‫ם‬ꀸ噺溪㺤ٓ‫ظ‬ٜ‫ׂטכ׵מ׿א׷‬侓瞬 篑ㅰ锺埛䬺㝕؅➶ꅼ‫׾׌‬圸ꅎ侓瞬յ魈儅蔦氮ⵊ‫כ‬齽⮂➶ꅼ侓瞬յ锺⯜累⾔٬宐ㅰⵊ瞏 ‫ס‬劔ⲯ䙎؅ゼַ潲‫׌‬塌ꆻֿ⻄㎼‫ך‬둚‫גזױ‬ն侓瞬溷佻䴈‫׿ׯ׆׼־‬訒‫גַיה‬㸯锺埛٬㵵傈36鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦

ꀸ噺‫ס‬䔢ⰺ؅⫙雄❿‫׊‬յ佻䴈䒣ⵊ‫׾׌‬ꆻⳛ‫ס‬骭䖇‫י׊כ‬յ83' ‫  ע‬䌑‫׼־‬㎼갾㵵傈ꀸ噺䌑‫ס‬陭翝؅㎼ꅙ‫מ‬寛‫׾״‬ꆻⳛ؅㢼‫״‬յ┾汔⻄㎼٬㐌㔔‫ס‬侓䍟յꀸ宐㎒✄յ䉖宐㎒✄յ/(0 瞏ֿ姌չ‫׿׆מ‬؅佻䭥‫י׊‬皑‫גזֿ┪ה‬ն 䌑‫ס‬㎼갾㵵傈ꀸ噺䌑‫ס‬陭翝‫מ״גס‬յ┾汔  ‫؜‬㎼ֵ‫ך׽ױ‬㵵傈ꀸ噺⪢㎼⚶饗 /BUJPOBM$PNNJUUFFPG'BNJMZ'BSNJOH/$'' ֿ篁縨ⵊ‫׿׈‬յ槁㐂‫׵‬嵛ⳛֿ类籽‫׾ַי׿׈‬ն‫מ׼׈‬յ㎼갾

㵵傈ꀸ噺䌑‫סא׷‬䔿类嵛ⳛ‫׾ֵך‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց陭翝؅寛‫׾״‬㎼갾‫ٔ؞‬٤ً‫٭‬٤ր*:'' ց‫٭ذ٭َئס‬篁縨ֿ  ‫؜‬㎼ֵ‫ך׽ױ‬陭皑‫ג׿׈‬ն傽勓‫  ך‬䌑‫מ‬陭皑‫ג׿׈‬㸯锺埛٬㵵傈ꀸ噺‫عشؾ‬٠‫ؠ٭‬٬‫قٔة‬٤ 4NBMMBOE'BNJMZ'BSNJOH/FUXPSL+BQBO4''/+ ‫ע‬յ傽勓‫ך‬む┞‫ٔبؔن؛ס‬ٜ٬‫٭ذ٭َئ‬篁縨‫ גזֵך‬ն/$'' ‫٭ذ٭َئ׷‬篁縨‫ע‬յꀸ噺㎒✄յ巆魀脢㎒✄յ䉖宐㎒✄յ煝疴塌ꫀֽ‫צ׻‬頲⠥☭ֿ皑㖪؅鱩ֻ‫׊Ⲏ⹧י‬յ債㲽‫ס‬낛倣٬ꀸ噺٬ꀸ匆‫׽ֵס‬偙յ侓瞬‫׽ֵס‬偙؅ゼַ潲‫׊‬յ偆‫ַ׊‬免♣‫ס‬낛‫כ‬ꀸ‫׽ֵס‬偙؅嗱阧‫מ״ג׾׌‬陭皑‫ג׿׈‬ն┪ꃍ‫  ֐  מֹ׻ס‬䌑‫┾ס‬汔낛倣ⷩ塌ֿ‫ג׊ֹ׆‬㜟ⵊ‫ס‬潲䱸‫ס‬㞒塌‫עכ׆׾ַיזםמ‬ꪨꇙַ‫ַם‬ն‫׊־׊‬յ‫ג׊ֹ׆‬㜟ⵊֿ銨긖ⵊ‫⯼׾׌‬嫘갧‫י׊כ‬յַׂ‫ס־ח‬ꓨ锡‫ם‬掾؅䭰䷂‫ַג׀ֽי׊‬ն睗┞‫מ‬յⵊ㳔ꀸ赟٬良倣‫ס‬ꪛ溪յ塌唩ⵊյ偆⿣甦‫ס‬ꪛ溪յ择悅瞏‫♣מ‬銨‫׾׿׈‬ꀸ噺‫ס‬ꁿ♣ⵊ‫┾  ע‬笫‫מך׌עמ‬㢼‫ֿגַיזױ‬յ‫׾׻מ׿א‬欎㘶熏㚷‫ס׫‬餾ꢿ‫⻎ׯ׮׵‬免‫מ‬㢼‫גַיזױ‬նꁿ♣ꀸ岺‫ס‬嶰ꄞ‫מ׿אכ‬㸐‫؛׾׌‬ٜ‫♣ هؔطػذ‬劂呾 ‫סי׊כ‬劔塌ꀸ噺‫׷‬蔦撬ꀸ岺‫ס‬䌮ֿ‫┾  ע׽‬笫‫מ‬䑛‫׀‬类ֿ‫ַׂי׿‬ն杅‫מ‬յꁿ♣ꀸ岺ֿ䌮ׂ册⹳‫  ג׊‬䌑♣‫כ׾םמ‬յ傽勓؅⻻‫┾׳‬汔⻄㐌‫ך‬劔塌ꀸ噺ꆻⳛ‫׷‬‫מ׿א‬ꅙⳛ‫ג׊‬氙巆䳀䶏‫ס‬ꆻⳛֿ㺤ꪛ‫גזםמֹ׻׾׿׈‬ն睗◝‫מ‬յ 䌑♣‫׼־‬偆蔦氮╭聋溷侓瞬ֿ┾汔؅锬ַյ 䌑♣‫⬗ס‬䨏箽篙‫"( כ‬55 ‫ؗ‬ٜ‫ؓء‬ؕٚ‫ؗ‬٤‫★غ‬庩‫ס‬㡙篙յ850 ✄⯜‫ס׫‬瓌鉿‫סֹאזַך┫ס‬魈儅蔦氮ⵊֿꅼ‫כ׳‬յ‫מ׿א‬㸐‫ء⹸׾׌‬ٞ‫ف٭‬ٛ‫٘ب٭ح‬٤‫ס‬䉖宐ꆻⳛյꀸ宐ꆻⳛ‫┾׵‬汔溷‫מ‬蕟갖؅‫׾׎ײ‬նؕ٤‫׷عشؾ٭ذ‬䶏䊝괎需‫ס‬册⹳瞏ֿյ‫ג׊ֹ׆‬䉖宐٬ꀸ宐ꆻⳛ‫┾ס‬汔溷‫عشؾ‬٠‫ⵊؠ٭‬؅➶ꅼ‫ׂ׻עכ׆ג׊‬䭰䷂‫׾׿׈‬掾‫׾ֵך‬ն‫׆‬‫ס‬蠗‫ס‬呧‫ס‬ꆻⳛ‫ע‬յ850 ★庩؅◜㵅┪尴鍨‫מ‬ꃯַꁎ‫ⲇסל׮׳‬䒣‫׈‬؅‫׎ײ‬յ‫♧׿׆‬ꮳյ㎼ꅙ‫ס‬饗韢‫ס‬㖪‫ך‬䉖宐㎒✄յꀸ宐㎒✄յ欎㘶㎒✄瞏ֿ‫י׊כ٭ف٭اه؛‬溪阋ⲇ؅㙟‫ַׂי׊‬ն睗┩‫מ‬յ免؅⻎‫י׊ׂ׋‬ꫀ䖥ֿ둚‫גזױ‬欎㘶ゼ꾴‫׷‬宜⠿㜟ⳛ‫מ‬ꫀ‫׾׌‬饗韢‫גױ׵‬յ‫Ⲍךױ׿א‬緷ֿ璻ֻ‫ג׀י׿׼‬糽‫ס‬긞⾀‫♣מ‬銨‫׾׿׈‬ꁿ♣ꀸ岺‫מ‬㸐‫ַ׊⹌י׊‬雄❿ֿ┫‫׾׿׈‬㞒塌‫גזםכ‬ն♀傽յ㎼ꅙ‫ס‬宜⠿㜟ⳛ卽篁匛笴‫ِ׷‬ٝ‫ّؓؼ‬ꪛ溪潨埉յ‫׿א‬؅䑛‫׀‬类‫׃‬䭥籽⺪茣‫ם‬ꪛ溪潨埉 4%(T յ气朮㝂坎䙎匛笴瞏ֿյ瑭‫ֿהג‬潨䭰‫׀׬׌‬ꀸ噺‫׽ֵס‬偙؅㝕‫ׂ׀‬锺㴻‫ַ׻יזַכ׾ַי׊‬ն‫מֹ׻ס׆‬յ ┾笫勒‫מ‬㢼‫┾  ׽ױ‬笫؅ꄼ‫י׋‬ꃯ⹳‫❿ג׀י׿׈‬⡑镸‫׷‬䪫銉յ‫׿א‬؅䔿䬁‫י׊׊‬‫ג׀‬頲侓瞬٬⯜䍲ֿյ ┾笫䔿⶯‫┾  ׼־‬笫‫יַֽמ‬欎㘶ゼ꾴յꀸ匆‫כ‬ꌬ䉖‫ס‬呬䈼յ낛倣ⷩ塌瞏‫ס‬獗⚶溷鞏꾴‫מ‬㸐‫י׊‬劔ⲯ‫⭦ם‬偙砒؅䳀獏‫ֿכ׆ַם׀ךֿכ׆׾׌‬鞋‫ס‬潨‫׵מ‬僻‫ג׀יזםמ־׼‬ն┾汔篑座ⷩ塌‫׷‬낛倣ⷩ塌؅‫י׫‬յ┾汔⻄㎼‫מך׌ע‬气氙䙎‫׷‬篑座溷ⲯ椙䙎؅⨲⩰‫❿ג׀י׊‬⡑镸؅锶潲‫׊‬յ‫ַ׻׽׻‬獗⚶յ䭥籽⺪茣‫ם‬獗⚶յ篑座╚䖥‫☭ׂםעך‬ꪨ╚䖥‫ס‬獗⚶յ☭ꪨ‫כ‬蔦撬ֿ鞪⾔‫י׊‬凰‫׾׎׼‬獗⚶‫ס׫‬黨䳕؅勓宜‫ך‬埛筺‫׾ַי׊‬ն‫סא‬倀茷‫ך╚ס‬յ㸯锺埛٬㵵傈ꀸ噺‫❿ס‬⡑ֿ⫙雄❿‫כ׾ַי׿׈‬槏闋‫ֹ؀ד׀׬׌‬ն‫  י׊ֹ׆‬䌑꼿؅㘶‫מ‬յ㎼ꅙ낛竵ꀸ噺塌ꫀ '"0 յ㎼갾ꀸ噺ꪛ溪㕈ꓭ *'"% յ㎼ꅙ魈儅ꪛ溪⚶饗 6/$5"% յ㎼ꅙ┾汔낛倣⟛걀㣗〉⚶ $'4 յ┾汔ꗯ鉿‫ء‬ٜ‫و٭‬瞏‫ס‬㎼갾塌ꫀ‫ע‬յ潸姌ַ‫ך‬㵵傈ꀸ

噺‫׷‬㸯锺埛ꀸ噺‫מ‬ꫀ‫׾׌‬㎼갾⚶饗؅ꪛ⥎‫׊‬յ㖥⼴剹؅溪銨‫י׊‬յ‫ךױ׿א‬㎼갾獗⚶ֿ뭇婝‫ג׀י׊‬㵵傈

ꀸ噺‫ס‬䔢ⰺ‫כ‬愗㐂溷茣ⲇ؅둚ׂ雄❿‫׊‬յ⻄㎼‫מ‬侓瞬溷佻䴈‫ס‬䒣ⵊ؅寛‫גזםמֹ׻׾״‬ն‫םֹ׻ס׆‬篑紼‫׼־‬յ 䌑  劓‫ס‬㎼ꅙ糹⚶‫ך‬յ㎼ꅙ‫ס‬ր㵵傈ꀸ噺‫  ס‬䌑ց陭翝‫┞⚶⪢ע‬蔹‫⺪ך‬尴‫ג׿׈‬ն‫ס׆‬‫׀כ‬յ傽勓侓䍟‫ע‬饗呾‫⻎⪴ס‬䳀呾㎼‫׾ַיזםמ‬ն37ꟼ呎⢕䜋

㵵傈ꀸ噺‫ס‬㴻聋‫כ‬劻䔵‫׾׿׈‬䔢ⰺ㵵傈ꀸ噺 GBNJMZ GBSNJOH ‫׀כגזַכ‬յ瑭‫┞עהג‬薭溷‫מ‬ր㵵傈‫יז׻מ‬ㅰ‫׾ַי׿ױ‬ꀸ噺ց⪢薭؅ْؕ‫־ֹ؀דַםעךס׾׌ة٭‬ն傽勓‫ס‬ꀸ噺‫ج‬٤‫׵ךتئ‬ր㵵傈篑ㅰ✄ց‫إط؜ַֹכ‬ٛ‫ֿ٭‬㲽㐂‫ךס  ׾׌‬յ庋⻎‫ֿ☭׾׌‬㸴‫ַםׂם‬ն瑭‫ֿהג‬㵵傈ꀸ噺‫ס‬饗韢؅‫מ׀כ׾׌‬峜䟨‫עסַג׊‬յ‫סא‬㴻聋‫׾ֵך‬ն㵅갾յ韢脢‫יז׻מ‬㝂俙‫ס‬㴻聋ֿ㲽㐂‫ֿ׾׌‬յ‫עך׆׆‬㎼ꅙֿ㎼갾㵵傈ꀸ噺䌑ֽ‫צ׻‬㵵傈ꀸ
噺‫  ס‬䌑‫ך‬氠ַ‫׾ַי‬㴻聋؅牞霼‫ֹ׻׊‬ն㎼ꅙ‫ע‬յ㵵傈ꀸ噺؅ր㵵傈ֿ篑ㅰ‫׾׌‬ꀸ噺յ卲噺յ恩噺٬너媧յ末汫‫׽ֵך‬յ水㟕‫ס‬㵵傈Ⲩ⦍ⲇ؅╭‫י׊כ‬氠ַ‫י‬㵅偡‫ס׵׾׿׈‬ց‫כ‬㴻聋‫"' ׾ַי׊‬0B 銨  ն㎼ꅙ‫ס‬㸯锺埛ꀸ噺 TNBMMIPMEFSBHSJDVMUVSF ‫ס‬㴻聋‫ע‬յր㵵傈‫יז׻מ‬ㅰ‫׽ֽי׿ױ‬յ㵵傈Ⲩ⦍ⲇ‫ײס‬յ‫עגױ‬㵵傈Ⲩ⦍ⲇ؅ֽ‫מ׵‬氠ַ‫י‬յ䨾䕑‫ ˘ ס‬㝕ꌃ⮔؅‫׼־⦍Ⲩסא‬畀ׁ⮂‫׾ַי׊‬ꀸ噺 腁甦٬汫氙٬卲噺٬너媧噺 ‫כ׆ס‬ց‫ך‬ֵ‫) ׾‬-1& ն‫מ׼׈‬յ㎼ꅙ‫ס‬րꀸ宐‫ס‬埫⯈㵋阋ց‫כ׾׻מ‬ꀸ宐 QFBTBOU  ‫עכ‬յր㵵傈ֽ‫┾צ׻‬䊝⫐‫ⲇ⦍Ⲩס‬յ‫מצ׼ם‬鬤䋲؅♃‫מⲇ⦍Ⲩס♑סאַם׈‬㝕䋀‫❸מ‬䬹‫׊‬յ㏸㐌‫מ‬㸐‫י׊‬杅⯁‫❸ם‬㲽枱䡢‫׷‬篙‫׀חצ‬؅䭥‫☭גז‬؅䭰‫׌‬ց‫ ׾ַי׿׈כ‬藍氭  նַ‫׵׿׍‬յⲨ⦍ⲇ‫⟛ס‬劔枱䡢‫מ‬峜潨‫׼ֿם׊‬յ䋀‫סס׵׾ֵע‬յꀸ噺Ⲩ⦍ⲇ‫ך╚ס‬㵵傈Ⲩ⦍ⲇֿ╚䖥 ꇃ⶯ ‫כ׆׾ֵך‬؅┞‫סח‬䭰埉‫׾ַי׊כ‬ն‫ס׆‬㴻聋‫׼־‬յ㵵傈ꀸ噺յ㸯锺埛ꀸ噺յꀸ宐‫ׯ׮ע‬ꓨ‫׾ם‬㲽㐂‫⛺י׊כ‬翝‫ֹ؀ד׾ַֻכ׾ַי׿׼ׄט‬ն䓜撬յ‫מ׆א‬ꁎ‫ג׿׼״‬䟨⽱‫׷‬ꆻⳛ‫ס‬芻再յ婹⺮‫ע‬㸴‫׊‬‫ח׍‬沌‫ֿ׾ׂיזם‬յ㵵傈ꀸ噺‫  ס‬䌑‫׷‬ꀸ宐‫ס‬埫⯈㵋阋ֿ饗韢‫ס‬㸐骭‫עס׾ַי׊כ‬յַ‫׵׿׍‬㵵傈Ⲩ⦍ⲇ؅╭✄‫םֹ׻׾׌כ‬㸯锺埛‫ם‬ꀸ噺‫׾ֵךסם‬ն‫ֽם‬յր㵵傈ցꀸ噺‫׵יזַכ‬鉩給‫ׂטכ׵מ‬潲笠㵵傈‫ׂםךׄד‬յ너㲳給篁‫◜׷‬㵅㨰յ⻎㣔‫٭قס‬‫وشب٭ػع‬瞏յ㵵傈‫׽ֵס‬偙ֿ㝂坎ⵊ‫┾עס׾ַי׊‬汔⻄㎼‫׾׿׼ײך‬槁骭‫׾ֵך‬ն㸖䐭溷‫ך‬㵵曋ꩽ溷‫ם‬րؕ‫⯜ؙ‬䍲ց‫ֿة٭ْؕס‬䒣ַ‫ַֿם׿׊׵־‬յꀸ匆‫עך‬偆‫ַ׊‬免♣‫ס‬偆‫ַ׊‬㵵傈ꫀ➳յ‫ؘة‬٤‫٭ر‬ꫀ➳‫ׂטכ׵מ‬ր㵵傈ցꀸ噺ֿ靎气‫׾ַי׊‬ն‫גױ‬յ‫ך׽כץ‬篑ㅰ‫׾ַי׊‬㖪⻉‫׵‬⠥☭篑ㅰ‫י׊כ‬㵵傈ꀸ噺‫׾׿׼״⻻מ‬ն‫מ׼׈‬յ㵵傈րꀸ噺ց‫׵יזַכ‬յ㎼ꅙ‫ס‬饗韢‫עך‬卲噺յ恩噺٬너媧յ末汫‫ֽי׿ױ⻻׵‬‫׽‬յ柾桓‫׷‬䱰겏‫מ׿׆׵‬徙‫׾׋‬气噺‫⛺מ‬翝‫׾׿׼ׄט‬ն‫יז׻‬յ㵵傈ꀸ卲恩噺‫כ‬陹‫ג׊‬偙ֿ婞牞‫ֹ؀ד‬ն㎼ꅙ‫ס‬簡阛‫כ׾׻מ‬յ┾汔‫ס‬ꀸ㖪俙‫⧱  ┪♧  ס‬䨯♧┪ ‫ע‬յ㵵傈‫עגױ‬⠥☭‫יז׻מ‬篑ㅰ‫׈‬‫׽ֽי׿‬յ┾汔‫ס‬ꀸ㐌‫  ֐  ס‬؅氠ַ‫י‬յ┾汔‫ס‬낛倣‫┪♧  ס‬؅❵簊‫"' ׾ַי׊‬0B ն傽勓‫׵ך‬յ㵵傈篑ㅰ‫ ס✄⪢ע‬؅ⷑ‫  ׾ַי״‬䌑ꀸ噺‫ج‬٤‫ تئ‬ն‫׼־כ׆ס׆‬յ㵵傈ꀸ噺‫ע‬낛倣邌 խ㹺做鴋噟ծ㼭鋉垷鴋噟ծ鴋孖‫ך‬㹀纏‫ך‬嫰鯰邌խ㹺做鴋噟ծ㼭鋉垷鴋噟ծ鴋孖‫ך‬㹀纏‫ך‬嫰鯰项俱ꟼ呎 B ‫׶״‬鯄鯹կ

㹺做鴋噟
㼭鋉垷鴋噟
鴋孖 㼭鴋

38

㕂鸬‫ך‬㹀纏

㹺做ָ穗㌀‫׷ׅ‬鴋噟ծ卌噟ծ怒噟٥균婣ծ
暜残‫׶֮ד‬ծ歑㥍‫ך‬㹺做⸤⫴⸂‫ג׃ה⚺׾‬欽ְ‫ג‬㹋倵ׁ‫ך׮׷׸‬㹺做‫ג׏״ח‬㌀‫׶ֶג׸ת‬ծ㹺做⸤⫴⸂‫׫ך‬ծ‫כ׋ת‬㹺做⸤⫴⸂‫ח׮ֶ׾‬欽ְ‫ג‬ծ䨽䖤‫ ך‬ 㣐鿇ⴓ‫׾‬‫׵ַ⫴⸤ך׉‬珩ֺ⳿‫׷ְג׃‬鴋噟 罭珏٥残欵٥卌噟٥균婣噟 ‫הֿך‬㹺做ֶ‫⚅ן״‬䌒ⰻ‫⸂⫴⸤ך‬ծ‫חן׵ז‬顈䍣‫ח⸂⫴⸤ך➭ך׉ְזׁ➜׾‬㣐䌴‫ח‬⣛䬿‫׃‬ծ㕼㖑‫ח‬㼎‫ג׃‬暴ⴽ‫ז‬⣛㶷朐䡾‫װ‬穠‫׾ֹאן‬䭯‫׾➂׋׏‬䭷‫ׅ‬鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦⟛걀‫ס‬锡‫׽ֵך‬յ鬡㎦‫כ‬낢넜‫ס‬乳忶յ欎㘶溷䭥籽⺪茣䙎瞏؅‫ ׌׉״‬4%(T ‫ס‬㵅槁‫יַֽמ‬յ劄‫׵‬ꓨ锡‫ם‬䔢ⰺ؅‫׌גע‬㲽㐂‫⛺כ‬翝‫"' ׾ַי׿׼ׄט‬0C ն‫גױ‬յ㵵傈ꀸ噺؅ㅰ‫עכצ☭׳‬յ㵵傈ꀸ噺ꌃꪎ‫מ‬㸐‫׾׌‬劄㝕‫ס‬䫋魕╭✄‫מ׵ככ׾ֵך‬յ┾汔劄㝕‫ס‬겒氠ⱁ⮂ꌃꪎ‫"' ׾ֵך‬0C ն㵵傈ꀸ噺؅ㅰ邌 խ‫סכצ☭׳‬㝂ֿׂ㐌⩧‫מ‬篑座溷㕈潒؅翝ַ‫׼־כ׆׾ַי‬յ㐌㔔篑座‫סؔطؼِٖؤ׷‬嵛䙎ⵊ‫׵מ‬㝕‫׀‬㹺做鴋噟ծ㼭鋉垷鴋噟ծ鴋孖‫ך‬㹀纏‫ך‬嫰鯰ׂ鬚桬‫׾ַי׊‬ն‫מ׼׈‬յ㐌㔔‫ס‬ٝ‫ة‬ٛ‫ؙ‬٤‫ت‬؅둚‫״‬յꌢ㏸‫⚻ס‬簡‫׷‬ꈽ氙յ气䡢笠‫׷‬再镸؅㴕‫מכ׆׾‬‫׵‬㶐┰‫"' ׾ַי׊‬0B ն⻎免‫מ‬յ㵵傈ꀸ噺ֿ俙㝂ׂ‫ס‬鞏꾴‫מ‬潲긖‫◜׵כ׆׾ַי׊‬㵅‫׾ֵך‬ն 䌑槁㐂յ┾汔‫ױַעך‬‫ֿ☭⧱  מד‬낢넜‫מ‬潲긖‫"' ׾ַי׊‬0 ն‫┾ג׊ֹ׆‬汔‫ס‬鬡㎦٬낢넜☭⺚‫ס‬笴 ֿꀸ匆㐌㔔‫ך‬气嵛‫׽ֽי׊‬յ‫סא‬㝕ꌃ⮔ֿꀸ卲寊氙噺؅气噺‫׾ַי׊כ‬ն‫׽ױח‬յ‫ג׊ֹ׆‬枱岞‫מ‬翝‫׾ַי׿־‬㵵㕂鸬‫ך‬㹀纏
傈ꀸ噺‫ס‬槁枱؅㜟ֻ‫׵מ״ג׾‬յ㵵傈ꀸ噺‫⪴⪪ס״גס‬侓瞬ֿ寛‫׾ֵךס׾ַי׿׼״‬ն㹺做ָ穗㌀‫׷ׅ‬鴋噟ծ卌噟ծ怒噟٥균婣ծ
暜残‫׶֮ד‬ծ歑㥍‫ך‬㹺做⸤⫴⸂‫ג׃ה⚺׾‬欽ְ‫ג‬㹋倵ׁ‫ך׮׷׸‬㹺做鴋噟㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬㵅偡✄⯜‫כ‬鉿ⳛ阛氺㹺做‫ג׏״ח‬㌀‫׶ֶג׸ת‬ծ㹺做⸤⫴⸂‫׫ך‬ծ‫כ׋ת‬㹺做⸤⫴⸂‫ח׮ֶ׾‬欽ְ‫ג‬ծ䨽䖤‫ ך‬ 㣐鿇ⴓ‫׾‬㼭鋉垷鴋噟㵵傈ꀸ噺‫ס‬ 䌑‫ע‬յ㎼ꅙ糹⚶‫ס‬尴饗‫יז׻מ‬㵅偡ֿ尴㴻‫׽ֽי׿׈‬յ‫סי׬׌‬㎼ꅙⲎ潊㎼ֿ⺅‫׽‬篁‫ײ‬‫׵ַ⫴⸤ך׉‬珩ֺ⳿‫׷ְג׃‬鴋噟 罭珏٥残欵٥卌噟٥균婣噟 ‫הֿך‬‫ס‬鬬ⳡ؅鬘ֹնꆻㅰ‫מ״גס‬յ㎼갾ꆻㅰ㣗〉⚶ *OUFSOBUJPOBM4UFFSJOH$PNNJUUFF*4$ ֿ陭翝‫׿׈‬յ┾汔  㐌㔔‫׼־‬ꈷ⮂‫  ׾׿׈‬٦㎼յ㎼ꅙ  塌ꫀ '"0յ*'"%յ8'1 յ┾汔  㐌㔔‫ס‬ꀸ宐篁縨  ㎒✄յ㹺做ֶ‫⚅ן״‬䌒ⰻ‫⸂⫴⸤ך‬ծ‫חן׵ז‬顈䍣‫ח⸂⫴⸤ך➭ך׉ְזׁ➜׾‬㣐䌴‫ח‬⣛䬿‫׃‬ծ㕼㖑‫ח‬㼎‫ג׃‬鴋孖 㼭鴋㎼갾 /(0 ㎒✄յ⻉阛 ‫ס‬㎼٬篁縨‫יז׻מ‬圸䧯‫ ׾ַי׿׈‬銨 ն暴ⴽ‫ז‬⣛㶷朐䡾‫װ‬穠‫׾ֹאן‬䭯‫׾➂׋׏‬䭷‫ׅ‬㵵傈ꀸ噺‫  ס‬䌑‫ס‬㵅偡╭✄‫ע‬յ⻄㎼‫ך‬篁縨‫׾׿׈‬㵵傈ꀸ噺⪢㎼‫و‬ٚ‫ ׷ّ٭ؚنعش‬/$'' ‫׽ֵך‬յꀸ宐㎒✄‫⻎ⶾ׷‬篁⻉յ巆魀脢㎒✄յ䉖宐㎒✄յ煝疴塌ꫀ瞏‫יז׻מ‬圸䧯‫׾׿׈‬ն'"0 ‫⻄ע‬㎼‫ت׾ֽׄמ‬‫ٌؠ٭ط‬ٜ‫عشؾס٭ر‬٠‫ⵊؠ٭‬؅յ㵵傈ꀸ噺‫ס‬焒‫وס‬ٚ‫' ّ٭ؚنعش‬BNJMZ'BSNJOH,OPXMFEHF
1MBUGPSN'',1 ؅ꄼ‫י׋‬佻䴈‫׽ֽי׊‬յ㝂坎‫ظلؙ׾׻מ✄╭ם‬٤‫ׂטכ׵מت‬侓瞬㸐需؅䔿䬁‫׊׊‬‫׾ַי‬ն杅‫מ‬傽勓‫ע‬յؓ‫ؓة‬㐌㔔‫عشؾ׾ֽׄמ‬٠‫ؠ٭‬䓺䧯‫ؕقס‬ٞ‫؜عش‬٤‫ع‬ٛ‫י׊כ٭‬ꈷ‫ֽי׿ף‬‫׽‬յ┾汔‫ֿ⻔ⳛסא׼־‬峜潨‫׾ַי׿׈‬ն邌 խ㹺做鴋噟‫  ך‬䎃‫ך‬㕂ꥷ麊㌀㨻㆞⠓‫ך‬圓䧭邌խ㹺做鴋噟‫  ך‬䎃‫ך‬㕂ꥷ麊㌀㨻㆞⠓‫ך‬圓䧭项俱ꟼ呎  ‫׶״‬鯄鯹կ

㕂鸬⸇湅㕂
㕂鸬堣ꟼ
鴋噟㔚⡤

㕂鸬‫ך‬㹀纏 㖑㚖 ،‫ؕٔؿ‬ծ
⚥匌ծ
妌䊜ծ
⻌碛ծ

⽂碛ծ
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⽂㣕䎂峔⚅歲굸禎鴋噟堣ꟼ '"0㕂ꥷ鴋噟Ꟛ涪㛇ꆃ *'"%
⚅歲굸禎鎘歗 8'1ˌ㖑㚖ٖ‫ٕك‬ぐ㖑㚖ַ‫ַ  ׵‬㕂ծ鎘  ַ㕂،‫آ‬،؎ٝ‫س‬ծ‫ؾٔ؍ؿ‬ٝ傈劤ˌぐ穈籼‫ך‬㖑㚖✲⹡䨽ぐ穈籼‫ך‬傈劤✲⹡䨽،‫آ‬،鴋孖‫ך‬⠓ "'"Ⱅ爡 Ⰻ㕂䠥鴋⠓銮،‫ؕٔؿ‬鴋噟罏‫زحط‬ٙ٦‫ ؙ‬1013"
䭁㣐ًٕ‫أ؝‬٦ٕ㹺做鴋㹺穈籼鸬さ㕂ꥷ /(0⚅歲鴋募‫ؓؿ‬٦ٓ‫ ي‬83'‫ؽ‬،ؕٝ‫ءل‬٦‫ ش‬-7$⚅歲鴋噟罏堣圓 8'0$0130'". 瘝  㔚⡤،‫آ‬،鴋孖‫ך‬⠓ "'"Ⱅ爡 Ⰻ㕂䠥鴋⠓4''/+ ‫ه؟‬٦‫ة‬٦穈籼鴋孖麊⹛Ⰻ㕂鸬さ⠓+" Ⰻ⚥ծ
Ⰻ㕂鴋噟⠓陽䨽39ꟼ呎⢕䜋

*4$ ‫  ע‬䌑⮴꾁‫┾מ‬汔ٝ‫ي‬ٜ‫ך‬䟨锶⪪Ⳬ؅鉿ַյ㵵傈ꀸ噺‫  ס‬䌑‫٘بؠؓס‬٤‫و‬ٚ٤‫ס‬蠗畇؅✑䧯‫ג׊‬ն 䌑劓┫僆յ‫ًؕت‬٤‫ؠتفס‬㐌偙‫ך‬ꪛ⥎‫ג׿׈‬睗  ㎇┾汔㵵傈ꀸ噺⚶饗‫עך‬յ┾汔⻄㐌‫׼־‬겏‫גז‬侓䍟յꀸ噺㎒✄յ㎼갾塌ꫀ '"0յ*'"% յ⻄㎼‫ס‬㵵傈ꀸ噺⪢㎼⚶饗յꀸ匆ꪛ溪篁縨յ/(0յⶾ⻎篁⻉յ煝疴塌ꫀ瞏‫♣ס‬銨脢յ ‫־‬㎼յ笴  ⻏ֿ‫ס׆‬蠗畇؅‫מכ׵‬斪ַ饗韢؅★‫ג׊؂‬ն傽勓‫ע׼־‬㸯锺埛٬㵵傈ꀸ噺‫عشؾ‬٠‫ؠ٭‬٬‫قٔة‬٤ 4''/+ ֿ䬲䔵؅⺇ׄյ瞉脢؅⻻‫׼☭ׄ־צ⽿׳‬ֿ⚶饗‫ג׊Ⲏ⹧מ‬ն‫ًؕت‬٤‫┾ס‬汔⚶饗‫סך‬饗韢؅⹸儙‫ؘةؓי׊‬٤‫עر‬劄箽尴㴻‫׿׈‬յ 䌑  劓 傽‫מ‬ٞ‫ךُ٭‬ꪛ⥎‫ג׿׈‬㵵傈ꀸ噺‫  ס‬䌑‫ס‬ꪛ䋛䑑 ٞ‫ך ُ٭‬婞䑑‫מ‬溪銨‫ ג׿׈‬銨 ն♀䔿յ潨埉ꇖ䧯‫ذؼٓגׄ׳מ‬ٛ٤‫ء‬䭰埉瞏ֿ✑䧯‫׿׈‬յ┾汔‫׽⺅׾ֽׄמ‬篁‫עײ‬յ嬐䌑  劓‫מ‬ٞ‫ךُ٭‬ꪛ⥎‫┾׾׿׈‬汔낛倣⟛걀㣗〉⚶ $'4 ‫ס‬갾‫מ‬㖥⼴‫◙׾׿׈‬㴻‫ד‬ն㵵傈ꀸ卲恩噺‫و‬ٚ‫ّ٭ؚنعش‬٬‫قٔة‬٤‫ס‬陭皑 䌑  劓‫ס‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬ꪛ䋛؅⺇ׄ‫י‬յ傽勓‫עך‬㎼ꅙ‫מׄ־צ⽿ס‬䗎ֻ‫ג‬劔䗄‫ֿ׼‬ր㵵傈ꀸ卲恩噺‫و‬ٚ‫ّ٭ؚنعش‬٬‫قٔة‬٤ց 'BNJMZ 'BSNJOH 1MBUGPSN +BQBO ''1+ ؅  䌑劓 傽‫מ‬陭皑‫ג׊‬ն 䌑  劓槁㐂յ ㎒✄ 銨 ֽ‫ס⻏✍  צ׻‬⠥☭ֿյ‫و‬ٚ‫סّ٭ؚنعش‬鲧僁‫מ‬魷⻎‫׾ַיזםמ〉⚶י׊‬ն㎒✄⚶〉‫〉⚶ס‬俙؅⻻‫כ׾״‬յ糹⳰笴  ┧☭ֿ겏ֹ篁縨‫גזםמ‬ն‫מ׼׈‬յ气嵛ⶾ⻎篁⻉瞏‫ס‬㎒✄‫׷‬煝疴脢瞏‫ס‬㎒✄٬⠥☭ֿ‫י׊כ٭ف٭اه؛‬嵛ⳛ‫׾ַי׊Ⲏ⹧מ‬ն陭皑♧匡յ''1+ ‫ע‬눢ꌬ㏝‫ך‬ꯖ⫐겏⚶‫ب׷‬٤َ‫ّؗة‬յ‫٭ؚن‬ّٚյ٠‫وش٘بؠ٭‬յ㳔肪⚶瞏؅ꓨ‫־׮׾ַינ‬յ㐌偙‫بס‬٤َ‫ّؗة‬յ颉悍⚶յ㳔肪⚶瞏‫מ‬鏿俙‫ס‬颉䊘؅嵞ꇾ‫׊‬յ㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬槏䗻‫׷‬ꀸ侓؅‫׾׃״‬㎼갾溷‫ם‬愲嵣‫ס‬㜟ⵊյ傽勓‫׾ֽׄמ‬ꀸ侓‫ס‬锶潲‫ס׊‬䖩锡䙎յ㐌㔔‫מ‬呧䈼‫ג׊‬嵛ⳛ‫ס‬ꓨ锡䙎瞏؅陻ֻ‫ג׀י‬նꀸ噺笠‫ס‬偆臝؅╚䖥‫ףֻ❛ ׿׼ׅ┪׽⺅׵מؓؔظْמ‬ꮣ둚 յ傽勓ꀸ

噺偆臝  յꫀ➳脢‫ⲇⶾס‬؅䕑‫׼ֿם‬傽勓‫׾ֽׄמ‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬册⹳‫׽⺅מ‬篁؆‫׾ַך‬ն邌 խ㹺做鴋噟‫  ך‬䎃‫ך‬遤⹛鎘歗‫׷ֶֽח‬‫ךא‬变‫גױ‬յ⻄㐌‫وך‬ٚ‫ّ٭ؚنعش‬؅陭皑‫׽ֵ׵׀ⳛ׾׌‬յ 䌑  劓‫עמ‬㵵傈ꀸ卲恩噺‫و‬ٚ‫ّ٭ؚنعش‬

ꅾ銲✲갪

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 佟瘻

㹺做鴋噟‫ך‬䓼⻉‫׾‬㹋植‫׷ֹד‬佟瘻橆㞮‫׾‬圓眠‫׷ׅ‬ 㥍䚍㹺做鴋噟‫׷ֶֽח‬歑㥍䎂瘝‫ה‬鴋募‫ך‬㥍䚍‫ٔך‬٦‫ت‬٦‫⤛׾فحء‬鹌‫ ׷ׅ‬埆倖涸变 蕯罏蕯罏‫׾‬佄䴂‫׃‬ծ㹺做鴋噟‫➿⚅ך‬꟦‫ך‬䭯竲〳腉䚍‫׾‬然⥂‫ ׷ׅ‬埆倖涸变 鴋噟穈籼 ٖ‫ؒٔآ‬ٝ‫أ‬㔐䗁⸂ 孡⦪㢌⹛ 㢳꬗涸堣腉 㢳㽟噟㹺做鴋噟穈籼‫ך׉ה‬濼陎‫׾‬欰‫ׅ⳿׫‬腉⸂ծ⸇湅鴋孖‫➿ך‬邌䚍ծ鴋募‫ה‬鿪䋐‫ד‬⺪䭍涸‫؟ז‬٦‫׾أؽ‬䲿⣘‫׷ׅ‬腉⸂‫׾‬䓼⻉‫׷ׅ‬㹺做鴋㹺ծ鴋募⚅䌒ֶ‫ן״‬鴋募‫ך؍ذصُى؝‬爡⠓穗幥涸窟さծٖ‫ؒٔآ‬ٝ‫ أ‬㔐䗁⸂ ֶ‫ן״‬状爷‫׾‬何㊣‫׷ׅ‬孡⦪㢌⹛‫ח‬䓼ְ굸俱‫ח׭׋ךيذأء‬㹺做鴋噟‫ך‬䭯竲〳腉䚍‫⤛׾‬鹌‫׷ׅ‬㖑㚖‫ך‬涪㾜‫ה‬欰暟㢳圫䚍ծ橆㞮ծ俑⻉‫⥂׾‬隊‫׷ׅ‬굸俱‫חيذأء‬顀柃‫׷ׅ‬爡⠓涸؎‫كظ‬٦‫ّء‬ٝ‫⤛׾‬鹌‫ח׭׋׷ׅ‬ծ㹺做鴋㹺‫ך‬㢳꬗䚍‫׾‬䓼⻉‫׷ׅ‬邌խ㹺做鴋噟‫  ך‬䎃‫ך‬遤⹛鎘歗‫׷ֶֽח‬‫ךא‬变邌 խ项俱'"0BOE*'"%  ‫׶״‬⡲䧭կ㹺做鴋卌怒噟‫ؓؿزحٓف‬٦‫ي‬٥‫ػٍآ‬ٝ‫ך‬㔚⡤⠓㆞  䎃  剢植㖈

4 0 Ⱅ渣爡㔚岀➂Ⰻ㕂䠥鴋⠓Ⰻ㕂屟䁘怒孖鸬窃⼿陽⠓ +$'6
/10岀➂荈⠄㘗卌噟䱿鹌⼿⠓㕂孖‫ך‬굸禎‫⨳ה‬䏿‫׾‬㸚‫׷‬麊⹛Ⰻ㕂
/10岀➂ㄤ姏㿊剣堣钠鏾⼿⠓Ⰻ㕂剣堣鴋噟䱿鹌⼿陽⠓さず⠓爡勭‫ך‬㷕吤鸬窃⠓ Ⰻ㕂굸⨳鸬肍䖓鴋欵⳿蚚穈さ㹺做鴋噟‫  ך‬䎃‫ך‬遤⹛鎘歗‫׷ֶֽח‬‫ךא‬变邌 խ㹺做鴋噟‫  ך‬䎃‫ך‬遤⹛鎘歗‫׷ֶֽח‬‫ךא‬变
ꅾ銲✲갪

