The Rural Voice, 1988-03, Page 20gether they built their own "manuriga-
tion" system, and do custom work as
time permits. They follow a strict
rotation of corn, corn, white beans,
and winter wheat -red clover in 30 -
acre plots. Peter Van Driel doesn't
begrudge his partner the time spent
away from the farm; as president of
the local chapter of the CFFO, Van
Driel is quite willing to accommodate
Jongejan's schedule and helps out
when he can.
The existence of the CFFO has
frequently mystified others in the
province's farm community ...
The existence of the Christian
Farmers Federation has frequently
mystified others in the province's farm
community. Given the existence of
other general farm organizations, the
question is frequently asked: Why
have a separate Christian farm group?
In a study of the Dutch -Canadian
farming community in the Holland
Marsh area, sociologist K. Ishwaran
observed that Dutch society in Holl-
and was divided not by classes, but by
religious affiliation. Each religious
group formed a separate "column" of
society. This column system is essen-
tially tripartite: Catholic, orthodox
Protestant, and neutral. Trade unions,
farm organizations, industry, media,
schools, and political groups are all
divided on this tripartite basis (K.
Ishwai an, Family Kinship and Com-
munity, McGraw-Hill Ryerson, 1977).
The concept is a legacy of a nine-
teenth-century theologian, Abraham
Kuyper, who became a political leader
of the orthodox Calvinists and formed
a coalition with the country's Roman
Catholics to extend state funding to
religious schools. He became Prime
Minister in 1901, and though his term
of office lasted only four years, his
"pluralistic society" has endured.
Not surprisingly, the Dutch immi-
grants who took up farming in Canada
formed the type of organization they
were familiar with; hence the creation
of the Christian Farmers Federation by
tho Protestant Dutch farmers, most of
whom belonged to the several deno-
minations of the Reformed Church.
(Members of the Reformed Church
have also been in the forefront of the
movement to extend provincial fund-
ing to independent and religiously
based schools.)
Formed in 1954, the CFFO served
primarily as a self-help group for new
immigrants. In addition to coping
with a foreign country and language,
the immigrants also had to adjust to
new farming practices. Members were
able to share their experiences and
provide one another with practical ad-
vice. Since then, the focus has shifted
to the articulation of public policy
from the perspective of a "confession-
al" stance. In recent years, this small
but influential group has emerged as a
major voice in agriculture.
The CFFO's 600 members belong
to 21 district associations, from which
come the 40 delegates who serve on
the provincial board. CH -0 members
put their money where their mouths
whole of agriculture.
This position is one that has earned
the respect of many observers of the
farm scene. George Brinkman, pro-
fessor of agricultural economics and
business at the University of Guelph,
has noted the growing credibility of
the CFFO. "We don't always agree
with all the positions of the Christian
Farmers but we respect that they have
done their homework in thinking them
out .... They are much more objective,
saying 'what's good for agriculture?'
rather than 'what's good for individual
farmers?' I see this kind of orientation
continuing and necessary ... a good
thing for agriculture."
Lou D'Onofrio, policy advisor to
the provincial Minister of Agriculture,
echoes this view. "They (the CH.0)
are usually coming from a diferent
perspective, but they're clear thinkers,
they have lots of good ideas,
and we always like to get their
input."
Jongejan has identified a
catalytic role for his organi-
zation. The CFFO's contin-
ued emphasis on stewardship,
for example, has attracted the
interest of the ecological
farming movement, and
Jongejan sees an opportunity
to bring these groups and
conventional farmers closer
together. "We would like to see the
University of Guelph start an
alternatives farming branch. One of
the things we suggested was a chair
for alternative farming, and to look
into a sustainable agriculture course.
are: annual dues are set at $300, with
the understanding that farmers who
have done well can pay a little more,
those on tight budgets a little less. In
addition, there are some 400 support-
ing members who pay a nominal fee
and receive the group's mailings.
The CFFO has instituted an annual
"Faith in Agriculture" lecture series at
the University of Guelph, and together
with its counterpart in Alberta pub-
lishes Earthkeeping, a quarterly maga-
zine. It has also established a research
arm, the Jubilee Foundation, which
sponsored Project Hope, one of the
first attempts to address the needs of
families forced out of farming.
The recent years have taken their
toll on farm groups as well as farmers,
and Jongejan adds his support to those
calling for a more unified voice for
agriculture. He's unhappy with the
narrow focus of some commodity
groups, believing that they need to
look beyond the farm gate to the
"We don't always agree with
all the positions of the Christian
Farmers but we respect that
they have done their homework
in thinking them out," says
Professor George Brinkman.
"They are much more objective,
saying 'what's good for agricul-
ture? rather than 'what's good
for individual farmers?"
Elbert van Donkersgoed (the CFFO's
research and policy director) is on an
advisory committee looking into that.
We have also worked closely with
OMAF on the Foodland Stewardship
18 THE RURAL VOICE