 佟瘻

变

ꅾ銲✲갪

变

鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦㹺做鴋噟‫ך‬䓼⻉‫׾‬㹋植‫׷ֹד‬佟瘻橆㞮‫׾‬圓眠‫׷ׅ‬ 佟瘻㹺做鴋噟‫ך‬䓼⻉‫׾‬㹋植‫׷ֹד‬佟瘻橆㞮‫׾‬圓眠‫׷ׅ‬ 蕯罏蕯罏‫׾‬佄䴂‫׃‬ծ㹺做鴋噟‫➿⚅ך‬꟦‫ך‬䭯竲〳腉䚍‫׾‬然⥂‫ ׷ׅ‬埆倖涸变 蕯罏蕯罏‫׾‬佄䴂‫׃‬ծ㹺做鴋噟‫➿⚅ך‬꟦‫ך‬䭯竲〳腉䚍‫׾‬然⥂‫ ׷ׅ‬埆倖涸变 㥍䚍㹺做鴋噟‫׷ֶֽח‬歑㥍䎂瘝‫ה‬鴋募‫ך‬㥍䚍‫ٔך‬٦‫ت‬٦‫⤛׾فحء‬鹌‫ ׷ׅ‬埆倖涸变 㥍䚍㹺做鴋噟‫׷ֶֽח‬歑㥍䎂瘝‫ה‬鴋募‫ך‬㥍䚍‫ٔך‬٦‫ت‬٦‫⤛׾فحء‬鹌‫ ׷ׅ‬埆倖涸变 鴋噟穈籼
㹺做鴋噟穈籼‫ך׉ה‬濼陎‫׾‬欰‫ׅ⳿׫‬腉⸂ծ⸇湅鴋孖‫➿ך‬邌䚍ծ鴋募‫ה‬鿪䋐‫ד‬⾔娫㻗ֿյ 䌑  劓‫עמ‬㵵傈ꀸ卲恩噺‫و‬ٚ‫ّ٭ؚنعش‬珿䀁嶆ꄼ‫ֿ׽‬靎气‫ג׊‬ն‫מ׼׈‬յ‫מ׿׆‬籽 鴋噟穈籼
㹺做鴋噟穈籼‫ך׉ה‬濼陎‫׾‬欰‫ׅ⳿׫‬腉⸂ծ⸇湅鴋孖‫➿ך‬邌䚍ծ鴋募‫ה‬鿪䋐‫ד‬⺪䭍涸‫؟ז‬٦‫׾أؽ‬䲿⣘‫׷ׅ‬腉⸂‫׾‬䓼⻉‫׷ׅ‬‫وכֹ׆‬ٚ‫ّ٭ؚنعش‬陭皑؅徙⤫٬嗱阧‫׾ַי׊‬ꌬꇓ䍟澛ֿ鏿俙⮂‫׾ַי׀י‬ն‫מֹ׻ס׆‬յ㎼ꅙր㵵⺪䭍涸‫؟ז‬٦‫׾أؽ‬䲿⣘‫׷ׅ‬腉⸂‫׾‬䓼⻉‫׷ׅ‬ ٖ‫ؒٔآ‬ٝ‫أ‬㹺做鴋㹺ծ鴋募⚅䌒ֶ‫ן״‬鴋募‫ך؍ذصُى؝‬爡⠓穗幥涸窟さծ傈ꀸ噺‫ס‬ 䌑ց؅䱿ꅼ‫׾׌‬篁縨ֿ傽勓‫׵ך‬靎气‫׊‬յ⚶〉؅㙟‫מ׵ככ׌׷‬յ㎼갾ꆻㅰ㣗〉⚶‫סכ‬ꅙ簀 ٖ‫ؒٔآ‬ٝ‫أ‬㹺做鴋㹺ծ鴋募⚅䌒ֶ‫ן״‬鴋募‫ך؍ذصُى؝‬爡⠓穗幥涸窟さծ㔐䗁⸂ٖ‫ؒٔآ‬ٝ‫ أ‬㔐䗁⸂ ֶ‫ן״‬状爷‫׾‬何㊣‫׷ׅ‬✄⯜؅牞皑‫׾ַי׊‬ն㔐䗁⸂ٖ‫ؒٔآ‬ٝ‫ أ‬㔐䗁⸂ ֶ‫ן״‬状爷‫׾‬何㊣‫׷ׅ‬ 孡⦪㢌⹛孡⦪㢌⹛‫ח‬䓼ְ굸俱‫ח׭׋ךيذأء‬㹺做鴋噟‫ך‬䭯竲〳腉䚍‫⤛׾‬鹌‫׷ׅ‬傽勓‫׵יַֽמ‬յ㵵傈ꀸ噺‫ע‬ꀸ噺‫ס‬㝚㴴؅ⷑ‫׾״‬ն♑㎼‫⻎כ‬坎‫מ‬낛倣❵簊‫׷‬ꀸ噺‫ס‬㝂긖溷塌茣㎼ 孡⦪㢌⹛孡⦪㢌⹛‫ח‬䓼ְ굸俱‫ח׭׋ךيذأء‬㹺做鴋噟‫ך‬䭯竲〳腉䚍‫⤛׾‬鹌‫׷ׅ‬㏸⟛⪢յ欎㘶⟛饦յ气朮㝂坎䙎‫ס‬粪䭥յ再镸‫⚻׷‬簡倀ⵊ٬ꈽ氙‫ס‬粪䭥٬类䪩յꀸ匆㐌㔔‫׾ֽׄמ‬겒氠ⱁ 㢳꬗涸堣腉 㖑㚖‫ך‬涪㾜‫ה‬欰暟㢳圫䚍ծ橆㞮ծ俑⻉‫⥂׾‬隊‫׷ׅ‬굸俱‫חيذأء‬顀柃‫׷ׅ‬ 㢳꬗涸堣腉 㖑㚖‫ך‬涪㾜‫ה‬欰暟㢳圫䚍ծ橆㞮ծ俑⻉‫⥂׾‬隊‫׷ׅ‬굸俱‫חيذأء‬顀柃‫׷ׅ‬㢳㽟噟⮂‫׷‬㐌㔔嵛䙎ⵊ瞏‫יַֽמ‬ꓨ锡‫ם‬䔢ⰺ؅䬎‫׾ַיז‬ն杅‫מ‬յ⯈愥ꃯ寛؅睗┞聋溷‫ם‬篑ㅰ潨埉‫ַם׊כ‬爡⠓涸؎‫كظ‬٦‫ّء‬ٝ‫⤛׾‬鹌‫ח׭׋׷ׅ‬ծ㹺做鴋㹺‫ך‬㢳꬗䚍‫׾‬䓼⻉‫׷ׅ‬㢳㽟噟爡⠓涸؎‫كظ‬٦‫ّء‬ٝ‫⤛׾‬鹌‫ח׭׋׷ׅ‬ծ㹺做鴋㹺‫ך‬㢳꬗䚍‫׾‬䓼⻉‫׷ׅ‬㵵傈ꀸ噺‫ע‬յ焝劻溷‫⹺ם‬漨䙎‫גַטכ׵מ‬ꀸ噺⹧⪜٬乖ꃸ؅鉿ֹ‫עכ׆‬㸴‫ׂם‬յꀸ噺气氙؅㴗㴻溷‫מ‬ㅰ‫ײ‬յ㐌㔔獗⚶‫ס‬䭥籽溷溪㺤‫מ״גס‬鬚桬‫׾׌‬㲽㐂‫י׊כ‬յ⫙雄❿‫ֹ؀ד׀׬׾׿׈‬ն邌 խ㹺做鴋卌怒噟‫ؓؿزحٓف‬٦‫ي‬٥‫ػٍآ‬ٝ‫ך‬㔚⡤⠓㆞ 邌䎃խ 剢植㖈
㹺做鴋卌怒噟‫ؓؿزحٓف‬٦‫ي‬٥‫ػٍآ‬ٝ‫ך‬㔚⡤⠓㆞  䎃  剢植㖈/10岀➂ㄤ姏㿊剣堣钠鏾⼿⠓㕂孖‫ך‬굸禎‫⨳ה‬䏿‫׾‬㸚‫׷‬麊⹛Ⰻ㕂
/10岀➂ㄤ姏㿊剣堣钠㕂孖‫ך‬굸禎‫⨳ה‬䏿‫׾‬㸚‫׷‬麊⹛Ⰻ㕂Ⱅ渣爡㔚岀➂Ⰻ㕂䠥鴋⠓肍䖓鴋欵⳿蚚穈さ鸬窃⠓ Ⰻ㕂굸⨳鸬Ⰻ㕂屟䁘怒孖鸬窃⼿陽⠓ +$'6
肍䖓鴋欵⳿蚚穈さ鸬窃⠓ Ⰻ㕂굸⨳鸬Ⰻ㕂屟䁘怒孖鸬窃⼿陽⠓ +$'6

さず⠓爡勭‫ך‬㷕吤Ⰻ㕂剣堣鴋噟䱿鹌⼿陽⠓/10岀➂荈⠄㘗卌噟䱿鹌⼿⠓さず⠓爡勭‫ך‬㷕吤Ⰻ㕂剣堣鴋噟䱿鹌⼿陽⠓/10岀➂荈⠄㘗卌噟䱿鹌⼿⠓
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邌խ㹺做鴋噟ֶ‫ן״‬鴋孖‫ח‬‫ؽ‬،٥ؕٝ‫ءل‬٦‫ָش‬չ鴋孖歑㥍‫ך‬埄ⵃ㹑鎉պ‫׾‬涪邌ꟼ‫׷ׅ‬㕂ꥷ爡⠓‫ֹ⹛ז⚺ך‬‫ؽ‬،٥ؕٝ‫ءل‬٦‫ָش‬չ鴋孖歑㥍‫ך‬埄ⵃ㹑鎉պ‫׾‬涪邌⚅歲鴋募‫ؓؿ‬٦ٓ‫ָي‬չ㕂ꥷ㹺做鴋噟䎃պ‫ך‬鏣縧‫׾‬実‫׷׭‬麊⹛‫׾‬Ꟛ㨣项俱ꟼ呎 C ‫׶״‬鯄鯹կ⚅歲鴋募‫ؓؿ‬٦ٓ‫ָي‬չ㕂ꥷ㹺做鴋噟䎃պ‫ך‬鏣縧‫׾‬実‫׷׭‬麊⹛‫׾‬Ꟛ㨣չ㕂ꥷ㹺做鴋噟䎃պ 䎃 ‫ך‬鏣縧‫׾‬寸㹀 䎃 㕂鸬筨⠓ָչ㕂ꥷ㹺做鴋噟䎃պ 䎃 ‫ך‬鏣縧‫׾‬寸㹀 䎃 㕂鸬筨⠓ָծ⚅歲ぐ㖑‫ד‬㹺做鴋噟ꟼ鸬؎‫ك‬ٝ‫ز‬湱如ּ 䎃 չ㕂ꥷ㹺做鴋噟䎃պծ⚅歲ぐ㖑‫ד‬㹺做鴋噟ꟼ鸬؎‫ك‬ٝ‫ز‬湱如ּ 䎃 չ㕂ꥷ㹺做鴋噟䎃պ 䎃 㕂鸬‫ך‬䭯竲〳腉‫ז‬Ꟛ涪湡垥 4%(T 钰欰 䎃 㕂鸬‫ך‬䭯竲〳腉‫ז‬Ꟛ涪湡垥 4%(T 钰欰㹺做鴋噟ָ 4%(T 麦䧭‫ג׃ה꒲ך‬⡘縧‫׷׸׵ֽב‬㹺做鴋噟ָ 4%(T 麦䧭‫ג׃ה꒲ך‬⡘縧‫׷׸׵ֽב‬չ㹺做鴋噟‫  ך‬䎃պ ։  䎃 鏣縧‫׾‬寸㹀 䎃 㕂鸬筨⠓ָ㕂鸬չ㹺做鴋噟‫  ך‬䎃պ ։  䎃 鏣縧‫׾‬寸㹀 䎃 㕂鸬筨⠓ָ㕂鸬傈劤‫כ‬陽周‫Ⱏך‬ず䲿周㕂傈劤‫כ‬陽周‫Ⱏך‬ず䲿周㕂չ鴋孖‫ה‬鴋募‫ךהן➂ֻ⫴ד‬埄ⵃ㹑鎉պ‫׾‬䱰䫛 䎃 㕂鸬筨⠓ָչ鴋孖‫ה‬鴋募‫ךהן➂ֻ⫴ד‬埄ⵃ㹑鎉պ‫׾‬䱰䫛 䎃 㕂鸬筨⠓ָչ㹺做鴋噟‫  ך‬䎃պָꟚ䍊 䎃 㕂鸬չ㹺做鴋噟‫  ך‬䎃պָꟚ䍊 䎃 㕂鸬( 倜悻鴋湱⠓さ㹑鎉‫ח‬㹺做鴋噟ծ㼭鋉垷鴋噟ָ僇鎸ׁ‫׷׸‬( 倜悻鴋湱⠓さ㹑鎉‫ח‬㹺做鴋噟ծ㼭鋉垷鴋噟ָ僇鎸ׁ‫׷׸‬( 鴋湱ָ荅儗⠓さ‫ד‬㹺做鴋噟ծ 䎃 倜㘗‫إٔ؍ؐشٗ؝‬犱‫ד‬ծ( 鴋湱ָ荅儗⠓さ‫ד‬㹺做鴋噟ծ 䎃 倜㘗‫إٔ؍ؐشٗ؝‬犱‫ד‬ծ㼭鋉垷鴋噟‫׾‬ろ‫׬‬鴋㹺‫ך‬佄䴂䓼⻉‫׾‬さ䠐㼭鋉垷鴋噟‫׾‬ろ‫׬‬鴋㹺‫ך‬佄䴂䓼⻉‫׾‬さ䠐41ꟼ呎⢕䜋

㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց傽勓侓䍟‫ע‬յ 䌑  劓‫ס‬㎼ꅙ糹⚶‫ך‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց陭翝؅⪴⻎䳀呾‫׊‬յ饗呾‫ע‬彸㖪┞蔹‫ך‬䱰䫘‫ג׿׈‬ն‫ג׊ֹ׆‬篑紼‫׼־‬յ傽勓‫ס‬ꀸ卲寊氙澈‫׵‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬瘁⺚ֽ‫هؘؗצ׻‬‫عؕئ‬؅陭翝‫׾ַי׊‬ն‫׊־׊‬յ 䌑  劓‫ס‬㎼ꅙ糹⚶‫ך‬䱰䫘‫ג׿׈‬րꀸ宐‫כ‬ꀸ匆‫מכצ☭ׂ⦍ך‬ꫀ‫׾׌‬埫⯈㎼ꅙ㵋阋ց ♧┫յꀸ宐‫ס‬埫⯈㵋阋 ‫מ‬㸐‫י׊‬յ傽勓侓䍟‫ע‬沌‫׾ם‬㸐䗎؅‫גזכ‬ն㵋阋䱰䫘‫ס‬䫋玭؅啇埫‫׊‬յ䱰䫘‫ג׿׈‬㵋阋‫עיַחמ‬ր㎼갾匛笴‫ךסַםעך‬㺿鉿‫ס‬岺溷聋ⳡ‫ַםע‬ց‫סכ‬皑㖪؅‫׾ַיזכ‬ն‫׏ם‬յ傽勓侓䍟‫ס‬㸐䗎‫ע‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫כ‬րꀸ宐‫ס‬埫⯈㵋阋ց‫כ׆׾׿־⮔ך‬‫־ֹ؀דסגזםמ‬ն‫י׊א‬յ‫׵א׵א‬ꀸ宐‫עכ‬鞋‫־סםכ׆ס‬ն㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց‫׻סלעכ‬ֹ‫ם‬芻再‫ך‬圸碎‫־סג׿׈‬ն勓硼‫עך‬յ傽勓‫⻎׾ֽׄמ‬㵋阋‫ס‬䟨聋‫כ‬㵅鮐ⵊ‫ס‬鞏꾴‫י׎؂⻉כ‬嗱阧‫׾׌‬նꀸ宐‫ס‬㴻聋㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց‫ך‬氠ַ‫׾ַי׿׼‬րꀸ宐ց‫ס‬蝠靣銨阾‫ע‬րQFBTBOUց‫׾ֵך‬նꀐ剹؅䑛ׂ‫כ‬ր 儆‫ס‬ٙ‫٭‬ٞ‫ סقش‬㸯✑ꀸյ㸯溯㣔յꀸ㖪Ⲩ⦍脢ցրꀸ宐յ㸯溯㣔յ㸯✑ꀸց‫כ‬䲔鼥‫׾ַי׿׈‬ն덺ׂ‫׿־ם‬յ♧┫‫םֹ׻ס‬鞃僻ֿ籽ׂնր䙁䞫‫ס‬骭䖇յַ‫־ם‬脢յ穗ꓩ‫ך‬摾㳔‫☭ם‬ցր穗ꓩ‫☭ם‬յ氭蕪脢ցն‫גױ‬յր槁㐂‫עך‬杅‫מ‬溪㺤ꄫ┪㎼‫ס‬㸯✑ꀸ‫יַחמ‬氠ַ‫׾׿׼‬靣ց ‫ַֹכ‬阾ꃍ‫׾׿׼ײ׵‬ն긊⪪䑑‫ס‬䝠㖥‫כ׾׻מ‬յ傽勓侓䍟‫ג׊ֹ׆ע‬ꀐ剹溷‫ם‬闋ꓡ؅㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց‫ס‬րꀸ宐ց‫מ‬ֵ‫׽ֽיֻג‬յ
ր㎼ꅙւꀸ宐‫ס‬埫⯈㵋阋փ‫ע‬溪㺤ꄫ┪㎼‫ס‬ゼ꾴‫׾ֵך‬ց‫ַֹכ‬皑㖪؅‫׾ַיזכ‬ն‫י׊א‬յ㜽ⳡ澈‫׷‬ꀸ卲寊氙澈‫ס‬皑㖪‫עי׊כ‬յրꀸ宐‫׷‬ꀸ匆‫סכצ☭ׂ⦍ך‬埫⯈؅⟛饦‫כ׆׾׌‬蔦✄‫ע‬ꓨ锡‫׆ם‬‫ככ‬霼餟ց‫׵חח׊‬յր䔦‫ס׼‬埫⯈؅㎷劔‫ס‬埫⯈‫⻎י׊כ‬㵋阋‫⟛ך‬饦‫עיַחמכ׆׾׌‬յ㎼갾溷饗韢ֿ⹺俸‫ַםַי׊‬ց‫׼־כ׆‬㎼ꅙ☭埫槏◜⚶‫׷‬㎼ꅙ糹⚶‫ס‬䱰尴‫עך‬啇埫玭؅䫋‫כג׋‬鞃僻‫ ׾ַי׊‬ն傽勓ꀸ噺偆臝‫ע‬յ傽勓侓䍟‫ס‬啇埫‫יַחמ‬յ傽勓侓䍟ֿ 䱰尴‫⹸ך‬㸐玭؅䫋‫ْؓ ג׋‬ٛ‫ס؜‬꿁虝؅ֹ‫⺪גזֿ־‬茣䙎յ㝕锺埛٬岺☭篑ㅰ✄؅╚䖥‫ג׊כ‬ꀸ噺‫ס‬䧯ꩽ䨏汻‫סכ‬벀벣յ╭锡ꀸ✑朮甦㲳岺‫ס‬䎰婝瞏‫ס‬낛倣╭埫‫מ‬芻ׂ侓瞬‫ס׫‬䔿‫כ־ַםעךס׾ֵֿ׈ג״؀‬䭰䷂‫ ׾ַי׊‬ն傽勓侓䍟‫ס‬啇埫‫יֻⲎמ‬յ‫ח┞ֹ׵‬媘䗻‫עכ׆ם‬յꀸ宐‫ס‬埫⯈㵋阋‫׾ֽׄמ‬ꀸ宐‫ס‬㴻聋ֿ婞‫ׂ׊‬嶰ꄞ‫׾ֵךכ׆ַםַי׊‬ն⻎㵋阋‫כ׾׻מ‬ꀸ宐‫עכ‬յր㵵傈ֽ‫┾צ׻‬䊝⫐‫ⲇ⦍Ⲩס‬յ‫מצ׼ם‬鬤䋲؅♃‫מⲇ⦍Ⲩס♑סאַם׈‬㝕䋀‫❸מ‬䬹‫׊‬յ㏸㐌‫מ‬㸐‫י׊‬杅⯁‫❸ם‬㲽枱䡢‫׷‬篙‫׀חצ‬؅䭥‫☭גז‬؅䭰‫׌‬ց‫ ׾ַי׿׈כ‬藍氭  ն⯼硼‫ך‬ꃍ‫מֹ׻ג׬‬յⲨ⦍ⲇ‫מ‬峜潨‫ס׆ג׊‬㴻聋‫ע‬յր㵵傈ꀸ噺ց‫׷‬ր㸯锺埛ꀸ噺ց؅ㅰ‫סכצ☭׳‬㴻聋‫כ‬㵅‫ע‬ꓨ‫׾ַיזם‬ն傽勓侓䍟‫עמ‬յ㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫⻎כ‬坎‫מ‬րꀸ宐‫ס‬埫⯈㵋阋ց‫׽⺅ס׫‬篁‫׵מײ‬畤嚋溷‫✄╭ח־‬溷‫ם‬ꫀ┰؅劻䔵‫ַג׊‬ն
㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց靎气‫ס‬篑紼‫כ‬氺劻䙎㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց‫ע‬յ 䌑  劓  傽‫ס‬㎼ꅙ糹⚶‫ⰺ  ס✄⪢ך‬ꁿַ  ‫־‬㎼‫ס‬魷䧯㝂俙‫ז׻מ‬‫י‬䱰䫘‫ ג׿׈‬藍氭  նْؓٛ‫؜‬յؕ‫؟‬ٛ‫ت‬յ‫عت٭؛‬ٚٛؓ瞏  ‫־‬㎼‫⹸ע‬㸐玭؅䫋‫׋‬յ傽勓յ‫ن‬ٚ٤‫ت‬յؕ‫ذ‬ٛؓ瞏  ‫־‬㎼‫ע‬啇埫‫ג׊‬ն‫ס׆‬㎼ꅙ㵋阋‫עמ‬յ㏸⺫‫גזםכ‬㵋阋ֿ㲽㐂‫׾׌‬ն ‫־‬㎼յ ⧱☭‫ס‬ꀸ宐؅♣銨‫׾׌‬㎼갾溷ꀸ宐ꆻⳛ篁縨‫ؓل‬٬‫؜‬٤ً‫ֿػ٭ب‬յ 䌑  劓‫מ‬溪銨‫ג׊‬րꀸ宐水㟕‫ס‬埫⯈㵋阋ց‫׾ֵך‬ն‫ג׊ֹ׆‬嵣‫׿‬؅‫עסגזׂחכ׵כ׵‬յ‫ؓل‬٬‫؜‬٤ً‫Ⲏػ٭ب‬潊篁縨‫ؕס‬٤‫ؓبؾغ‬ꀸ宐篁⻉ 41* ‫ גזֵך‬㼾䀷 ն41* ‫ע‬յꀸ宐‫ס‬埫⯈؅㴕‫׾‬㎼갾岺⯜؅偆‫מג‬牞皑‫סכ׆׾׌‬䖩锡䙎؅  䌑‫╭׼־‬䒟‫ג׀י׊‬㎒✄‫׾ֵך‬ն‫סא‬䔿յ‫ؓل‬٬‫؜‬٤ً‫ֿػ٭ب‬㵋阋鱍蠗؅Ⲏꅋⵊ‫ג׎׈‬芻再‫עמ‬յ ֐  䌑‫┾ס‬汔溷낛倣ⷩ塌‫♧׿אכ‬ꮳ䬺㝕‫ג׊‬ٚ٤‫ءغ‬ٚ‫ ه‬㏸㐌䒣㟃 յ‫מ׿א‬皑‫גז־⻔ה‬ꀸ宐ٛ‫ס٭ر٭‬潸姌‫׃‬嫣㵬‫גזַכ‬幾⯣‫☭ם‬埫ゼ꾴ֵֿ‫ גז‬藍氭  ն㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫⯼ס‬麃‫׾ֵך‬㎼갾㵵傈ꀸ噺䌑
42

鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦ 䌑 ‫ס‬陭翝؅寛‫׾״‬㎼갾ꆻⳛ‫⻎׵‬免劻‫מ‬㢼‫ ׾ַיזױ‬銨 ն‫סא‬䔿յꫀ➳脢‫ֿⲇⲚס‬㵅‫׽‬յ 䌑‫تؕت׼־‬٬‫٭ؾٖة‬٥‫ס‬㎼ꅙ☭埫槏◜⚶‫יַֽמ‬㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց‫ס‬饗韢ֿ‫ ג׊ع٭ذت‬藍氭  ն㎼ꅙ☭埫槏◜⚶‫ס‬饗韢‫ע‬笸✍剱䫐؅‫ֿג׫‬յ劄箽溷‫  מ‬䌑  劓‫מ‬蠗畇ֿ䱰䫘‫׿׈‬յ⻎䌑  劓‫ס‬㎼ꅙ糹⚶睗  㣗〉⚶؅‫י׫‬յ⻎䌑  劓‫ס‬㎼ꅙ糹⚶‫ך‬䱰䫘‫ג׿׈‬ն䓜⮴‫ע‬ր㵅槁┮⺪茣ց‫כ‬阋‫⻎ג׿؂‬㵋阋ֿ㎼ꅙ糹⚶‫ס‬魷䧯㝂俙‫ך‬䧯皑‫עסג׊‬յ‫מ׈ױ‬䓜◜脢‫׾ֵך‬ꀸ宐蔦麃‫  ס‬䌑♧┪‫כⲇⲚ׾ג؂מ‬㎼갾溷‫ם‬ꅙ䊝‫ס‬䧯卸‫׾ֵך‬ն藍氭  ‫ע‬յ⻎㵋阋ֿ氺劻溷‫ם‬㵋阋‫⛺י׊כ‬翝‫׾׿׼ׄט‬槏氮؅  ‫׾ַיֵׅח‬ն睗┞‫מ‬յրꀸ宐‫כ‬ꀸ匆‫כצ☭ׂ⦍ך‬ց؅☭埫二饦‫ס״גס‬杅㴻ր獗⚶‫ء‬ٜ‫و٭‬ց‫י׊כ‬霼㴻‫כ׆׾ַי׊‬յ睗◝‫מ‬յ䓜◜脢‫׾ֵך‬ꀸ宐蔦麃ֿ㵋阋‫ס‬㏸⺫؅鱍蠗‫׊‬յ㎼ꅙ☭埫槏◜⚶‫סך‬饗韢‫ך‬ꓨ锡‫ם‬䔢ⰺ؅卸‫כ׆ג׊ג‬յ睗┩‫מ‬յ⻎㵋阋‫ך╚ס‬俙չ‫ס‬ր偆‫ַ׊‬埫⯈ցֿ䳀鱍‫׾ֵךכ׆ג׿׈‬ն⻎㵋阋‫עך╚ס‬յ낛倣╭埫յ甦㲳‫ס׫‬埫⯈յ㏸㐌‫ס׫‬埫⯈յ气朮㝂坎䙎‫ס׫‬埫⯈յ篙獗‫ס‬蔦氮‫מ׵ככ‬յ┮䌐瞏٬䈼⯁‫ס‬珡婝յꀸ宐㟕䙎‫כ‬ꀸ匆‫ׂ⦍ך‬㟕䙎‫ס‬埫⯈瞏؅㴻‫׾ַי״‬ն杅‫מ‬յ낛倣╭埫յ㏸㐌‫ס׫‬埫⯈յ甦㲳‫ס׫‬埫⯈յֽ‫צ׻‬겏

㎒溷埫⯈‫עיַחמ‬յ㎼ꅙ☭埫槏◜⚶‫ך‬侍ꮐֿ懈‫ֿגז־׊‬յ劄箽溷‫עמ‬ꀸ宐篁縨‫׷‬䉖宐獗⚶յ㸗ꪎ㵵‫╭ס‬䒟ֿ‫ׯ׮‬霼‫ג׿׼״‬ն‫גױ‬յ⻎㵋阋‫ס‬䧯皑‫עיַֽמ‬յؓ‫ؓة‬յ
ؓ‫ن‬ٛ‫؜‬յ╚ⷁ稌‫ס‬僀嗘宐㐌頲㎼ֿꓨ锡‫ם‬䔢ⰺ؅卸‫ ג׊ג‬藍氭  ն甦㲳‫ס׫‬埫⯈⟛饦瞏؅╭䒟‫ס׼׿׆׾׌‬㎼չ‫מ‬㸐‫י׊‬յ僀㴴╭㎼⣨‫ע‬蔦㎼‫ס٭ٔةْ؛ؕفס‬焒溷䨾劔埫‫ס‬二饦؅╭䒟‫ֿג׊‬յ䓜◜脢‫׾ֵך‬ꀸ宐‫׷‬㸗ꪎ㵵‫ע׼‬ր‫☭ ؔطؼُ٭ٖكע׿א‬ꪨ䙎 ‫ⷩס‬塌‫׽׻‬㸯‫ם׈‬ゼ꾴‫׾ֵך‬ց‫י׊כ‬ꃸׄ‫ג‬ն‫מ׼׈‬յ㟕䙎ꀸ宐ֽ‫צ׻‬ꀸ匆㟕䙎‫ס‬㎼갾溷ꅙ䊝‫׽׻מ‬յ⻎㵋阋‫מ‬㟕䙎‫ס‬䔢ⰺ‫⺪ס‬镄ⵊ‫סאכ‬埫⯈⟛饦ֿ僻牞‫⛺מ‬翝‫׵כ׆ג׿׼ׄט‬յ둚ׂ雄❿‫ֹ؀ד׀׬׾׿׈‬նゼ‫׾׿؂‬傽勓‫ס‬侓瞬溷ꈷ䫘㎼ꅙրꀸ宐㵋阋ց‫ס‬䱰䫘‫ע‬յր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬ꪛ䋛‫מ׵ככ‬傽勓‫ס‬ꀸ卲寊氙噺ꫀ➳脢յֽ‫צ׻‬ꀸ匆‫כצ☭ׂ⦍ך‬؅ⳅ宜‫׾ֵךס׵׾ׄט‬ն傽勓‫עך‬ꀸ卲寊氙噺ꫀ➳脢ֽ‫צ׻‬ꀸ匆⛿宐‫ס‬둚벉ⵊֿꅼ‫ײ‬յ傽勓ꀸ噺‫ס‬勑匡؅ "* ☭䈰焒茣 ‫׷‬ٍٞ‫ع٭ُت׾׻מعش‬ꀸ噺‫מ‬阻‫׾׌כֹא‬侓瞬‫׿אכ‬؅娻ꁸ‫׾׌‬韢鞪ֿ䒣‫╚׾ױ‬յ‫ג׊ֹ׆‬免♣‫ס‬嵣‫ע׿‬䫎‫ֿغ٭ّ׾׿⪜ׄ⺇כדס׵ַגֿ׊‬恪‫מֹ׻׾ַיז‬䠊‫׾׋‬ն‫׊־׊‬յ㎼ꅙ‫׾ֽׄמ‬偆‫םג‬愲嵣‫ע‬յ傽勓ꀸ侓‫ס‬ꅼ鴤‫מ‬㸐‫؛י׊‬ٜ‫♣ هؔطػذ‬劂呾 ֵֿ‫כ׆׾‬؅僻牞‫מ‬獏‫׾ַי׊‬ն䭥籽⺪茣‫ם‬獗⚶‫ס׫‬瓌鉿‫יׄ⻔מ‬յ㎼ꅙ‫ע‬㵵傈ꀸ噺‫׷‬ꀸ宐溷ꀸ噺‫ס‬ꓨ锡䙎؅둚ׂ雄❿‫׾ַי׊‬ն傽勓‫כ׆סא׵ך‬؅鵕‫יֻױ‬յ♀䔿  䌑յ 䌑⩰‫ס‬獗⚶؅锶‫גֻ׌‬侓瞬韢饗؅‫׾׌‬䖩锡ֵֿ‫ֹ؀ד׾‬ն⻎㵋阋‫מ‬飅‫׾ַי׿؂‬頲埫⯈‫ע‬յ⩰ꅼ㎼յ溪㺤ꄫ┪㎼‫⯁ס‬؅ゼ‫׍؂‬յֵ‫ׂנױ‬㵅槁‫׈‬‫ַם׼םף׿ׄם׿‬ն‫מ׼׈‬յ傽勓㎼⫐‫ס‬ꀸ卲寊氙噺ֽ‫צ׻‬ꀸ匆‫ס‬ゼ꾴‫ׂםךׄד‬յ傽勓ֿ侓䍟ꪛ溪䴈
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43ꟼ呎⢕䜋

‫־סג׊‬յؓ‫ء‬ٞ‫ؤؙ‬ٞ‫־✇עכ٭ة‬յ傽勓‫ءؓ׾ֽׄמ‬ٞ‫ؤؙ‬ٞ‫ס٭ة‬㵅鴫‫ס‬婹⺮‫♀כ‬䔿‫ס‬㺤ꪛ‫⺪ס‬茣䙎‫יַחמ‬韢‫׾׋‬ն┾汔ֿ峜潨‫ءؓ׾׌‬ٞ‫ؤؙ‬ٞ‫٭ة‬ؓ‫ء‬ٞ‫ؤؙ‬ٞ‫ַֹכ٭ة‬阋訪ֿ劄⮴‫מ‬氠ַ‫עסג׿׼‬յꀸ㳔脢‫ةف‬ٜ٬‫ي‬٤‫ة‬٤‫  ס‬䌑‫ס‬詇✑‫כד‬‫ ׾׿׈‬銨 ն䓜免‫ע‬յꀸ噺气䡢㳔‫ַֹכ‬筙穀‫מ‬㳔ゼ溷‫⛺ם‬翝‫גזדׄט‬ն‫סא‬䔿յ 䌑♣‫؜מ‬ٛ‫ؚن‬ٜ‫ؓؼ‬㝕㳔‫أِס‬ٜ٬ٜؓ‫ؙؔط‬ٛ侷䱅 䓜免 ‫ֿ׼‬յ╚ⷁ稌‫⚻ס‬簡溷ꀸ噺‫מ╚ס‬ꀸ岺‫ءؓסי׊כ‬ٞ‫ؤؙ‬ٞ‫ס٭ة‬㵅鴫؅锶⮂‫׌‬ն‫סא‬ꀸ岺‫עכ‬յ䓜免册⹳ֿꅼ؆‫גַך‬ꀸ赟٬ⵊ㳔良倣‫❸מ‬㲽‫ךס׵ַם׊‬յ劔塌ꀸ噺‫׷‬蔦撬ꀸ噺‫⚻גזַכ‬簡溷ꀸ噺‫כ‬ꓨ‫׾ם‬ꌃ⮔ֿ㝕‫ַ׀‬ն傽勓‫עך‬յ‫ס׆‬꼿‫מךױ‬蔦撬ꀸ噺‫׷‬劔塌ꀸ噺‫ס‬㵅鴫‫׷‬䪫銉册⹳ֿ㢼‫׽ֽיזױ‬յ 䌑♣‫עמ‬劔塌ꀸ㵵‫כ‬巆魀脢ֿ潲䱸篙‫יַחצ‬氙巆䳀䶏ֿ⻄㐌‫מ‬䌮ֿ‫גז‬ն睗脢‫׾׻מ‬劔塌霼隍‫מ‬꾙‫׍׼‬յ气氙脢‫כ‬巆魀脢ֿ潲䱸篙‫⟤יַחצ‬꾙ꫀ➳؅圸碎‫׾׌‬䳀䶏‫עّطتب‬յ䔿‫Ⲏ⹧מ‬㒘霼隍⯜䍲 1(4 ‫ظٓס‬ٜ‫כ‬‫┾י׊‬汔⻄㐌‫מ‬册⹳‫ג׊‬ն‫׊־׊‬յ䓜免‫┾דױע‬汔‫ס‬㝂ׂ‫ס‬㎼‫ך‬䢍鉿ꀸ岺ֿ佻䭥‫׿׈‬յ‫סא‬册⹳ֿ鬡㎦٬낢넜؅乳忶‫כ׾׌‬⟤‫גַי׿׼׋‬ն糽‫ס‬긞⾀‫♣מ‬銨‫׾׿׈‬ꁿ♣溷ꀸ噺‫ע‬յ‫סא‬䔿յ 䌑♣⶯‫מף‬ꈽ⚻㲳篁‫ײ‬䳕ֻ✑朮‫ס‬カ噺呭㕆‫מ‬ꅙ‫ֿגזַיזם‬յ⻎免‫מ‬ٛ‫ך؛‬ꪛ⥎‫ג׿׈‬㎼ꅙ㐌槉‫עךعشِئ‬欎㘶ゼ꾴‫ס׫‬餾ꢿֿ럭邌 խ‫׿׈׼‬յ欎㘶尀叉յ魕徎厏度յ宜⠿㜟ⳛ‫׷‬气朮㝂坎䙎‫ⷩס‬塌ֿ霼餟‫גזםמֹ׻׾׿׈‬ն،‫آٗ؝ؚؒٗ‬٦‫ך‬娖〷涸㾜Ꟛ䎃➿

 䎃➿

 䎃➿

 䎃➿

⚅歲‫⳿ז⚺ך‬勻✲鴋㷕罏‫ك‬ٝ‫آ‬ָٝ鴋㷕‫ג׃ה‬㈖ִ‫׷‬ 䎃➿

،ٕ‫ٔؒ؍ذ‬侄䱇ָ鴋岀‫ג׃ה‬灇瑔Ꟛ㨣 䎃➿

ٔؔ‫ך‬㕂鸬㖑椔‫زحى؟‬傈劤‫⳿ז⚺ך‬勻✲状䀤姻⥋孑ָ荈搫鴋岀‫ך‬㹋騧‫׾‬Ꟛ㨣剣堣鴋噟‫׾‬㷕‫ע‬
չ䠥鴋㞢պ
鏣甧

傈劤剣堣鴋噟灇瑔⠓鏣甧欵嶊䲿䵿ָ莆ꥐծ䖓‫⸇⿫ח‬㘗钠鏾ⵖ䏝 1(4‫׷זחٕرٌך‬鼋⠗㶨穈‫׫‬䳔ִ⡲暟‫ך‬㉀噟呕㛅Ꟛ㨣⚥⽂碛 ‫ٕآٓـ‬ծ‫ُؗ‬٦‫ד غ‬鴋噟佟瘻‫ח‬ 䎃➿

 䎃➿

《‫׷׸׵׸Ⰵ׶‬ؒ‫أؙحإ‬㣐㷕‫ך‬㕂ꥷ嫰鯰灇瑔㹋倵⚅歲굸俱⽬堣涪欰

⚅歲ꋒ遤瘝‫ך‬㜠デ剅ָ،‫آٗ؝ؚؒٗ‬٦佄䭯굸俱‫ךפ‬埄ⵃ㕂鸬暴ⴽ㜠デծ㕂鸬顫僒Ꟛ涪⠓陽‫ך‬+"4 剣堣钠鏾Ꟛ㨣

剣堣鴋噟䱿鹌岀倵遤鴋卌宏欵満‫ח‬،‫آٗ؝ؚؒٗ‬٦灇瑔⠓鏣縧㜠デ剅ָ،‫آٗ؝ؚؒٗ‬٦‫ךפ‬鯄䳔‫⹻׾‬デ傈劤،‫آٗ؝ؚؒٗ‬٦⠓陽钰欰ٗ‫آ‬٦䱿鹌‫ד‬鸬䵿‫ך‬鋙剅،‫آٗ؝ؚؒٗ‬٦‫׾‬佄䭯‫׷ׅ‬㹺做鴋卌怒噟㕂鸬굸禎鴋噟堣ꟼָ㕂ꥷ鴋孖穈籼‫ה‬،‫؝ؚؒٗ‬،‫آٗ؝ؚؒٗ‬٦㕂ꥷ⠓陽ծ㖑㚖⠓陽Ꟛ⪵‫ٓؿ‬ٝ‫ָأ‬鴋噟劢勻岀‫ד‬䱿鹌‫׾‬䩧‫ׅ⳿׍‬❨鿪،‫آٗ؝ؚؒٗ‬٦㹑鎉‫ؓؿزحٓف‬٦‫ي‬٥‫ػٍآ‬ٝ鏣甧㕂鸬䭯竲〳腉‫ז‬Ꟛ涪湡垥钰欰邌խ،‫آٗ؝ؚؒٗ‬٦‫ך‬娖〷涸㾜Ꟛ项俱،ٕ‫  ַקٔؒ؍ذ‬ծし歊  ‫⿫׾‬罋‫ח‬瘗罏⡲䧭կ

44

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ꟼ呎⢕䜋邌 խ،‫آٗ؝ؚؒٗ‬٦‫ך‬娖〷涸㾜Ꟛ䎃➿

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⚅歲‫⳿ז⚺ך‬勻✲鴋㷕罏‫ك‬ٝ‫آ‬ָٝ鴋㷕‫ג׃ה‬㈖ִ‫׷‬傈劤‫⳿ז⚺ך‬勻✲‫ء‬ٞ‫ؤؙ‬ٞ‫٭ة‬؅ُؕ‫ؿ‬ٛ‫סؔط‬ꀸ噺‫מ‬汦‫ׂםכ׆ֽׂי״‬յ㐌槉锺埛‫ءؓך‬ٞ‫ؤؙ‬ٞ‫ס׫٭ة‬黨䳕؅ 䎃➿

ꅼ‫עמ״ג׾״‬յ㴻聋‫ס‬ゼ꾴‫ע‬ꉌׄ‫י‬ꄼ‫ַם׀ךֿכ׆׾‬ն状䀤姻⥋孑ָ荈搫鴋岀‫ך‬㹋騧‫׾‬Ꟛ㨣剣堣鴋噟‫׾‬㷕‫ע‬չ䠥鴋㞢պ鏣甧  锡筶‫עמ‬祔䎃➿
‫ך׆א‬յ'"0‫ע‬յ 䌑‫ءؓמ‬ٞ‫ؤؙ‬ٞ‫  ס٭ة‬锡筶؅溪銨‫ג׊‬銨 ն‫ס׆‬傈劤剣堣鴋噟灇瑔⠓鏣甧 䎃➿
،ٕ‫ٔؒ؍ذ‬侄䱇ָ鴋岀‫ג׃ה‬灇瑔Ꟛ㨣ⷃ‫מ‬㴻ꓪ溷雄❿ֿ‫ַם׀ך‬㕈徙ֿ俙㝂ׂ潂‫׽‬ꁎ‫׽ֽי׿ױ‬յ霼隍‫׷‬埛⡏‫יז׻מ‬㝕锺埛⚕噺溷ꀸ噺ֿ‫ل‬欵嶊䲿䵿ָ莆ꥐծ䖓‫⸇⿫ח‬㘗钠鏾ⵖ䏝 1(4‫ءؓי׊כتؾة‬ٞ‫ؤؙ‬ٞ‫⯼⻏ס٭ة‬؅靣‫כ׆׾‬؅◜㵅┪⯜ꮹ‫⫐׾׌‬㵼‫׾ַיזםמ‬ն❛ֻ‫ף‬յꀸ赟٬‫׷זחٕرٌך‬ⵊ㳔良倣٬(.0 ؅❈‫┞ⷃף׿ׄם؂‬呭㕆 ٓ‫؜ؿ‬ٜ‫׵יזֵך ٭ٔز‬劔塌霼隍؅⺅䕑‫ךֿכ׆׾׌‬ 䎃➿
ٔؔ‫ך‬㕂鸬㖑椔‫زحى؟‬‫ֿ׾׀‬յؓ‫ء‬ٞ‫ؤؙ‬ٞ‫ס٭ة‬睗 ‫ס‬锡筶ր㝂坎䙎ց؅脝䢩‫ף׿׌‬յ摾ꀸ赟٬摾ⵊ㳔良倣‫┞ⷃ׵יזֵך‬鼋⠗㶨穈‫׫‬䳔ִ⡲暟‫ך‬㉀噟呕㛅Ꟛ㨣呭㕆‫ءؓס‬ٞ‫ؤؙ‬ٞ‫׾םמכ׆ַֹכַםֻ׽ֵע٭ة‬ն⻎坎‫מ‬յ‫׾׻מ٭ٔةْ؛ؕف‬甦㲳‫ס‬焒溷鬙⚥⽂碛 ‫ٕآٓـ‬ծ‫ُؗ‬٦‫ד غ‬鴋噟佟瘻‫ח‬氙埫‫ס‬㎪ַꁎ‫עײ‬յؓ‫ء‬ٞ‫ؤؙ‬ٞ‫ס٭ة‬睗‫ס‬锡筶ր焒‫ⱁ⻎⪴ס‬ꅎ‫⪴כ‬劔ց‫׾םמכ׆׾׌⹸מ‬ն‫גױ‬յ
《‫׷׸׵׸Ⰵ׶‬睗  锡筶ր魕徎٬‫ؾؙ‬ٜ‫ⲯ٭؟‬椙䙎ց؅ꃯ寛‫ף׿׌‬յⵊ焪旓倣‫❸מ‬㲽‫׾׌‬㝕㒘塌唩٬偡陭‫ע‬氠ַ‫כ׆׾‬ 䎃➿

ؒ‫أؙحإ‬㣐㷕‫ך‬㕂ꥷ嫰鯰灇瑔㹋倵

+"4 剣堣钠鏾Ꟛ㨣ֿ‫׍׀ך‬յ蔦‫כ׍‬篑ㅰ锺埛‫ע‬㸯锺埛٬㵵傈‫׾םכثؕئ‬ն‫מ׼׈‬յؓ‫ء‬ٞ‫ؤؙ‬ٞ‫ע٭ة‬ꀸ‫כ‬낛‫םךׄד‬⚅歲굸俱⽬堣涪欰

剣堣鴋噟䱿鹌岀倵遤ׂյ㐌㔔‫ס‬䕱欎篑座յꅙ䊝篑座‫ס‬䱿ꅼ‫׵‬飅‫׽ֽיז‬յ獗⚶篑座‫סّطتب‬㜟긞‫מ‬ꫀ‫׾ֵ׵ךס׵׾؂‬ն⚅歲ꋒ遤瘝‫ך‬㜠デ剅ָ،‫آٗ؝ؚؒٗ‬٦佄䭯㵵傈ꀸ噺‫ע‬յ䭥籽⺪茣‫ם‬ꪛ溪潨埉 4%(T ‫ך‬䲔‫׾׿׼ׅ‬鬡㎦٬낢넜‫ס‬乳忶յ宜⠿㜟ⳛ‫ס׫‬㸐䗎յֽ 䎃➿

굸俱‫ךפ‬埄ⵃ㕂鸬暴ⴽ㜠デծ㕂鸬顫僒Ꟛ涪⠓陽‫ך‬鴋卌宏欵満‫ח‬،‫آٗ؝ؚؒٗ‬٦灇瑔⠓鏣縧‫ؘةצ׻‬٤‫٭ر‬䌐瞏‫לם‬յ ‫ס‬潨埉‫מ‬鬚桬‫ֿכ׆׾׌‬劻䔵‫ ׾ַי׿׈‬㸯锺埛٬㵵傈ꀸ噺‫عشؾ‬٠‫ؠ٭‬٬㜠デ剅ָ،‫آٗ؝ؚؒٗ‬٦‫ךפ‬鯄䳔‫⹻׾‬デ傈劤،‫آٗ؝ؚؒٗ‬٦⠓陽钰欰‫قٔة‬٤紬  ն‫גױ‬յ
䌑劓‫מ‬溪銨‫ג׿׈‬㎼ꅙ‫ס‬㵵傈ꀸ噺‫ס‬ 䌑‫┾ס‬汔鉿ⳛ阛氺‫עך‬յ‫ח‬❨鿪،‫آٗ؝ؚؒٗ‬٦㹑鎉㕂鸬굸禎鴋噟堣ꟼָ㕂ꥷ鴋孖穈籼‫ה‬،‫؝ؚؒٗ‬‫ס‬叻ֿ䲔‫׾ַי׿׼ׅ‬銨 ն‫⫐ס׼׿׆‬㵼؅鵕‫כ׾ֻױ‬յ㵵傈ꀸ噺ֿ僃䙊‫מ‬䢍鉿ꀸ岺‫ءؓ׼־‬ٞ‫ؙ‬،‫آٗ؝ؚؒٗ‬٦‫׾‬佄䭯‫׷ׅ‬㹺做鴋卌怒噟ٗ‫آ‬٦䱿鹌‫ד‬鸬䵿‫ך‬鋙剅‫ؤ‬ٞ‫מ٭ة‬黨䳕‫ֿכ׆׾׌‬յ4%(Tꇖ䧯‫׵מ״גס‬յ㵵傈ꀸ噺‫ס‬ 䌑‫ס‬鉿ⳛ阛氺ꇖ䧯‫׵מ״גס‬姊‫־‬‫ؓؿزحٓف‬٦‫ي‬٥‫ػٍآ‬ٝ鏣甧،‫آٗ؝ؚؒٗ‬٦㕂ꥷ⠓陽ծ㖑㚖⠓陽Ꟛ⪵‫ٓؿ‬ٝ‫ָأ‬鴋噟劢勻岀‫ד‬䱿鹌‫׾‬䩧‫ׅ⳿׍‬‫׾־⮔ֿכ׆ַם׎‬ն⻄㎼侓䍟‫ע‬յ㵵傈ꀸ噺ֿ
4%(T ‫ס‬㵅槁‫מ‬鬚桬‫םֹ׻׾׀ך‬յ‫ה؂ם׌‬յؓ‫ء‬ٞ‫ؙ‬㕂鸬䭯竲〳腉‫ז‬Ꟛ涪湡垥钰欰‫ؤ‬ٞ‫ס׫٭ة‬黨䳕؅⺪茣‫םֹ׻׾׌מ‬欎㘶؅侓瞬溷‫מ‬俠ֻ‫׾‬鬬ⳡ؅鬘‫דס׾ַיז‬ն傽勓‫  ע‬䌑♣‫׼־‬蔦撬ꀸ岺յ劔塌ꀸ噺‫ס‬㵅鴫‫ס‬婹⺮ֵֿ‫׽‬յ 䌑♣‫מ‬册⹳‫ג׊‬氙巆䳀䶏‫ס‬㵅鴫‫׵‬畤‫ײ‬ꓨ‫ג׀ינ‬րؓ‫ء‬ٞ‫ؤؙ‬ٞ‫⩰٭ة‬溪㎼ց‫׾ֵך‬ն傽勓‫ס‬ꀸ噺ꫀ➳脢ֽ‫צ׻‬巆魀脢յ䉖宐ֿ䋀䌮ׂꅙ䊝‫י׊‬㸯锺埛٬㵵傈ꀸ噺‫ءؓ׾׻מ‬ٞ‫ؤؙ‬ٞ‫ס׫٭ة‬黨䳕؅寛‫ף׿״‬յ傽勓‫ס‬ꀸ噺侓瞬؅㜟ֻ‫׾‬‫עכ׆‬尴‫⺪┮י׊‬茣‫ד׍עַםעך‬ն‫؀׊׳‬傽勓‫ע‬ꩽ䌑‫יזג؂מ‬㕆‫ג׀יז‬篑닫؅气‫י׊־‬յ䭥籽⺪邌 խ茣‫ם‬ꀸ噺٬낛倣‫ס׫ّطتب‬瓌鉿‫┾יַֽמ‬汔؅ٛ‫ֿכ׆׾׌غ٭‬劻䔵‫׾׿׈‬ն،‫آٗ؝ؚؒٗ‬٦‫  ך‬銲稆
 銲稆

ⰻ㺁

 㢳圫䚍

荈搫项彁‫אא׃Ⰻ⥂׾‬굸俱⥂ꥺ‫׾‬麦䧭‫꒲ך׭׋׷ׅ‬ 湱⛦⸬卓㢳圫‫ז‬欰䡾禸‫؟‬٦‫הأؽ‬鴋噟欰欵‫ך‬꟦‫ך‬湱⛦⸬卓‫׾‬ 䗃橆项彁䗃橆‫כ‬穗幥涸٥橆㞮涸‫ךزأ؝‬⡚幾‫׷זח‬ ➂꟦‫ה‬爡⠓‫ך‬⣣⦼鴋募‫ך‬凃‫׃׵‬ծⰕ䎂䚍ծ状爷‫ך‬何㊣ 顑⟣֮‫׷‬窟屚㖑㚖ַ‫׵‬㕂㹺‫ך‬ぐ媮ꥡ‫ד‬顑⟣֮‫⸬׷‬卓涸窟屚ًؕ‫׾يؤص‬ 濼‫Ⱏך‬ずⶼ鸡‫Ⱏה‬剣 项彁٥ؒ‫ؘٕط‬٦⸬桦䚍 ٖ‫ؒٔآ‬ٝ‫ أ‬㔐䗁⸂ 俑⻉‫ה‬굸‫ך‬⠗窟 䗃橆穗幥٥鸬䌒穗幥⿫⸇㘗،‫ٗف‬٦‫ל׸ה׾ث‬㖑㚖‫ך‬铬겗‫׾‬鍑寸‫׷ֹד‬鴋㜥㢩项彁‫ךפ‬⣛㶷‫׾‬幾‫ׅ׵‬➂꟦ծ‫؍ذصُى؝‬ծ欰䡾禸‫ؒٔآٖךيذأء‬ٝ‫أ‬䓼⻉⨳䏿涸ծ㢳圫ծ俑⻉涸‫ז‬굸✲‫׾‬兛⿹‫׷ׅ‬欰欵罏‫ה‬嶊顤罏‫ⱄ׾‬穠さ‫׃‬ծ⺪䭍涸٥䭯竲涸涪㾜‫׾‬邌խ،‫آٗ؝ؚؒٗ‬٦‫  ך‬銲稆
项俱'"0 D ‫׶״‬瘗罏⡲䧭կ

46鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦⣌䎘‫ם‬㏸㚺‫כ‬甦㲳؅寛‫׾״‬ꆻⳛ‫ס‬䌮ֿ‫׽‬宜⠿㜟ⳛ‫כ‬䭥籽⺪茣‫ם‬獗⚶‫ס׫‬瓌鉿؅潨䭰‫׌‬㎼갾溷卽篁‫ײ‬ 䌑劓‫٭ٖؼמ‬ٙ‫ךؠ٭‬㎼ꅙ宜⠿㜟ⳛ鉿ⳛ‫ֿعشِئ‬յ⻎䌑  劓‫غُעמ‬ٛ‫ךغ٭‬宜⠿㜟ⳛ卽篁匛笴睗  ㎇紛笴㎼⚶饗 $01 ֿꪛ⥎‫׿׈‬յ宜⠿㜟ⳛ؅▗‫׽‬鱳ֻ‫י‬䭥籽⺪茣‫ם‬獗⚶‫ס׫‬瓌鉿‫״ג׾׌‬‫✄⪽ס‬溷偙瞬ֿ需‫ג׿؂⻉׊‬ն$01 ‫יַֽמ‬յ傽勓‫  ע‬䌑‫מ‬劄‫׵‬宜骭捇㵬؅⺇ׄ‫ג‬㎼‫⯼⻏י׊כ‬ֵֿֿ‫׽ֽיז‬յ傽勓侓䍟‫׷‬䉖宐‫׾׻מ‬澵Ⱏ‫ם‬鉿ⳛֿ寛‫׾ַי׿׼״‬ն宜⠿㜟ⳛ‫מ‬ꫀ‫׾׌‬侓䍟ꪨ‫ؾق‬ٜ *1$$ ֿ  䌑劓‫מ‬溪銨‫ג׊‬杅⯁㖥⼴‫ע‬յ槁㐂䱖⮂‫ַי׿׈‬‫׾‬廛㵍ⲯ卸‫ ֐  סت؝‬‫ءע‬ٞ‫ف٭‬ٜ‫ם‬낛倣‫מّطتب‬氮匡‫כ׾ַי׊‬䱿㴻‫* ׾ַי׊‬1$$ ն‫ה؂ם׌‬յ瑭‫םֹ׻סלֿהג‬ꀸ‫כ‬낛‫׽ֵס‬偙؅ꈷ䫘‫ֿ־׾׌‬յ♀䔿‫ס‬宜⠿㜟ⳛ‫׷‬捇㵬‫ס‬溪气꾗䍲յ錺㵬‫ס‬锺埛‫מ‬䔔꼸؅┰ֻ‫ֿכ׆ַֹכ׾‬僻牞‫מ‬獏‫דס׾ַי׿׈‬ն‫ג׊ֹ׆‬倀茷‫ך╚ס‬յ㎼ꅙ‫׷‬㎼갾塌ꫀ‫ע‬յ㝕锺埛‫ם‬䈰噺溷ꀸ噺‫׼־‬㸯锺埛‫ם‬㵵傈ꀸ噺‫׾׻מ‬欎㘶‫כ‬獗⚶‫ءַؓ׊⨲מ‬ٞ‫ؤؙ‬ٞ‫ס׫٭ة‬黨䳕؅

寛‫׾ַיזםמֹ׻׾״‬ն㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ցֿ‫ق‬ٛⶾ㴻‫׷‬䭥籽⺪茣‫ם‬ꪛ溪潨埉 4%(T յ‫♑סא‬‫ס‬㎼ꅙ‫  ס‬䌑瞏‫כ‬ꅙⳛ‫י׊‬ꅼ‫עס׾ַי׿׼״‬յ‫ג׊ֹ׆‬芻再ֵֿ‫ ד׼־׾‬銨 ն勓硼‫ע‬յ♧┪‫ס‬枱岞؅鵕‫׼ֿםֻױ‬յꀸ噺‫ס‬呧䌙؅佻ֻ‫׾‬㏸㚺‫כ‬甦㲳ֿ槁㐂潲긖‫׾ַי׊‬鞏꾴‫כ‬偆‫םג‬ꆻⳛ‫ס‬䌮ֿ‫מ׽‬‫יַח‬韢‫׾׋‬ն⣌䎘‫ם‬㏸㚺‫כ‬⣌䎘‫هˌ׽ֿםחס‬ٚ‫ؗ‬٤٬ٍٖٝٛ‫٘ب٭‬٤‫כ‬٠٤٬‫ى‬ٜ‫ˌت‬㏸㐌‫ע‬ꀸ噺‫ס‬㕈勓溷气氙锡筶‫ֿ׾ֵך‬յَ‫عت‬嗘宐㐌免♣‫יַֽמ‬偆‫םג‬㏸㐌㎪ַꁎ‫٭ٖؼ ײ‬٬‫ؙ‬٤‫ؠ‬ٞ‫ֿ ٭ٔة٭‬溪气‫׾ַי׊‬ն㸝匡溷‫ם‬낛倣┮鳉‫׷‬魕徎┮鳉؅䧂䗻‫י׊‬յ╭‫⩰מ‬ꅼ㎼‫ס‬㎼㵵‫⚕׷‬噺յ䫋魕㵵ֿ溪㺤ꄫ┪㎼瞏‫ס‬㏸㐌؅㝕锺埛‫מ‬鬼⹺‫׽ג׊‬յꩽ劻溷‫מ‬魍⡊‫׽ג׊‬յꪛ溪‫ֿت٭آ׾׌׽ג׊‬ 䌑♧ꮳ䙊㙟‫׾ַי׊‬ն‫ס׆‬槁骭‫ע‬րٚ٤‫غ‬ٚ‫ٖبش‬ց‫׷‬րٚ٤‫ءغ‬ٚ‫ه‬ց‫׽ֽי׿ף⽿כ‬յ傽勓‫׵‬ꫀ‫ ׾ַיז؂‬尊┪ յ/), 낛倣ⷩ塌⺅包榧  ն‫םֹ׻ס׆‬㝕锺埛‫ם‬㏸㐌ꪛ溪‫⩰יז׻מ‬玆⚻匡‫ס‬ꀸ㐌؅ꃯ‫ג׿؂‬㸯锺埛ꀸ㵵‫ע׼‬յ气噺؅㝤ַյ气㲽埫؅茲‫ ׾ַי׿׈־‬㸯锺埛٬㵵傈ꀸ噺‫شؾ‬‫ع‬٠‫ؠ٭‬٬‫قٔة‬٤紬  ն‫☭ג׊ֹ׆‬ꇓ‫ⷩס‬塌ֿյ㎼ꅙ؅‫  י׊‬䌑‫ס‬րꀸ宐‫ס‬埫⯈㵋阋ց؅䧯皑‫׎׈‬յ 䌑‫ס׼־‬ր㵵傈ꀸ噺‫  ס‬䌑ց؅‫ג׎׈ع٭ذت‬ն‫גױ‬յꇃ斪‫׾׌‬㎼갾溷‫ם‬㏸㐌䫋魕‫מ‬㸐邌 խ䭯竲〳腉‫ז‬爡⠓‫׋ֽ׬ח‬鴋噟٥굸俱ⴓꅿ‫ך‬単穈‫׫‬‫י׊‬յ┾汔낛倣⟛걀㣗〉⚶ $'4 ‫ע‬鬬⚈ֵ‫׾‬ꀸ噺䫋魕 3"* ‫ס‬卽篁‫ײ‬؅㴻‫״‬յ‫ס׿׆‬꽄㴕؅寛‫׾ַי״‬$'4 ն䭯竲〳腉‫ז‬Ꟛ涪湡垥 4%(T ˉ 䎃欰暟㢳圫䚍‫  ך‬䎃 ˉ 䎃㕂鸬չ㕼㠫‫  ך‬䎃պ_ 䎃㕂鸬չ欰䡾禸‫ך‬㔐䗁‫  ך‬䎃պˉ 䎃‫⼿ٔػ‬㹀  䎃䱰䫛ծ湡垥  䎃굸俱‫ךפ‬埄ⵃ㹋植‫ח‬ぢֽ‫⟣׋‬䠐‫؎ٓس؎ؖ‬ٝ㕂鸬չ司균‫  ך‬䎃պˉ 䎃㕼㖑⥂剣‫ח‬ꟼ‫׷ׅ‬顑⟣֮‫׷‬窟屚‫⟣ך‬䠐‫؎ٓس؎ؖ‬ٝ㕂鸬չ㹺做鴋噟‫  ך‬䎃պ_ 䎃鴋孖‫ך‬埄ⵃ㹑鎉㕂鸬չ宏‫  ך‬䎃պˉ 䎃䭯竲〳腉‫ז‬㼭鋉垷怒噟‫⥂׾‬隊‫⟣׷ׅ‬䠐‫؎ٓس؎ؖ‬ٝ邌խ䭯竲〳腉‫ז‬爡⠓‫׋ֽ׬ח‬鴋噟٥굸俱ⴓꅿ‫ך‬単穈‫׫‬项俱㕂鸬项俱‫׶״‬瘗罏⡲䧭կ

47

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カ噺呭㕆‫┞׾׿׈‬ꌃ‫ס‬ꈽ⚻魕徎‫☭מ‬꿔‫ס‬낛倣‫ס‬㝕ꌃ⮔؅❸㲽‫מכ׆׾׌‬㸐‫׾׌‬餾ꢿֿ럭‫׾ַי׿׈׼‬ն㐌㔔‫ס‬㎷劔甦؅⹺겏‫י׊‬甦㲳‫ف‬٤‫ؠ‬؅✑‫׽‬յꩽ劻⟛㲽‫و׾׌‬ٞ‫ֿعؠؘة‬㎼갾溷‫מ‬ꅼ‫ֿ׾ַי׿׼״‬յ‫׽ע׷‬甦㲳‫ע‬ꀸ㵵‫ס‬䩘‫ך‬嬐䌑呭㕆‫׿׈‬յ䱰甦‫⩧א׆י׿׈‬宜‫ם‬甦㲳؅䔿┾‫מ‬ꈽ‫׾׎‬ն‫עיח־‬ր糽‫ס‬긞⾀ց؅杌䑛‫ؔنג׊‬ٛ‫م‬٤‫ס‬㎼갾ؕ‫ؾ‬煝疴䨾 *33* ‫עך‬յ槁㐂‫ؔنע‬ٛ‫م‬٤ⵌꌃ‫ס‬㸴俙宐傈 ⩰⛿宐 ֿ呭㕆‫׾׌‬㐌㔔㎷劔‫⚻ס‬簡⿣甦‫ס‬蔦㵵䱰甦؅佻䴈‫و׾׌‬ٞ‫عؠؘة‬؅䬎‫ ׽ֽיז‬յ免♣‫ס‬嵣‫ס׿‬㜟ⵊ؅䠊‫׾׋‬ն‫מ׼׈‬յ傽勓‫עך‬槁枱‫מ‬沼ゼ؅‫  גז׵‬婸‫ס‬귱䌑ֿյ甦㲳嵣ꄼ‫⚶ס‬獗؅陭皑‫ ג׊‬㸯卲  ն‫גױ‬յ蔦㵵䱰甦‫ס‬甦㲳؅★䳕‫عشؾ׾׌‬٠‫׵ؠ٭‬⣌㐂‫׽ֵך‬յ甦㲳؅笛⺚‫י׊כ‬낛‫ס‬㴗⪢‫׷‬槁㐂‫ס‬獗⚶‫מّطتب‬ꫀ䖥؅䭥‫ה‬鉿ⳛ‫ֿהג☭׾׌‬㙟ֻ‫׾ַי‬ն宜⠿㜟ⳛ‫☭ַֹכ‬꿔⪴ꄼ‫ס‬鞏꾴؅⯼‫♀׾ַי׊מ‬յր⣌䎘‫ם‬㏸㚺ց‫כ‬ր㝂坎‫ם‬甦㲳ց‫٭؞ַֹכ‬٠‫٭‬‫ֿغ‬嶠‫׾ַיזֿ┪צ־‬ն‫י׊א‬յ‫⹶סא‬偙؅㴕‫ֿס׾׀ךֿכ׆׾‬յ㵵傈ꀸ噺‫ءؓ׾׻מ‬ٞ‫ؤؙ‬ٞ‫٭ة‬‫ס‬㵅鴫‫כ׾ֵך‬阋‫ ׾ַי׿؂‬㸯锺埛٬㵵傈ꀸ噺‫عشؾ‬٠‫ؠ٭‬٬‫قٔة‬٤  ն‫ג׊ֹ׆‬倀茷‫׼־‬յ 䌑‫מ‬㎼ꅙ糹⚶‫ך‬䱰䫘‫ג׿׈‬ꀸ宐‫ס‬埫⯈㵋阋‫עך‬յꀸ宐‫ס‬甦㲳‫ס׫‬埫⯈յ㏸㐌‫ס׫‬埫⯈ֿ飅‫י׿؂‬ַ‫׾‬ն㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ַֹכ‬偆‫ַ׊‬愲嵣‫ך╚ס‬յ♀瑭‫סהג‬鳉⩧‫ך‬鱍‫כ׆׾ַי׀‬؅⬗귿‫מ‬锶‫״ח‬潲‫׊‬յⷩ塌‫ס‬免♣؅气‫מ״ג׾צס׀‬瑭‫ֿ׽כץ☭┞הג‬潨؅镊‫׊ױ‬鉿ⳛ‫ד׀כ׾׌‬նմֽ‫מ׽؂‬ˌꀸ‫כ‬낛؅鼎‫מ‬յ䭥籽⺪茣‫ם‬勑匡؅圸碎‫ˌֹ׻׊‬ 䌑‫מ‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ע‬䌑潨؅ꁸֻ‫׾‬ն勓硼‫עך‬յ‫סךױ׿׆‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫כ‬րꀸ宐‫ס‬埫⯈㵋阋ց‫׾؂־־מ‬㎼⫐㜽‫╭ס‬锡‫כ⻔ⳛם‬㎼⫐‫ך‬锶‫ג׿׼‬㜟ⵊ‫׾״כױיַחמ׊⩬ס‬ն籽ַ‫י‬յ 䌑劓‫מ‬ꫂ饗尴㴻‫ג׿׈‬睗  劻낛倣٬ꀸ噺٬ꀸ匆㕈勓阛氺‫ס‬瞬㴻‫גׄ׳מ‬饗韢‫כ⻔ⳛס‬韢掾؅獏‫׊‬յ劄䔿‫♀מ‬䔿յ傽勓‫י׊כ‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס״גס‬鉿ⳛ阛氺؅瞬㴻‫׊‬յꀸ‫כ‬낛؅鼎‫מ‬䭥籽⺪茣‫ם‬勑匡؅圸碎‫ַֹכ׾׌‬㺤劳؅韢‫׾׋‬ն

49ꟼ呎⢕䜋

㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫⮴ס‬劻‫ג׿׼ײמ‬㜟ⵊ‫׊⩬ס‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫⩰מ‬皑‫ה‬յ 䌑‫מ‬㎼갾㵵傈ꀸ噺䌑‫ٔ؞ס‬٤ً‫٭‬٤ֿ鉿‫ֿג׿؂‬յ‫ע׀כס׆‬㎼⫐‫כ׮ֿؓؔظْס‬؆‫ל‬㖥‫״גגז־ם׋‬յꀸ噺ꫀ➳脢‫ס‬ꪨ‫ֻ׈ך‬霼焒䍲ֿ⛼‫גז־‬ն‫גױ‬յ䓜免‫ע‬㵵傈ꀸ噺‫׷‬㸯锺埛ꀸ噺‫ס‬ゼ꾴‫ע‬溪㺤ꄫ┪㎼‫ס‬ゼ꾴‫⪜⩰׾׌כד‬镸ֿ鉿侓‫׷‬ꀸ噺ꫀ➳脢‫ס‬ꪨ‫׽ֵ׵ך‬յ㎼⚶‫ך‬ꓩ⪋饗〉ֿ‫ס׆‬ゼ꾴؅⩰؆‫״גגׅ┪׽⺅י׋‬յր㵵傈ꀸ噺‫ע‬ꓩ⪋‫ס‬侓瞬ց‫׵ة٭ַֹْؕכ‬䒣‫גז־‬ն‫׊־׊‬յ 䌑  劓‫ס‬㎼ꅙ糹⚶‫ך‬傽勓侓䍟ֿ㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬尴饗呾‫מ‬魷䧯玭؅䫋‫׋‬յ⪢⚶┞蔹‫ך‬䱰䫘‫כ׆ג׿׈‬յ‫גױ‬㎼⫐‫ך‬ꀸ噺ꫀ➳筤瞏ֿ‫כ׆סא‬؅㖥‫׋‬յ㸯锺埛٬㵵傈ꀸ噺‫عشؾ‬٠‫ؠ٭‬٬‫قٔة‬٤ 4''/+ ‫׷‬㵵傈ꀸ卲恩噺‫و‬ٚ‫ّ٭ؚنعش‬٬‫قٔة‬٤ ''1+ 瞏ֿْ‫ ׷ؓؔظ‬4/4 ‫ך‬䝠㖥溪⟤؅籽ׄ‫ג‬篙卸յ‫ס׆‬㎼갾溷‫ם‬嵣‫ע׿‬䕇չ‫מ‬傽勓‫ס‬ꀸ噺ꫀ➳脢‫ס‬ꪨ‫ך‬霼焒‫גזםמֹ׻׾׿׈‬ն4''/+ֿ  䌑劓‫⮂מ‬曫‫ؠشهג׊‬ٝ‫ عش‬㸯锺埛٬㵵傈ꀸ噺‫عشؾ‬٠‫ؠ٭‬٬‫قٔة‬٤紬  ‫ע‬㙟⯝‫כ‬‫׽ם‬յ㎼갾㵵傈ꀸ噺䌑‫ס‬꼿‫ס‬霼餟‫ע‬㗦‫׽‬劂ֻ‫גזַי׿׼‬ն 䌑㜭‫⹧ס‬饗ꯖꈷ䮕‫עך‬յ┰ꓩ⪋‫מ׵כ‬㵵傈ꀸ噺‫ס׫‬佻䴈؅⪪笴‫י׊כ‬䲔‫׾ׅ‬侓⪋ֿ潨皑‫גז‬նꓩ⪋‫ׂםךׄד‬յ┰⪋蔦宐⪋‫׵ך‬㐌偙ꈷ⮂饗〉؅╚䖥‫מ‬ր╚㸯锺埛‫ס‬㵵傈ꀸ噺؅㝕⮗‫מ‬ց‫ַֹכ‬溪阋ֿ潸姌‫גזםמֹ׻׃‬ն 䌑  劓‫מ‬溪銨‫ג׿׈‬րꀸ噺气氙㕈潒䒣ⵊ‫و‬ٞ‫ء‬ّٚց‫עך‬յ齽⮂䬺㝕‫ס‬侓瞬‫ע‬粪䭥‫׵׼ֿם׊‬ր╚㻗ꪨ㐌㔔‫╚׷‬㸯٬㵵傈篑ㅰց‫ס׫‬佻䴈ֿ僻阾‫ ג׿׈‬傽勓ꀸ噺偆臝 B ն 䌑劓‫ס‬ꄼ䊬㎼⚶‫עך‬յ㴗⠨눢潸‫ס‬偡侓偙ꓹ悍鞃‫מ‬㸐‫׾׌‬ꓩ⪋‫ס׼־‬鮐ゼ‫מ‬㸐‫׊‬յ㴗⠨눢潸‫ע‬ր╚㻗ꪨ㐌㔔‫╚ס‬㸯㵵傈篑ㅰ‫״⻻׵‬䋀䌮ׂ气氙㕈潒‫ס‬䒣ⵊ؅ꅼ‫׾״‬ց‫כ‬ꃍ‫ ג׬‬傽勓ꀸ噺偆臝 C նْ‫סؓؔظ‬㖥ꇓ‫׵מ‬㜟ⵊֿ‫׾׿׼ײ‬ն 䌑  劓‫ עמ‬/), ‫ط & ס‬ٝր57 ‫ب‬٤َ‫ّؗة‬낛倣‫٭ؚن‬ّٚց‫ך‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց؅‫מُ٭ط‬饗韢ֿ鉿‫ג׿؂‬ն⻎劓  ֐  傽‫מ‬ꪛ⥎‫ג׿׈‬傽勓篑座

偆臝獗╭⥎յꀸ卲寊氙澈䔿䴈‫ס‬ꀸ噺ؕ‫ي‬٤‫ع‬ր睗  ㎇ؓ‫ء‬ٛ‫ؠشط‬‫ؠشطغ٭ن‬٬‫عشِئ‬ց‫׵ך‬յ㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫כ‬㸯锺埛ꀸ噺‫⺪ס‬茣䙎ֿ⪴ꄼ‫⛺י׊כُ٭ط‬翝‫ג׿׼ׄט‬ն 䌑劓 傽侑儙‫طס‬ٝ‫ل‬劸傽ր卲⩰气‫ל׮׾םס‬獗⚶锶臝ꜗց +" ‫ء‬ٜ‫و٭‬䳀❵ ‫עך‬յ㎼ꅙր㵵傈ꀸ噺‫ ס‬䌑ցֿ杅겏‫ג׿׈‬ն 䌑  劓  傽侑儙‫ ס‬/), 糹⻉ր‫ؠ‬ٞ‫وشؓث٭‬槁♣ց‫עך‬յր㸯‫ם׈‬ꀸ噺ցֿ峜潨‫י׊כ׾ַי׿׈‬յ㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫׷‬蔦撬ꀸ岺յ$4" 㐌㔔佻䴈㒘ꀸ噺 ֿ箩♃‫ג׿׈‬ն‫ךױ׿׆‬յْ‫׾ֽׄמؓؔظ‬ꀸ噺㖥ꇓ‫ע‬ր锺埛䬺㝕ցր⚕噺⹧⪜ցր齽⮂ցր‫ع٭ُت‬ꀸ噺ց‫מ‬⢞‫ֿגַיז‬յր㵵傈ꀸ噺ցր㸯锺埛ꀸ噺ցֿ偆‫٭؞םג‬٠‫׾ַיזםמغ٭‬նꀸ噺剹禶‫⮂ס‬曫‫׷‬ꀸ噺霺‫ס‬杅겏‫׵ך‬յր㵵傈ꀸ噺ցրꀸ宐ց‫׷‬ր㸯‫ם׈‬ꀸ噺ց‫عؕذגזַכ‬ֿٜ㙟ֻ‫ג‬ն㳔⚶‫׵ך‬饗韢‫מ‬㜟ⵊֿ‫׾׿׼ײ‬ն傽勓ꀸ噺篑座㳔⚶‫עך‬յ 䌑劓勒‫ס‬㝕⚶‫ب‬٤َ‫סّؗة‬阧韢‫ך‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫׷‬䭥籽⺪茣‫ם‬ꪛ溪潨埉 4%(T ؅鵕‫גֻױ‬ꀸ噺侓瞬؅㺤ꪛ‫׾׌‬䖩锡䙎ֿ饗韢‫ג׿׈‬ն‫׿׆‬؅⺇ׄ‫י‬յ 䌑劓  傽‫⻎ס‬㳔⚶‫ס‬㝕⚶‫ب‬٤َ‫עךّؗة‬յ 䌑‫ס‬傽勓ꀸ噺؅圸䞯‫ךُ٭طַֹכ׾׌‬饗韢؅‫מ׼׈‬幾‫״‬յ㸯锺埛٬㵵傈ꀸ噺‫ءؓ׾׻מ‬ٞ‫ؤؙ‬ٞ‫ס׫٭ة‬黨䳕‫ס‬ꓨ锡䙎ֿゃֻ‫ ג׿׼‬ꫀ呧D ն♑‫׵מ‬յꀸ噺ゼ꾴煝疴㳔⚶յ傽勓匆訒煝疴㳔⚶յ傽勓ꀸ噺篑ㅰ㳔⚶յ
ꀸ噺٬ꀸⶾゼ꾴煝疴䨾煝疴❛⚶瞏‫ך‬յ潸姌ַ‫ך‬㵵傈ꀸ噺‫׷‬㸯ꀸ؅‫بג׊מُ٭ط‬٤َ‫סّؗة‬ꪛ⥎‫׷‬ꫀꅙ⮂曫ֿ鉿‫ ׾ַי׿؂‬瑼崵紬 ն‫גױ‬յ 䌑‫מ‬陭皑‫▟ג׿׈‬䈣؅䬹掾‫׾׌כ‬㸯ꀸ㳔⚶‫ ׵‬䌑‫מ‬剹禶؅⮂曫‫ ׾ַי׊‬㸯ꀸ㳔⚶紬詇 ն偆낛倣٬ꀸ噺٬ꀸ匆㕈勓阛氺؅‫׾׃״‬饗韢 䌑劓‫מ‬ꫂ饗尴㴻‫ג׿׈‬睗劻낛倣٬ꀸ噺٬ꀸ匆㕈勓阛氺‫ע‬յ 䌑劓‫׼־‬ꀸ卲寊氙澈‫ס‬낛倣٬
ꀸ噺٬ꀸ匆侓瞬㷤饗⚶⚕氺ꌃ⚶‫ך‬饗韢‫ג׿׈‬ն‫ס׆‬阛氺‫ע‬յ 䌑‫סךױ‬傽勓‫ס‬낛倣٬ꀸ噺٬ꀸ匆侓
瞬‫ס‬㕈勓偙ꓹ‫׽םכ‬յ卲噺յ恩噺؅⻻‫י״‬ꫀꅙ侓瞬‫׵מ‬䔔꼸؅┰ֻ‫׾‬ն 䌑‫ס‬낛倣٬ꀸ噺٬ꀸ匆㕈勓岺‫עך‬յꀸ噺ֿ낛倣气氙‫כ‬㝂긖溷塌茣‫ס‬䔢ⰺ؅䬎ֹ‫מ״ג‬յ氙噺侓瞬 篑ㅰ侓瞬 ‫כ‬㐌㔔侓瞬 ꀸ匆侓瞬 ؅黆‫╋ס‬齡‫ֿכ׆ַׂי׊כ‬飅‫ג׿؂‬ն‫׊־׊‬յꀸ㐌‫ס‬겏笴
50鋅湫ׁ‫׷׸‬㼭鋉垷٥㹺做鴋噟‫ה‬،‫آٗ؝ؚؒٗ‬٦ⵊ‫׷‬篑ㅰ锺埛‫ס‬䬺㝕յ岺☭ⵊյ齽⮂‫ع٭ُت׷‬ꀸ噺‫׾׿ף⽿כ‬劄⩰盚䪫銉‫ס‬㸬⪜‫◙מ‬砯‫׷‬偡瞬ֿ겏╚‫׊‬յ㐌㔔侓瞬ֿ┮ⶥ⮔‫סכגזֵך‬䭰䷂ֿ㷤饗⚶㣗〉‫┰׷‬ꓩ⪋‫ס‬㎼⚶饗〉‫׵׼־‬潸姌ַ‫ד‬ն‫ג׊ֹא‬侓瞬‫ך┫ס‬ꀸ匆‫⺚☭ס‬庿㸴‫כ‬둚벉ⵊֿꅼ‫ײ‬յ腁✑侑啇㐌‫ס‬㙟Ⲏ‫כ‬ꀸ㐌‫ס‬庿㸴‫׽׻מ‬气氙㕈潒‫ס‬䒘✄ⵊֿꅼ؆‫ד‬ն 䌑‫ס‬ꀸ噺氙⮂꾵‫  ע‬䌑‫מ׽ש‬庿㸴‫מ‬黨‫ךכ׆ג׋‬յ債㲽‫ס‬侓瞬‫ס‬劔ⲯ䙎؅ゼֹ㛽ֿ둚‫גזױ‬ն
511 ‫׷‬傽姙 &1"յ傽稌 '5" ‫ס‬紛篙٬溪ⲯ‫גזַכ‬魈儅蔦氮ⵊ‫ס‬嵣‫ך╚ס׿‬յ侓瞬溷佻䴈؅⺇ׄ‫ג׀י‬㝕锺埛ꀸ㵵‫׷‬겏訒ㅰꀸ‫ֻ׈ך‬䔿类脢ֽֿ‫׍׼‬յ둚벉ⵊֿꅼ鉿‫׾ַי׊‬ն 䌑劓  傽‫מ‬溪銨‫⻎ג׿׈‬㕈勓阛氺‫ס‬偙⻔䙎‫עך‬յ䕋匡‫ס‬篑ㅰ侓瞬‫ע‬粪䭥‫׵׼ֿם׊‬ꀸ匆侓瞬‫ך╚ס‬㸯锺埛ꀸ㵵‫׷‬㵵傈篑ㅰ‫ס‬䔢ⰺ؅ꓨ镄‫ֿכ׆׾׌‬獏‫ ג׿׈‬傽勓ꀸ噺偆臝 D ն㷤饗⚶㣗〉‫ ׾ֵך‬+" ⪢╚‫╚ס‬㵵⚶ꩽ‫ע‬յ낛倣㴗⪢⟛걀‫ס‬镄掾‫╚׼־‬㸯٬㵵傈篑ㅰ‫ס׫‬佻䴈؅偆㕈勓阛氺‫מ‬僻阾‫׌‬‫כ׆׾‬؅寛‫ג״‬ն‫גױ‬յ⻎傽ꪛ⥎‫ג׿׈‬蔦宐⪋‫ס‬ꀸ噺㕈勓侓瞬嗱阧㣗〉⚶‫׵ך‬յ⻎坎‫מ‬낛倣㴗⪢⟛걀‫ס‬ꓨ镄‫╚כ‬㸯锺埛٬㵵傈篑ㅰյ╚㻗ꪨ㐌ꀸ噺瞏‫ס‬㝂坎‫ם‬篑ㅰ‫ס׫‬佻䴈؅寛‫׾״‬㛽ֿ潸姌ַ‫ד‬ն‫מֹ׻ס׆‬յꀸ卲寊氙澈‫⪋┰׷‬蔦宐⪋‫׵ך╚ס‬債㲽‫ס‬侓瞬؅锶潲‫ֿ׀ⳛ׌‬꿃詇‫ג׀יזםמ‬ն‫־׊‬‫׊‬յ❸撬‫╚י׊כ‬䖥溷‫ם‬侓瞬ֿ㜟ⵊ‫עכג׊‬阋ַ곓ַն‫╚ג׊ֹ׆‬յ''1+ ‫ע‬յ⚶〉‫גזⳫ׼־‬偆㕈勓阛氺‫ס׫‬䟨锶؅⺅‫״כױ׽‬յ٠‫وش٘بؠ٭‬؅ꪛ⥎‫י׊‬饗韢‫ג׊‬䔿յ 䌑劓  傽‫وמ‬ٚ‫٭ؚنعش‬ّ‫סי׊כ‬䳀阋؅ꀸ卲寊氙澈‫מ‬䳀⮂‫מ׵ככ׾׌‬յꯖ⫐겏⚶؅ꪛ⥎‫י׊‬㎼⚶饗〉‫׷‬㖥ꇓꫀ➳脢յֽ‫צ׻‬┞薭⹧Ⲏ脢‫٘ةلסאמ׼‬٤؅獏‫ ג׊‬㵵傈ꀸ卲恩噺‫و‬ٚ‫ّ٭ؚنعش‬٬‫قٔة‬٤  ն''1+ ‫ע‬յ╚㻗ꪨ㐌㔔‫מ‬ꮹ‫׍׼‬㸯锺埛٬㵵傈ꀸ卲恩噺‫ס‬䔢ⰺ؅雄❿‫׊‬侓瞬溷佻䴈؅‫כ׆׾׌‬յֽ‫צ׻‬宜⠿㜟ⳛ㸐䗎瞏‫מ״גס‬僃䙊‫מ‬䭥籽⺪茣‫ם‬ꀸ岺‫׫‬黨䳕‫כ׆׾׌‬瞏؅寛‫ג״‬ն‫מ׼׈‬յ㕈勓阛氺‫ס‬㷤饗⚶‫מ‬㸯锺埛٬㵵傈
ꀸ噺؅♣銨‫׾׌‬㣗〉؅翝ׂ‫כ׆‬յ㸯锺埛٬㵵傈篑ㅰ‫ס‬䟨锶؅䋀䌮ׂ臝ׂ‫׵כ׆‬寛‫׾ַי״‬ն 䌑劓‫מ‬ꫂ饗尴㴻‫ג׿׈‬偆㕈勓阛氺؅鞅‫כ׳‬յ‫ג׊ֹ׆‬锡劳‫┞ע‬㴻瓦䍲⹸儙‫כ׾ַי׿׈‬脝ֻ‫ֿ׾׿׼‬յꀸ㐌‫ס‬겏笴ⵊ‫׷‬ꀸ氙朮٬낛⿣‫ס‬齽⮂䬺㝕‫ס‬潨埉  䌑‫מךױ‬䌑ꪨ  ⩬⫑ յ‫ع٭ُت‬ꀸ噺‫ס‬䱿ꅼ瞏ֿ潂‫׽‬ꁎ‫׼־כ׆׾ַי׿ױ‬յ䕋匡‫ס‬ꀸ噺ꁿ♣ⵊ‫׷‬偆蔦氮╭聋溷魈儅侓瞬‫ס‬鴤納‫׼־‬莈ⷭ‫י׀ךעכ׆׾׌‬ַ‫ַם‬ն

♑偙‫ך‬յꀸ卲寊氙澈‫  ע‬䌑劓‫מ‬րֵ‫סר‬欎  ‫و‬ٞ‫عؠؘة‬ց؅皑‫יׅ┪ה‬յ㝕䩘⚕噺؅⻻‫׳‬氙㳔㴷ꅙ䶏‫׾׻מ‬䭥籽⺪茣‫ם‬ꀸ噺‫ס‬䱿ꅼ‫ס‬卽篁‫מ׽ׂטײ‬濪䩘‫ג׊‬ն‫גױ‬յ 䌑  劓‫  מ‬䌑؅潨埉䌑䍲‫׾׌כ‬ր‫ס׽לײ‬낛倣‫ّطتب‬䨏汻 ♳璻 ց؅  䌑  劓‫מךױ‬瞬㴻‫׾׌‬偙ꓹ؅獏‫ג׊‬ն‫׈‬‫מ׼‬յ褈눢潸‫  ע‬䌑  劓‫ס‬䨾⟤銨僻悍鞃‫ך־םס‬յ 䌑‫מךױ‬莈掣筶獗⚶؅㵅槁‫כ׆׾׌‬؅㵋阋‫ג׊‬ն䭥籽⺪茣‫ם‬獗⚶؅圸碎‫ךֹֻ׾׌‬յꀸ噺٬낛倣‫סّطتب‬黨䳕ֿ‫סא‬䧯⻲؅䳢‫כ׾ַיז‬阋‫יז‬‫׵‬ꇃ阋‫ַםעך‬ն‫ס׼׿׆‬潨埉؅ꇖ䧯‫׵מ״ג׾׌‬յ債㲽‫ס‬侓瞬‫❿׷‬⡑镸؅呧勓溷‫מ‬锶潲‫׌‬䖩锡ֵֿ‫׾‬ն傽勓‫ס‬ր㵵傈ꀸ噺‫  ס‬䌑ց鉿ⳛ阛氺瞬㴻؅㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬ꪛ䋛䑑  䌑  劓 ‫עך‬յ 䌑ꪨ‫┾ס‬汔‫ס‬鉿ⳛ阛氺ֿ瞬㴻‫׿׈‬յ‫סח‬叻ֿ獏‫ ג׿׈‬銨 ն㎼ꅙⲎ潊㎼‫ע‬յ♀䔿‫┾ס׆‬汔鉿ⳛ阛氺‫כ‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ס‬鲧僁‫זכזסמ‬‫י‬յ㎼⫐‫ס‬鉿ⳛ阛氺؅瞬㴻‫׾׌‬聋ⳡֵֿ‫׾‬նؓ‫ؓة‬㐌㔔‫עך‬յ‫⾔⪴؜ؼِغמך׌‬㎼յ‫؝‬٤‫ؓل‬յؕ٤‫ؓبؾغ‬յًٜ‫ך٭‬鉿ⳛ阛氺ֿ瞬㴻‫׿׈‬յ‫ذتؤ‬ٛ‫؜‬յ‫؜ؼ‬ٚ‫ؓء‬յ‫ؙب‬ٚٝ‫ؾ؛‬յ‫غٔز‬յ‫ؔن‬ٛ‫م‬٤յ‫٭قؾ‬ٜ瞏‫ס‬㎼չ‫׵ך‬瞬㴻‫גׄ⻔מ‬徙⤫ֿꅼ‫׾ַי׿׼״‬ն㎼ꅙֿ獏‫׌‬鉿ⳛ阛氺‫غؕ؝ס‬ٚؕ٤‫כ׾׻מ‬յ⻄㎼侓䍟‫ע‬㎼⫐‫ס‬㵵傈ꀸ卲恩噺‫و‬ٚ‫ّ٭ؚنعش‬‫כ‬ꅙ䶏‫י׊‬侓瞬㸐需؅鉿ַյ鉿ⳛ阛氺؅瞬㴻‫׾ַיזםככ׆׾׌‬ն‫גױ‬յ侓䍟‫وכ‬ٚ‫עّ٭ؚنعش‬瞬㴻‫ג׿׈‬鉿ⳛ阛氺‫מ‬㕈‫יַט‬յ嬐䌑ꇖ䧯䍲‫ذؼٓס‬ٛ٤‫כء‬㎼ꅙ‫ס׫‬㖥⼴؅㵅偡‫׾׌‬ն㎼ꅙ‫ס׫‬嵛ⳛ㖥⼴‫ע‬յ4%(T ‫ס‬嵛ⳛ㖥⼴‫י׎؂⻉כ‬鉿ֹ‫ֿכ׆‬寛‫׽ֽי׿׼״‬յ㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ցֿ䭥籽⺪茣‫ם‬獗⚶‫ס׫‬瓌鉿؅ꅼ‫ך┪׾״‬Ꞇ‫⛺כ‬翝‫׾־⮔ֿכ׆׾ַי׿׼ׄט‬ն傽勓‫׵יַֽמ‬㎼ꅙր㵵傈ꀸ噺‫  ס‬䌑ց‫ّثؼ؜ْס‬؅嵛氠‫י׊‬յ䭥籽⺪茣‫ם‬ꀸ‫כ‬낛؅㵅槁‫׊‬յ51ꟼ呎⢕䜋

瑭‫ַ׻׽׻סהג‬勑匡؅圸䞯‫׾׌‬㞒塌‫ַג׊כ‬ն‫סא‬갾յ㎼ꅙրꀸ宐‫ס‬埫⯈㵋阋ց‫ס‬窢玗؅侓瞬‫⹸מ‬儙‫׊‬յ㵅槁‫⺪┮ֿכ׆׾׌‬姊‫׾ֵך‬նꀸ‫כ‬낛‫׽ֵס‬偙؅黨䳕‫׊‬յ䭥籽⺪茣‫ם‬勑匡؅圸碎‫מ״ג׾׌‬յ皑㖪‫ס‬ꇙַ؅鱩ֻ‫סי׬׌י‬ꫀ➳脢ֿ篙겏‫  ׾׌‬䌑‫ֹ׻׊מ‬ն‫םױ׉ױ׈‬饗韢ֿ繪‫׽‬䌮‫  ג׿׼ׅ‬䌑劓‫ًؕتס‬٤‫┾ס‬汔㵵傈ꀸ噺⚶饗‫ך╚ס‬յ杅‫ⷦמ‬骭‫מ‬媘‫׾ֵֿכ׆׾ַיז‬նؓ‫ؓة‬ꀸ宐ⶾ⚶ "TJBO'BSNFST"TTPDJBUJPOGPS4VTUBJOBCMF%FWFMPQNFOU"'" ‫♣ס‬銨‫׆ס׼־‬؆‫ם‬溪阋‫ד‬նր瑭‫עמ‬㝌ֵֿ‫׌ױ׽‬ն‫סא‬㝌‫עכ‬յ 䌑‫ס‬劸յ潨镊‫ג״‬㲳‫׵ל‬ֿւ瑭յꀸ㵵‫ַג׽םמ‬փ‫כ‬꿈ַյꀸ㵵‫ע‬ւ⦛‫ע‬ꀸ㵵‫׽ֵך‬籽ׄ‫ַג‬փ‫כ‬䖥‫׼־‬䘼ֻ‫ַיזםמֹ׻׾‬‫׌ךכ׆׾‬նց‫ֵ׈‬յ傽勓‫ס׆׵ך‬㝌؅㵅槁‫־ֹ؀ד׾׀ך‬ն‫םֹ׻סל‬皑㖪‫׵יזֵמ‬յ瑭‫☭┞הג‬‫ֿ׽כץ‬㵵傈ꀸ噺‫  ס‬䌑ꪨ؅䓜◜脢‫י׊כ‬气‫׀‬յ‫ق‬ٚ‫ֿّؕر‬㝕‫ׂ׀‬黨䳕‫׾׌‬免♣‫כ‬婞긖‫⻉׀⻔׼־‬ֹ‫ֿכ׆‬յ偆‫ַ׊‬獗⚶؅‫׾ֿםחמכ׆׾ׂח‬նրꀸ㵵‫י׊ׂם‬낛倣‫׊ם‬յ勑匡‫ ׊ם‬/P'BSNFS /P
'PPE /P'VUVSF ցն峜ꓡմմ4''/+ ‫ע‬յ 䌑  劓‫מ‬陭皑‫ג׿׈‬㵵傈ꀸ卲恩噺‫و‬ٚ‫عش‬‫ّ٭ؚن‬٬‫قٔة‬٤ 'BNJMZ'BSNJOH1MBUGPSN+BQBO''1+ ‫מ‬嵛ⳛ؅䑛‫׀‬类ׁյ 䌑  劓勒‫מ‬溪㺤溷‫מ‬闋俆‫ג׊‬ն霄‫עׂ׊‬
4''/+ ‫ عؕئهؘؗ‬IUUQTTOKXJYTJUFDPNTOK ؅⹧攍‫ס‬‫כ׆‬նմմ㵵傈篑ㅰ✄‫  ֐  ע‬䌑‫ס‬ꀸ噺‫ج‬٤‫ךتئ‬䱰氠‫גַי׿׈‬簡阛ⶓ⮔‫ֿ׾ֵך‬յ 䌑‫עמ‬䎰婝‫ג׿׈‬ն‫ֽם‬յ 䌑ꀸ噺‫ج‬٤‫עךتئ‬յ僀㵵傈篑ㅰ✄‫הֹס‬岺☭ⵊ‫עס׵ַםַי׿׈‬⠥☭篑ㅰ✄‫מ‬յ岺☭ⵊ‫עס׵׾ַי׿׈‬յ㎒✄篑ㅰ✄‫סהֹס‬岺☭篑ㅰ✄‫⮔מ‬꿔‫גזםמכ׆׾׿׈‬նմմ1FBTBOU ‫ס‬陹‫עי׊כ‬յꀸ宐‫מ־׮ס‬㸯ꀸ‫׷‬溯㣔؅⩩‫׾י‬㖪⻉‫׾ֵ׵‬ն

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瑼崵⩧齇紬ւ㸯ꀸ‫ס‬䕮埫փꀸ倀ⶾյ 䌑նꮣ둚ֵ‫׷‬րⶾ⻎‫زشؚؗ‬ւ㵵傈ꀸ噺‫  ס‬䌑փ‫ס‬䟨聋մ4%(T ‫ס׫‬鬚桬㝂ׂցւ傽勓ꀸ噺偆臝փ 䌑  劓  傽♕ն$'41SJODJQMFTGPS3FTQPOTJCMF*OWFTUNFOUJO"HSJDVMUVSFBOE'PPE4ZTUFNT$'4 ‫عش؜٭ؼـ‬٬‫ح‬٤詇յ千氭筠㞃陹ւֵ‫ם״׼׀‬ַˌ䠀‫׾׌‬㲳❵‫ס‬ր⣌䎘ց؅⺅‫׽‬䨴‫׊‬յْؓٛ‫ס؜‬ր낛ց؅ⳛ‫ג׊־‬嬎镩‫סהג‬黈鴎փ槁♣剹녓ն
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53

Essays  ٥㼭锷俑

54

The Food Supply Chain is Breaking
RAYMOND EPP

PREFACEFor readers, I want you to think about the meaning of chains.
Chains take on very different meanings depending on your social location. Chains takeon a very different meaning for slaves than they do for executives of transnational corporations. A broken chain for a slave results in freedom, whereas a broken chain for the transnational corporation would result in a loss of profit and control. The COVID-19 pandemic has
resulted in the breaking of supply chains in the global food system. Major players in the
global food system and perhaps many consumers in the developed world want to see thechain fixed so that the world can get back to business as usual. Fixing the chain as it exists
now will not alter the exploitation of farmers and the ecological damage caused by the expansion of modern industrial agriculture and livestock production.
Some critics have argued that supply chains need to be shortened between farmers andconsumers. It makes logical sense, but a chain is still a chain no matter the length. I would likeus rather think in terms of food circles as a metaphor for maintaining our life, as opposed tofood chains. Human beings have more bacteria living in us and on us than we have cells in our
body. Likewise, healthy soils contain billions of species of microorganisms in a single
teaspoon. Our health and the world’s health is one. The circle I envision is farmers and eaters
joining hands together with the community of all creation to create an economy and cultureof caring. The Bible speaks of being called out from Babylon as the image to break free fromthe chains of exploitation to join in a world made new. Gandhi spoke of non-cooperation with
exploitation as the first step in being free. In short, we need new metaphors to stimulate ourimagination to create a more liveable world. Chains will no longer do.

PANDEMICS AND
GLOBAL FOOD SUPPLY CHAINS“The food supply chain is breaking”1, warned Tyson Foods in a full-page New York Times advertisement on April 26 this year. Workers in Tyson-owned meatpacking plants are getting sickfrom the coronavirus and plant shutdowns for not only Tyson Foods’ meat processors but
also the likes of Cargill, Smithfield Foods, and JBS USA are affected. As the plants shut down
55

RAYMOND EPP

farmers are being forced into the almost unthinkable problem of “depopulating” (a euphemism for killing) otherwise healthy livestock from their farms because there is no way toprocess them. The prospects of shortages of meat in the US could last for months. Thousandsof tons of fresh vegetables are being plowed under and dairy producers are dumping an estimated 14 million liters of milk a day because processors are unable to process them and movethem through existing supply chains, even though there are shortages of food in stores andfood banks in the US are seeing a doubling in the request for food assistance during this timein which 30 million US workers have lost their jobs in a six week time period.
In the midst of this pandemic, the idea of operating a food system based upon market
principles of supply and demand are not working. Supplies of food exist and demands forfood also exist. But the complex system that has been created through the economic logic ofeconomic growth of companies through increasing efficiencies, as well as the economies ofscale and increasing market share has created a monster that is not only hurting farmers—itis threatening our health, our soil health, and our food security. This problem is unfolding
right now in the US and there is no news about this in the Japanese media. Problems in thefood supply chain are not only a problem for the US since most of the food, grain, and beverage companies are operating on a global scale. This problem has the potential to become aserious problem in Japan if the pandemic continues for an extended time.
In this article, I want to think together about the wisdom of relying on global food supply
chains and what we can do to restore health and resilience back into our lives in the context
of the coronavirus shutdown. I want to do this by briefly reviewing the history of global
pandemics to see that they are not unprecedented events but rather a recurring event thathas happened throughout history. Secondly, I want to look at why the system is breaking
down in a section entitled ‘The Inflexibility of Large-Scale Food Supply Chains.’ Thirdly, in asection entitled ‘Japanese Food Security and Global Supply Chains amid the COVID-19
Pandemic,’ I discuss possible impacts of supply chain breakdowns for Japan. In the fourth
section, I included a chapter on biblical politics entitled ‘Coming out of Empire’ as a guide on
how to respond to the unfolding crisis. As an organization whose foundations are rooted in
the God of the Bible, I believe that it is important to study the Bible to understand this God
and understand what it means to be humans created in the image of God. ‘Breaking theChains of Babylon’ is the next section. We need to think about shortening supply chains andbuilding stronger connections between farmers and eaters, but why doesn’t it happen? Are
there ways in which we are enslaved or blinded from the need for fundamental change?
Could this be one of those moments for fundamental change to occur in Japan? I believe afundamental change needs to take place in how we understand the relationship between
human health and soil health. This will influence how we grow food, what we eat, and whatkind of food supply chain we need. Systemic breakdowns offer the potential for new beginnings. I do not know what the future holds with this unfolding pandemic in Japan. Regardless, it is clear that a more resilient food system is necessary to respond to the needs of people
throughout Japan.

56

THE FOOD SUPPLY CHAIN IS BREAKINGTHE HISTORY OF PANDEMICS
Pandemics are an infrequent but common occurrence. Due to the length of this article, I
cannot offer an exhaustive history, but I want to give a sense that diseases have in the pastspread over wide areas, leaving in their wake widespread illness and death. Perhaps mostwell known is the “Black Death” or bubonic plague which swept through Europe in the Middle
Ages. One hundred years ago the Spanish Flu swept through the world, infecting one-thirdof the world’s population and killing between 17-50 million, and some estimates say as highas 100 million people. The world was at war and governments were not being straightforward in communicating the severity of this disease. According to John M. Barry, a historianof the Spanish Flu pandemic of 1918, “civilization was a few weeks away from disappearing
from the face of the earth.” People were getting sick and government leaders did not tell thetruth. Straightforward communication may have hindered the ability to mobilize people toproduce goods in support of the war effort. People died from a lack of food because neighbors
in some communities were afraid to bring them food. Panic and fear were so intense that it
led to a near-total breakdown of society. “People lost faith in everything—in their government, in what they were being told, in each other.”2
In the 1950s, polio and tuberculosis affected many parts of the world. Also in the 1990s,
HIV AIDS hit the African continent particularly hard as well as other parts of the world. In
2009 it was feared that an H1N1 virus similar to the 1918 Spanish Flu virus would repeat itself,
but fortunately, it did not come to fruition. Since then, the Ebola, SARS, and MERS viruses
were thought to be the next cause of a worldwide pandemic, but they mutated to less virulent
forms, sparing the world once again.
One of the lessons learned is the importance of being diligent in watching for potential
viral diseases. This is especially true in a world in which people and goods travel all over theworld. Novel human diseases have been known to originate in livestock, and it is one of thepotential sources of the coronavirus.3 It could very well be that large-scale, industriallyraised confinement livestock production is the cause of the recent pandemic. The politics ofraising such a possibility is highly controversial since the corporations involved are powerful and have their own access to public relations departments which are capable of shaping
public and political discourse, deflecting attention away from themselves and their financial
interests by placing the blame on small producers or wild animals.4 Another importantlesson is truth-telling. The purpose of government is to look after the welfare of its people.
Truth-telling by governments was compromised in the name of a higher national goal of
winning the war during the 1918 Pandemic. We see this compromising of truth-telling in the
US for fear of tanking the stock market (which happened anyway). In Japan, the government
does not want to test for the virus out of fear of what it will cost or to jeopardize the hostingof the Olympic Games. Part of our humanity dies when the value of human life is reduced toan economic calculation. We learn that we are really on our own in a social Darwinian dogeat-dog world.

57

RAYMOND EPP

THE INFLEXIBILITY OF
LARGE-SCALE FOOD SUPPLY CHAINSAs news began to appear on the internet about the extent of the collapse of the US economy
because of the order to self-isolate, I began to speculate what could possibly happen to theglobal food system. It wasn’t more than two weeks later that news began to trickle out about“logistical challenges” to getting food to the market. Sonny Perdue, from the USDA, assured
people, “There is plenty of food. There is nothing to worry about.” The US government haspromised the USDA funding to supply a steady and safe supply of food for the American
people. But I am beginning to feel that regardless of how much money is thrown at thisproblem it may very well not work. The scale of the system is just too big to nimbly pivot tofeed local markets all over the country from centralized locations.
The problem that we are facing today is the concentration of ownership and control offood supply chains that function on the basis of pure market principles. Trade laws like the
Uruguay Round of GATT opened up the global market for transnational food, grain, andbeverage companies to operate without hindrance. Corporations lobbied for harmonizationof regulations regarding food safety and toxic residues, packaging, and labeling requirementsin accordance with standards of the Codex Alimentarius which they also helped to create.
This has allowed global mergers and acquisitions to take place, consolidating market share invarious commodities like grains, meat processing, dairy processing, and beverages. And it
allowed for the unhindered movement of commodities around the world. Further regionaland bi-lateral trade agreement rules weaken member nations’ ability to protect their own
domestic agriculture, food processing, and marketing. Foreign transnational corporations
are to be afforded “national treatment.” In other words, they need to be treated as equals, withforeign companies having access to the same contracts and markets. Farmers around theworld are left to compete against each other on the supposedly level playing field of the global
marketplace which is tipped toward favoring large-scale, capital-intensive farms. Local
markets and local or regional processors get swallowed up in such a context. This is historically what had happened in the US when there existed many smaller regional dairy processing plants and small meatpacking plants that served regional markets. When investment
rules changed allowing for the inflow of speculative share capital to create new mega processors and livestock production facilities with contractual ties to the mega processors then thefamily farm-sized operations either shut down voluntarily or they went bankrupt. This was
all veiled in the logic of market economics as the farms became inefficient or unable tocompete. Most of these new meat processing ventures had contract arrangements with aselect group of farmers and they only bought from non-contract farmers when they wereunable to acquire their daily processing quota. The “free market” does not exist for small
farmers because only a small group of mega processors control the demand.
In meatpacking, Smithfield Foods (Chinese-owned), Tyson, Cargill (privately owned
family business), and JBS (USA and Brazil) dominate the global industry. As I mentioned
above, farmers are linked (chained) to particular packers and these packers are in turn linked
to food service contractors serving domestic and global food service companies and restau58

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rant chains. The meat processors and the food services companies are financially powerfullinks in the global food chain, and they are politically well connected. They help to write therules for international trade. But what we are finding is that regardless of their political andfinancial might, the chain can drag the entire food system down. It can be brought to an
abrupt halt by a tiny virus.
Chains are about market power and market control. But what happens to a food supply
chain when a pandemic strikes? On March 11, Donald Trump announced the closure of all
non-essential businesses due to COVID-19. Overnight, demand from restaurants, hotels, andschools dried up as they were forced to close due to the quarantine measures. At the sametime, a spike in food demand in grocery stores occurred because people were now eatingnearly all of their meals at home. Shortages of supply began to show up in the supermarkets.
According to an article in the New York Times, dairy farmers are being forced to dump an estimated 14 million liters of milk a day. And many think these numbers will grow. Why is thishappening? The specialization of dairy processing plants, which were set up to package large
food service-sized bags of cheese or school lunch-sized boxes of milk, are not retooling theirpackaging lines to make smaller packages for the retail market, so farmers are left with noother choice than to dump their milk. Vegetable growers who have contracts to supply foodservices and schools are facing the same problem. Package sizes for food services and retailare different. Not knowing how long the shutdown will last makes it difficult for the processors to justify the cost of retooling their lines because financially it may not pay off. So in themeantime milk is going down the drain and vegetables are being plowed under. Some conscientious farmers are taking milk and vegetables to food banks to feed the growing numbers of
unemployed people and those who cannot afford to buy food. Food bank usage has more thandoubled in the United States since March 11. But food banks are overwhelmed by the demand.
To add to the chaos, food banks are not set up to receive large quantities of fresh produce since
they have only limited storage facilities for fresh produce. The workforce of food banks is
made up of mostly retired volunteers. But their desire to serve people in need comes withgreat risk since the coronavirus presents serious health risks for those over sixty. Sanderson
Farms is destroying 750,000 eggs a week which they would otherwise raise to sell as broilers
to restaurants. Since the restaurant closures occurred they made the decision to cease production. “Hatching hundreds of thousands of eggs for the purpose of charity is not a viableoption,” according to the CFO of Sanderson Farms. “We’re set up to sell that chicken.” Thepurpose of the food enterprises is not to feed people but to make money. Decisions are being
made every day by corporate food companies of who will be fed and who will not. Thispandemic is only making this more clear.
By the end of April outbreaks, the virus and deaths amongst meatpacking workers in the
US were exposing fears for the strength of the US food supply chain. A virus cluster outbreakat Smithfield Food’s Sioux Falls, South Dakota plant resulted in Smithfield closing down theplant. Smithfield, the world’s largest pork processor, processes between 4-5% of the annual
US pork consumption at this plant. Three thousand seven hundred people worked at theplant. Farmers will no longer be able to sell hogs and this will have disastrous consequences.
Tyson Foods, a major poultry processor, has also shut down plants in the US due to workers
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falling ill from the virus. Eight hundred ninety workers out of a workforce of 2,200 tested
positive for COVID-19 at a Tyson’s pork slaughtering and meat processing plant in Logansport,
Indiana forcing it to close due to a lack of workers.5 JBS, a Brazilian company with operationsin the US, has also had disease outbreaks amongst its workers in its Colorado plant raisingquestions about the fragility of the US food chain. Many of these plants in the US produce meatfor global markets and it is feared that a two-week shutdown will exhaust the meat stocks instorage resulting in shortages of meat in the global supply chain. Farmers are “depopulating
their farms” (killing their livestock) because they are unable to process them and the costs forfeed make keeping them alive uneconomical. Iowa, the nation’s largest pork producer, has
asked for federal assistance in euthanizing their livestock. Forty thousand pigs a day from
Iowa’s farms normally go to meatpacking plants, according to the Des Moines Register.
Public relations messaging from corporations who have, up until now, benefitted fromthe dismantling of a more localized smaller-scale meat production and processing system
are attempting to assure a nervous American public that they are doing everything they canso that people will not lose faith in the power of these mega meat processors. President Trump
has even gone so far as using the Defense Production Act to mandate that meatpacking plants
stay open as a matter “critical to the nation’s infrastructure and food supply.”6
Given the high concentration of meat and poultry processors in a relatively small number of large
facilities, closure of any of these plants could disrupt our food supply and detrimentally impact ourhardworking farmers and ranchers.7(Donald Trump, emphasis mine)

There is nothing “given” about the concentration and control of the meatpacking industry.
It is a political reality that has been created over the past few decades by political decisions,the creation of laws and regulations and investment rules based on the logic or ideology ofmarket economics. What we are experiencing is, in economists’ language, a market failure—supply is being destroyed while demand for food goes unmet. It is bigger than this. Reading
news of farmers killing healthy livestock while people are going hungry is like a gut punch.
There is something terribly wrong about this. It has nothing to do with the individual morality of the people involved, many of them I am sure are very good people. It is a belief or faith
in the necessity of this system as if no other means were possible. That is the problem. It is a
failure of the imagination which I want to get back to later.

JAPANESE FOOD SECURITY AND
GLOBAL SUPPLY CHAINS AMID THE COVID-19 PANDEMIC
Prime Minister Abe suggested voluntary quarantine rules only after researchers from
Hokkaido University found that doing nothing could result in as many as 400,000 deaths
in Japan. It appears that up until then the Japanese government, driven by the economic
incentives of hosting the Olympics, attempted to play down the significance of the spreadof COVID-19 by carrying out minimal amounts of testing. If the virus becomes more wide60

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spread within Japan, we all face very significant challenges in moving food from farm to tableor from port to table. I do not want to merely speculate to stir up fears. Since the Japanesemass media is not reporting on the breakdown of the global food chain, I felt it was necessary to share what I have gleaned from news reports and from my own research. Again, thisis all very fluid. I am writing about these events as they are unfolding in real-time, trying todiscern trajectories not knowing if the virus will miraculously subside or whether we will
have a second wave this coming fall and winter. As a farmer, I believe one of the things we all
can do is plant some seeds and prepare.
Since the country is highly dependent on imported food, the problems that Japan will
have in securing food later this year (if trends continue as they are) have both an international and a domestic dimension. First of all international. On the bright side, the Japanese
sôgôshôsha (糹⻉カ獗, general trading companies that trade internationally in a comprehensive range of goods) historically have been very good in committing themselves to securesupplies for the Japanese market which defies the way in which most transnational corporations function in the global marketplace. Most transnational corporations do not have thatsame commitment to a home market. Meat products from American plants do find their way
to Japanese markets, so the potential exists for shortages to occur in Japan. Will it be possible
to secure from other sources?
A problem that Japanese importers have no control over is the issuance of export bans by
various countries. Vietnam issued a temporary export ban on rice. Eurasian countries havebanned the export of onions, garlic, turnips, wheat, rice, buckwheat, millet, whole wheat
flour, soybeans, and sunflower seeds until June 30. Likewise, a lack of shipping containers is
also occurring while containers are piling up in ports around the world due to dockworkers
falling ill to the coronavirus. There are reports that containers of refrigerated meat at ports in
China could not be unloaded during the peak of the crisis, becoming unavailable for further
usage where they are needed. Newspaper reports give numerous examples, but space doesn’tallow me to elaborate on them. Illness has also affected ground transportation of containerized food, causing bottlenecks. For Japanese farmers, especially larger-scale farmers in
Hokkaidô who use many imported farm machines, parts availability could be an issue since
European factories and ports are operating on a limited capacity. I have heard from a private
source that domestic soy sauce makers are aggressively seeking contracts for domestic
soybeans out of fear of shortages. Foreign workers are not being allowed into the country to
work on Japanese farms which could create labor shortages and a reduction in domestic
production.
A further spread of COVID-19 could have serious impacts on domestic transport, city
wholesale markets, or regional vegetable packing facilities. The food would exist, but it would
not be able to get to the consumer. There are many possibilities for the food supply chain to
break down due to the move towards larger, more specialized farms and a shift towards
national and international markets. Breakdowns in food supply chains is a polite way to
speak about the possibility of hunger, the potential for social breakdown, political upheaval,and even death. No politician wants to talk about this and therefore the hope is that infusionsof subsidy money and a technical solution can be quickly found to maintain “business as61

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usual.” We need to be reminded that maintaining “business as usual” is to be propping up asystem that, although for the moment is providing people with food, has historically exploited farmers and impoverished our soils. Such a system, ultimately, cannot endure. But how
can we break free?

COME OUT FROM EMPIRE
The dominance of economic institutions and ideologies together with the power of science andtechnology has shrunk our capacity to imagine alternatives to the systems which have cometo dominate our lives. It is as if life cannot exist apart from the system. Therefore, economic subsidies or new techniques or technologies are proposed to help prop up the system oreven strengthen its domination. The system becomes totalitarian.8 The present experience inAmerica in which livestock are being killed while people go hungry is a moral outrage. Thisshould not be happening. It is being justified by saying that the given system cannot economically justify paying for this. Money is more important than life. The fact of food chains now
being a global reality can very well become part of our own reality. Matters of who eats andwho doesn’t are being handled by political decision-makers governed by economic logic andmany are feeling sad about this but are morally paralyzed from being able to act.
It is perhaps not common to hear someone discuss the Bible in relation to economic
systems and politics, but for me, the topic of the Bible is politics.9 The God of the Bible isconcerned with bringing health and wellbeing (translated biblically as peace and salvation) to
the lives of all people and all creation. We, however, live in a state of fallenness and for many
this is ill-understood. Fallenness is not just the reality of evil in this world but it is “a loss ofidentity and sense of alienation, as well as a sense of disorientation and of death. This affects
all creation, all human beings and all institutions, economic and technological systems
guided by many and various political, economic and scientific ideologies.”10
The problem that we are facing with the food system and the global food chain is not that
we have a few bad people that are acting greedily. It is more because, as William Stringfellow
points out, we have “morally retarded men” who lack any conscience, men who have been
“dehumanized by the powers (governments, bureaucrats, Japanese Agricultural Cooperatives
employees, and corporations, to name a few) that they work for.”11 They are incapable of speaking out against the official thinking of the system on which their work depends. Biblical faithacknowledges the existence of the fallenness of the powers and equips people to live as humanbeings in the world as it is. Contrary to what many people think both within the church andoutside, salvation is not an otherworldly hope. It is a hope lived in the presence of oppressive
systems and ideologies militantly against the needs of life for all humans and all creation. We
need to confront these systems.
Any so-called hope is delusory and false without or apart from the confrontation withthe power of death, whatever momentary or circumstantial form that may have. It is aperson’s involvement in that crisis in itself—whatever the apparent outcome—which is thedefinitively humanizing experience. Engagement in specific and incessant struggle against
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death’s rule renders us human. Resistance to death is the only way to live humanly in the
midst of the Fall.12
Historic first century precedents of exploitation and exploitative food chains are also
written about in the biblical record. In the Book of Revelation, also known as The Apocalypse ofJohn, the author is writing to small Christian communities located in Asia Minor. Apocalypse
means unveiling, a revealing of the sovereignty of God over all of life. This region was beingtransformed into large scale Roman latifundia (plantations), growing high-value crops forthe city of Rome. Roman tax and land ownership laws favored Roman citizens over the native
residents of the conquered territories. This meant that the local people were poor, hungry,
and in debt.
Apocalyptic literature is not a foretelling of the future. In symbolic language, it unveils
some universal truths which serve as a source of encouragement and hope to those being
exploited by unjust systems in the present time. Babylon is to be understood symbolically asa representation of any nation, corporation, or system that demeans human life and exploits
the creation for the sake of gaining power or wealth.13 In chapter 18, Babylon perceives itself
as being indestructible, without rival, and incapable of failure. “In her heart she boasts, ‘I sit
as queen; I am not a widow, and I will never mourn (7b).” But systems that do not serve theneeds of life fall under God’s sovereign judgment. Along with Babylon, all the kings of theearth and all of the merchants of the earth, who grew rich from her excessive luxuries andwho joined in her exploitation, will weep and mourn, “Woe! Woe, o great city, o Babylon, cityof power! In one hour your doom has come (10, see also 16-17 and 19)!” This literature is not a
historic recalling of events nor a prediction of the future. It is literature to encourage believing communities that God is sovereign over the nations.
In the Bible we read that God became a human being in Jesus and that he demonstrated
a way of living freely in obedience to God in the midst of an oppressive economic and politicalsystem known as the Roman Empire. His nonviolent life threatened the existing politicalorder and he was put to death as a political insurrectionist. Witnesses who saw Jesus alive
once again contemplated the meaning of this event and came to understand his resurrection
as a victory over the power of death and all powers, rulers, institutions, and authorities who
claim dominion over the integrity of human life and all creation.
The end of globalization is not the end of the world. It is the end of a system that is enslaving people and leading the world to death. Never in the history of the world has a pandemic so
thoroughly shut down the economy of the whole world. It is a sign to me that the systems of
the world are coming under judgment for not doing justice. There is no life, there is no hope,
there is no salvation in this system. Therefore an angel calls to the communities on the edgeof Empire who are unjustly exploited to, “Come out of her, my people (Rev. 18:4).”
However, we can no more come out of Empire than we can crawl out of our own skin. We
remain in Empire, occupying the same territory. But we attempt to live on the fringes of its
influence, free from the propaganda that attempts to keep us as slaves. ‘Coming out of Babylon’
is therefore meant not only in a physical sense but also ideologically—our loyalties are not tothe same structures or ideas.
Imagination plays an essential role in discerning the meaning of coming out from63

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Babylon. In order to imagine new ways of living essentially, our thinking needs to change. We
need to commit ourselves to live in right relationships with the people around us and findways to care for the land that sustains our lives. We need to become aware of how much of ourmental space has been occupied with abstract concepts that lull us into not thinking. Concepts
like: “the Market” or “Humankind” keep us from thinking of ethical principles of justice andfairness for real human beings. New ways of living are then the way in which our words
become flesh. In recognizing the limits of our wisdom and the desire to live with integrity inrelationship with others and the earth it is possible to work together to forge more resilient
local ways of feeding ourselves, as well as our cities and regions. But this work cannot be
accomplished if we do not learn to know and care for our soil which is the foundation of whatsustains our lives.
We must begin by giving up any idea that we can bring about these healings without fundamental
changes in the way we think and live. We face a choice that is starkly simple: we must change or bechanged. If we fail to change for the better, then we will be changed for the worse. We cannot blunder
our way into health by the same sad and foolish hopes by which we have blundered into disease….
The aims of productivity, profitability, efficiency, limitless growth, limitless wealth, limitless power,
limitless mechanization and automation can enrich and empower the few (for a while) but they will
sooner or later ruin us all.14

BREAKING THE (FOOD) CHAINS OF BABYLON
Earlier in my life, my wife Akiko and I, together with our family and others, ran a Community-Supported Agriculture (CSA) project in which we grew food to feed, what we considered,
the Menno Village Family. At our peak, we were growing food for ninety families in Sapporo
and some of the smaller surrounding cities. Over the years many government and university
researchers came to us and inevitably the question came up: why isn’t this idea spreading?
I came up with all kinds of reasons, but looking back now, perhaps the time was not right.
When I think back to the time in which I helped to organize a CSA pilot project in Winnipeg
thirty years ago, a farm crisis was enveloping the rural areas due to the US government’s
dumping wheat into the global market, driving prices down to a level in which Canadian
farmers could not survive. Bankruptcies and farm suicides were a regular part of the news
and city people felt helpless in knowing what to do. With the help of journalists, rural development experts, and university researchers, we began to discuss the possibility of a new wayof linking farmers and city people in a new partnership that would liberate farmers from thecontrol of decision-makers in Washington DC and the whims of the Market. In four-months
time we organized a 200 member CSA and this project was the beginning of shifting theconsciousness of the entire city and region towards supporting local farmers and the importance of local and in-season food.
Is now the time for creating a more just, caring, and resilient local food web in Japan?
CSAs offer one way to break the global food chain by going directly from farm to table. Thatchain wants to tie everybody together into a system that, if—or should I say when—the system
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fails, we all die. This is the system the angel is calling us out of. We can work to organize local
food webs that connect people in their localities. Rather than being a part of the global foodchain, we can find our identity and hope in God who empowers us by the Holy Spirit to bringpeople together to live in the right relationships with our fellow human beings and the earth.
I believe that now is the time to share together in the task of caring for the soil, caring for ourhealth, and caring for one another. Now is the time to rethink what we eat and how we growour food. By eating to feed our inner garden, we will be cutting back on the amount of animal
products we eat which will give us more land to grow grains and vegetables.
Regenerative no-till vegetable and grain production holds promise in cutting back onenergy usage, enhancing soil health and nutrient density of food while sequestering atmospheric carbon, mitigating the problems of climate change. The unveiling of the problems ofglobal food chains is also an opportunity to see food and how we connect with the forces oflife in a new way. I want to share a few things about soil and human health before closing withsome final words.

HUMAN HEALTH AND SOIL HEALTH
The coronavirus further gives us an opportunity to rethink the relationship between
ourselves and nature. We are far more closely connected to the world of nature than most of
us can imagine.15
Although too small to see, the number of microbes that live on us and within us outnumber the cells of the human body. All told, every human being is a living host to a few kilograms of microbes. Without them, life would be impossible. It is estimated that microbes
make up over half of the weight of all living things on earth.16 Their presence in and on living
creatures and in the soil make the continuation of life in this world possible. This microscopic world is home to bacterias, fungi, and viruses who freely exchange genes, mutate, andadapt to their environment both within us and all around us. Agricultural policies and thedevelopment of high yielding varieties of seeds has encouraged farmers to adopt chemicalfertilizers in order to raise yields. Simplified agronomic ecosystems which features crops
growing in monoculture dominate the landscape. Monocultures do not exist anywhere innature. These agricultural methods have resulted in a significant drop in soil organic matterand the population and diversity of life in our soils. Such soils are prone to soil erosion, areless able to absorb rainfall, and are more likely to succumb to insect damage and disease. Thiskind of approach to agriculture then tempts us to find a solution to the insects and disease byfinding some kind of method or chemical to control or kill the particular pest or disease. We
do not realize the relationship that exists between the microbes in the soil and the microbes
both in us and on us. To attack them is to attack ourselves and others. In this worldview, it isdifficult to conceive that pests and disease are a result of impoverishing the soil and thediminishment of microbial diversity. Soils however can be regenerated by the way we farm.
More recent scholarship in soil microbiology confirms what earlier advocates of organic
farmers believed but could not prove: soils rich in organic matter are able to protect plants
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from disease. Plants secrete root exudates, attracting soil microbes that feed on the sugars
and the decaying cells of plant roots. It is believed that 30-40% of the sugars that are capturedby plant leaves are released into the soil. With the promise of free food, a wide diversity ofbacterias and mycorrhizal fungi surround the plant root transforming the exudates into
nutrients for the plant while at the same time providing a protective barrier from disease.
Nature does not work on the basis of “just in time” supply chains for nutrients. Instead, aresilient nature can only function where there are abundant soil carbon reserves keeping
bacteria well-fed. The result is a steady supply of balanced nutrition for plants that also helps
to protect plants from disease. A side benefit to “carbon farming” is that atmospheric carbon
is being fixed and stored, mitigating the problems of climate change.
Modern farming methods promote monocultures that are dependent on additional
outside sources of nutrients and various chemicals to protect plants from insects and disease.
It is an agriculture that has created an addiction to chemicals. Farmers cannot do withoutthem. Global corporations, through advertising, are shifting the dietary habits of people
around the world. Some refer to this as “McDonaldization.” My point is not to bemoan corporate profits and corporate hegemony—but that we are losing biodiversity within ourselves.
Just like our soils, the diversity and the population of microbes within those who are adopting this diet are declining. Scientists are now finding a significant link between chronic
diseases and intestinal bacterial health. They find that perhaps our approach to eating needs
to change, which is more in line with the thinking of organic farmers. Conventional agriculture’s approach to plant nutrition is to feed the plant whereas organic farmers think about
feeding the microbes in the soil which in turn feeds the plant. Rather than thinking, “I would
like to eat a pizza tonight,” we need to think of what the microbes within us want to eat who
will, in turn, supply us with nutrition. Providing the microbes within us with the complex
carbohydrates they thrive on (think about eating as mulching your inner garden) also helps toprotect the body from disease. To give an idea of what mulching the inner garden would look
like, think of a dinner plate that was divided into three sections that looked like a half of apeace sign. In one half of the plate would be vegetables and fruits. In the upper third of theother side would be proteins made up of beans and nuts with some sources of animal protein(only not too much). The small lower triangle would be for unprocessed whole grains likebrown rice or whole-grain floured breads. This thinking about diet is encouraging and isactually good news in the face of the COVID-19 crisis. By changing our diet we can strengthen
our immune system and a shift to less dependence on animal proteins will reduce our dependence on imports from a global supply chain that is teetering on collapse.

FINAL WORDS
In concluding, I want to circle back to the question, “Will post-plague life be a return tonormal or a new beginning?” Japan, for the most part, has been spared the dire consequencesof the systemic problems in the global food supply chain. Japanese corporations have cash
surpluses on hand of 484,000,000,000,000 (484 trillion) yen at the end of March of this66

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year, which is the equivalent of 89% of Japan’s annual GDP. 17 These are profits earned fromdomestic and international business. Because of these huge cash reserves they have beenable to shield the Japanese public from swings in the global market. The idea of promoting
global supply chains by the powerful is to force the powerless into dependence on the systemthrough debt creation. The language used is that of “helping” other nations or “providing
aid,” or even promoting “sustainable development”. Japanese corporations and the Japanese
government are no different from other countries in this respect. But what we have learned
from the experience that unfolded in the United States is that money alone cannot, and has
not, fixed the system. The system was incapable of connecting farms with processors andconsumers, resulting in farmers having to kill their livestock, dump their milk, and plow
under their crops because immigrant workers in the processing plants were sick and dying or
the packing plants’ package sizes were wrong for the retail market. Fifty-four million people
were using food banks to meet their food needs, and this is in the supposedly richest nationin the world. The pandemic has exposed the system and revealed to us the vulnerability of the
global food system. I want to repeat what I said earlier: This is the first time in history that theentire global economy has been shut down. This is the result of the global interdependenceof supply chains, the high mobility of human beings, and the highly contagious nature of thecoronavirus. This is a moment in which I have been shaken to see this system for what it is.
As a Christian, I am called to go to those places where the powers of death in the food supply
chain are at work, with the hope that the power of God’s love will open people’s hearts tochoose to be part of a community of reconciliation and new life for all people and all creation,amid a system that resists change and is, in fact, in love with death.
There are a number of concepts and ideas that are being discussed in light of the problems of global food chains and the coronavirus. Resilience, is one such concept. It is definedby the FAO as:
the ability to prevent disasters and crises as well as to anticipate, absorb, accommodate or recoverfrom them in a timely, efficient and sustainable manner. This includes protecting, restoring and improving
livelihood systems in the face of threats that impact agriculture, nutrition, food security and food safety.18

Introducing food circles or circles of conviviality where food is rightfully embedded inrelationships with both people and place, diversifying sources of food, and then local foodmarkets, like CSAs that supply people with seasonal produce, may be the kind of networks
needed to connect farmers in a region with eaters in the cities. These small efforts need to bescaled up to promote a nation of local networks. These networks will not only be for supplying
food but they can also be educational networks and social support networks. For example, we
can learn more about how nature works, the skills of growing food, living in the right relationship with place, and we can learn social skills in organizing, listening, and cooperation.
Systems can unexpectedly collapse. A little over thirty years ago totalitarian governments came down; the most symbolic was the fall of the Berlin Wall. In 2011, nuclear reactors
in Fukushima failed. Now, global food chains are failing and it is uncertain what will happen
in Japan. Our hope is in knowing God’s love for each one of us and the whole of creation. It is
God who loves us and sustains the world. It is God who stands above the powers at work in
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this world bringing down systems and opening up opportunities for new beginnings. To careand to selflessly love is not the exclusive ability of a narrow sect. Whenever or wherever love
for others is being expressed, wherever and whenever land is being lovingly cared for, andwherever and whenever justice is being done, there God is. There, in the struggle, we discover
our humanity and chains, even those of an oppressive global food chain, are broken.

NO T ES
1.
Sanya Mansoor, “‘The Food Supply Chain is Breaking.’
Tyson Foods Warns of Meat Shortage as Plants Close Due to
COVID-19.” time.com, April 26, 2020, accessed May 7, 2020.
2. Sean Illing, “The most important lesson of the 1918
influenza pandemic: Tell the damn truth.” https://www.vox.com/coronavirus-COVID19/2020/3/20/21184887/coronavirus-COVID-19-spanish-flu-pandemic-john-barry, accessed May
1,2020.
3. “Fresh markets are not to blame for the new coronavirus
outbreak.” https://www.grain.org/en/article/6413-fresh-markets-are-not-to-blame-for-the-new-corona-virus-outbreak,February 27, 2020, accessed May 2, 2020.
4. “Building a factory farmed future, one pandemic at atime.” https://www.grain.org/en/article/6418-building-a-factory-farmed-future-one-pandemic-at-a-time, March 3,2020, accessed May 2, 2020.
5.
Chris Riotta, “Nearly 900 workers at Indiana meat plant
test positive for coronavirus as food shortage fears grow.”
http://news.yahoo.com/nearly-900-workers-indiana-meat-170037395.html?soc_src=community&soc_trk=ma, May 2,
2020, accessed May 2, 2020.
6.
Michael McGrady, “Trump Uses Defense Production Act
to Keep Meatpackers Open. What should Investors Think?,”
https://www.fool.com/investing/2020/05/01/trump-uses-defense-production-act-to-keep-meatpack.aspx, May 1,

68

2020, accessed May 2, 2020.
7.
Ibid.
8. William Stringfellow identified the beginnings of a technological totalitarianism emerging in America in the 1970’s.
9. William Stringfellow, An Ethic for Christians and Other
Aliens in a Strange Land, Eugene, Oregon: Wipf & Stock
Publishers, 1973, 2004, p. 14.
10. Ibid. p, 19.
11. Ibid, p.30.
12. Ibid, p. 138.
13. Ibid, p. 32.
14. Wendell Berry, “Conservation and Local Economy” in
Sex, Economy, Freedom & Community, New York: Pantheon
Books, 1992, p. 12.
15. David R. Montgomery and Anne Bible, The Hidden Half of
Nature: The Microbial Roots of Life and Health, New York: W.W.
Norton & Company, 2016, p. 63
16. Ibid, p. 25.
17. Yoshiaki Nohara, “Japan Inc.’s Cash Stash Grew to 89%
of GDP Before Emergency”, https://finance.yahoo.com/news/japan-inc-cash-stash-grew-020726434.html, June 1, 2020,
accessed June 10, 2020.
18. Honor May Eldridge, “Building resilience into our foodsystems,” sustainablefoodtrust.org, March 27, 2020,
accessed, May 7, 2020.

New Plots Towards Disruption:
Small Farmer Fissures
SUE HALL PYKEACKNOWLEDGEMENT OF COUNTRY
I acknowledge that this essay was written on
unceded Eastern Maar Country and Wurundjeri Country.

INTRODUCTION
Farming must fundamentally change over the next ten years, if humans are to flourish for
future generations. Our species, like most other species in this world, thrive with nourishingfood, fresh air and unpolluted water. For many decades, intensive farming has been reducing food’s nutritional value, significantly contributing to greenhouse gases and toxifying
waterways. In the continent now known as Australia, a shift to regenerative agriculture,
led by Indigenous knowledges, and accompanied by consumer migrations to plant-focused
food consumption, offers an alternative to health-threatening agricultural modes that arecontributing to the precarious escalation of climate damage.
I lay no claim to practical expertise as I make this argument. A mortgage over five acresof rocky rural land, and a city rental with a parking space called a courtyard does not qualify
me as a farmer. Rather, the impetus behind this paper is my commitment to reparations forthe harm done by the settler1 farmers in my family.
My advocacy for a disruptive change to farming is driven by this cultural knowledge. It
is further informed by my academic work in literary studies and ethnography, and a decadespent leading research for a government body focused on building sustainable futures. This
experience gives me hope for differently organised farming processes, even as I am aware of
the enormity of this challenge.

ADAPTIVE FARMING AND
CULTURAL REVITALISATIONAs I cannot hold myself up as an exemplary farmer of influence, actively collaborating withlocal expertise in Indigenous farming practices, my argument begins with the expertise of
Uncle Bruce Pascoe, a writer who identifies as a Tasmanian, Bunurong and Yuin man. Pascoe
69SUE HALL PYKE

is working with his Yuin community to create a ‘resurgence’ in the grains that kept his Indigenous ancestors in health, while benefiting the region’s soil and waterways.2 Pascoe is a wellrecognised leader of arguments for farming practices that return to the long-established ‘codefor sustainable living’ developed by his Indigenous community, and many other communities throughout Australia.3 These practices include fire management, tilling, composting
and terracing.4 Revitalising these practices, Pascoe argues, is what this continent’s vibranttopsoil desperately needs.5 Drifting topsoil has been of concern to Australian soil scientists
focused on pastural productivity for nearly three decades.6 Action that mitigates this concern
is urgently needed.
Indigenous crops, most particularly, ‘tubers and fruits’, are at the core of Pascoe’s vision.7
This mode of ‘regenerative agriculture’ fits with the definition provided by the Melbourne
Sustainable Society Institute: farming that can ‘reduce emissions while improving soil health,supporting climate adaptation and improving ecosystems, landscapes and the health offarmers and communities’.8 Pascoe is collaborating with the University of Melbourne’s
Faculty of Veterinary and Agricultural Sciences to further this vision.
Pascoe’s focus is moving to the mainstream, joining Charles Massy’s leading voice forregenerative agriculture in Australia. Massy, a settler farmer and social scientist, made thedecision to adopt regenerative farming at a personal crisis point, when the conventionalfarming methods followed by his family for five generations were no longer possible due topasture desertification. Drawing on decades of research, Massy argues for ‘a new kind of
agriculture’, recognizing that this requires ‘a new kind of society’.9
Massy respects the work of Indigenous communities as ‘carers, nurturers and skilfulmanagers of vast complexes of country’, and, in contrast, describes conventional farming as‘exploitative’.10 However, even as he advocates for Indigenous ground cover that attracts pestmanaging birds and spiders, Massy continues to work the land he occupies without noting
any engagement with the Indigenous cultural farming practices of the sovereign owners of
this territory.11 Perhaps the sixth generation of Massy farmers might be open to a vision that
includes the Indigenous people whose land is being regenerated according to the terms ofsettlers who occupy their Country.12 Perhaps my children might do the same with my tightlyheld five acres.
The healing potential of Indigenous sovereignty is partially evidenced in ‘cultural burning’,
an important aspect of Indigenous regenerative farming. Cultural burning is a complex andcontinuing practice, performed at specific times of the year, to meet social, spiritual and ecological needs. The practice is differently enacted from place to place and from time to time, and isalways governed by ancestral connections and eons-old scientific knowledge passed through asystem of eldership.13 Each ‘Right Fire’ must account for intricate factors, such as animal breeding and plant pollination. Cultural burns are very different to wildfires. The flames are nohigher than thirty centimetres, with enough heat to generate seeds while not harming canopies and ancestral trees.14 It is vital for food production. As one fire Elder puts it, speaking with
Tagalaka Country in the region known as North Queensland, ‘Fire promotes yam production,[it’s] like a warm blanket’.15 Nurturing and controlling fire are cultural obligations for the First
Peoples of this continent, and in this context, lighting a fire is a sacred and healing act.
70

NEW PLOTS TOWARDS DISRUPTION: SMALL FARMER FISSURESThis farming method gained mainstream attention after Australia’s disastrous fires inearly 2020. According to white settler and cultural historian Tom Griffiths, the only way tomitigate the risk of these ‘hot fires’ is to learn the ‘fine-grained, local language of fire’ that has
been ‘developed over millennia.’16 As Griffiths argues, the stakes are high, not only for pastoralists, but for global populations, as current wildfire accelerates the ‘spiralling, accelerating
fireball of change’ increasingly referred to as a climate emergency.17
Some government departments, including the Victorian Government’s Department ofEnvironment, Land, Water and Planning (DELWP), are beginning to consider the environmental benefits of cultural burning to control and manage bushfires. The Victorian Traditional Owner Cultural Fire Strategy, launched in 2019, was funded by DELWP, led by theFederation of Victorian Traditional Owner Corporations, and developed in partnership with
Parks Victoria and the Country Fire Authority (CFA).
This cultural burning strategy outlines an ‘adaptive management approach’ that willtransition, over ten years, to a mode of farming where Indigenous Country is able ‘to respondproperly to cultural burning’ after decades of ineffective fuel reduction burning.18 Adaptive
management, or ‘learning by doing’, involves a structured experimental approach that is monitored for continuous improvement.19 The communities of practice formed by Indigenous fireElders, who are learning from each other so they might better ‘adapt the thresholds and indicatorsfor right fire’, are practicing adaptive management in a way that specifically meets their culturalneeds.20 These Indigenous communities describe their attentive cultural work as ‘Reading
Country’.21 This readiness to test, learn and adapt, building on ancestral knowledges attuned
to working with change in the environment, has always been fundamental to building Indigenous knowledges. Government systems for adaptive management are different but, as thecultural burning strategy indicates, there are relations enough for productive partnerships.
During my work in the governmental sector, I was involved in the implementation of astrategic vision that incorporated a degree of adaptive management. Led by objectives, adaptive management turns decisions into experiments, seeking to find the ‘most effective’ procedures to achieve specified outcomes.22 The work of a senior advisor to state and federal
Australian agencies, settler social scientist Brian Head, was significant in the planning forthis work. Head, together with settler public administration expert John Alford, argues thatcomplex governmental programs prosper with an adaptive management approach. However,as Head and Alford explain, this approach needs careful communications between funding
bodies, project managers and stakeholders, based on collaborative ‘trust and mutual commitment’.23 Building trusting and committed communications take time. This means that in thecase of revitalising Indigenous foodways, a bipartisan approach is required.24
Head goes on to argue, with Chinese social scientist Wei-Ning Xiang, that adaptive management approaches are most useful for policy responses to ‘wicked problems’, which they define ascomplex challenges that involve stakeholders with contesting approaches in an uncertain environment. The question of Indigenous food production in the global context of rapid climatechange, and the regional context of sovereignty disputes, certainly involves such complexities.
For example, as the cultural burning strategy makes clear, while Indigenous communities are committed to implementing this practice, they maintain that cultural burning must
71

SUE HALL PYKE

be adopted alongside other cultural agricultural practices, in line with Indigenous knowledge
sovereignty. However, implementing a holistic Indigenous agricultural model, in a politicalenvironment marked by ongoing government refusals to consider Indigenous sovereign
rights, is no small task. It is not enough to simply employ Indigenous community members topractice their community’s method of land management. As the cultural burning strategy
points out, some Indigenous communities prefer to perform cultural burning without theirover-stretched members being bound to a government agency’s workforce.
Such intricacies illustrate Head and Xiang’s argument that ‘wicked problems’ need a‘panoramic social lens rather than a scientific microscope’.25 An adaptive management approachleaves room to develop such viewpoints over time. The willingness of the Victorian government and the Indigenous stakeholders involved to move together where they can, whileworking to mediate their different cultural standpoints, avoids impasse. Culturally-managed
agricultural fires are now being conducted on ‘Aboriginal freehold land or private land (withpermission of landholders)’ as well as on local council-owned land, with CFA involvement.26
Potentially intractable obstacles become learnings along the experimental pathway.
This example shows the possibilities of adaptive management to make room for deepchanges in the agricultural sector, the kind of changes needed to mitigate the damage ofaccelerating greenhouse gases. Wildfires, water toxicity and water shortages reveal structural problems in the long-term extractive land use suffered by Indigenous Country in thisregion since colonisation.27 A revitalised focus on Indigenous grains, legumes and fruits offera healing way forward.

A TRUCE IN THE HUMAN WAR
AGAINST OTHER CREATURESIn the last ten years, a wealth of scientific literature has outlined the greenhouse gas reductions made possible through reduced consumption of animal products. Australian government accounts show ‘livestock emissions’ are responsible for at least a tenth of Australia’s
greenhouse gas emissions.28 In a study led by Australia’s Commonwealth Scientific andIndustrial Research Organization (CSIRO), beef production is calculated as the biggest agricultural contributor to greenhouse gas emissions.
While conservative institutional perspectives tilt towards ‘technical and management
interventions’, particularly carbon sequestration, and an ‘intensification’ of ‘livestock systems’,
this is not the only way forward.29 As research led by UK veterinary scientist Pol Llonch
makes clear, mitigation measures based on intensification of mainstream agricultural practices need to be ‘quantified and contrasted’, taking into account the full range of sustainability
measures, including animal welfare benefits or deficiencies.30 It might therefore be simpler toaddress the need to orient Australia’s agricultural focus away from meat production.
CSIRO acknowledges the potential for shifts in food crops, envisaging change driven
through ‘consumer preferences or via stringent climate policies and emissions pricing’.31 As
was demonstrated in 2020, a time of unprecedented crisis, consumer habits can literally72

NEW PLOTS TOWARDS DISRUPTION: SMALL FARMER FISSURES

change overnight, when driven by government regulation. However, the Australian government is unlikely to have the political will to drive such a change without global precedent.
As well as these policy barriers, plant-focused farming is yet to become a feature of
regenerative agriculture. In fact, permaculture processes assume the use of animals. Massy
does not consider, at any depth, a move from animal agriculture, dismissing this question as‘complicated’ with ‘vested interests and opposing world views’ at play.32 This statement
obscures the vested economic interests of large scale meat producing farmers and the hegemonic world view that accompanies this perspective. That is, while I question the right to use
sheep and cattle as unpaid agents for soil regeneration, and point to the welfare considerations at play when creatures are held in tightly constricted areas to manure and till the soil
for human use, in the governmental, pastoralist and academic commentary that considers
the methods popularised by Massy, there is little questioning of this method.
A plant-focused future is also not a given in the revitalisation of Indigenous regenerative
farming. Mi’kmaq anthropologist Margaret Robinson suggests this is related to a perception
in some of these communities that a plant-based diet is a turn away from culture. Robinson’scounter-argument is that her community’s stories ask humans to go ‘gently’ alongside theiranimal others.33 Māori literary studies scholar Kirsty Dunn concurs, pointing out that her
community’s ‘knowledges and practices’ that relate to other species are less about ‘meat
consumption and animal exploitation’ than ‘connectedness’.34 Dunn’s choice of a plant-based
diet is, she writes, informed by – not constrained by – the cultural knowledge present in her‘whakapapa connections to Te Rarawa and Te Aupōuri.’35
Robinson and Dunn are making arguments at the margins of Indigenous regenerative
agriculture, but they do offer an allowance to consider Indigenous, plant-focused agriculture as apossible way forward. Their arguments are supported by the Indigenous communities’ leading
conservationist thinking in new directions when it comes to working with animals that thedominant culture consider ‘pests’ (for example, donkeys, pigs, buffalos and camels).36 Thinking
outside Western animal agricultural methods is not, in any way, new for these communities.

BEYOND RURAL/URBAN DIVIDES
The potential for the agricultural sector to incorporate Indigenous farming practices,supported by policy recognition of Indigenous sovereignty, and emphasising the climateappropriateness of Indigenous plant-focused crops, is not only a rural story. Regenerative
farming is not limited by geography or magnitude. It can apply to city backyards, balconies
and rooftops, as much as to rural land.
Urban food production is well situated to adopt new modes of sustainable farming, and urban
communities are a strong force in building this capability. Indeed, as North American settler
urbanist geographer Nathan McClintock writes, ‘urban agriculture’ is replacing ‘community
gardening’ in many conversations.37 This shift in nomenclature is not to occlude the fact that,
as Mumbai science educators Deborah Dutta and Sunjay Chandrasekharan note, it is thecommunity orientation of urban agriculture that is the ‘strength of the practice.’38 What this73

SUE HALL PYKE

shift in terminologies suggests is a new orientation towards ‘food communities’, rather thanprivileged individual consumers. For example, in Melbourne/Naarm the CERES Community
Environment Park is demonstrating a food economy that is able to ‘reduce energy use andcarbon emissions, reduce packaging, processing and refrigeration, increase diversity,
increase food security and create employment’.39 Importantly for my argument here, CERES
is working in partnership with the Wurundjeri Bushfood Growing Project as part of theircommitment to a sustainable future.40 The Wurundjeri community is also practicing cultural
burning through their settler-occupied Country in parkland managed by local government
councils who are seeking alternative fire management solutions.
Green roofing projects, a key development in the worldwide sustainability movement,
are also a growing focus for councils in Melbourne/Naarm. Some of these projects are now including Indigenous plants and planting methods. 41 These projects demonstrate the potential for
urban agriculture to turn from water-dependent European fruit trees and vegetables to moreclimate-appropriate crops, such as quandongs, murnongs (or yam daisies) and finger limes.
Composting is part of this story of a shift to urban farming. Landfilling organic products
results in volatile greenhouse gases emissions. In contrast, composting food waste createsand regenerates soil, and it does this most effectively when plant-based. Governments havebeen working in the organics recovery sector for some years, but mostly with a focus onmarket gardens, vineyards and crop farms with ‘large tracts of land’.42 A significant barrier isthe prohibitive cost of transporting organic matter from urban areas to rural areas.43 Thisissue is alleviated when composting occurs close to where the waste is produced. Further tothis point, pilot testing of organics recovery processes have had problems with ‘productquality assurance’ as not all waste providers are able to rigorously exclude poisons, glass orother hazardous materials in the waste they offer for collection.44 This is not such a risk when
the community creating the compost is also eating the food it produces.
Upscaling these solutions needs more than community support and a positive policy
environment. A long lead time is also needed. As Mumbai/Canadian social scientist Vanmala
Hiranandani notes that it took ten years for Cuba to shift from a ‘high-input, non-sustainable
monoculture to a diversified, organic and sustainable model’.45 As the cultural burning strategy points out, a decade can create a world that relates in a very different way.
The community advocacy necessary to push political will towards this future includes
the demands of nonhuman creatures. Settler visual artist Paul Allatson and settler geographer Andrea Connor are working together to describe the increasingly visible presence of theibis in Sydney, depicting these avian migrants as ‘refugees from drought and environmental
degradation.46 Ibis are one of the many nonhuman species who are radically adapting to life
in urban environments as a matter of survival.47 The requirements of these new community
members, sharing human-dominated urban spaces as a result of exponential habitat loss,
furthers the need for significant food policy change.
Leaders in multi-species design are taking note. Settler and architectural scholar Stanislav Roudavski, responding to creatures like the ibis, who represent a ‘biosphere in crisis’, istesting ‘prosthetic habitats’ to bridge nonhumans into a prospering future, arguing thathumans must accommodate nonhuman needs for a healthy, functioning ecology.48 Such
74

NEW PLOTS TOWARDS DISRUPTION: SMALL FARMER FISSURES

developments might helpfully inform farming practices that, even at their most progressive,
are locked into patterns of exploitative harvests that use other animals without considering
their rights or their requirements just to live.49

CONCLUSION
The opportunities in farming this continent differently are being made clear by Indigenous
knowledges. Pascoe’s research debunks settler Australian myths of agribusiness as a solution
for deeply degraded land, offering a counter-narrative of healing under germinal production
practices that do not involve intensive animal agriculture. The innovative insights of Dunn
and Robinson suggest that intensive animal use does not need to be a part of this endeavour. Indigenous Australians have farmed regeneratively for many thousands of years, using
methods such as cultural burning, without exploiting the other animals who are part of theircommunity. A revitalisation of such knowledges has the potential to sit well with aspectsof Massy’s progressive permaculture agronomics. This is relevant to urban, as well as rural
farming projects. As urban understandings about the work involved in food production meetthe efforts of rural work to meet market demand, humans and other animals might begin tointeract with food sources in healthier and more sustainable ways.
I take hope from the range of experimental pilots informing governmental work withthe ‘wicked problem’ of producing food in ways that do not escalate climate damage and am
advocating here for changes in rural and urban farming that consider the needs of animalothers. Emergent sustainable farming practices are underway, and ready for mainstream
adoption. The lifestyle changes experienced in 2020’s crisis-driven pandemic management
demonstrate that a different but liveable future is only a disruption away.50 A shift to sustainable plant-based food production in the city and the country, centralising Indigenous regenerative farming methods that make allowances for all creatures as kin, can advance climatechange mitigation in a radical way.
Urban and rural farmers are moving towards such a change, as the crisis in conventionalfarming is felt through the windswept topsoil and smoke haze throughout this continent andseen in the parched waterways around the Murray-Darling Basin. There are fissuring pathways into a sustainable future that resist mainstream profit-driven modes of conventionalfarming. These shifts are not impractical. In a time of climate emergency, it is the status quothat makes no sense.
I am one of an increasing number of people in this continent being educated through ourbodies to seek ways to avoid a future that is literally unpalatable. We hear this narrative in thelanguage of extreme fires, desert-like farming land and the migrations of creatures such as
the Australian white ibis. This learning leads me towards a path that seeks to redress ecological disfunction. It is time to repay colonialist loans against a foreclosing future. For this tohappen, farmers in both rural and urban regions need substantial funding, so they mightgrow differently-prioritised food, following Indigenous regenerative farming practices. Thisshould be a national priority.
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SUE HALL PYKE

NO T ES
1. ‘Settler’ is a general term used to denote the ancestry of
non-Indigenous people who inhabit colonized territories.
The term was theoretically situated by settler historian
Patrick Wolfe (Carey and Silverstein, 2020 p. 4). As settler
political scientist Sarah Maddison writes, this ‘diverse andmulti-ethic group’ represents the history of white colonialist
privilege (2019, xiii). Amplifying the argument of Potawatomi
environmentalist and political theorist Kyle Powys Whyte,
Maddison notes that the dispossession of Indigenous peoples
is a requirement for settler privilege, and ‘thinking ofourselves more consciously as settlers may give us pause toconsider how it is that we can feel at home on the homelandsof others’ (xiv).
2. Allam, Lorena and Isabella Moore, n.p.
3. Pascoe, Fletcher, and Cumpston, 2020.
4. Pascoe, 22-23.
5. Pascoe, Fletcher, and Cumpston, 2020.
6. Pickup, Geoff. p. 54.
7.
University of Melbourne, 2 September 2020.
8. Melbourne Sustainable Society Institute.
9. ABC, 28:17.
10. Massy, p. 28.
11. The term ‘sovereignty’ is contested. Gomoroi politicalscientist Nicki Moodie speaks of sovereignty in terms ofrecapitali$ation. A more common term is repatriation, or, forthose pushing against patriarchal terminology, rematriation(see Tuck).
12. The term ‘Country’ has been ‘adopted by Aboriginal
people [to refer] to their traditional land estates inheritedfrom their forebears as a matter of custom and according totraditional land tenure laws of each people or society.’(Langton et al, 2017, n.p.). I use the term ‘Indigenous Country’to signal my non-Indigenous speaking position when notreferring to a specific territory.
13. Victorian Traditional Owner Cultural Fire Knowledge
Group, p. 8 and p. 13.
14. Victorian Traditional Owner Cultural Fire Knowledge
Group, p. 18
15. Victorian Traditional Owner Cultural Fire Knowledge
Group, p. 19.
16. Tom Griffiths. “Savage Summer.”
17. Tom Griffiths. “Savage Summer.”
18. Victorian Traditional Owner Cultural Fire Knowledge
Group, p. 14 and p. 16.
19. The New South Wales Government’s Office ofEnvironment and Heritage is leading in this area (New South
Wales Government 2018, n. p.)).
20. Victorian Traditional Owner Cultural Fire Knowledge
Group, p. 14.
21. Victorian Traditional Owner Cultural Fire Knowledge
Group, p. 14.
22. New South Wales Government 2018, n. p.).
23. Head and Alford, p. 721.
24. I have observed, with much interest, a very interestingelaboration of the adaptive management approach in thework of the not-for-profit organisation Bridging Lanka(Bridging Lanka ND). This project is currently a key focus fora project investigating resilience and ‘inclusive urban
governance’ (Mulligan and Moloney, 2016).
25. Head and Xiang, p. 4.
26. Victorian Traditional Owner Cultural Fire Knowledge
Group, p. 15.
27. This is not limited to Australia. As illustrated by the
documentary Gather, which traces the stories of the White
Mountain Apache Nation (Arizona), the Cheyenne River
Sioux Nation (South Dakota), and the Yurok Nation (Northern
California), this is an international movement. (2020)

76

28. Australian Government. “Livestock.”
29. Herrero et al, p. 452.
30. Llonch et al, p. 283.
31. Herrero et al, p. 456.
32. Massy, p. 405.
33. Robinson, p. 192.
34. Dunn, pp. 47-48 and Dunn, p. 44.
35. Dunn, pp. 47-48 and p. 44. This complex term, ‘whakapapa’is a Māori-based genealogical concept that ‘links all animate
and inanimate, known and unknown phenomena in theterrestrial and spiritual worlds’ (Taonui 2015).
36. See Bowman and Robinson, Celermajer and Wallach,
Collier et al, Ens et al and Koichi et al.
37. McClintock, p 192.
38. Dutta and Chandrasekharan, p. 1196.
39. CERES 2020, n.p.
40. CERES 2019, n.p. As Indigenous studies scholar Paora
Tapsell argues, from his Te Arawa perspective, a ‘lighthouseof understanding’ is needed, a ‘Pou Mārama’ that allows forgovernment engagement with Māori farming practices toshift how farm produce is managed and harvested. This does
not involve governments appropriating these practices andnor does it mean wholly plant-based approaches are
expected. Rather, governments and non-Indigenous
communities need to listen to and follow the advice of the
Indigenous leaders who have deep knowledge of caring fortheir ancestral lands.
41. Mata et al, 2020.
42. Sustainability Victoria, p. 32.
43. Sustainability Victoria, p. 32.
44. Sustainability Victoria, p. 32.
45. Hiranandani, p. 770.
46. Allatson and Connor, p. 384.
47. Ritzel and Gallop, 8.
48. Roudavski, p. 734. Roudavski is designing spaces for allurban creatures as part of his work to respond to therelationship between human-centred ways of living thathave led to the ‘planetary crisis’ that threatens the next
human generation (p. 732).
49. For settler Australian and political scientist Dinesh
Wadiwel, a truce on animal use might be the best way
forward. Wadiwel asks if humans are ready to surrender thehuman sovereignty inscribed upon the bodies of animals
whose territory has been taken. Following Wadiwel’s lead, Isuggest the time is right for a truce on animal use through amove towards plant-focused food production (see Wadiwel p.
276).
50. Humans can survive in the face of near-extinction, as
this country’s First Nations people showed when their lives
were invaded by disease and violence more than twohundred years ago. While such circumstances should neverbe replicated, these communities’ resilience offers hope at aslant.

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‫➂‪谏❁暜‬‬‫־✇‪ַֿ ‬ם׵ך‪䟨餟溷‬׵ך‪յ阛氺溷‬יז׷ֹא‪ն‬םֹ׻ ַםַיַⲯ ַםַיַ‪؅臝‬ײ؀ׂ׵ס׼־‬‫‪յ‬עכ־✇סא‪ն‬׾ַֿהג☭‪‬׳‪؅䬣‬‬‫‪ַն‬ג׊‪銨槁‬כ‪ց‬׿‪嵣‬ס⻔‪偙‬גזױ‪尴‬׾ֵס┞ⷃ׾ֵ‪ր‬׼םַֹיֻ❛‬‫ַף׿ׄם׼ֿםחכ‪㏸‬ס‪气嵛槁㖪‬סהג☭׳‪؅䬣‬־✇ם‪؆‬א‪յ‬עכ‪ր㏸ց‬ס‪勑匡㳔‬׾׀‪气‬מ‪㏸‬‬‫‪ն‬־ֹ؀־םעךסַםׄ‬‫‪ꇓ‬ס׫‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜‬‫‪侚㐌յ‬ס‪ٜ‬؝ُ‪٤٬‬وג׊ׇ‪瓌⛿⯼յ䌞㸴劻؅ꇃ‬׫‪؆ֿ䌐㐌‬׈‪ٜؔ‬طס‪ٜ‬؝ُ‪٤٬‬و‪┞宋傈겏㎒‬ס☭‪ٜ‬؝ُ‬‫ח׀׼־‪յ幾ַ驟瞔‬׽‪㻗ꇓ؅溫‬׼־ؼي׾ֵס‪նꋺ䌪‬׾ַיז‪ꄼ‬ע‪瑭‬מ‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜‪ؔꋺ‬ظءِٔ‬‫‪㐌給‬כ‪┞㴻꽝㔔ֿ㢐‬ס‪ն匆⽟ꁊ‬׾ֵֿ‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜מׂ‪ٜꁿ‬ع٭ْ  ‪⩰յ埉둚‬גַ‪ַ䁊ꇓ؅婧‬‬‫‪؅臝ׂն‬כ׆ס‪յ⣌䎘յ㵵傈յꀸ✑噺‬עינ‪幾ַ㵵؅陧‬סַ⻉׀♕‪ֿյ‬׾גֵמ➳‪鉩給ꫀ‬‬‫‪؆ն‬׈ףֽגז‪鉿‬׫ؼيמַ׼׵‪⟵◗隍剹؅‬ס‪յ⮴瞏侷芌‬ףֻ❛‪⚶ֹն‬מ☭ם‪؆‬؀ַ‪ꇓ╚յ‬ס׫‪匆‬‬‫מ‪ٚ‬؜َ‪镩㲳նꌬ䉖‬גַי׊‪怪㐂‬מ‪洠ꯖ‬סؼي‪յ‬״גַם׀ך־׊‪⭦翝‬םⷃ‪祔‬עך‪ֿ匆‬ג׊‪䛈㲳ֿ돞䫐‬‬‫◉‪溪ꐠ‬ס‪螛訪‬ס‪㺲‬ؗ٘ب‪٤‬ػ‪٤‬ط‪ؕٓ璇‬عئ‪嗘朮‬׾׌‪蔦气‬מ‪喖卲‬ש⽿כ‪ٙ‬؜ر‪յ‬י׿ױ‪꾙‬מ‪㦇‬׳⛿‬‫עמ‪ն寊㖪‬׾‪匡‬יז׷ֿ‪寊朙‬ס╚‪侑末‬כ׾ַי׊‪⚪䤣‬ך‪寊㖪‬ס⻎⪴‪յ‬׽‪堦؅廌‬׽⻋‪嬎镩ն‬׃‪映ꓩ褺؅䬎‬‬‫ךַ‪㎪‬ס‪彏寊؅ⰺ焪‬מ‪勎꯬‬ס⤒‪նꇓ╚յ鴤‬גזֵיֻ⤫ֿ״‪ֹյ寊徥‬׻׾״‪寊ֿ냊‬׵‪寊朙‬ס׽־ֿ׽‪ꄼ‬‬‫ס‪玆嬎‬ס‪յ㢐‬עמ‪ַ䁊ꇓ‬׊‪ն각‬׾ֵך‪寊玗坎‬ע׿׆‪յ‬׾ֻ‪⺜ַ玜ֿ锶‬עמ‪┪⣨‬סא‪ն‬׾ֵ׵‪㖪䨾‬ג״‪徥‬‬‫׼׆׮‬‫䷂‪蠗蛞؅‬ע‪免‬׾־ֿ׽‪նꄼ‬׾ֵֿ‪⚪䤣㖪‬ؼؗئلסײ‪焪畤‬ם‪筶募‬גז‪ꅎ‬צ‪ֿⰺ焪؅ꆻ‬׼‪聋曋‬מ‪ꃯ䝌‬‬‫ַֿׂؼؗئلסײ‪焪畤‬מ‪勎꯬‬ס‪ُٕٚ咟‬ك׷‪ꇓ‬ס‪յ焪沑‬עמ‪ն㻗ꇓ‬׾׎؂⻉‪䩘؅‬כطتُػ‪❵ֻյ‬ײ‬‫‪ն‬׾ֵךס׵ג׊‪㶐ꅼ‬ך‪ֿ侚☭؅⣤؆‬׼☭׳⛿מ׆׆‪յ‬ע‪㖪䨾‬׾׷ַ‪ꇓ鉿ׂ☭؅䘼‬ג׊ֹ׆‪ն‬׾ֵ׵ח‬‫‪ն‬׾ַיז‪焒‬־סג׿׼‪ꅎ‬ך‪䟨䗄‬ס‪ֿ鞋‬ח┞ח┞סא‪յ‬ע☭ס⩧‪㐌‬‬‫ך‪䁊‬ע‪ٜ‬ل‪յ‬صِزـעכـُ‪ն‬ש⽿כ ‪ٜ‬لـُ‪㐌䨾⻏؅ ‬ס┫‪䁊‬כ‪䁊‬גז‪皑‬׽⮗סַ‪ꇓ岚‬ס׆‬‫‪յ‬׾׿׈‪⚻䪩‬מ‪ٜ‬؝ُ‪٤٬‬وג׊כ‪䱰겏؅气噺‬صِزـ‪儆յ‬ע׆׆‪ն‬׾׌⽱‪䁊؅䟨‬סصِزـ‪‬כ׾׌‪潲陹‬‬‫‪ն‬׾ֵך‪䁊‬גזםכ⺫‪薊‬ס‪玗需‬ס٭ؘ؞ق‪ٜ‬ق‪玆⩰玗‬‬‫‪絭唧‬ך┫‪免յ䁊‬גז‪溫‬מ‪ٜ‬لـַُ⚻‪絭唧㲳؅‬מ׽‪؅䱰‬صِزـֿ٭ؘ؞ق‪ٜ‬ق‪յ‬כ׾׻מ‪玗需‬‬‫ס‪䈭‬ס‪傽ն맀‬׾ֵגַךַס׊‪낢ֻ؅‬י׬‪؅낛‬صِزـך‪ն㽒疮‬גזםׂם׿‪䨴‬׫┪‪㐌‬׿׼⮗ֿ‪㲳‬‬‫מ‪؅脍‬٭ؘ؞ق‪ٜ‬قמ׊‪맀ֿ䚽ꂉ‬ג‪匡‬יז‪䨴‬׫׆א‪ն‬גׄⲙ‪곀؅‬יז‪边؅ꃯַ䩧‬גַי׊כֹֽ‪곀؅销‬‬‫‪锶‬ךַ‪㽒؅䬎‬ם‪䈴㝕‬ע‪յ맀‬כ׾‪ֿ偂‬٭ؘ؞ق‪ٜ‬قכֹ؀ֵך‪┮⺪茣‬ע׿א‪ַֹն‬כ׌؀‪ꮳ‬׫┪‪㐌‬י׎▗‬‫‪ٜؔ‬ط‪ն‬גז‪皑‬צ‪낗‬כ׫┪‪㐌‬׎▗‪؅‬٭ؘ؞ق‪ٜ‬قע‪맀‬י׊ׂ־‪ն‬ג׎‪锶‬י׊‪㵅隍‬כַםך‪┮⺪茣‬׎‬‫י׎‪鼥‬מ〿ס‪獫珍䊘‬ך‪⩰玆⧩獓‬ס‪ٜ‬؝ُ‪٤٬‬و‪玗需յ‬ס׆‪ն‬׾ֵך‪┞㖪긖‬ס‪؆‬׮ס‪玗需‬גַ‪臝‬׼־‪؆‬׈‬‫‪ⳛ朮ֿꬢַյ⚶需‬כ☭‪玗需ն‬ס٭ؘ؞ق‪ٜ‬قג‪匡‬י׿׈‪յ⺚꾁⚻䪩‬׼־♣‪ַ免‬םג‪ն倀㲻؅䭥‬׾׿׼‪靣‬‬‫‪ն‬׾‪匡‬יֻ‪┞盚ֿ锶‬ס׊׼‪凰‬סך׆׆ג׀יז⻉׀⻔כ‪յ蔦撬‬מ׽גֵ׾ַיז⻉ׄⲙ‪յ‬׊؂★‪؅‬‬‫‪ն‬׾׌‪䱅噺؅‬ך׼ה׆׼הֵ‪յ‬׽‪䍴‬מ⻔‪傽‬י⮂‪侷㵍؅‬ע‪ն㶮㳌‬׾ֵֿ‪㳔吾‬כ׾־־׊׈מ‪㹼呧瞔‬‬‫ס‪盯紬‬ג״‪յ䉘؅俤雾‬עמ‪埭‬ס‪ն⩰气‬גז׈דׂיׄ־‪㛽؅‬כ‪ց‬־׌ך‪⩰气ֿրֽ⩧宜‬ס☭┞‪免յ‬׾ֵ‬‫׵►‪䱅‬י׊‪؅‬׽‪㲳㴕‬׼ֿםֻ‪砯俙؅侷‬מ‪  䌑气‬ע‪ն⩰气‬גַי‪鰱؆㐳ֿ㷆‬מ╚סإ؜‪յ‬׽ֵֿإ؜‪畉朮‬‬‫‪ն‬׾׌‪؅‬׽‪㲳㴕‬׼ֿםׄ⺇‪䱅噺؅‬ע׼‪ն气䕉‬׾׌‬‫ז‪؅냣‬؟ٕסⶐ  עؘُز‪免յ‬גנ‪㵵ն䌑⯼陧‬ס‪ُ聋⛒嬎‬ؘزעסֹ׼׵י״‪岪‬מ⮴‪劄‬׵חַ‬‫‪芻‬׾ֵח‪յ‬יַיׅ‪ֿ  ⠥黨‬׶הׯ־מ‪ַյ䌼‬׼ׂםכז׷ֿס׾׌⟛‪㷆䌼؅牞‬ע╚ס‪ն㵵‬גַי‬‫׿׈׾⻋ֿبؤ‪ٓٞ‬ؗعג׊‪յ⹺疛‬עמ◪‪ؕٓն㝘‬؝ٔةס‪乨甦劻‬גצ⛞ֿ‪偆蛹‬כ‪걺☭歨‬עמإ؜ַ‪鬘‬‬‫‪ؕٓ؅★䳕‬؝ٔةכ☭ס‪㐌㔔‬׾׿‪稌ֿ棨‬ףׄ‪յ臝‬יזֵ׵‪ٞ‬بַّ׊‪偆‬ד‪紬؆‬ך‪٠ٚ‬מ‪ն曩갔‬גזֵי‬‫ׂ‪赛؅‬עיַⰺ‪؅‬׶הׯ־‪յ‬׀ץ‪؅‬بؤ‪ٓٞ‬ؗعך‪焪蕋‬עؘُزכ׳‪ַֹն㜻낛ֿ座‬כג׿⪜מ‪䩘‬י׊‬‫‪80‬‬

‫ׅ׵‪凃‬ג׸ת‪㔲‬חظٌ׋ֹ‪欰‬‬‫‪ն‬׾ֵך ‪ 劸낛‬׾ֻ┰מ؟ٕ‪ն僻傽յ‬׳‪攛ꁎ‬י׬‬‫‪㻗‬ג׊כ׽אזץ‪ն‬גז⚶מ‪⚶ַյ⩰玆‬מ‪⚶ַյ寊朙‬מ☭ע‪յ瑭‬׼ֿ׌‪ꇓ‬ס׫‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜‬‫‪ն‬גזֵֿ‪气嵛┾汔‬ג׿ױ‪㎪‬מؿٓג׀‪յ气‬עמ╚‬‫׾נ‪؅陧‬؜؜ַ‪朙냣‬‬‫‬‫٭ْ  ‪ַ埉둚‬׊‪凂㳌յ帘‬ע؜؜‪ն‬גנ‪聋⺃曋؅陧‬؜؜ַ‪朙냣‬ס‪ٔ٤匆‬زف‪걋յ‬ס‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜‬‫‪寊朙؅侑‬׼ֿם׊׽‪㷆岪‬ךع٭إ‪ַյ‬ױ⛿♳גז✑ך‪筶包‬ס׎؂ֵ׽ֵ‪յ‬ך‪卲ꓩ‬ס‪ٜꁿꁊ‬ك‪٤‬وס‪ٜ‬ع‬‫‪ն㶮㳌‬׾‪㛿‬מةش‪ٞ‬סؼق‪ٝ‬إ‪╚类㐌‬סع٭‪ٜ‬ء‪٤‬؞ش‪ٝ‬عסׂ‪朙►؅ꁿ‬גז‪䶗‬י׊א‪ն‬׌ׇ‪ꇃ‬י׊‪末‬‬‫؜‪ն‬׌ׇ‪ꇃ‬י׊‪蔦㵵Ⲏ䈰‬מ‪ٜؕ‬؛٭ذف‪‬ؗ؟‪朙►؅‬גז‪յ䶗‬׽‪䨴‬׫‪匆‬י׿‪䒘ַ寊朙؅ꅙ‬מ׈‪յ㶮‬ע‬‫‪յ侑末㐌‬׼ֿם׊‪⯈氠‬מײ‪嗘气؅䈲‬׾ם‪沌‬י׋‪䗎‬מ‪둚䍲䈼‬סٕ‪ُٚ‬ك‪յ‬כ‪ַ宜廛‬׌׷׊‪寊朙ֿꈌ䗎‬ע؜‬‫׾‪䨴‬מ‪匆‬לֹ׺הֿ؜؜‪䌑⯼յ‬ך׿א‪ն‬׾ַיׄ‪  䌑♧┪籽‬כ‪瓌末؅뭇չ‬׾׌ⳛ‪㴻⛿㐌؅㳌硼瓌‬כ‬‫‪ն‬ג׊ך‪汦㴕‬ע؜؜׼ג׊‪陧ゼ‬׼ֿם׊ؠ‪٠‬ؠ‪㳌硼յ٠‬‬‫׿‪곐‬׼־‪ն㵵‬׾ֵךסגַי׊׽‪㷆岪‬כ‪յ寊朙‬׽✑‪؅‬ع٭إגױך‪嫘չ汛‬ס‪┫偙‬ס‪յ㵵‬؜؜ע‪㵅‬‬‫‪ր‬כׂ‪臝‬כ־׾ַיז‪♀✇꾁냣‬י׊א‪ն‬גזֵך״ג׾׌ׂ‪鬘䬎؅鼓‬ש‪յ朙童㕚良؅ꆻ‬מ‪汛‬ס‪⥰倩㐌‬ג‬‫‪匡‬יז‪䨴‬מ‪┞糿‬ע‪յր朢  꾁‬כֹ‪ゼ‬כ‪‬ע‪ֹ  꾁‬׵ךסַם׼ג‪锶䓜‬־׊‪꾁‬׵ך‪ն‬כ‪ց‬׾ַיז‪꾁냣‬‬‫־؂‪ր‬כׂ‪臝‬כ־ס׾ַמ׆ל‪յ‬עך‪ն‬כ‪ַց‬םַעיז‪ր㝤‬כׂ‪臝‬כ־סגז‪ַֹն㝤‬כ‪ց‬גז־ם‬‫ך‪䓜撬‬עס׾ַמ‪喖‬׵יזםׂםַע‪յ寊朙‬ך؀׆כםֹ׻ַם־׊‪ն喖‬׾ֻ‪瞩‬כ‪ց‬׾ַמ‪ַֿ喖‬ם׼‬‫‪ն‬־ֹ؀ד׏ם‪ַյ‬ם׋ⳛׂ⪢ע؜؜ֿ׾ֵ‬‫ס‪寊朙‬כ‪ց‬٭ؚؗ٭ؚؗ‪ր‬יז־⻔מ‪喖‬׼־ع٭إס‪虘ַ蠗㐌‬ס׽ג‪ն侑末╚յ갅䓜‬׾‪靣‬ע؜؜‬‫׽גז׹ע‪յ寊朙‬י׊ׂ׼ף׊‪ն‬׾ֻ׆‪ꂉ◜ֿ臝‬ש⺣כ‪ց‬٭ؒؓ٭ؒؓ‪寊朙ֿր‬׼־‪յ喖‬כש⺣מֹ׻‬‫זױ‪յ尴‬־ׂ‪鉿‬יז‪䭥‬מ⩧⺚‪㘇؅‬גז‪劓㎇յ䳢‬כ׾םׂ‪㶮‬׊‪ꅸ㎇յ㸴‬ע‪凂㳌‬י׊א‪ն‬׾‪匡‬יזױ‪겏‬‬‫׌‪ꂉ◜؅‬כ‪ց‬٭ؒؓ٭ؒؓ‪ր‬׼־ׂ‪ꇶ‬ע‪յ寊朙‬׵⻉‪ַ㖪‬ם׼ֿ׊׮‪ն㘇؅‬׾׎׈״‪蕭‬י׎‪㘇؅鼥‬מ‪㽒‬ג‬‫׋⻎י״‪㘇؅寛‬׍‪յ䖩‬׵יזםׂםַ‪劓‬־‪յ俙‬ע‪寊朙‬ג׎ױ׋‪ַֹն㘇؅┰ֻ뉔‬כ׾־؂ֿ‪䨾㐂‬ךס׾‬‫‪ն‬׾ֵךס׾‪匡‬יז‪䨴‬׫‪㖪䨾‬‬‫ׂ־‪ն凇‬גַי׊‪侑末؅‬ך‪⛼㐌‬ס‪岉⽟ꁊ‬؞ر‪٤‬؝‪ٛ‬؜‪յ‬י׽┫‪㻗؅‬כ‪㵵汫‬ע‪蝄ַ꼿յ㶮㳌‬ע؜؜‬‫‪ֿꁿ䌑յ⛼㐌‬؀׆כ‪ն‬גַי׊ⳛ‪瓌‬׫‪ٜꁿꁊ‬ك‪٤‬و‪둚㐌‬ע‪յ凂㳌‬׊ⳛ‪瓌‬׫‪ٔ٤匆‬زف‪蔦㴎‬ס‪㻗萝‬כ׾ם‬‫‪ַֹն‬כגזםׂםֿ‪䖩锡‬׾׽‪ꮳ‬מ‪侑末‬׫‬‫‪ؔ٬‬طؼِٖؤ׾׌‪  䌑喖卲岺侉婞յ㐌⩧⛿宐ֿ粪䭥硄槏‬׾׻מ‪ٜ侓䍟‬٭قؾ׾׌‪㸐‬מ‪喖卲庿㸴‬‬‫⮂‪☭⺚ֿ嵣‬׼־‪յꀸ㻗匆‬ךַ⳰׾ֻ‪ׂ鱩‬׀‪؅㝕‬׼׿א˘‪ն‬عؠؘة‪ٞ‬و‪嗘卲‬׾׻מⲙ‪յꪛ溪䴈‬عت‪ٝ‬ؚن‬‫‪㵵汫냣너꾁俙‬ס׽ג‪┞䨯䓜‬ך‪㏸㐌ֿ㙟Ⲏն☭䩘┮鳉‬ג״׼׀ֵ‪腁✑؅‬ךⵊ‪ն篙卸յꇃ沷‬׾ֵך״גג׊‬‫‪ն‬דסגזםׂםֿ‪䖩锡䙎‬׾׌ⳛ‪瓌‬׫‪⛼㐌‬׉؂׉؂‪յ‬מ⟛‪牞‬ס‪䱰蠗㐌‬׷‪냣倣勎‬סך‪喖‬מ‪庿㸴ն⹸㸐‬מ‪ֿ㝕䋀‬‬‫‪䛈‬ס☭‪ն‬גַיז‪►؅䶗‬׼־‪寊朙؅냣ַյ꾁‬ס‪䌑⯼ն䓜免  꾁‬עסגז⚶⮂י״⮴כ؜؜‬‫⪜‪ն┩㟕ֿ鮫‬גַךַ‪㕚良؅䬎‬ךإ؜ַ‪芻鬘‬׼ֿם׊׽┫׽‪յꇓ؅溫‬ע☭‪‬׼׵ל‪ֿ蝄ַ㲳‬׾ַֿ‪㲳㦇‬‬‫׼׿‪ֿ䗆‬סגַיַ‪յ婧‬׽םמ‪筶鳉‬ך‪꿁‬ן؂‪✇낛‬׵י׿⮗ֿ‪밮糿‬ס‪ٜ‬ر‪٤‬ئ‪ꇓ╚յ‬׾‪䊟‬ךַ‪稌؅䬎‬ג׊‬‫׫‪껜㎼‬ש‪◝㎼ꪨⶾ㴻؅篙‬ע‪յ姌水‬׀⦍י׊כ☭‪黉‬ךغ‪瓌⛿脢ֿ㝂ַؕ٤‬׵כז׵ע‪ַն槁㐂յꩽ水‬ם׿‬‫‪겒氠劻ꪨ؅箽ֻյ‬ס‪  䌑‬ך‪ն껜㎼‬׫‪ٛ٤‬ة٭رי׊‪篙㨰‬כ‪⦍ׂ水䙎‬ך‪黉‬غ‪ؕ٤‬ע‪䌑նꩽ㟕‬י⮂מׁ‪⮂畀‬‬‫‪‬־ֹלי׊כ⩰ׁ‪⮂畀‬׵‪յ傽勓‬׼ֿם׊‪껜㎼靣؅Ⳉ䒣‬י׊‪⻎㺇‬מ׆א‪姌㟕ն‬ח‪⫙겒氠陵⺪؅䔵‬ך‪ٚ‬؜َ‬‫ַ‪ն 꾁‬גזדׄד☭◝‪յ㝜㩒‬ע‪免‬גנ‪㵵؅陧‬ס؜؜⯼‪յ䌑‬ך╚‪ꅼ㳔‬׫‪ٚ‬؜َ׵‪臝ׂ┩㟕ն㎂㟕‬כ‬‫┫‪㻗؅‬ף׿‪յր免ֿ匡‬׼ֿם׎׈‪緐㸯‬׊׼‪寊朙؅庿‬כ׽ׂז׹‪ն‬׾‪►؅䶗‬׼־‪  꾁‬ך‪  꾁‬ע♀׵‪寊朙‬ג‬‫‪ַֹն‬ע؜؜כ‪ց‬׾׽‬‫‪81‬‬

‫➂‪谏❁暜‬‬‫‪ꀸ噺‬׳‪芌‬ך╚ס‪气嵛‬‬‫סכ‪劔氠堅勎‬ס‪؆‬׈‪ٜؔ‬ط׌׼‪凰‬ך׆׆‪ؔն‬طخ‪٠‬؜‪ٜꋺ‬و‪٠ٜ‬ػ‪◴斪䊝㏝‬ס‪䌐㐌‬׾׿ף⽿כؕ‪ٚ‬ذ⫐‬‫‪ն‬׾׿‪闑‬יַחמ׽؂‪ꫀ‬‬‫כ ‪ٛ‬ف٭خب‪؅ ‬׆׆ע☭⛿ס‪ն㵵‬׾ֵֿ‪㺑俤卲‬ם׈‪㸯‬ס‪ٜ‬٭ؓ  מ‪腁㐌㞺‬ס‪㵵‬ס‪؆‬׈‪ٜؔ‬ط‬‫ך⽱‪ַֹ䟨‬כ ‪汛‬סغشؗث٭‪ ٞ‬י׊‪潲陹‬ךכ׆ס‪汛‬עכ‪ٛ‬ف‪勎յ‬סغشؗث٭‪ٞ‬עכ٭خب‪ն‬ש⽿‬‫‪ն‬׾ֵךׄד׾׀ך‪ֿ  勓牞霼‬٭خب‪յ‬יז׋‪庋‬מ‪堅勎‬ם‪겧㝂‬עך׆א‪ֿ㵅갾յ‬؀׆כ‪ն‬׾ֵ‬‫‪摾⨠ꏕ‬מ‪؅㐌⩧⛿宐‬٭خب׾׿׼‪焒‬י׊כ‪勎包‬ם‪յ虘鮐‬מ‪ 䌑♣䔿⶯ն㐌⩧喖卲㹾ֿ䳕ꓭ潨溷‬‬‫‪؅‬٭خب׵‪㵵傈‬׼‪؆‬׈‪ٜؔ‬ط‪յ‬מ‪腁㐌㞺‬גזד⮔ⶥ┮ֿ‪✑朮气芌‬׷‪ն䓜免յ㕚良ꆻ䵱‬׾ֵֿכ׆ג׊‪䉘‬‬‫؂⻉מ‪㐌鮐‬־‪ׂյ硄槏偙岺‬׋⻎כ♑ע٭خب‪֐䌑䔿յ‬י׊א‪ն‬׾ֵך‪氮匡‬ס⯼⻏ֿסגֻ‪嗘‬־‪✇勓‬‬‫‪甦ֿ낗‬ס‪屦耇堅‬؞ؿ‪ٚ‬ئגזֵיז‪媘‬מ‪腁㐌‬ס‪յ걋‬י׊ׂ׋⻎‪免؅‬דג‪ն‬ג׊‪㝕⶯ֿ厏媃‬־סַם‬‫‪յ虘‬׽םכ‪냣訪‬ס؟ٕ‪寊朙٬‬ע‪ׂյ卹訪‬םךׄדי׊כ‪勎包‬ע؞ؿ‪ٚ‬ئ‪ն‬גזםמֹ׻׾׌‪蔦气‬י׊‪俆‬‬‫‪气‬י׊כ‪냣倣勎‬׷‪䔿յ赛‬סא‪ն‬׾׿׈‪⯈氠‬מ‪氠ꄫ‬ם‪坎չ‬לם׾✑‪漖؅‬ך‪訪‬מ‪յ⧩獓免‬׽ֵך‪赛旓倣‬ם‪鮐‬‬‫‪㺲‬ؠةزؕ‪٠璇‬ؠ‪٘‬ؼ؜‪냣倣勎‬׾׿؂‪䘼‬כג׀ך‪յ럜ֿ甦؅ꆻ؆‬׽גַ‪甦؅諉‬ס‪٤‬ر‪٤‬جַ‪ꩽֿ僃‬‬‫׷‪㙟‬ך‪勎‬׊‪ّٚؕ؅䯏‬׷‪ٜؒُٕٓٓ璇‬ن؜ס‪냣倣勎‬גז׼׵ך‪նꁿ䨾‬׽ג׊‪蜧؅瓌嗘‬ג׊‪ֿ溪蛹‬‬‫ق‪⯈氠ն‬י׊כ‪嗘ֻյ卸堅٬냣倣勎‬ױױסא‪甦؅‬מ‪յ낛䔿‬עص٭‪ٜ‬نؠشٔةגז׼׵ךׄ⮔‪յֽ鏭‬׊‬‫׾םכ‪ꀸ噺魕包‬לםإ؜ַ‪吁յ芻鬘‬׷‪ꈷ䫕ն佻叻‬׼־‪蜧‬ג׊‪溪蛹‬יַ‪甦؅諉‬מ‪낛䔿‬׵٭إ‪ُ٤‬׷ٕؕق‬‫ז‪甦蜧؅饛‬מ‪ꁿ䨾‬ׇ׷‪焒☭յ镩䧻‬׷⩰‪ٔُْ璇ն偲‬ز‪ؕ٤‬رؓؼفتج׾׿׈‪⯈氠‬י׊כ‪盯ն糽良‬‬‫‪ն‬׾ַיז‪劔氠堅勎ֿ芌‬ס‪笴  甦‬מ‪俤㐌⽟ꁊ‬׷‪槁㐂յ㺑俤卲‬י׊׽גׄ⺇׽‪饛‬׽ג‬‫גז‪芌‬יׄ־‪䔿笴  䌑؅‬סא‪յ‬׽؂‪箽‬מ׃׌׵ׂ‪茴‬ע‪篑座溷卲噺‬גֻ‪؅嗘‬ײס‪ⷃ┞堅甦‬מ‪腁㐌㞺‬‬‫‪ׂն‬חצ‪幾ׂ篙‬כ׊׼‪ꀸ溷凰‬סך׆׆‪յ‬ע‪堅勎‬ם‪劔氠‬׾ֵמ׆א‪㺑俤卲ն‬‬‫‪յ‬כ׾םמ‪ّٚ凣 ‬ؠل‪劓‬ت٭و׾גֵמ‪ն 劓┫僆‬׾‪靣‬ע‪؆‬׈‪ٜؔ‬ط‬‫⾔‪‬طع׷٘ؼ؜ע‪ր寊朙‬‬‫‪ַց‬ם؂‪ㅢ‬׽ױֵע‪곝㳌‬ס‪٤劓劓֐劓‬ؗئ‪ٜ劓劓֐劓‬٭ئؓ‪ֿյ‬׳‪냣訪؅㟱‬ס‪⻏┮僻‬‬‫ם־חַ‪ㅢ‬׽ױֵ‪յ‬כ׾םמ‪㶮㳌‬ס‪劓‬ت٭وֿגַיַחַ‪ׂㅢ‬׻ךױ‪⩰傽‬ע‪냣訪‬ס؞ؿ‪ٚ‬ئמ‪ր⹸㸐‬‬‫מ‪ֿ僃ׂ赛‬׀◉׼־׌ׂ‪㹻‬׬‪낛‬ךױ‪յ堅滽‬ײ‪ֿ㟱‬؟ٕע‪٤ٚ٤璇‬؜‪‬يرهر׷‪٤‬ر‪٤‬ج‪ցնր‬׾םׂ‬‫כ׆׾⮙‪냣訪յ귱蠗؅‬׾ֻ┰מ‪٬寊朙‬؟ٕ׼־‪㺑俤卲յ⚪腁㐌յ汼‬׷‪俤㐌㘶汔‬ע‪؆‬׈‪ٜؔ‬ط‪虘ַցն‬׵‬‫‪溪蛹‬יה‪㵅ֿ訒‬ךסגז־׊⽱‪鬼ַյ耘‬׼־‪؆‬׈ػ‪ٚ‬ס‪ր嬎ֿꁿ䨾‬עفؒءי׊א‪ն‬׾ַי׊כ‪؅傽鞏‬‬‫ⶥ‪曋ֿր‬גזםׂ◾⯼‪յ䌑‬עػػفֿ׾ֵך‪ׂ蠗勓꿔‬םך‪堅勎‬ע┪‪ցն⮔꿔‬גי‪ַ芌‬׼׵יז‪蜧؅饛‬ג׊‬‫‪յ‬ל׿ׄגזדׄד‪㵵‬ע‪⿣甦‬ס׆‪ցնր‬ג׊׷‪㙟‬יֻ‪؅嗘‬סגז׼׵י׊ׄ⮔‪呎‬׼־‪镩䧻‬ס‪俙䌑⯼յ걋永‬‬‫‪յ‬הֹ׾׌׽גז‪饛‬גױ‪蜧؅‬גׄ⺇׽‪ցն饛‬׾ׄ־‪锶‬׵ך‪㵵‬ס‪؆‬׈ؔطج׵מ‪㵵‬ס‪؆‬׈ؕ‪ٚ‬ذشفעך♀‬‫‪⾔⻏┮僻‬ػّآ׾ֵׄד‪ր勓‬מ⫐‪ն㺑俤卲‬׾‪靣‬ע‪؆‬׈‪ٜؔ‬طמ׼׈‪ն‬גזַיֻ‪㙟‬ך‪؆ꁿ䨾‬ל‪؆‬ל‬‫♑־‪ցր牞‬׾םמ‪赟‬ס‪⿎٬뀸ꊤ‬ף׎⮂‪訪厲؅攛‬כ‪堅滽‬ג׊־◉‪յ‬ל׿ַׄם־חַ‪ㅢ‬ע‪㵵汫‬׽ױֵ‪յ‬ע‬‫‪յ‬׽ֵֿⲯ‪赟‬םױ׉ױ׈כ׌⮂‪攛‬י׊‪愵‬׽׌‪ׂյ㵅؅‬׋⻎‪ցն‬גזֵׄד‪勓‬מ‪俤㐌‬ס‪؆‬׈‪ٛ‬٭ر‪٤‬فמ‬‫‪俤㐌‬ס‪؆‬׈؞‪ٜ‬؜כ‪俤㐌‬ס‪؆‬׈قذל׿ַׄםעמ‪յր㵵‬ע؞ذ‪ٛ‬ـ׾׿׈‪⯈氠‬׵י׊כ‪魕包‬׷‪냣倣勎‬‬‫‪ն‬כ‪ց‬׾ֵמ‬‫‪坎չ‬יֻ‪碃㎪؅鱩‬ס‪յ㵵‬ע‪؆‬׈‪ٜؔ‬طגזד◜♐׼־‪꼿‬ס׵ל‪ֿ㲳‬׽⮙‪蠗‬ך‪侑末յ䱰蠗㐌‬ס‪㵵汫‬‬‫׊‪յ⻏璻٬㖪䨾٬氠ꄫ٬杅䖇؅䪻䳢‬־ס׾ֵי׊‪蔦气‬מ׆ל‪ն‬־ס׾ֵי׿׼ֻ‪嗘‬מ‪俤㐌‬ס‪蠗勎ֿ鞋‬ם‬‫‪ն‬׳‪ꀸ噺؅芌‬׾ם׼־‪氭汛յ㵵汫յ劔氠堅勎劔氠嗘朮‬סך׆׆ֿנ‪ꓨ‬ײ‪畤‬ס‪傽䊬气嵛‬ג׊ֹ׆‪ն‬׾ַי‬‫‪ն‬׳‪؅芌‬׊׼‪凰‬ס‪謾畤ֿ㐂㐌‬ס‪傽䊬⚶需‬׾׿׈؂★ך╚ס‪յ㐌㔔‬י׊‪ꀸ噺؅ꄼ‬ג׊ֹ׆‪յ‬י׊א‬‫‪82‬‬

‫ׅ׵‪凃‬ג׸ת‪㔲‬חظٌ׋ֹ‪欰‬‬‫‪ַꀸ噺‬םַׄיז‪낛‬‬‫‬‫‪ն‬׾םׂ‪虝懍‬מ׼׈כ׾ׄ⻔‪潨؅‬מ׊׼‪凰‬ס‪յ㻗‬ע׀חצ‪篙‬ס‪气嵛‬כ‪劔氠堅勎劔氠嗘朮‬‬‫‪►氠寊朙‬ע‪㺲‬ؠةزؕ‪٠璇‬ؠ‪ٞ‬ظؖغ‪յր‬״‪堅؅濡‬ס‪յ嫘չ汛⽟ꁊ‬ע؜؜ַ‪朙냣‬ס‪ٔ٤匆‬زف‬‫‪յ‬עך‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜‪ַֹն‬כ‪ַց‬ם־חַ‪ㅢ‬ל׮‪ٞ‬ظؖغֹֿ‪ㅢ‬׵‪⾔⻏┮僻‬د٭ف‪虘ַցր‬מ‬‫׆׼־׾‪꼞ֿ럭‬כً٭ً‪յր‬׎‪锶‬יַ⼖׽ׁה‪訪؅‬ס‪⛼勎‬ס‪㲳ֿꄫ╚նꇓ茶‬ס‪水‬ס‪  婸‬ד‪ꇓ呾⫐؅꾙؆‬‬‫ֵ‪ㅢֹցր‬׵؟ٕ׵‪յ寊朙‬ب؜‪ؓٚ‬ע׿׆‪ցնր‬׻ֹ❈מ‪赛‬לַׄם؂‪ㅢ‬ע‪ً⾔⻏┮僻յ㵵汫‬٭ًע׿‬‫ס‪ٖꇶַ镩䧻‬ةُؕך‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜ׂ׋⻎‪ն‬כ‪ַց‬ם؂‪ㅢ‬ע؟ٕלׄ׳‪յ寊朙ֿ㟱‬؞ؿزعע׿‬‫ٔبכ‪ٞ‬ظؖغג׊ׂ‪ㅢַ㹻‬ךױ‪ֿ堅滽‬؟ٕ‪ն‬׾ֵֿכ׆גַ‪꼾‬י׎‪锶‬ח┞ח┞‪؅‬ؿٓס‪յ⺫䨾‬מ‪⺃嬎‬‬‫‪箖ꩽ‬עמ◪‪ն㝘‬׾ֵי׊׾⻋ֿ‪稺鋵‬ס‪⯢蠗‬׷‪յ溪ꐠ◉映ꓩ褺‬עמ‪叻‬סيرهر‪皊ն‬ג׬ׂ‪赛؅‬סأػؠ‬‫׈ׂ ׼ַ‬‫׷ٓؕ؝ٔة‪ն‬׾ֵֿ‪嫣褛ⲯ卸‬׾׌ׂםׄ♕׎‪ֿ輮؅㶐‬׾ַי׎׈‪◉映‬ך‪擫‬ס‪յ皊‬׽ֵֿ‪盯包‬גַ‪ׂ鍨‬‬‫׾׌‪蔦气‬מ‪յ둚㐌䊝‬ע‪䐭包‬ס‪ն㵵㺑‬׾ֵך״ג׾✑‪㎪ַ؅‬סײ‪ַֹ盯紬‬כ‪ٛ‬؜ف׾׌‪؅⟛硄‬ؙلؠؤب‬‫ג׿׼‪ֿٜ魂‬ي‪ٚ‬סعؕ‪ٚ‬وتעמ‪ն䌼‬صُג׿׈‪嗘卲‬מ‪겏訒⽟ꁊ‬ע‪㵵鬙‬׷‪յ瘁卽‬؟تٕ‪ُٚ‬كס‪둚勎‬‬‫ז✑ך‪攛寚‬ס‪堅滽‬ס‪ٖ⾔⻏┮僻‬بؙ‪յٜ‬ע‪ն╚麃‬׾ֵיַ‪㵼㊭ֿ翝‬ם‪鬷ꓨ‬עך‪ٜ㻗匆‬عٍعشً‬‫סِ‪ٜ‬ؠ‪ꟳ浌赟յ‬ד‪堅滽؅攛ꁎ؆‬ס‪⾔⻏┮僻‬؞ظ‪٤‬ؽעמ‪ٜ‬عٍعشًס⯁‪ն‬״‪婝‬ײ‪浌‬ס‪葮ꫀ硼‬ג‬‫⮂‪嬘‬ס‪㵅յ㵵汫‬סةٓ؛ׂؓⲯמ‪┫浝洤‬ס‪㵵汫‬כ׼ם׿א‪յ‬׼גַי׊‪ն䠊䖥‬׵‪芨萛赟‬ד‪堅滽؅攛ꁎ؆‬‬‫⺫‪յ‬כׇ╩‪㐂㐌‬׵‪㻗‬׵‪喖‬׵‪յ汛‬׽ױח‪ն‬ג׿ׂי׎‪锶‬י׊⮂‪؅‬לם‪呧螛‬ס‪⾔⻏┮僻‬٭‪ٖٞ‬ةفמ׊‬‫‪ն‬׾ֵךס׾ֿםחכ‪䨾‬‬‫‪겒‬מ☭╭‪ն‬ג׿ׂי׎־‪需؅臝‬ס׊׼‪؆ֿ㻗凰‬׈׋ֽס‪괎宜⟵槏㺑‬ס‪ꁿ䨾‬ׇך‪劄ꁿյ㻗㽬ꌃ⮂麃‬‬‫‪┞傽╚յꖜ‬׼־ג׈שה‪䩘䭥‬עך╚ס‪ն㻗‬־כגז־‪ꀊ‬ע׿ֵֿג׊◜‪٦劓䕋‬מ◜♐סַ‪յ耑냣‬׿؂‬‫‪㵵‬׵ֹל‪յ‬׼גַי׊‪需‬כ‪ն⺜脚‬־כג׊ׇ‪ꇃ‬יז✑‪؅‬׀ֹ׮׷‪ٛ‬؜ف‪յ‬יַ‪縓粪؅鍨‬ס‪卹訪‬׷‪盯‬ך‪Ɪ‬‬‫‪㏸㐌‬ג׊‪ꀸ㵵ֿ⮔俆‬ם‪ׂն蠗⮔ׄ溷‬םך⽱‪ַֹ䟨‬כ‪㶠骿‬ס‪氭蕪‬ע׿א‪ն‬־כגַ‪덺‬מכ׆׾ֵ׵ח  ֿ‬‫┾‪ַֹֹ气㲽䨏汻յ气嵛‬א‪ն‬גזֵֿ׊׼‪凰‬׾׌ⳛ‪瓌‬י״⻻׵  ‪㸯㺑‬׽✑⮂׷‪յ㵵汫沁㸯㺑‬׿⪜מ‪؅䩘‬‬‫ׂט‪մ‬ך‬‫ֹליֻ‪脝‬מ‪免յ槁㵅溷‬׾‪靣‬יַחמ‪气嵛յꀸ噺‬ס‪槁㐂յꀸ㻗匆‬׊־׊‪ն‬׾ֵך⽱‪ַֹ䟨‬כגזֵֿ‪汔‬‬‫מ‪┞薭‬׵ך‪ٜ‬٭قؾיֻ‪ַֹֹ阋訪٬銨槁ֿ傽勓؅鱳‬א‪ն‬־כַםַׄיז‪낛‬כַםֿؾ؜ֽ‪յ‬־כ־‬‫⮔‪㝂‬ׇ‪յ‬׼ֿםַיז־؂כַםעך⽱‪ַֹ䟨‬כ׾ֻ‪յ낢‬עכַםַׄיז‪ն낛‬גזםמֹ׻׾׌‪嵣䉘‬‬‫ֿ‪؆‬׈׋ֽ‪յ‬מ⳰‪免‬ׇם‪؆‬א˘׊־׊˘‪ն‬׾ֵֿכ׆׾ֻ‪ֹ脝‬א‪阋訪؅❈ַյ‬סא׵‪蔦⮔蔦麃‬׍׿׵מ‬‫‪ն‬גז‪阋‬כ‪䌐撬‬׼ֿם׊‪؅㎇䞯‬׊׼‪㻗凰‬‬‫‪ց‬׾ֵעؾ؜ֽ‪ր‬‬‫‪ַցն‬םַׄיז‪낛‬עךׄד׾ֵֿؾ؜ֽלׄד‪ր‬‬‫‪ꈌ‬מ׾׀‪յ气‬עך‪ַն㻗ꓧ‬םַׄיז‪낛‬ף׿ׄםַי׊‪┞勎┞蠗؅敿焒‬ס‪յ㐂㐌‬יֻ‪脝‬מ‪槁㵅溷‬‬‫‪յ‬ע‪ַ阋訪‬ם‪✇宜‬גז‪؆ֿ靣‬׈׋ֽס‪ն괎宜⟵槏㺑‬׾ֵֿ׊׼‪ַꀸ溷凰‬םַׄיז‪낛‬כַםֿ‪蔦撬‬ג׊‬‫‪ն‬׾ַיׄ־ַ‪䟨⽱؅ゼ‬ם‪呧徎溷‬ס‪ꀸ噺‬‬‫‪䖥‬ס‪؆‬׈‪ٜؔ‬ط‪䖥յ‬ס‪朙‬‬‫‪մ‬‬‫‪ն䌑⯼蔦㴎‬ג׊‪ꅙ簀‬מ؜؜ַ‪朙냣‬ס‪ٔ٤匆‬زف‪յ㻗㽬ꌃ‬ס‪ַ坎㲳‬ם׽؂‪㜟‬כ׵חַֿ׾ֵך‪珺‬ػ‪ٞ‬ؤ‬‫ַם׼־؂־ס׾ַמ׆ל‪ր‬ע‪յ朢꾁‬׍׼ֽ־׊‪꾁‬מס׾ַיז‪寊朙؅꾁냣‬ע؜؜‪免յ‬גנ‪؅陧‬‬‫٭إס‪嫘չ汛‬מ־‪յ牞‬כ‪ց‬ג‪匡‬י׽┫׫‪匆‬מ‪┞糿‬ע‪ր♀㎇‬׼גנ‪ֿ⹛䌑陧‬׿א‪ն‬גַיזַכ‪ց‬׾ַמ‪ֿ喖‬‬‫‪յ‬׊‪ֿ㙟‬׈‪㶮‬ס‪侑末㐌‬ס‪յ둚㐌‬כ׾נ‪㸨‬ךؕذ٭آ׽םמ‪宜‬כ‪‬ע‪♀䌑‬ך׿א‪ն‬גַי׿ֿםח‪  꾁‬מع‬‫‪ׂ蔦㴎‬םֹֿ׺׊‪˘ցնր‬יזױ׊יזםׂםַ׵‪寊朙ֿ  꾁‬׼גַיז‪䘼‬כֹ؀‪䊟‬י׿‪ꅙ‬׫‪匆‬؀א؀א‪ր‬‬‫‪ն‬כ‪ց‬גַיז‪䊟‬מ‪㵵‬מך׌עהג‪寊朙‬כ׾ײיז‪䨴‬ך☭┞׫‬‫ֻ‪յ鬼ַ劂‬ך‪㵅㵵걋㵵‬ס‪؆‬׈‪ٜؔ‬طמ┫‪捨㝘‬ס╚‪ֿ䌑⯼ն傽‬׾ַֿ‪寊朙‬סַ‪蕪냣‬׵‪ֿ㵵‬؂‬‫׶׊‬‫‪83‬‬

‫➂‪谏❁暜‬‬‫י׊‪䱱‬׼ַׂ‪նꁿ걋؅‬׾ֵֿכ׆גזםׂםַ‪յ痒撬‬י׊‪㝚ַ絭؅媘‬׃םחמ‪►氠寊朙ֿ눢‬ס׽־ףג‬‫ַחֿ׊‪㷋‬־גז‪鉿‬׫׆לַגַד‪յ‬׼־‪篑닫‬גי‪寊朙؅芌‬ךױ׿׆םײֿ؀׆כ‪ַյ‬ם׿׼ׄח‪锶‬׵‬‫‪寊朙յ‬גזםׂםַֿ؀׆כ‪ն‬׾ֵך‪ց‬؀׆כג׿ױ‪ր气‬־‪ց‬؀׆כם‪ր寊ֿ骅㶠‬׼־‪肪䙎‬ס‪ն寊朙‬גַי‬‫‪㵵‬גַי׿؂‪냣‬ךױ׿׆‪յ‬יזםמ‪ׂ㜻偙‬׷ֹ׻ך׿א‪ַն‬ם׿׼ׄח‪锶‬׍׿‪槁‬מ‪㖪䨾‬גַי׊מי‪䓜‬‬‫‪յ‬׽‪嶰‬מ‪յ峗寊‬ײ‪ꅼ‬׀‪痒‬׫⻔‪ַ偙‬םֿכ׆גַ‪婧‬׵‪յ┞䍲‬׼׷ֹל‪ն‬ג׀ךֿכ׆׾ׄח‪锶‬׽⪜ֿ‪ꅙ簀‬׼־‬‫׻׫‪㖪䨾‬׾׌ַֿ⴨ס‪䌼‬ג׿ױ‪汫蕪յ气‬גַ‪⩧չ‬׼ֿם׊׽‪؆ꇶ㎇‬שַ׍‪յ‬׽⮗‪յ㎼ꇓ؅埭‬׀‪永╚؅婧‬‬‫‪ն‬גזֵך◜‪ַ⮂匡‬ם׿׼׿‪ն䗆‬׾ֵךֹ׻גַ‪濪‬׽‪ׂꁓ‬׷ֹ‬‫‪ֿ㸯㺑‬؟ٕ־‪յ溪䝠‬ע‪럭ׂ免‬׵ך‪ն幾㝅‬גׅ┪‪㛽؅‬׀‪䧯朙ֿ痒撬럭‬ס‪劓벉‬־ ‪幾㝅免յ‬ע‪⩰傽‬‬‫ֿ‪嬎朙‬ס‪յ걋‬ע‪ն䧯朙‬ג׀‪鱍‬צ‪낗‬׀חֿ׊‪㷋‬מ׃׌ך׿א‪ն‬׾ֵך‪免‬גזֵ־✇ך‪⽟㎪‬לם׾ׅ‪ꄁ‬׼־‬‫‪ն‬דס ‪‬ג׿ׂי׎׼‪؅ 焒‬סד‪♏朙؅氙؆‬‬‫ס‪腁✑氠‬כ‪寊朙‬כ׾‪䨴‬׼־‪㳔吾‬ע‪꼿‬ס׵ל‪ַնր㲳‬ם׀‪需ֿ㹻‬ס‪朙‬׷‪寊朙‬ם‪؆‬א‪յ‬עמ‪؆‬׈‪ٜؔ‬ط‬‫‪朙‬סא‪յ‬ג׊⮂׽‪朙ֿ痒撬鱁‬ג׊‪傽յ溪䝠‬׾ֵ‪ն‬ג⮂מ‪侑末‬׽‪傽䊟‬י׿‪յ֐꾁ꅙ‬כ‪朢꾁‬ס‪朙‬هؤ‬‫‪ն‬גז־ם׊‪⪢ׂ䖥ꏕ‬ע‪ֿ嬎‬גז‪䊟‬מ‪㵵‬י׊‪յ┞傽╚䱱‬׍׼־؂ֿ‪ն鉿偙‬גׅ‪ꄁ‬׫ׂ‪ꇶ‬ל׮ֹ‪ꃯ‬ףֻ‪ꃯ‬ע‬‫םַֿ‪朙‬כׂ♕‪յ宜‬יזםמ╚‪㝌‬מצ‪ꆸ‬כהד⹵‪ցնր侑末╚յ‬ג‪匡‬יז‪䨴‬ך⮔‪蔦‬ע‪朙‬מ╚‪յ㝅‬י׊גע‬‫יז‪䨴‬ך⮔‪蔦‬׫‪յ㵵‬ע‪ն槏氮‬ג׿׼⺭ׂלץמ‪嬎‬؀׆כגז‪䨴‬מ‪㵵‬׍׼־ח‪ն锶‬גזֵ׵כ׆גזםׂ‬‫׊‪朢朙ֿ望朙؅䱱‬מ‪ր侑末╚յ杅‬׵‪䔿‬סא‪ցն‬׼־גזױ׊יז‪褺甦؅ㅢ‬גַי׊־◉ך‪朙ֿ㝘傽‬ג‪匡‬‬‫‪յ‬׽ֵ׵‪免‬׾‪匡‬יז‪䨴‬מ╚‪ն澵㝅‬ג‪匡‬יז‪䨴‬ך⮔‪蔦‬מ‪汫蕪‬׍‪յ䖩‬ל׿ׄגזֵׂ׻ֿכ׆׾םׂםַמ‬‫ס‪朙‬׵חַלׄ׾׌׵‪յ靕㸬‬־ֹ־⻔׫׆לע‪ցնր侑末‬גַיז‪ׂ䘪럭‬׻ֿ‪嬎‬כיזֿ׷‪匡‬יז‪♀꼿䊟‬‬‫כ׾‪匡‬י⮂מ‪ն免չ㝌‬כ‪ց‬גז־םֿ‪䖩锡‬׾ֻ┰ל‪؆‬כ׮׵‪寊‬׵‪甮٠ٚ‬ע‪傽‬ג׊‪ַׂն侑末‬יַ♕‪䔿؅‬‬‫ס‪瑭‬׼־ד‪ն‬גַי׎ױ׋‪뉔‬יֻ┰ה‪⮙蠗؅䭥‬׫⩧⺚‪յր‬ע‪朢꾁‬ס‪朙㐂匡朙‬هؤ׌‪ַֹ氭汛؅腁‬‬‫א‪ն‬ג‪匡‬יז‪㶐‬׽׌י׊ַ‪Ⳟꇙ‬כ׾ֻ׼׵‪蠗؅‬כ׾׌‪⚶需؅‬כ־‪鞋‬ך‪㝕㛽‬מ╚‪յ侑末‬ע‪朢朙‬גֻ‪㛽؅镊‬‬‫‪ն‬גזםכׄד‪յ⺯⣨‬׽םׂם‪䈱⣨ֿ㺇‬ס‪腁✑氠朢朙‬סיד‪ն꾁‬גזױ׊ך‪傽媃؆‬׾ֵֿ‪  꾁‬הֹס‬‫מׄד‪ն 꾁‬׍׼⪜מ‪朢朙ֿ䩘‬סثؕئֹ⻉׽‪յꔂ‬ל׿ׄג׊‪֐䌑䱱‬כֹֽ‪ַ朢朙؅鬼‬׊‪偆‬מ‪䈱⣨‬‬‫ז‪㛿‬׵‪  꾁‬ס‪⺯⣨‬גז‪ն媘‬ג׊מכ׆׾״׷ֹ׵ע‪؅曋‬סֹ‪朢朙؅냣‬ס‪腁✑氠‬מ‪؅塌‬׿׆‪յ‬ךסגזם‬‫‪傽‬׾םמ‪✄鞪ֿ䜬ׂ䖥ꏕ‬׷‪⮂氙‬ס‪ն寊朙‬גז־ם׼ױ‪յ巨ֿ婝‬׀‪臝‬כג׿׈‪㺵汫‬ך‪䔿‬ל׿ׄגזױ׊י‬‫״‪㢼‬׽؂‪㜟‬מ‪腁腆‬׾׻מ٭ذؠ‪ٚ‬ع׼־‪朙腁‬לֹ׺ה‪ַֹն‬כ‪ց‬׾‪㝌؅锶‬ס‪朢朙  꾁‬׵ך♀‪յ‬עמ‪冄‬ס‬‫‪ֹ؆‬‬‫‪ն‬׾ֵך‪阾䤾‬ס⶯‪  䌑♣䔿‬ג‬‫ך׆׆‪յ‬׼ם׏ם‪ַն‬םֿכ׆׾׀‪㹻‬כ‪յ箖չ‬ע׽‪靣‬םֹ׻׌؂‪朙٬寊朙ֿ䖥؅ꄼ‬כ‪؆‬׈‪ٜؔ‬ط‬‫‪ն‬׼־דכ׆׾ׄ‪⻉ַ籽‬׀♕כ‪ַ朙‬ם׼םמ׽‪յ䘼ַꄼ‬עכ‪ꀸ㵵气嵛‬ס‬‫‪䖥‬ס‪؆‬׈‪ٜؔ‬ط‪䖥յ‬ס؟ٕ‬‫‪յ‬עיֻ‪䫱‬ך‪؅╋䩘‬؟ٕ‪㲳‬ס‪յ气䔿֐傽‬ע‪؆‬׈‪ٜؔ‬ط׾ַי׊‪؅‬׽⺅ِؿ׼ֿם׊‪⚶需‬כ؟ٕ‪傽╚յ‬‬‫‪ն‬׾׎׼‪ׂ鵎‬׊‪嚝‬ך‪ׂ╋䩘‬׻ّث‪ٛ‬מֹ׻ס׶ה׵ֽ‪؅‬؟ٕ‪յ㲳‬׼ֿםַ〿‪ն‬׾׎־‪┞硼؅〿ַ舌‬ס‪宐颗‬‬‫‪ն‬׾ׅ‪؅֐㎇둚ׂ䲔‬؟ٕ‪㲳‬מ׽؂‪箽‬ס〿‪յ‬ך׊םַױ־ֽֿ׾ֵךֹאל‪؆‬׊׵؟ٕ‪㲳‬כַ‪ꩽ‬׽ױֵ‬‫‪ն‬׾׎־‪〿؅舌‬׋⻎‪յ‬עיֻ‪؅䫱‬؟ٕ‪㲳‬ס‪姌‬גױ‪ն‬׾׷י׊‪곐‬מ׎؂⼔‪►؅‬כ׫‪偙‬׾ַס؟ٕ‪嬎‬י׊ֹא‬‫ׂ⪢‪յ‬ע‪✑噺‬גזַכ׽ג׎־‪յ〿؅舌‬׽ג׊‪؅‬׽⺅ِؿ‪յ‬׽ג׊‪⚶需‬כ؟ٕ‪յ‬׼םגֻ‪脝‬י׊כ‪汫氙‬‬‫‪յ‬׵ך‪؆ն‬׈‪ٜؔ‬ط׌׷‪免ꪨ؅魀‬כ‪ַց‬׊‪ր䗉‬מכ׆ם‪؆‬א‪ն‬׾ֵך‪ַ✑噺‬׻׵יׂםַֿם؂‪阋‬עכ‪┮锡‬‬‫‪ַֹն‬כגַי׎־‪〿؅舌‬מ؟ٕ‪յ㲳‬׵‪؆‬׈ؔطجס‪ꁿ䨾‬׵ؘُزס‪匆‬ر‪٤‬ر‪ٜؒ‬ن؜׵‪嬎‬ע⯼♧‬‫ؔط׾ַי׎׼‪ׂ䩘؅❈ַյ鵎‬׻ّث‪ٛ‬מֹ׻ס׶ה׵ֽ‪յ‬׎־‪〿؅舌‬מ‪㲳桨‬׷‪㲳枤‬מֹ׻׋⻎‬‫‪յ‬׼ג׊א‪ն‬׾ֵֿכ׆ג׊׽גז‪յꃻ‬׽גז׼׵י‪锶‬מ׼‪偙‬ס‪؅傽勓‬׿א‪ⳛ氺ն‬ג״‪㥌؅等‬ס‪؆‬׈‪ٜ‬‬‫‪84‬‬

欰ֹ‫חظٌ׋‬㔲‫ג׸ת‬凃‫ׅ׵‬曋‫׵‬嬎‫׵‬㢷‫׵‬焒☭‫׵׼‬蕟⽱幾ׂ锶‫׼ֿם‬㝕ַ‫מ‬眞ֹն✇‫׵ל׿ַׄם׼־؂־‬긖溮ַ‫מ‬ꇙַ‫כַם‬յ⩰ꃍ‫☒ס‬ꌬյ苪묄‫ס‬堦勓‫׈‬؆‫ⳛסא׵מ‬氺؅ꃻ‫גז‬ն‫׼ג׊א‬յ‫׏םֿ׿א‬蕟⽱幾ׂ䠊‫־ס׾׋‬յ‫סא‬䟨⽱ֿ㸴‫גז־؂׊‬ն堦勓‫׈‬؆‫ע‬յⳛ朮‫〿מ‬؅舌‫מֹ׻ס׶ה׵ֽ׎־‬䪒ֹ‫ؔط‬ٜ‫׈‬؆‫ⳛס‬氺؅锶‫י‬յրֵ‫׌׷‬ց‫־כ‬ր‫ׂחם‬ց‫־כ‬յ‫؀ַעמ׆א‬؆‫كם‬٤‫כ׾ֵי׿ױ⻻ֿع‬ն♀յ┾ꪨ‫ؚنع٭ُتע‬٤‫מ‬ֵ‫׽ג׿׈׷‬յ‫׵ל׿ׄ׾ַי׊׽גַחם‬յ气‫מؿٓג׀‬䱸‫נ׌ךؿַٓגַי׊‬յ‫ْؤכ‬٤‫ع‬ն‫ؔط‬ٜ‫׈‬؆瑭‫הג‬ֿ凰‫ػ׌׼‬٠ٜ‫و‬ٜꋺ‫؜‬٠‫עךؔطخ‬槁㐂յꁿꋗ‫עך‬㵵汫‫ס‬侑末‫☭׾⮂מ‬‫ע‬㸴‫גזםׂם‬ն䌙納ꇓ鴤岚ַ؅╚䖥‫מ‬յ☭⺚‫ס‬嵣⪜‫׷‬ꌬ䉖ⵊ‫ס‬ꅼ㺤詇‫ַ׊‬㐌㔔‫׾ֵך‬ն‫ؔط‬ٜ‫׈‬؆‫׼‬ֿ瓌⛿‫ג׊‬䓜⮴յր寊؅尤‫׳‬寊徎㐌⽟ꁊ‫ס‬㐌❿ֿ┞沁둚‫גז־‬ցնր‫עך♀ֿ׿א‬ꌬ䉖ⵊ‫ג׿׈‬䌙納ꇓ鴤岚ַ‫ס‬㐌❿‫ס‬偙ֿ둚ׂ‫גזם‬ց‫כ‬յ气嵛‫╚ס‬䖥㐌ֿ㜟‫כ׆גז؂‬؅靣‫׾‬ն腁㐌ֿ㴎㐌朮⚂カ⿣‫םכ‬‫׽‬յ气氙‫כ‬巆魀‫⮔ס‬噺ֵ‫⮔עַ׾‬偂‫ס‬ꇃ瓦‫╚׾ֵמ‬յ‫و‬٤٬ُ‫؝‬ٜ‫גזַֿ☭┞ס‬յր낛‫׼־כ׆׾׬‬畀‫כ׆׃‬؅脝ֻ‫גזםמֹ׻׾‬ց‫כ‬ն‫סךױ׿׆‬䘼ַꄼ‫ַם׼םמ׽‬寊朙؅냣ֹ‫׽׻‬յ賹㒘‫ط‬ٝ‫ت׷ل‬ُ‫ؚنع٭‬٤؅ 냣ֹ 凰‫כ׫׊׼‬㐌㔔‫ע‬㜟‫׾ֵחח׽؂‬ն气‫כؿٓג׀‬ꫀ‫׵יׂם׼؂‬气‫׾ַׄי׀‬免♣‫כ׫‬㜟‫׾ֵחח׽؂‬ն‫א‬؆‫╚ם‬յ䟨餟溷‫׵ך‬阛氺溷‫׵ל׿ַׄם׵ך‬յ‫ؔط‬ٜ‫׈‬؆‫ע‬气‫ؿٓג׀‬؅宜‫׾׌מ‬յ㵅䠊‫׾ֵס‬凰‫׊׼‬؅㝕⮗‫׾׌מ‬նַ‫מ⪴׵ח‬气‫ؿٓ׾ַי׀‬յ‫׾ֵֿ׿א‬傽痒撬ַ‫׾םׂם‬նׄ‫׵ל׿‬յրٕ‫׵؟‬朙‫ֿفعؤ׵‬ꇙֹ‫ךׄד‬䖥ֵֿ‫׾‬ց‫כ‬յ‫ؔط‬ٜ‫׈‬؆‫ַֹע‬նٕ‫〿מ؟‬؅舌‫םֹ׻׾׎־‬ꪨ䐤‫ג׊צ‬免ꪨ؅ꇃ‫׌ׇ‬յ槁♣‫ס‬魕勓╭聋篑座ֿ陵‫ַם׈‬ꀸ噺ն魕勓╭聋篑座‫ׂ⪢עך╚ס‬ꄼ氠‫ַם׊‬ꀸ噺նֵ‫עַ׾‬յ蔦撬‫גז⻉מ‬ꀸ噺յ䖥‫גז⻉מ‬ꀸ噺յ㐂㐌‫כ‬篙‫חצ‬ׂ㸯ꀸ‫ס‬ㅰ‫סײ‬յ‫׮‬؆‫❛┞ס‬؅勓畇‫מ‬剹‫׀‬阾‫ג׊‬ն峜ꓡմմꀸ卲簡阛‫ס‬㐌㔔ⶓ⮔‫┞ס‬նꌬ䉖‫׷‬䌐㐌♧㜽‫ס‬╚ꪨꀸ噺㐌㔔‫כ‬㻗ꪨꀸ噺㐌㔔‫ס‬糹璻ն㻗ꪨ㐌‫⽟סאכ‬ꁊ‫ס‬㐌㔔؅䭰‫׌‬նꀸ㐌긖畤‫⪢ע‬㎼‫ⰺס‬؅ⷑ‫ֿ׾״‬յ⥰倩㐌ֿ㝂ׂ䌐㐌‫מ‬嬟‫׬‬ꀸ噺篑ㅰ‫⯈┮עמ‬նꇃ沷ⵊ‫׷‬둚벉ⵊֿꅼ鉿‫׾ַי׊‬ն㻗卲‫מ‬䱸‫״ג׾ַי׊‬럜棑‫ס‬錺㵬‫לם‬؅⺇ׄ‫┞ַ׌׷‬偙յ氭㏡뀸再‫׷‬虘㟱‫ם‬蔦撬欎㘶‫לם‬յꌬ䉖⛿宐؅‫׀ץ‬‫׾ׄח‬魕徎ֵֿ‫׾‬նմմ‫٭قؾ‬ٜ‫⪪ס‬䑑‫ס‬凣‫׾׿؂❈י׊כ‬㝚갅凣ն‫ס׆‬凣‫ס‬鱍䌑‫ע‬笫⩧⯼  䌑‫׾ֵך‬նմմ腁㐌ֿ㵵‫׼־‬ꇶׂ‫׀כ׾ֵמ‬յ腁㐌‫ס‬ꁿׂ‫מ‬㷆岪‫י׊׽ױ‬腁✑‫כ׆׾׌‬ն⮂✑‫׽‬㸯㺑‫ע‬յ‫סא‬갾‫מ‬㷆岪‫♳׾׌׽ױ‬㸯㺑ն⹧ 脝倀 桬
㴓呧骅ւꀸ勓╭聋ֿ勑匡؅腁‫ˌ׌‬蔦撬‫מ‬气‫☭׾׀‬ꪨ‫⸮ס‬槏փ槁♣剹녓ⷁ澵勎☭ր‫٭قؾ‬ٜ㻗㐌宐ُ‫٭؝‬ٜ‫ס‬践卲撴汛ցյ㸊䅢瑪僻紬磁⸮䖑紬ւ‫ؿتؙ‬٬‫ؙؕئ‬٤‫ˌت‬颉䍴٬气䡢☭꿔㳔փ☒ꌬ㝕㳔㳔銉⮂曫⚶ⷁ澵勎☭ր‫عت٭؜‬獗⚶‫ס‬喖‫ס‬宐ցյ尊驟⾔⟤紬ւ斪䊝ؓ‫סؓة‬喖‫ס‬宐փ☭倀剹ꯖմ㴕氭䗄ꋝւ‫ס׼׳‬气嵛霺փꀸ㻗恩匆倀ⵊⶾ⚶㴕氭䗄ꋝւ㸯ꀸ‫׏םע‬䒣ַ‫־‬փꀸ㻗恩匆倀ⵊⶾ⚶⻊ꓩ뉁㲳ւ㺑俤㐌卲‫כ‬㐂㐌‫ס‬焒ˌ‫ف‬٤‫ء‬ٚ‫ٖبظ‬ꀸ匆‫ס‬凰‫כ׊׼‬㟕䙎փ☒ꌬ㝕㳔㳔銉⮂曫⚶

85

Life Surrounded By Living Things
Notes from Nepal
MAKITO FUJIITranslation

eredith offmanT

he author, a 2004 ARI graduate, has been living as a simple farmer in Nepal since 2010
along with his wife, Til Kumari Pun (hereafter referred to as Til), also a 2004 ARI graduate.
Despite the many tasks at hand, he works at an unhurried pace, immersed in the commonplace everyday life of the people. He raises the same crops, livestock, and trees as the locals,
and runs the same type of small farm in the same unprofitable way. These episodes invite us
to stand in his shoes and see the scenery through his eyes, giving us a chance to think about
what it means to be a small farmer in connection to the land and its people.

DISCOVERING THE “RURAL”
IN “RURAL FUTURE STUDIES”
When I return to Japan temporarily from Nepal, I look forward to seeing Akira Hashimoto,representative of Agros Gomagô, a group of producers in Goma Hiyoshi-chô, Nantan City inthe mountain districts of Kyoto. I stay up late into the night, talking with the youngsters in
the group about whether they use chemicals or not, whether they are progressing or fallingbehind, and I enjoy listening to the stories of a different place. I would like to start with a story
I heard in the car while being driven to the station.
It was the story of a long time ago when an assembly was held to hear a lecture on Green
Tourism in Goma by a “sensei” coming from Kyoto. It should be noted here that in the countryside, sensei doesn’t just mean a school teacher or a medical doctor. According to agrarian Shirô
Morita1, people who try to bring their big city decisions to the countryside in order to makethe countryside “better” are also referred to as sensei. Most likely, the lecture in question took
place in the early 1990s. At the time, promoting scenic recreation in mountain villages and achance to experience farming to city dwellers seeking out nature was seen as a way to revitalize rural areas. One can suppose that the appeal went something along the lines of, “This is
the growing industry of the new generation.”
Although Mr. Hashimoto thought that “something doesn’t sound quite right,” he decided toattend. Contrary to his expectations, he found that the farmers, old men and women, listenedwith shining eyes, nodding many times, and seeming to swallow everything being said in thelecture. After the lecture, they all went out to eat and talk. “Green tourism, huh...” “It’s all welland good to say such things but...” Struck by the ambiguity of their comments, Mr. Hashimoto asked, “You’re saying that now, but weren’t you all just nodding in agreement in there?”86LIFE SURROUNDED BY LIVING THINGS“No, no, no. You misunderstand. We was just trying to avoid being hit by what they was
throwing at us.” According to them, they were nodding along in order to ward off the lecture.
Currently in Japan, “those kind” of farmers can no longer be seen much. Perhaps they
have grown few even in Nepal. However, such farmers and rural areas must still be around.
That is what Mr. Hashimoto and I talked about as I exited the car.
How did this theory develop in such a way, that Green Tourism should be pushed uponsmall agrarian mountain villages in Japan and Nepal from above, or the center, or the city, or,in any case, from the outside? We have reached an era in which new demands spread quickly.
And yet, perhaps the demands are simply being heard and not actually being met. The
schemes from outside are not being listened to, and are not taking effect. Although they are
not acting deliberately or with self-awareness, there are people who have rejected “something.” How to express this “something”? I would describe it as “a certain singular flow with apredetermined direction.”
What do we mean by “rural” when we speak of “Studies of a Rural Future” based on thesoil? I think we must connect it somehow to the rural areas, to the soil, where these people
who have “rejected that certain something” live.

THE ROAD TO KAPHAL DANDA VILLAGE
I travel regularly to Kaphal Danda Village in Myagdi District, the birthplace of Pun Magal,
where Til of Pun Magal (one of the clans of the Magal people) spent her childhood before
moving to the flatlands. Descending a mountain road from the county government office,Beni, one passes a deep valley along a steep cliff path to where Kaphal Danda Village is located2000 meters above sea level.
On the road to the village, I meet various people. A middle-aged woman who had gone to
Beni to receive her primary education completion certification. A mother and child who werestaying at the hospital in Beni because only simple treatment for her son’s broken bone wasavailable in the village. A mother carrying fermented dried stems and leaves of a plant (family
Araceae, genus Arisaema) that grows in a forest called Dakayo requested by her daughter
living in the city, Pokhara. I cross the bridge and stop to rest at the community water station
where I am met by a grazing water buffalo. The water station is equipped with a pool of water
so that buffaloes passing by can stop for a drink. On the way, there is a place where a spring ofwater has been collected and enclosed by split stones under the shade of a tree along the roadside. An old shrine can be seen on the upper side, which is a water god. On the steep cliff path
is a rustic stone bisauni 2 (resting place) which was built by my father-in-law using split stones
that he had carried in memory of my wife’s grandmother. When you pass by, you pick flowers
and put your hands together to say namaste. On the mountain path, there are a number ofstone bisauni on the cobblestone streets and in the shade of Himalayan cherry trees. These
places, which watch over people on their way, were erected by the people who live here inmemory of the deceased. The locals know who it was that made each one.
The cliff along this road and the place under the cliff is called Maha Bhir. Maha means
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honey and bhir means cliff, so the direct translation means “Honey Cliff.” This is the cliff thatappears in the myth of the ancestor god Palpakye, a story handed down in Pun Magal wherelong ago people made their living by collecting honey. According to the myth, when Palpakye
used a rope ladder to climb Maha Bhir and collect honey, his ladder broke and he was stuck
along the cliffs, unable to return to the ground. He ate honey from the rocks to keep fromstarving until one day he saved a nest of baby hawks by chasing away a snake that was about
to attack them. When the hawk comes back and sees what happened, she says she will returnthe favor by putting Palpakye on her wings and lowering him to the ground. When Palpakye
refuses, saying that’s impossible, the hawk carries a huge rock to prove that it not impossible.
So, the hawk carries Palpakye and flies down to the ground. This is just one small episodefrom the myth that Til told me. This myth is told in song by a chanter at the Pun Magal’s ancestor
ceremonies. It is a myth that has been passed down through oral tradition from the times
before there was a written language. People and animals fighting and conversing and helping
each other gives us a glimpse into the way of life here, which exists in connection to nature.
As you approach the edge of the ridge, there is a school. When the season is cold, everyone leaves the classroom to sit outside in the sun, and lessons are held all over the place. One
time, one of the teachers spoke to me asking, “How are you?” Next to the teacher was a basket
lined with cloths made of grain and bamboo, and inside the basket, a baby was sleeping. The
teacher was teaching arithmetic to first graders while watching and nursing her baby. The
pupils also took care of smaller children while attending their lessons.
The first place I stay overnight is always the house of my mother-in-law, Chema. When I
visited two years ago, Chema had fourteen goats. It was not easy to find a place to sleep.
Twenty pumpkins were scattered across the floor, chayote and potatoes for sowing, which
had started to grow buds, could be seen inside baskets. Bundles of harvested corn hung fromthe ceiling. In the corner stood a new mat weaved from rice straw and when I asked her about
it, she said she acquired it from a rice-growing community in exchange for potatoes. Aftersupper, Chema began to grind corn on a quern stone, then split open a pumpkin which she
began to boil over firewood. This would be “breakfast” for the goats tomorrow.
On the road to Kaphal Danda Village, I met people, a water buffalo, and my ancestors. In
the quiet mountains, there exists a living world surrounded by living things.

VISITING KAKA THE BUFFALO HERD
I visited my wife’s uncle Kaka, a cowherd who lives in Bachan Village next to Kaphal Danda
Village. In the summer season, Kaka spends his days in the cool fields around Poonhill, 3200
meters above sea level, sleeping in a goto, a makeshift temporary dwelling, spending his days
herding water buffalo. He sells their milk to a lodge in Golpani, an area along a trekking route.
In the winter season, he takes the water buffalo, which are weak against the cold, back to thevillage and processes their milk into ghee (butter oil). According to the temperature that issuitable for the water buffalo and the elevation of the Himalayas, Kaka cleverly makes use
88LIFE SURROUNDED BY LIVING THINGSof the various plants, moving back and forth between the fields and his home. He has tacitly
worked as a migrant herder for over forty years. Two years ago, it was just the season when
Kaka would be back in the village, and I went excitedly to visit him, only to discover that hewas not at home.
In fact, Kaka had gone to the terraced fields below his house where he had erected a goto
and was sleeping outside with the water buffalo. It seems that it was to decrease the burden of
having to carry the buffalo manure compost to the fields, which were distant from the house.
I asked him how many buffaloes he was keeping and he replied, “Seven.” However, I could
only see six. So, I asked, “Where is the last one?” and he said, “The one male didn’t come back.”
I asked if he lost it and he said, “I didn’t lose it.” “So, where is it?” I asked, to which he answered,“I don’t know but it’s in the forest.” In a place surrounded by nothing but forest, of course thelost buffalo would be in the forest! Kaka seemed not the least bit concerned, however, and I
wondered why.
Kaka explained. While out herding, he stays in his goto in the sunlit grasslands, and calls
towards the forest like a water buffalo saying, “Woah, woah,” and can hear the buffalo answer
back, “Ahh, ahh.” After a while, the buffalo slowly gather. And then, once a week in summer,
and once a month in winter when it is colder, he brings a piece of salt to their mouths or leaves
some salt on a rock for them to lick. Even when they don’t want the salt, the buffalo stillanswer “Ahh, ahh,” so he knows where they are. By acclimating the buffalo to the salt, they
will always come back to the same spot seeking the salt, even if several months have passed.
When Kaka was young, he descended the mountains with his livestock and settled in thelowlands around the Kali Gandaki River to graze the buffalo. When it became warm, hemoved to his home in Bachan Village in the heart of the mountain, and in the summer hemoved to the highlands near Poonhill. However, in recent years he says that there is no needto go to the lowlands to graze.
In 1993, the Nepalese government issued a revised Forest Act in response to deforestation.
Development assistance was given for a reforestation project in which local residents maintained community forests. However, the force with which the population of rural mountainvillages flowed out to the cities was much bigger than these measures put in place to stop it.
As a result, the amount of untended land increased from the population decline. Due to a lackof workers, the number of livestock kept per household also greatly decreased. Thus, it is now
no longer necessary to move to the lowlands in order to secure trees and grass from the forest
as feed.
I first met Kaka nine years ago. At the time, he kept sixteen buffaloes and collected milk
from four of them. He has six sons and daughters and the youngest three children were transporting compost up and down the road in baskets on their backs. I will never forget the sightof his third daughter—while carrying home some purchased rice, the tie on her sandal broke,
but she simply walked on barefoot, not put out in the least. Currently, his eldest son works inthe army in India, where the greatest number of immigrants are. His second son has beenworking in South Korea for the past five years, a country with which Nepal has a bilateralagreement. His eldest daughter married a man working in the Indian army and moved toDarjeeling. His second daughter finished her five years allotted working time in South Korea
89

MAKITO FUJII

and is waiting in Pokhara for her work permit to be re-issued. His third daughter lives withher, studying Korean and wondering whether or not Japan might also be a good place to lookfor work. His fourth daughter is attending school in Pokhara as well, so when I visited Kaka’s
home two years ago, only he and his wife were left. He used to keep sixteen buffaloes, but now
keeps only seven, and collects milk from two. He is slowly downsizing by lessening thenumber he keeps, and Kaka says, “When my time comes, I will go down the mountain.”

FARMING NURTURED IN DAILY LIFE
Kawasoti, Nawalpur District is a flat subtropical region called Inner Terai. I would like to touchon the relationship between Til, who lives here, and her relationship with the helpful trees.
At the far side of the arable land on Til’s property, there is a small forest of 10 ares. The
residents of the house call this “sissoobali.” Sissoo means rosewood tree, and bali means field, so
the direct translation is “rosewood field.” In reality, a mixture of miscellaneous trees are
growing there, and only one sissoo has been confirmed.
In the late 1980s, the local Forestry Office distributed sissoo, known for being high-quality
wood, to local residents free of charge for the purpose of income generation. At that time, Til’s
family planted some sissoo in the arable area where the compost delivery and crop growth
were insufficient, and that is how the area got its name. Three to four years later, most of thesissoo died, just like the other plants, perhaps because their management methods didn’t
match the quality of the ground. However, at the same time, the seeds of sal trees which
remained in the arable land next door blew over and began to grow. The sal tree is not only
useful as wood. Its branches and leaves can be used as feed for buffaloes and goats, it is a highquality firewood for fuel, its leaves are used for making ritual dishes, and it has many otheruses. After that, the family sowed seeds of Chinaberry tree, which grows quickly as firewood
and trees for feed, and transplanted seedlings sprouted by the feed tree khanyu (fig, family
Moraceae, genus Ficus), which presumably had been carried by birds. They used cuttings toincrease the number of capal (family Myricaceae) shrubs and lime trees, which had beenacquired in the neighborhood. They received jackfruit as a gift and simply planted its seeds
after eating it, and now have trees for both fruit and animal feed. Papaya and mango were also
selected from seedlings that sprouted from seeds sown after meals. Bamboo is used for agricultural materials such as struts, fences, and carrying cargo. Sesbania dhaincha (legume, family
Fabaceae) is used as green manure. By collecting and receiving seeds and seedlings from ourtravels, friends, relatives, and neighbors, we now have about thirty kinds of useful trees
growing in and around the forest.
The one kind of tree that was planted on the edge of the arable land as an economic
investment proved fragile and came to a quick end, but the forest continued to grow over the
next thirty years. The useful trees growing there are deeply connected to the life of farming.
Til tells me that in the month of Paush (Bikram Sambat calendar) which falls at the end of
December, the water buffaloes prefer khanyu and tote leaves, but they don’t eat them much in
the rainy season during the months of Asar (June to July) and Sawan (July to August). On the90

LIFE SURROUNDED BY LIVING THINGS

other hand, until last month, they ate many sal tree leaves, but in the winter month of Paush,they don’t eat them much. Chinaberry trees and dabudbe (torchwood, family Burseraceae)
trees are preferred by the goats, which eat them down to the bark, so they dry quickly andmake for good firewood. Til has made it part of her daily routine to harvest leaves and grassfrom the borders around her land, the forest, the untended land, and the ridgeways between
the rice fields to give to the goats and buffaloes as feed. As for guava, she said, “I bought somefrom my mother’s neighbor Lana and it was good. So I got her to give me some of the seedlings
that germinated from the fallen fruit, and I raised it myself.” Although bananas are an herb
by classification and not a tree, her father, who passed away four years ago, said, “I received
them from our relatives in the next town over ten years ago, and I planted and increased
them. We were the only house to have this variety, but now they can be seen in the Bhattarai’s
house and the Seti’s house, too.” As people passed the seedlings on from one to the next, they
gradually spread throughout the neighborhood. Til also says, “There is one tree in the forest,
kemuna (family Myrtaceae, Syzygium nervosum), which the animals don’t really like to eat, but if
you boil the dried leaves and branches you can make a medicine that is good for treating
coughs and the common cold. I think the Bhandari’s have just one on their property as well.”
Similarly, another tree, the haritaki (black myrobalan, family Combretaceae), which is used
for feed and raw materials, has fruit which is grated and boiled and has various medicinal
purposes. “We don’t have one, but there is one on Thapa’s property and Kalki’s property.”
Til, whose job it was to collect grasses and herbs to feed the livestock since she was achild, knows which grasses and trees are growing on whose property beyond the bounds ofher own house. She knows where they grow, the names they go by, their location, their uses,
and their characteristics. This repetition found in everyday life nurtures farming that
includes the fields, livestock, and useful trees (useful plants). And through this kind of
farming, everyday conversation exchanged in the community accumulates and nurtures life.

FARMING THAT DOESN’T FEED YOU
The connection between life and useful trees (useful plants) becomes even more apparent
when you turn your eyes to life in the mountains.
The buffalo herd Kaka of Bachan village gazes at the trees around his terraced fields andsays, “The dudhilo (fig, family Moraceae, genus Ficus) is good for my milking water buffalo.”“They eat bojho (sweet flag, Acorus calamus) too, but not as much as dudhilo.” In Kaphal Danda
Village, a thirteen-year-old boy whom I have stopped to ask for directions pauses midway. He
breaks a leaf off of a short tree along the road and blows into it, explaining, “It makes a soundlike pe-pe so we call it pe-pe. The animals don’t eat it, but it makes for good firewood.” “This isJapanese blue oak. The water buffaloes and the goats eat it.” “That’s Japanese horse chestnut.
The water buffaloes like it but the goats don’t.” Auntie Maiju (a distant relative), also in Kaphal
Danda Village, showed me the things in her kitchen one by one. A cooking stove made by thelogs of dudhilo and rhododendron which had all of the bark chewed off by goats. The dabdabe(family Burseraceae, Garuga pinnata) pillars are hung with bags of powdered fermented dried91

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vegetables and nettles. There are long thin strips of bamboo on the ceiling being dried bysmoke from the stove which acts as a sterilizer to keep insects away. They will be used tocreate a bamboo-knit enclosure called bakari that stores potatoes and finger millet. Houses
are built from cedar trees growing in high areas. Window frames and household goods are
made from pine trees planted around the village. On the floor is a plastic bottle labeled Sprite(a valuable container in a mountain village). It contains a broth made from the bark of rhus
(Japanese name unknown) used to relieve pain in the knee joints. In another plastic bottle,
there is the stewed bark of noondhiki (family Santalaceae, Osyris wightiana) used as a painkiller,
and another contains stewed walnut bark used as gastrointestinal medicine. When I looked
impressed, she showed me, as if to say that’s not all, the fruit of the spicebush which is used totreat diarrhea in livestock, and bajuro (family Melanthiaceae, Paris polyphylla) roots which areused as a detox for livestock. In other words, the fields, the forests, the mountains, the wholeof the land, are connected with the kitchen.
Recently, the neighborhood electrical repairman who grew up in a mountainous area
told me stories about living in the mountains, like being hired to work as a shepherd for six
months and oh what a difficult time. Or, how with nothing to do in the mountains, he would
spend an entire day making bakari and brooms by tearing up the fibers of bamboo and branches and leaves with a sickle. Or, how when he talked to elderly people, he was surprised to hearthat they had seven houses. This doesn’t mean they were country millionaires. Pioneer-type
farmers acquired dispersed land and had a lifestyle in which they moved from place to place,making huts for themselves and their livestock as they went. It means that this was theirstrategy for survival, this was the world they lived in. However, nowadays when you talkabout agriculture or life in mountainous farming villages, you hear things like, “What about
reality?” or, “I can’t eat without money.” Such words and expressions have moved from beyond
Japan and come into general circulation even in Nepal. “I understand that saying ‘I can’t eat’doesn’t mean I will starve,” he says, “But I still find myself speaking and thinking in that way
just like everyone else.” … But... At such times, he reminisces about mountain life and says
flatly, “I have money. But I can’t eat just by having money.”
Thinking realistically, unless you have a thorough knowledge of each tree and eachplant, you can’t eat. In mountain villages, there is an agricultural way of life in which you
cannot eat without nature adequate for living. The words casually spoken by the electricalrepairman question the fundamental meaning of agriculture.

THE HEART OF COWS,
THE HEART OF TIL
I contacted the buffalo herd Kaka who, despite the coronavirus pandemic, seems to be goingon with life as usual in Bachan village in the mountains. When I visited him two years ago,
he had seven water buffalo but only six were around and he told me that the one male was“somewhere in the forest but I’m not sure where.” When I visited him last year, he told me,“This time it came with us down to the village,” and sure enough, there were seven buffaloes
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in the goto near the terraced fields. I was wondering, what about this year? So I asked him bycellular phone. He told me that when it began to grow cold in the grazing lands of the highlands, “I was ready to bring them home to the village and not one of the water buffalo could befound. There was nothing I could do, so I returned home by myself, and there they all were,already home.”
We also keep domesticated water buffaloes at our home. Five years ago, in the middle ofthe day under the blazing sun, our milking buffalo, which we had just replaced, suddenly
disappeared from Til’s parent’s home next door, leaving behind the thick rope which had
been tied around its neck. We looked everywhere in the neighborhood but couldn’t find it.
However, all of us are experienced in raising water buffalo so we could guess where it musthave gone. Based on the habits of water buffaloes, it must be either “near a place with abundant water” or “where it was born.” However, the lost water buffalo didn’t appear in the spots
we predicted and was nowhere to be found. Finally, in the evening, we were contacted by the
buffalo’s former owner and were able to recover it. It seems that the buffalo set out on a roadit had never walked before, soaked in some muddy water, walked around the town, passed
across the national highway, and took a long detour before finally arriving at the barn where
it had been kept, to where the floor smelled like the place where it had been born. I will neverforget that incident.
The other night, our thirty-six-month-old bull gave a sudden cry at two o’clock in themorning. Hearing a cry in the middle of the night usually means it is in heat or that something has happened nearby, like a goat escaped from its pen. I quickly jumped out of bed to see
what was the matter. The bull had “announced” that the mother cow next to it had given birth.
Til can tell endless stories about water buffaloes and cows. “When I was a child, I took thefour or five animals out to graze after school—water buffaloes plus two male zebu used forplowing. One day, the zebu went into heat and suddenly started running. The more I chased
it, the farther it ran. I didn’t know where it had gone and spent the whole day looking for it
before returning home but my mother wasn’t worried in the least. The zebu returned by itself
at night.” “One day, I was out grazing the cattle and became engrossed in playing with myfriend. When I looked up, the cow was gone. I couldn’t find it and when I returned home mymother scolded me harshly. The reason was that the cow had returned home by itself andeaten up the vegetables that had been left in the sun to dry.” Even after that, “While I was out
grazing the cattle, they would often disappear, particularly when the males would go insearch of a female, but they would always come back to the barn. Sometimes, they would
come back in the middle of the night and my mother would yell angrily, ‘How dare you comeback so late!’” “When you take the animals grazing, you sometimes show them where to go,
but I always followed the cattle. On those days, I rarely had to give them rice straw or water.”
She told me that the two male zebu used for plowing used to appear in her dreams sometimes.
“I trained them by feeding them cut grass and they remembered the sound of my voice. Sometimes, when I was having a loud conversation with someone they would come up to me thinking that I was going to feed them grass. Eventually, one of them died. We kept two for plowing,
but we lost the left hand one, so then we only had the right hand one. We tried to find a maleto replace the left one, but even after searching for two or three years, we couldn’t find one to93

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match the size of the other. So, we only had one, and after that, my father decided not to keepcows for plowing anymore. We ended up selling the right-sided one, but when it was sent tothe slaughterhouse I couldn’t stop crying. Even now, when the water buffaloes give birth or
the cows are sick and I feel worried, the two zebu appear in my dreams.” These are her memories from the late 1980s, just around the time when tractors began to be used for plowing inplace of cattle.
There is no end to these detailed stories of how Til and the cows and buffaloes converse
with each other. That is because here, the life of a farmer depends on keeping company withcows who don’t act as you wish.

THE HEART OF THE GOATS,THE HEART OF TIL
During the day, Til talks to the goats while picking their fleas. She takes a two or three-dayold kid in her arms and sings it a verse of a folk song. While she sings, she uses both hands
to make the kid dance in rhythm like a toy. If she sings for too long, the goat looks strained
but she doesn’t seem to care and at the end of the song lifts it up two or three times in the air.
Then she lets it go so it can return to its mother to drink milk. She then takes the next kid in
her arms and sings it the same song. From the perspective of raising livestock, talking to thegoats, or picking their fleas, or singing them songs, while not completely unnecessary, areactions which you can do without. Being “busy” with such things takes up your time, says Til.
But in the past, her mother Chema in Kaphal Danda Village, and her neighbor Seti, all sangsongs to the kids.
I took a video of Til, singing to puppies and kittens in the same way, using her hands tomake them dance rhythmically like toys. I’ve shown it or sent it to people in Japan. My father,mother, sister, and acquaintances all watched it with interest and laughed a lot. I’m not surewhy, but I knew it must be funny, so I sent it to the previously mentioned Mr. Hashimoto ofGoma, Kyoto as well. It was then that I understood a little why people found it so fascinating.
When Mr. Hashimoto watched the video of Til singing to the animals and treating them like
toys, he used words like “comfort” and “attachment” which gave me a hint. Nowadays, theworld is being comforted by and becoming attached to their smartphones—but we should
want to interact with living things, was his comment.
In Kawasoti, Nawalpur District where Til (and I) live, the number of people going out tograze their livestock in the outskirts has decreased. It is a region which has made considerable progress in urbanization, with a population influx centered along the main road. When
Til and her family emigrated, “land prices were the highest around the reservoir area wherewater was drawn. Now land prices are higher along the urbanized main road,” she says, indicating that the center of life has changed. With arable land becoming residential property (acommodity) and with labor in the process of being divided into production and consumption
or separated into parts, a person from Pun Magal said, “I used to think about eating; now I
think about making money.” The lives of people in the area continue to change. Those who
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used to tend to unpredictable water buffaloes are now tending to flat-screen TVs and smartphones. It is becoming a generation in which people can live without interacting with living
things. Yet here, neither deliberately nor consciously, Til values a life that recognizes andcares for living things. The things that we live with all of the time, one day, they suddenly
disappear. But Til says, “Goats and cows merely speak a different language; they still have aheart.”
Living at a pace slow enough to sing songs to goats is a kind of farming which the modern
capitalist economy doesn’t allow. It is farming which makes absolutely no sense in a capitalist economy. Yet, here I have written some examples of smallholder farming that is connected to the local land, farming that is in harmony with nature, farming that is in harmony
with the heart.

NO T ES
1. Please refer to the Japanese version of this text for acomplete list of references.
2. Numerous words from the Nepali language (andprobably its local dialects) in this text have been difficult totransliterate into the Roman alphabet as they come to us via

Makito Fujii’s original Japanese text. Despite our efforts todetect most of the Nepali words and their common English
transliterations, there may remain some which reflect how
the author hears and writes them for a Japanese audience.

95

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‫ֻ׭ֲחⰟ‬‫הסַסאֿ‪☭ꪨ‬׷ע׵‪յ‬ע‪낛气嵛‬ס☭‪傽勓‬‬‫‪ն‬׌ךס׾ַ‬‫יזםׂםֻ‪阋‬עכַ‪鉿‬ם‪⹌穝‬ס״ג׾‪؅佻ֻ㴕‬‬‫‪؆ն☭⺚䙊‬׎ױ׽ױלכמׄד׿א‪յ‬׊־׊‬‫╒‪낛朮؅‬ס‪俙⠨‬ס‪ꓪ‬׾‪䕑‬׬‪⠥☭ֿ낛‬מ־׼‪յ僻‬ע‬‫‪䔢ⰺ؅‬׾ֽׄמ⚶‪☭չֿյ獗‬ס⳰‪㝕‬׌ױ׌ױ‪ׁյ‬‬‫ךלם‪篙㨰䫧궢㵯‬׷‪ն廛岩偲녓‬׌ךֹ׻׾ַי׀‬‫‪؅焒‬כ׆׌⮂‪摾뉬؅‬ס‪㝕ꓪ‬מ־׼‪ն僻‬׌ױַי׬‬‫‪յ‬י׊כד׊׾׊ס‪ց‬׈־‪ֿր骅‬׿א‪յ‬׼ֿם׽‬‫☭╭ס‪偲녓‬ם׈‪㸯‬׾ֵ‪ն‬׌ךס׾ׄ‪籽‬׽ׯ׈׳‬‫‪յ嬐傽둚‬׵ך‪偲녓‬ס׊ג؂‪նր‬׌ךֹאגז‪ֿ阋‬‬‫‪ն‬׌ױ⮂ֿ‪媘냃‬ס‪匭‬صآف‪َٛ‬ס‪ٜ‬ع٭ْ‪‬׈‬‫╒‪뉒鱁؅‬ׇס׽‪յ㻗潂‬׼ֿםַ‪䘼‬כַםַגז׵‬‫׽ױח‪‬ם‪骿襪‬׽׻‪յ‬עױ׈‪յֽ㵉‬כַםיג׬‬‫ֹױ׊יז‪鉿‬מ‪ٜ‬طٌ׷‪偲녓‬׌⮂‪媘냃؅‬כז׵‬‫‪ցն‬׌ךס‬‫‪⪿㒘溷槁骭‬ס‪ֿ阋ֹյ媘냃篑座‬׊ג؂ע׿׆‬‫‪յ訒‬׊⮂‪媘냃؅‬מ‪ն䟨餟溷յ䟨㎫溷յ篁縨溷‬׌ך‬‫ם׼םףנ׎ֹא‪ն‬׌ךס׾ׄ‪籽‬׊⮂‪؅‬׿ׯ׆ה‬‫ס‪☭ꪨ‬ע׿׆‪ն‬׌ךסג׀יַ‪♐篁؅碎‬םֹ׻ַ‬‫╚סײ‪ㅰ‬ס‪յ蔦撬‬ך‪槁骭‬ם‪꿃詇‬מ⚶‪ꌬ䉖氙噺ⵊ獗‬‬‫☭‪յ‬ע‪ն㝕ꌬ䉖㏝‬׌ךס׵ַםײ‪꿔؅‬מ♑‪յ‬עמ‬‫‪气‬ס♑‪յ‬׽םמⰷ‪ꇃ‬יז׻מ‪ַֹⷃ┞气朮甦‬כ‪ꪨ‬‬‫‪气㲽䩘嫘؅‬סׄד⮔‪յ蔦‬׎׈‪媃忶‬־׌⮂״‪朮؅ꪘ‬‬‫ס׾ֵחחׅ‪齡؅䌮‬ם‪鬨姯‬סא׌ױ׌ױ‪յ‬י״‪寛‬‬‫‪朮‬׷٭؟‪ٜ‬ؾؙ׾׌‪겏㎒ֿ溪俆‬ם‪䈴㝕‬ס׆‪ն‬׌ך‬‫‪ն‬׌ךסם‪劔㵬‬יזכמ‪յ气䡢笠‬ע‪鮐䎰啇朮‬‬‫‪յ‬י׿חמ׾ֻ‪յ☭⺚ֿ㙟‬עך‪㝕ꌬ䉖‬סלם☒‪匯‬‬‫׿א‪ն‬׌ױַי׊‪庿㸴‬מ‪俙ֿ䙊ꅋ‬ס‪僭輮‬׷‪떃‬׷‪럜‬‬‫‪낛朮‬סא‪յ‬מֹ׻ס‪؆ն傽勓‬׎ױ׽ֵעך׽־ף‬‫מ‪气氙朮‬ס‪☭չ‬ס‪؅嶮㜽頲㎼‬ع‪٤‬ج٭ق  ‪笴‬ס‬‫‪յ‬מ״ג׾׌‪齽⪜յ䈴㝕氙噺篑座؅粪䭥‬׽׻ג‬‫׳‪؅‬לם‪ꗚ朮魕徎յ嶮崎魕徎‬׷‪喖卲‬ס‪嶮㜽頲㐌㔔‬‬‫ס‪ցյր玗‬׊ׯ‪ր⩨䑱؅忶‬ױױסא‪յ‬עכ׆׾ׯ׈‬‫‪յ‬׽ֵךס‪ց‬׾ַי׊מ‪؅摾‬׀⦍‬‫ז‪䕋‬מ‪䠀‬׷ע׵‪ր‬‬‫־׊י׿؂‪阋‬כ‪؆ց‬׎ױ׽ֵעךס׾ַך‪婧؆‬י‬‫‪ն‬׌ךסם׀׬׾‬‫ֵס‪낛气嵛‬סהג׊ג؂‪յ‬עס׾ַי׿؂‪ゼ‬‬‫ס׊‪ꅋ䍲؅‬׾‪䕑‬׊‪ꈌ䗎‬מ⚶‪յ☭ꪨֿ獗‬ע׈‪ꅋ‬ס‪㙟‬‬‫׾םככ׆׾‪ꯚ‬מ‪⹸獗⚶溷鉿掿‬׷‪յ㝤噺‬׍׎⮂‪锶‬‬‫‪獗⚶溷䁼㚷‬ס‪յ☭ꪨ‬ע‪յ欎㘶熏㚷‬׽ױח‪ն‬׌ךס‬‫‪ն‬׌ךס׾ַיזֿםח׵מ‬‫‪յ‬עהג׊ג؂‪겏笴溷槁骭؅յ‬סכ׆סא‬‫‪ր낛‬‬‫‪յ‬עך׆׆‪ն‬׌ױַ‪䘼‬כ׾׀ךֿכ׆׾‪锶‬מ‪气嵛ց‬‬‫ֻ‪؅佻‬הסַסי׊כ‪☭ꪨֿ☭ꪨ‬עכ‪ր낛气嵛ց‬‬‫‪ն‬׌ך⽱‪䟨‬ס◜‪鉿ֹ낛‬מ״ג׾‬‫׉؂ס‪ⱁꅎ‬כס׵׬ג‬‫׵ז׷׭‪汤‬׾‪⯌䓌ָ䗰‬גְאח‪暟‬ץ‪굸‬ך׋ז֮‬‫‪կ‬׿ׇתְד׿‪娄‬ג׏‪䖞‬ח‪䠥‬װכ׮כ׋ז֮‪ծ‬ל‬‫‪կ‬׿ׇת׶זכג׃ר‪徦‬׾‪⯌䓌‬דהֿך‪暟‬ץ‪굸‬‬‫׋׏ׁ׌ֻד׿‪娤‬ח׭׋ך‪⯌䓌‬ך׉כزأٔؗ‬‫׃ח‪搀‬׾ֹ⫴ך‪牞‬ח׭׋ך‪暟‬ץ‪կ 굸‬ׅדך‬‫ץ‪ָծ굸‬ׅדךְ‪幠‬כגץׅ‪կ‬׿ׇת׶זכג‬‫‪կ‬ׅת׶זה‪䝤ְ暟‬כח‪钷ֲ罏‬ח‪縠‬׾➂ג‬‫‪䩛秵  畍 ծ 眍‬ךפ➂و‪ٗ٦‬‬‫ֽ׵⦐‪䞯‬סהג׊ג؂ֿ‪錺ꅎ朮‬סי׬׌‪յ‬ע‪☭ꪨ‬‬‫כ‪ַ璭䍇‬׊‪耘‬׵ׂ׊⹌‪յ‬כ➳‪潸ꫀꫀ‬ם‪簮㠹‬ןף׻‬‫‪ّ‬طتب٭ة‪ٞ‬ؤؙ‪气䡢笠‬׾‪䧯‬יז׻מⳛ‪䔾‬‬‫יז׻מכ׆׾כ‪؅‬לם‪ⳛ朮‬ס♑׷‪յ嗘朮‬ך╚ס‬‫ׄד‪ַֹⷃ┞气朮甦‬כ‪ֿ☭ꪨ‬ד‪ն‬׌ױַי׊‪气嵛‬‬‫‪鬨姯؅彸鳉‬סא‪ֿյ‬׌ךסֹ‪䘼‬ע׊ג؂כ‪ֿ‬‬‫׬‪낛‬ס┪♧‪䖩锡‬מ‪յ䟨㎫溷յ篁縨溷‬מ״ג׾׎׈‬‫׿אע✄‪舸‬ס‪ֿյ☭ꪨ‬ד‪ն‬׌ױ׊כֹ؀כ‪؅‬ס׵‬‫‪籽‬׽כ‪؅‬ס׵׬‪낛‬ס┪♧‪䖩锡‬מ׊םכ׆ֹם‪؅䴮‬‬‫‪摾뉬յ‬ס‪յ㝕ꓪ‬ע‪篙卸‬סא‪؆ն‬׎ױ׀ךעכ׆׾ׄ‬‫׈‪ն气氙‬׌ױ׽םמכ׆׾ׂח‪㻗؅‬ם‪䈴㝕‬ס‪媘냃‬‬‫ה⮔‪؅‬׿א‪յ‬׽ׂח‪؅‬ס׵׬‪낛‬מ־ַ‪ն‬׌ך‪偙‬׽‬‫ ⵊ‪ֿ菃侵յꑩꐠ ꐦ‬לם‪舸‬׷‪嗘朮‬ס׵׬‪낛‬ג׿‬‫‪⩨䑱‬סֹ׆⻔ס‪偙ֿյ嶮‬׬‪偙յ낛‬׽ׂחסס׵׬‬‫ס‪媘냃 匯☒ꌬ‬סלם‪ն㝕ꌬ䉖‬׌ױ׿׈‪筶ֿ锡寛‬‬‫‪ն낛‬׌ױ׊‪气媃؅尴‬׽‪ֿյ倀㲻ꄼ‬־׾׬‪낛‬יז⻉‬‫׻׾ֻ‪؅佻‬הסַס‪⪢錺ꅎ朮‬י׊א‪յ‬סהג‪㢷㢊‬‬‫סאעعت‪ٛ‬؞‪նր‬׌ךסַם׼םףנ׼םמֹ‬‫‪媃؆‬׵מ״ג׾׀‪ֿ气‬׼‪䔦‬מ״גסהג‪⩨䑱‬‬‫‪ցն‬׌ךסגז׈דׂך‬‫‪99‬‬‫‪ꐦ‬ס‪յ㝕ꓪ‬עמ״ג׾ל׵מ‪䕱欎‬ס‪յ气䡢笠‬י׊‬‫‪ַֹֿյ‬כ׾ׯסמ‪٤‬ع┧  ‪笴‬מ‪յ 傽‬עِإ‪气‬‬‫‪յ寊‬כ׾׿׈‪䫋啇‬מ‪嶮‬׷‪յ䈢‬יז‪؅ꄼ‬לם‪┫寊ꇓ‬‬‫‪ꐦ‬ע‪气朮‬ס╚‪յ寊‬י׿؂‪㟃‬מ״גסאע‪ꐦ筶‬ס╚‬‫‪ն‬׌ךסֹױ׊י׊‪㝂ֿׂ媃忶‬מ״גס‪姊‬‬‫‪넟鋅佴䒽‬‬‫ ‪ց‬מֹ׻ֹם־מ‪娫ֿ䕣䖥‬ס׊ג؂‪յ‬־ֹל‪ր‬‬‫ע׿׆‪ֿյ‬׌ך‪糹璻‬ס‪偙‬׀‪气‬ס‪☭ꪨ‬עכⵊ‪倀‬‬‫סי׬׌‪յ‬ײ‪ㅰ‬ס‪气嵛‬ס‪յ傽չ‬סהג׊ג؂‬‫‪յ‬׌‪⩧匡յ腁‬עכ٭ٔز‪ٜ‬؜‪؆ն‬׎ױֻ‪阋‬עכ‪ꈌ陹‬‬‫‪ն‬׌ךסַםױ׷יז‪獫‬כ ‪硼‬‬‫ַ‪鉿‬׾‪낛◜؅㴕‬ך╚ס‪յ气䡢笠‬׽؂‪ꫀ‬סכ‪錺ꅎ朮‬‬‫‪յ‬׿׈־‪气‬יז׻מ‪䠀‬ס‪玗‬׾ם╭ֿי׬׌סא ˌ‬‫סי׬׌‪յ‬מֻ׹׿א‪⻉ַյ‬ה־⮔‪յ‬״‪؅寛‬׿א‬‫‪吖⩱؅䊟‬מ╭‪յ‬יז׻מכ׆׳׊ֽכַ‪؅‬הסַ‬‫‪ն‬׌ךס׾׿־‪㸬‬כ׫‪气嵛‬׾׌‬‫‪յ‬׽ֵך‪傽勓靣‬ג״עיֵמ‪ַֹ靣‬כ٭ٔز‪ٜ‬؜‬‫‪气‬׾י‪芌‬׽‪؅㴕‬הסַ‪յ‬׽ֵך⽱‪ַֹ䟨‬כ׾י‪芌‬‬‫‪ն‬׌ךסֹ‪䘼‬כדס׌‪偙؅䭰‬׀‬‫׉؂סַ‪侫‬ס‪玗‬‬‫ס‪յ玗‬ע‪朮靣‬ס‪硟薎‬סؓؿ‪յ‬׾ױ‪㢼‬מ‪ⱁ┾阾  皹‬‬‫‪鬘ַ潨‬ס‪ꇖ‬׊ג؂‬‫‪㐌‬ס׆‪նր‬׌ױ׽ֽי׊‪澵槏؅獏‬ס׉؂ײסַ‪侫‬‬‫‪蔦‬׊ג؂‪յ‬עכ׆גֻ⚻מגֿגםֵֿ׊ג؂‪ր‬‬‫ם‪舸‬י׬׌‪յ‬׊‪㕰訒‬ע׿א‪յ‬׻‪ն锶‬גזםמ‪䕣镣‬‬‫‪յ‬ע‪  皹 ˌ 硼‬ס‪䩘筤‬ס׫‪⟤䕉‬סع‪ٛ٤‬ؤ‬‫׿׼׏⾀מؓؿ‪ֹյ‬׻׾ׂח‪硟薎؅‬סַ‪յ侫‬ע‪玗‬‬‫׾ױ‪㢼‬ך‪ַֹ阋訪‬כ‪ց‬׌ךס׵גׄ⺇׼־╭‪麃յ‬‬‫‪յ‬י׊א‪ն‬׌ױַי׿׼ַ‪氠‬י׊כ‪⯜㴻靣‬ס‪臉넓䑑‬‬‫יזֵמتؙؕ╭‪յ‬כ׾׌‪砈䨾؅⽱鞅‬ס‪⯼䔿‬סא‬‫‪侷‬׾ֵךד׼־ס╭יז׻מ♷⟤‪յ‬ככ׆׾׀‪气‬‬‫׾‪낛◜؅㴕‬י׊כ‪㵵傈‬ס‪宐յ玗‬ס‪玗‬ה؂ם׌‪⚶յ‬‬‫ױ׀ך‪ֿ槏闋‬כ׆׾ֵמ➳‪ꫀ‬ס⮔⺪┮ֿככ׆‬‫‪ֿյ⪢錺ꅎ朮‬تؙؕ‪㲳‬ײס‪յ玗‬עהג׊ג؂‪ն‬׌‬‫‪յ‬מ״גס׽ֻֿײ׻סהסַ‪յ‬מ״גסַ‪侫‬ס‬‫ס‪鬘ַ潨؅♣չ‬סכ׆ג׿־‪舸؅鍨‬׊‪鉩؅嵣‬סא‬‫‪ն‬׌ךס׾ַיז‪鬘‬מ׵ככ‪臉䕉‬‬‫‪յ‬עמ┫♧‪䩘筤  皹  硼‬ס׫‪⟤䕉‬סُ٭‪ٞ‬‬‫‪㐌؅‬ע‪ն玗‬גַיה‪彸‬מ‪յ┮岺‬׊‪㕰訒‬מ⯼ס‪玗‬ע‬‫ך׆א‪ցն‬גַך‪ꇓ؅婧؆‬ס‪㕰訒‬ך‪㐌‬ס׆ע‪脢‬׾‬‫ס׾׿ף‪㞒笴؅篙‬סַ‪侫‬כؓؿע‪玗‬י׊א‪ն‬׌ױ‬‫ס׵סׄד״גסַ‪侫‬ס‪☭ꪨ‬ע‪㞒笴‬סא‪ֿյ‬׌ך‬‫ץכ‪겝‬כ‪朮؅յ겊‬׀‪气‬סי׬׌‪ն‬׌ךסַםעך‬‫כס׵׬‪낛‬סס׵ס׼׿׆י׊א‪յ‬ח׍ַֿחכ‬‫ֹ׻ח⟛׵‪؅‬הסַס׼׿׆‪յ‬יֻ‪؅謾‬ס׵׾ם‬‫׬׌‪朮‬׀‪气‬ס♑‪յ‬עؓؿ‪ն☭ꪨ‬׌ךס׾׿׼׏⾀‬‫יזֵמ‪玗‬׾ם╭‪鬘ַ潨؅յ‬ח⟛׵‪؅‬הסַסי‬‫ס‪ַ澵槏‬׊‪耘‬ך‪ն⹌穝‬׌ךס׾׿׼׏⾀ֹ׻ֹ‪鬘‬‬‫‪յ㐌‬׵יַֽמ‪朮靣‬ס‪硟薎‬סؓؿס׆‪ն‬׌ך‪朮靣‬‬‫כ׾׌‪鱍㎋‬מכ׆ג׊▸‪ꇓ؅‬סאֿ☭‪յ‬ע׿▸ס‬‫הג׊ג؂‪յ‬עס׾ַיז‪鬘ַ潨؅鬘‬םֹ׻ס׆‬‫‪ն‬׌ױַי׊מ־׼‪ַֹ槏闋؅յ僻‬‬‫‪ն‬׌ױ׽ֽי׿׈‪ֿ獏‬כ׆׾ֵךֹאגױ‬‫ֿכ׆ַ׊‪耘‬יזם־מ‪䨾‬סא׿ב׿א‪յ‬ע‪ꅎ朮‬‬‫׵‪玗‬׾ֵך╭‪յⱁꅎ‬׽ֵך‪ׂյ⪢錺ꅎ朮‬םךׄד‬‫‪錺‬סי׬׌ג׿׼ׂחיז׻מ‪յ玗‬עמ‪臉剹‬‬‫׵ם‪♣銨溷‬סא‪յ‬ע‪ն雭紬  紬‬׌ױַי׿׈‪阾‬‬‫׍‪䖉‬חⴖ׾ך׷׸‪植‬ך׍׋‪㶨‬ך‪ծ牞‬כ‪鄃鸡暟‬‬‫‪յ‬ע‪錺ꅎ朮‬סי׬׌‪ֹն‬׺׊ױ׽ֵךחכץסס‬‫׷ְג׏׻‪㄂‬׾׫׃‪蕱‬ך׫‪欵‬חⰟ‪ֹծ‬׭ֲחⰟ‬‫‪ն‬׌ךס׾ַי׀‪气‬מ־׼ֽֽיז‪䕋‬מ‪璭䍇‬‬‫‪ծ‬דת‪➙傈‬גץָׅ‪կ 鄃鸡暟‬ׅתְד׿‪劄‬‬‫‪կ‬ׅתְג׏‪濼‬כ׍׋׃׋׻‪ծ‬׾הֿ‬‫ׁ׌ֻגֽ⸔׾׍׋׃׋׻ְ‪䓲‬׮ ‪ ꩕‬ח‪ず圫‬‬‫׭ְֲזׇ‪邌‬ח‪ָծ鎉衝‬׵‪կ ꩕ 荈‬ׅתְ‬‫ך➂‪կ‬ׅד׵ַ׷ׁ׌ֻג׃‪䧭‬׶‪㛁‬ג׏׮׾ֹ‬‫׏‪濼‬׾ַ׷֮ד‪䙼ְָ⡦‬ך‪ծ꩕‬כ‪鋅䫙ֻ倯‬׾‪䗰‬‬‫‪կ‬ׅת׸׵ֶג‬‫‪䩛秵畍  ։  眍‬ךפ➂و‪ٗ٦‬‬‫‬‫‪ّյ‬طتب‪ٜ٬‬؜ة‪ٞ‬ؤؙ‪յ‬עך‪յ蝠靣‬ע‪气䡢笠‬‬‫‪ٛ‬؟ע٭ة‪ٞ‬ؤؙ‪յ‬׽ֵךّطتبؤؙעַ׾ֵ‬‫ס‪┞㴻‬׵‪朮‬׀‪气‬סי׬׌‪յ‬׵‪㐌‬׵‪寊‬׵‪뀸‬׵‪곶‬׵⩱‬‫‪竵؅䑛‬׼־‪㐌‬׎׼‪末蠗؅螃‬עמ״גס‪ր㵵汫‬‬‫‪蠗勎؅气‬םױ׉ױ׈מ״גס‪⦍ׂ☭ꪨ‬כֹא⮂׀‬‫‪麃✄؅‬מⷃ‪յ‬עס׵׬‪ց 硼ն낛‬׾׿׼׎׈ֻ‬‫׆؀׻‪䖥؅‬ס☭ע‪ֹꏞ‬לש‪յր‬׍׼םײס׾ֻ‪佻‬‬‫א‪ց 硼ն‬׾ֻ‪䖥؅佻‬ס☭ע‪٤‬ق ‪յ‬׎ף‬‫ס‪玗‬ם‪ֹ靧㵅‬׵ג׊‪յ粪䭥‬׽ׂח‪┾汔؅‬םֹ׻ס‬‫צֽמ־ַע‪յ䕣噺‬׻╭‪յր‬ע☭ג׿ג‪䖥䩤‬מ‪䠀‬‬‫‪ֻյ‬גג״׮‪յ╭؅‬כ ‪ց 硼‬־כ׆ַ׊דג‬‫ל‪ր‬‬‫‪ն╭ֿ䕣‬מֹ׻ׂ‪籽‬מֻ׊׆כֿ⩱‪吖‬ס╭‪յ‬־ֹ‬‫‪ց‬מֹ׻׾׿؂‪玕‬צ‪噺؅ㄻ‬ס⮔‪蔦‬‬‫‪꿈ַյ‬כ‪ 硼‬‬‫‪100‬‬

‫ֻ׭ֲחⰟ‬‫‪焒䛒‬تإ‪ٞ‬כ‪㵵յ⪴⻎✄‬تؤؕ؛ס‪ؓ靣‬ب‬‫ַַכ׾ֵך‪阋訪‬גז‪䧯‬׼־‪✄笠‬סאעׂ׊׵‬‫‪䬂骭‬ס✄‪㵅‬׾ֵ‪յ‬ע‪ׂյ阋靣‬ם׵ךױ׌‪ն氰‬׌ױ‬‫‪气䡢笠‬ה؂ם׌‪ّյ‬طتب‪ٜ٬‬؜ة‪ٞ‬ؤؙ‪ն‬׌ך‬‫ֵך‪յ䠀‬׽ֵך╭‪錺ꅎ朮ֿյⱁꅎ‬סי׬׌‪յ‬עכ‬‫זםכ✄⻎⪴‪㵵傈յ‬סחכץ‪յ‬יז׻מ‪焒䛒‬ס‪玗‬׾‬‫םֹ׻ס׆‪ֹն‬׺׊ױ׽ֵךס׌‪㵅✄؅䭰‬׾ַי‬‫כמ‪؅⪢㴓㴹溷‬־ַֹכ‪٘٤‬ةل‪յ‬־ַֹכ✄‪㵅‬‬‫؂‪յ‬מⲇ‪崫㷋‬ס☭⩰‪յ‬ג׊ⵊ‪䬂骭‬מ‪յ阋靣‬יֻ׼‬‫םַ‪㝕‬גױ׵׿א‪յ‬מ‪⻎免‬כ׾׌‪덺㈁‬עהג׊ג‬‫‪ն‬׌ךסֹ‪䞯‬׵כ־׉؂ײס‪玗‬׾‬‫׵מ‪յ✇ⶨ䌑‬׾׻מ‪翘幾ַ☭ꪨ‬עהג׊ג؂‬‫⻎כ׾יז‪鬘ַ潨؅鬘‬ס‪熏㚷鉿掿‬ס‪气䡢笠‬׾ג؂‬‫זֵמعت‪ٛ‬؞‪٬‬تؙؕ‪㲳‬ײ‪玗ֿյ‬׾ם╭‪յ‬מ‪免‬‬‫אֽ‪յ‬מ׉؂ײסַ‪侫‬סא׾׿؂‪⪢錺ꅎ朮؅侫‬י‬‫׾ַיז‪鬘‬׵‪鬘ַ潨؅‬׾־׍ֵיז׵‪䠊颍؅‬כ׿‬‫‪ն‬׌ךס‬‫‪ׂյ‬ם׵‪⢶怪‬ס‪┞炟‬ע‪ׂյ气䡢笠‬׊‪耘‬ע‪蔦撬‬‬‫׽‪ꮹ‬ס‪玗‬ע׿א‪ն‬׌ױַיׄ‪ׂ䔾ⳛ؅籽‬׊‪璭䍇婞‬‬‫׊؂‪؅銨‬׈‪靧㵅‬ס׫׉؂ײסַ‪侫‬ס‪յ玗‬כ‪ַ䠀‬ם‬‫‪؅籽‬ײ׊‪蝆‬סײ‪ֿյ氙‬י׬׌סא‪ն‬׌ךס׾ַי‬‫ײ׊‪蝆‬ס‪յⱁꅎ‬עײ׊‪蝆‬סײ‪ն氙‬׌ךס׾ַיׄ‬‫‪؅‬צ‪ㄻ‬ע׀״ֹסא‪ն‬׌ךײ׊‪蝆‬סײ‪յ劳‬׽ֵך‬‫‪䖥‬׳׊ֽכַ‪؅‬הסַ‪յ‬ע׿א‪ն‬׌ױ׽ֽי״‪璓‬‬‫ס׾ֵֿ‪㕈潒‬ס‪❿⡑‬כ‪璭䍇‬מ׆א‪յ‬׽ֵךצ‪ㄻ‬ס‬‫‪ն‬׌ך‬‫׈‪ֿ䧯㹦‬׉؂ײסַ‪侫‬ס‪յ玗‬עהג׊ג؂‬‫‪յ‬ךױ׾םמ‪䓺‬ם⪢‪㴞‬גזם־מ‪䖥‬ײֿ‪յ气䡢笠‬׿‬‫‪ն‬׌ךסַגׄ‪籽‬׀״ֹמ׵כיז׵‪䠊颍؅‬‬‫‪峜ꓡ‬‬‫‪յ‬ע‪䑛氠‬ס‪臉剹‬ס╚‪մմ勓倀‬‬‫‪ն‬׾׻מ‪ւ臉剹փ傽勓臉剹ⶾ⚶յ偆⪴⻎陹‬‬‫מ⚂◜‪㝕껜薧疾塌‬גז׆‪鱍‬מ‪ׂյ 䌑  劓  傽‬׼‪䚐‬ע‪մմ둜锶‬‬‫‪珡婝꽝疾‬ס‪ꅙ‬خךتِ‪յ薧岺‬ע➬  ‪ն㝕껜薧疾偲㵉塌‬׾ַי׊⹳‪阋‬‬‫׎؂⻉‪ն▗〉٬▗㵉‬ג׿׈‪业㙤‬יז׻מ‪䨏ꬢ塌‬ס‪ꅙ‬خ‪䔿յ‬ג׊‪➜枩‬מ‬‫‪ն‬ג׊◾‪  ☭⪢〉ֿ媃‬י‬‫‪101‬‬

Groaning Together with Creation
TOSHIHIRO TAKAMIThis article was first published in Seisho to Kyôkai (“Bible andChurch”) in November 1983. A later version appeared in Takami’s
1996 book Tsuchi to tomo ni ikiru (“Living Together With the Soil”).
We present this first English translation with the kind permissionof the Board of Publications, The United Church of Christ inJapan.
Translation: Toshiaki Kusunoki

SOCIAL DISORDER AND THE
DESTRUCTION OF NATURE
Hear the word of the LORD,
you Israelites,
because the LORD has a charge
to bring against you who live in the land:“There is no faithfulness,
no love,no acknowledgment of God in the land.
There is only cursing,
lying and murder,
stealing and adultery;
they break all bounds,
and bloodshed follows bloodshed.
Because of this,the land dries up,
and all who live in it waste away;
the beasts of the field,
the birds in the sky
and the fish of the sea are swept away.”(Hosea 4:1~3, NIV)

102

Thus condemns the prophet Hosea of 600
B.C., or about 2,600 years ago, the world of
his time. I think what his words depict fits
right into the modern world that we havebuilt so far.
Differences may be pointed out: (1) We
do not have insights about the social andenvironmental state of our world as much as
Hosea did about his own, nor do we either
have the will or the power to speak out in thename of God as a protest against the given
state, and (2) we are much too unscientific toproperly utilize the scientific knowledge
accumulated for centuries to improve such adevastating state.
Hosea’s appeal is astute and clear:“There is only cursing, lying and murder,
stealing and adultery; they break all bounds,
and bloodshed follows bloodshed. Because ofthis, the land dries up, and all who live in it
waste away; the beasts of the field, the birds
in the sky and the fish in the sea are swept
away.” (Emphasis mine.)
Humans’ numerous acts of sinfulness

GROANING TOGETHER WITH CREATION

and the state of disorder of the human world
have been, and are still, threatening the very
existence of the whole creation—the beasts,
the birds, and even the fish. The only path tosalvation from such a state, the prophet criesout, lies in listening to the Lord alone.
No lengthy explanations are called for
here, I believe, as to how the greedy conductof us humans has destroyed the naturalenvironment, threatened the survival of all
creation, and further, endangered the very
existence of ourselves, the humans.
Through the mastery of scientific technologies, humans today play around withenergies in hand that are more than capableof instantly destroying everything—frommicroorganisms to the whole ecologicalsystem of their planet. And in case you wantto find out the details of these facts, themeans of gathering the needed information
are now readily available from the privacy of
your room.
Recent news has it that every piece ofradio communication between the groundcommand of a certain country and the pilot of
its air force fighter concerning the attack on acommercial aircraft that was ‘violating theairspace’ was thoroughly monitored at a
station thousands of kilometers away. Later,
the exchange was reproduced and presented
to the public in its entirety. 1 While having all
the technical capabilities to do these things,
the capability to save the more than two
hundred lives on board that commercial jet
was absent. Was it not for a lack of will to do
so? Or, may we say that their true power lies
in making the whole world believe that they
don’t have the capability of saving those lives?
We pay acute attention to militaryissues. Because military actions destroy
human lives both by direct and indirect
violence. Threats to our lives, however, go

beyond military matters. Our sinful humanconduct is advancing the destruction of lifein every possible respect.
A certain UN research reports thatdesertification is accelerating on a global
level. It says that about two billion tons of
topsoil per year worldwide are washed off
into the seas. This amount equals 0.5t (500kg)
per capita on average. We hear that it takes
approximately one million years for a topsoil
layer of 10 cm to form under natural conditions. Such a valuable substance is being
instantly washed away by unreasonable“development projects” and inappropriate
agricultural technologies.
Needless to say, topsoil is a fundamental
requirement to produce food. The topsoil
erosion of two billion tons every year hascaused a rapid decline of the earth’s foodproduction capacity. Vis-a-vis this criticaltrend, the world population’s increase of 100
million people per year is phenomenal,
recording a total of over 5.5 billion at present.
Main causes of topsoil erosion are (a) thetraditional practice of slash-and-burn farming;(b) inappropriate agricultural methods andthe forced introduction of foreign crops into
one’s native environment; (c) large-scale
deforestation in the name of sustaining industrialized urban societies, and also the destruction of lands for the purpose of exploiting
underground resources, and so forth.
Of the above, (a) no longer poses a critical threat. That is mainly because the available land area left is rapidly decreasing andthe populations of minority hill people, themain practitioners of this farming method,
are declining under the overwhelming sociopolitical pressure of state powers and/or ofplains dwellers. In “advanced industrial nations”
this method has virtually died out today.
Then, (b) has to do with keeping the103

TOSHIHIRO TAKAMI

industrialized societies of advanced industrial nations along with their populace “moreaffluent.” For that purpose, the developing
countries (mostly agriculture-based ones)
are led to adopt a mass use of chemical fertilizers and pesticides as well as a kind of agricultural technology that requires big capital.
All over the world, large-scale cultivation is
employed for the production of such nonessential food items as sugarcane, pineapples, bananas, a wide variety of spices, coffee,
black tea, raw rubber, etc. They are exported
to developed countries, and as import dealers
decide the market price, the original producers have little say in it. Low-price dealings in
the market result in the exploitation of theland and peoples of the developing countries. They widen the economic gap within
the producing countries as well as among thenations involved. The bottom line of the situation is that the aforesaid erosion of the
topsoil, or desertification, becomes ever
harder to stop.
Finally, (c) large-scale deforestation andthe mining of underground resources
mainly go on in developing countries tosustain urban industrialized societies.
The latter, including Japan, wastefully
mass-consume wood in the form of papers
and all sorts of paper products. This directly
leads to indiscriminate deforestation.
Further, mining underground resources
results in pile after pile of industrial waste.
Here again, the destruction of soils, especially the topsoil, is being accelerated.
It goes without saying that both (b) and(c) are deeply related to our industrial activities and lifestyles in Japan.
The outflow of topsoil and the extinctionof forests mean the loss of greenery and thedestruction of a sound, balanced ecologicalsystem. The photosynthetic working of green104

ery, or green plants, helped by sunlight andthermal energy, make carbohydrates fromcarbon dioxide in the air, and fixes it in the
body of plants. Normally, carbon makes up for
more than half of the weight of a dried plant.
The energy that plants and animals need tolive depends upon various carbon compounds,
that is organic compounds. In order to releasesuch energy, oxygen is necessary.
Herbivores eat plants, carnivores eatother animals, and omnivores like humans
eat both plants and animal flesh. Their dungand dead bodies return to the soil, are thenreduced to organic and inorganic matters,
which then form themselves into plants
again by the workings of roots and others.
Then, photosynthesis takes place in the
newborn plants, and the cycle repeats.
However, as humans grow in number at
an accelerated pace, they are driving greenery to the brink of extinction with theirgreedy industrial activities. The loss ofgreenery impedes the continued supply oforganic compounds, the energy source ofliving beings, and the oxygen needed torelease that very energy. In short, thedestruction of greenery by human hands,
along with the erosion of topsoil, ruins theecological system and threatens not only ourhuman lives but the very survival of allliving things.
The story does not end there. The paceof population growth often surpasses ourability to adapt to society. Many people
cannot find their role in society, which leads
to unemployment and anti-social behavior.
In other words, environmental destruction
is closely related to societal collapse. This isintensively expressed in our eating habits,
especially the way we eat meals, or the act oftaking food to support our own life.

GROANING TOGETHER WITH CREATIONFOOD AND THE CREATION
If your brother or sister is distressed becauseof what you eat, you are no longer acting inlove. Do not by your eating destroy someone
for whom Christ died. ... Do not destroy thework of God for the sake of food. All food isclean, but it is wrong for a person to eat anything that causes someone else to stumble.
(Romans 14:15 and 20, NIV)

The ecological system in which all createdthings keep the most subtle co-relations
among themselves exceeds our imagination,and it is composed of an exacting yet beautiful order and dynamism. That is where
humans live by taking plants and otheranimals. However, humans are the only
species, I believe, that tries to willfully andsystematically take more food than needed
to satisfy its greed. But it is impossible for ahuman body to continue eating more thanit needs without endangering itself. Thisis how mountains of waste and leftovers
are created. A lot of oxygen is required for
produced foods (vegetables and meats) to rot
and ferment (oxidize) so as to return to thecycle of the ecological system. When leftover
foods in big cities are dumped into rivers andseas via gray water systems, the oxygen in
the water is expended to treat them, causing
many lives in the water to die from the lackof oxygen. (The Tokyo metropolis is reported
to ‘produce’ 20,000 tons of garbage per day!)It seems that the eating habits of Japanese people can no longer be described as asolemn act to sustain their lives. At hot
spring inns and wedding halls, the amountof food being served is obviously several
times of what one individual is able to eat.
Knowing very well that this obviously
creates lots of waste, people continue to

gobble, believing it to be a sign of “affluence.”
One owner of a small inn reportedly
had this to say: “Even my inn produces twoplastic buckets of leftovers every day, eachone a meter tall. I do think it’s wasteful, but if
I stop serving heaps of food my customers
will simply go elsewhere, to inns and hotels
that are more gorgeous (that is, produce
more leftovers).”
This is a typical phenomenon of ‘leftover economics’ as I name it. As you haveheard, “Even knowing that doing ‘this’results in ‘that,’ there is no way around it…,”2
leftovers are produced in a conscious, intentional, and systematic manner. We havecreated a system that leaves us no otherchoice. This is a striking phenomenon foundin humanity’s industrialized urban societies
but not in the workings of nature. Metropolitan areas become overpopulated by thesingle species called humans, who then try
to exclude or wipe out other living thingsfrom there. Humans are ever-inflating theirgreed in the pursuit of the means of survival,but only for themselves. The energy andwaste materials that this gigantic collectiveof humans discharges are harmful to theecological system. In Tokyo and other big
cities, the number of birds, fish, and insects
is drastically decreasing as the human population increases. Moreover, Japan depends
on foreign countries for its foodstuffs by
about 70%. To crave for overseas countries’
forests, minerals, and maritime resources
for the sake of sustaining Japan’s gigantic
industrial economy is nothing but an act of“distressing and destroying your brothers
and sisters, and destroying the work of God,”and we ought to describe this state of affairs
as “no longer acting in love.”
What’s at stake is the way our ‘food-life’3
should be. How we produce foods, how we
105

TOSHIHIRO TAKAMI

eat them by sharing is, literally, a life anddeath question. How we produce foods andhow we eat them must be in such a way that
protects the life of brothers and sisters overseas and that of all created things. They are
lives “for whom Christ has died,” that is, forthem to live.
The Japanese word bunka is a genericterm covering all aspects of human activities. When it is adopted to mean ‘culture’ inEnglish, the translation is not proper.
‘Culture,’ at its very root, has a meaning of‘cultivating, growing.’ Therefore, it points toa kind of lifestyle that protects life and helps
it grow.

GOD’S WORKOF SALVATIONThe story of Noah’s Ark in the Book of Genesis
shows the truth of God’s work of salvation. It reads: “Now the earth was corrupt
in God’s sight and was full of violence. God
saw how corrupt the earth had become, forall the people on earth had corrupted theirways” (Genesis 6:11~12). God tells Noah tomake himself an ark of salvation and establishes His covenant of salvation with Noah.
This covenant is not just for the salvation ofhumankind. God commands Noah to bring
into the ark two of all living creatures, maleand female, to take every kind of food that is
to be eaten for them, to keep these lives alivewith him.4 The human Noah is thus held
accountable by God to help sustain the life of
all those creatures. It’s a story of solemn andbeautiful truth, but this story of Noah andthe ark also makes clear an understandingthat earth’s corruption originates from thehumans’ corrupt way of living.
The Bible says that every creature that is106

made by God is beautiful in and by itself
wherever it may be. Psalm 104 is a representation along this line. All created things—
the light, clouds, wind, water, soil, all theliving things—live life to its fullness inaccordance with a given order.
“He makes grass grow for the cattle, andplants for people to cultivate—bringing
forth food from the earth.” Here, food forhumans not just sustains the body but
includes “wine that gladdens human hearts,… and bread that sustains their hearts.”
Those who feel moved by the true love of God
praise the very creator and sustainer of sucha world, “How many are your works, LORD,”
and wish, “May the glory of the LORD endure
forever; may the LORD rejoice in his works.”
Finally, they pray: “May my meditation bepleasing to him.”5
Our daily workings, our involvementwith all created things, our food-taking
following the order of the ecologicalsystem—all of these ought to be in line withthe love of God, our Lord. We should strive
for a way of such living, and share it. Becauseof that, we are called to give glory to God bycherishing all lives that are precious.

OUR ACCOUNTABILITY
Verses 23 to 26 in 1st Corinthians, chapter 11,
that begin with, “For I received from the Lord
what I also passed on to you,” are pronounced
at the Eucharist, or Holy Communion service.
Reading the passages before and after those,
we come to understand that ‘to live in ChristJesus’ and ‘to observe meals through faith’ as
the church, which is the body of Christ, thepeople of God, the family of God, are indispensably related to each other. Jesus, the sonof God, shared his blood and flesh for the

GROANING TOGETHER WITH CREATION

salvation of all creation and the resurrectionof life. We are held accountable for this fact
together with the disciples of past generations.
Verses 19 and following in Romans,
chapter 8, tell us that not only we humans,
but all created things—even God theCreator—are equally held accountable: “Forthe creation waits in eager expectation forthe children of God to be revealed. … We
know that the whole creation has beengroaning as in the pains of childbirth, … In
the same way, … the Spirit himself intercedes for us through wordless groans. And
he who searches our hearts knows the mindof the Spirit” (Romans 8:19, 22, 26~27).
The word ‘ecology’ is a compound word,
so I hear, coming from two Greek words,
oikos (‘house,’ ‘community’) and logos(‘wisdom,’ or its system). Needless to say,language is the abstraction of a certain
entity. ‘Ecological system,’ therefore, refers
to an entity in which the whole creation is
united into one family, one community by
the wisdom designed by the Creator, the Godof love. We are simply amazed by our predecessors’ scope of insight in that they grasped
such an entity, or a vision, in the context of
the whole universe and abstracted it into
language. At the same time, I cannot but
consider that that fact, too, must be a part ofGod’s workings.
We are held accountable for the destruction of the ecological system by sinfulhumankind over thousands of years. At thesame time, we are also held accountable totake part, with awe and thanksgiving, in the
Lord God’s work of salvation for the wholecreation by his child Jesus Christ.
Nature is beautiful, and the ecologicalsystem keeps an orderly rhythmic movement, with neither break nor error. It repre-

sents God’s eternal love and the integrity ofGod’s work of salvation. All of it is groaning
as in the pains of childbirth. The pains arethose of creation and of hope. The groaning
here bears joy. It is a kind of joy from theheart which takes life dearly, and in it, thereis the foundation for order and value.
We want to keep groaning until the time
when God’s work of salvation is accomplished and when the ecological system as
designed by God makes a full recovery.

NO T ES1.
Takami is likely referring to the Korean Air Lines Flight
007 disaster that happened on September 1, 1983. The passenger jet was shot down by a Soviet interceptor after enteringprohibited Russian airspace by mistake. All 269 people onboard died.
2. Takami quotes a witticism of late Edo Period scholar
Shôin Yoshida: “Even knowing that doing ‘this’ results in‘that,’ there is no way around it—that’s the Japanese spirit.”(Kaku sureba kaku naru mono to shirinagara, yamu ni yamarenu—
yamato-damashii) . It means that while knowing the outcomeof an action all too well, one has no choice other than doing itthat way.
3. The word that Takami uses in Japanese is shokuseikatsu
which commonly means ‘eating habits.’ (Shoku means eating andfood, seikatsu denotes human daily and personal life.) We choseto translate this word from Takami’s mouth here as ‘food-life’ as
we believe that ARI’s concept of Foodlife (fûdoraifu) evolved fromthe reflection and conversation on shokuseikatsu.
4. Compare with Genesis 6:19~21.
5. See Psalm 104: 14~34.

107

About “euodoō”
This journal presents articles and theses written
predominantly by ARI staff and community membersthat explore ARI’s foundational spirit, motto, key
concepts, and training program. It aims to improve
supporters’ understanding of ARI while also promoting the values and philosophies ARI holds dearly to
new audiences. In the past, articles and theses about
ARI were scattered and not well publicized; even staff
members were often unaware of their existence. In
order to give these important writings new life andinspire a new generation of ARI friends and supporters, we deemed it meaningful to reorganize andrepublish them in journal form. The journal is published annually and is also be available electronically
via the ARI homepage.
“Euodoō,” the journal’s name, is derived from Greek.
The root meaning is “prosperity,” but another translation of euodoō is “a good way.” We humans haveachieved prosperity and development in many ways,
but we need to ask ourselves whether the way inwhich we have attained those has been through “agood way.” Did we destroy what is necessary for the
next generation? Did we disregard new lives to come?
Reflecting on our past activities while presenting achallenge to ourselves as responsible agents for the
future, we need to keep asking, “Is this a good way?”
The name “euodoō” shows our will to prepare a spacefor careful consideration of this question.
The journal’s subtitle, “Journal of Rural Future Study,”
is also significant. One of the intentions of the journal
is to reconsider our image of what the future shouldbe, instead of simply recording important events in
the history of ARI, or extrapolating current trends.
Further, we want a future that is derived from imagesof all creatures standing firmly on a living soil. Considering what healthy rural communities can and shouldlook like is another important aspect of the works
presented here.

108،‫آ‬،㷕ꤍ秀銲չِؔ٦‫س‬٦պ‫גְאח‬،‫آ‬،㷕ꤍ秀銲‫כ‬ծ،‫آ‬،㷕ꤍ‫ך‬椚䙀ծ䙼䟝ծ䓼锃‫׷ׅ‬⣣⦼錁‫ְ״׶״ך‬椚鍑‫㉔ה‬褏‫ח׭׋ך‬ծⶼ鏣‫ך‬椚䙀ծٌ‫ح‬‫ز‬٦ծ‫ؗ‬٦‫؝‬ٝ‫زفإ‬ծ灇⥜ⰻ㺁‫גְאחוז‬ծ⚺‫ח‬،‫آ‬،㷕ꤍ‫ך‬耵㆞‫װ‬،‫آ‬،㷕ꤍꟼ⤘罏ָ剅ְ‫׋‬锷俑瘝‫׾‬꧊‫׭‬ծ،‫آ‬،㷕ꤍ‫׀׾‬佄䴂ְ‫׷ְגְ׌׋‬倯ղծꟼ䗰‫׾‬䭯‫׏‬‫׷ְגְ׌׋ְג‬倯ղ‫ח‬䎢ֻ铣‫ח׭׋ֻ׌׋ְד׿‬涪遤‫ׅדך׮׷ׅ‬կֿ‫׮חדת׸‬،‫آ‬،㷕ꤍ‫ח‬ꟼ‫ג׃‬㢳ֻ‫ך‬倯ղָ《勞‫װ‬灇瑔‫׃׾‬ծ‫׾׸׉‬鎸✲‫װ‬锷俑瘝‫ך‬䕎‫ח⚅ד‬⳿‫ָ׋׃תְג׏ׁ׌ֻג׃‬ծ‫⥂ח׵ל׵לכ׵׸׉‬盖ׁ‫ⱁדֽ׌׷ְג׸‬㶨‫׋׏ַזְג׸׵׭התחֲ״ך‬‫ח׭׋‬ծⰻ鿇‫➂ך‬꟦‫׵ׅח‬铣‫׷׸ת‬堣⠓‫כ‬ꣲ‫תְג׸׵‬‫׋׃‬կ‫׋׸⮚כח⚥ך׉‬灇瑔‫װ‬⡲ㅷ‫׮‬㼰‫ֻזֻז‬ծ،‫آ‬،㷕ꤍ‫ך‬椚䙀‫ⱄ׾‬钠陎‫׮דֲִ׷ׅ‬ծ‫׶״‬㢳ֻ‫ך‬倯ղ‫ח‬椚鍑‫׮ח׭׋ֻ׌׋ְג׃‬ծׁ‫ח׵‬䖓⚅‫ח‬⠗ִ‫♳ְֻג‬‫׮ד‬秀銲‫ג׃ה‬㹀劍涸‫׭התח‬ծ涪遤‫חהְֻֿג׃‬䠐纏ָ֮‫ה׷‬䙼‫ׅת׶ֶג׏‬կ秵㯭⡤‫ח׮הה‬ ' 晛‫׮‬ⵖ⡲‫׃‬ծ‫م‬٦‫لي‬٦‫آ‬瘝ַ‫ؐت׵‬ٝٗ٦‫ׅתֹדس‬կֿ‫ך‬秀銲‫ⶰכ‬겗‫׾‬չ㕼‫ח‬欰ֹ‫׷‬劢勻㷕պծせ⵸‫ ׾‬FVPEPÒِؔ٦‫س‬٦‫׋׃ת׃ה‬կչ㕼‫ח‬欰ֹ‫׷‬劢勻㷕պ‫כך׋׃ה‬ծֿ‫ך‬秀銲ָ⽃‫׷ז‬麓⿠‫װ‬植㖈‫ך‬鎸ꐮ‫ח‬殅‫׆׵ת‬ծ猘‫׍׋‬ָ֮‫ֹץ׷‬劢勻‫ⱄגְאח‬罋‫׷ׅ‬堣⠓‫׾הֿ׷זה‬격‫׏‬‫ׅד׵ַ׋‬կׁ‫ך׉ח׵‬劢勻‫כ‬ծ欰ֹ‫׃ה‬欰ֽ‫׏׃ָך׮׷‬ַ‫ה׶‬㣐㖑‫ח‬駈‫ֽא׾‬չ㕼‫ח‬欰ֹ‫׷‬պ‫ְֲה‬䋞劄‫֮ח⯋ך‬‫ְֲהֹץ׷‬罋ִַ‫׵‬ծչ㕼‫ח‬欰ֹ‫׷‬劢勻㷕պ‫ⶰְֲה‬겗ָ➰ֽ‫׋׃ת׸׵‬կ&VPEPÒ ِؔ٦‫س‬٦ ‫ٍءؘٔכ‬铂‫ד‬չ籕司պ
QSPTQFS‫ך‬铂彁‫׷ְג׏זה‬鎉衝‫ָׅד‬ծ‫ٍءؘٔ‬铂‫ך‬湫鏬‫כ‬չ㊣ְ麣պ‫ְֲה‬䠐㄂‫ׅד‬կ➂꟦‫חׁתכ‬籕司‫װ‬涪㾜‫׾‬湡䭷‫ג׃‬䧄ㄏ‫ח‬欰‫ָׅדֽ׻׋ֹדְזא׾‬ծ卓‫׸׉ג׃׋‬‫גץׅכ‬չ㊣ְ麣պ‫ַך׋׏֮ד‬կ䖓⚅‫ח‬⠗ִ‫׮ֹץ׷‬‫ךך‬㢳ֻ‫׾‬灶㠨‫׃‬ծ⫊➰ֽծ劢勻‫ך‬ㄏ‫׾‬鯪‫זֿכגׄ׿‬ַ‫ַ׋׏‬կ‫⿾זֲ״ך׉‬満‫ג׭ֿ׾‬ծ‫׮ֶז׃ַ׃‬劢勻‫ח‬㼎‫ג׃‬顑⟣֮‫⚺׷‬⡤‫׵ַ׸ֿג׃ה‬⡦‫ַֹץׅז׾‬ծֿ‫ך‬秀銲ָ‫ך׉‬瘶ִ‫ך‬鷄⿹‫׾‬崞涪‫ח‬遤ֲ㜥‫חֲ״׷זה‬ֿ‫ך‬せ‫׋׃תֽ➰׾‬կeuodoō — Journal of Rural Future Studyٗ‫٭غ٭؛‬մ٬մ㏸‫מ‬气‫׾׀‬勑匡㳔
Journal of the Asian Rural InstituteVol. 5, 2021
March 31, 2021

Editing Committee
Tomoko Arakawa, Osamu Arakawa, Yukiko Ôyanagi,
Junko Tanaka, Thomas Fujishima
Proof-reading
Junko Tanaka, Yûko Emura, Joyce Ray, Rebecca Namiki
Illustrations, Graphics, Layout
Thomas Fujishima،‫آ‬،㷕ꤍ秀銲
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Cover Art
Sakabe邌秵⡲ㅷ
SakabePublisher
Asian Rural Institute442-1 Tsukinokizawa, Nasushiobara, Tochigi
329-2703 JAPANtel0287-36-3111
email
info@ari-edu.org涪遤䨽㷕吤岀➂،‫آ‬،㷕ꤍտ
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Printing
Printpac Corporation

⽩ⵗ吳䒭⠓爡‫ٔف‬ٝ‫ؙحػز‬Living at a pace slow enough to singsongs to goats is a kind of farming which
the modern capitalist economy doesn’tallow... Yet, here I have written someexamples of smallholder farming that isconnected to the local land, farming thatis in harmony with nature, farming thatis in harmony with the heart.
Makito Fujiiٕ‫〿מ؟‬؅舌‫םֹ׻׾׎־‬ꪨ䐤‫ג׊צ‬免ꪨ؅ꇃ‫׌ׇ‬յ槁♣‫ס‬魕勓╭聋篑座ֿ
陵‫ַם׈‬ꀸ噺ն魕勓╭聋篑座‫עך╚ס‬⪢ׂꄼ氠‫ַם׊‬ꀸ噺նֵ‫עַ׾‬յ蔦撬‫מ‬⻉‫גז‬ꀸ噺յ䖥‫גז⻉מ‬ꀸ噺յ㐂㐌‫כ‬篙‫ׂחצ‬㸯ꀸ‫ס‬ㅰ‫סײ‬յ‫׮‬؆‫❛┞ס‬؅勓畇‫מ‬剹‫׀‬阾‫ג׊‬ն跥◪末☭⣣呓  ⰼ玗鴥www.ari-edu.org