i need a catholic social encyclical that tackles the common issues of farmers. please share what you know?
common issues are:
 lack of agrarian reform 
 land grabbing by the upper class 
 small income even with a lot of hard work 
 not appreciating their work

cite the quote from the encyclical if you can, thanks!
the seven major themes of catholic social teaching are:
• life and dignity of the human person
• call to family, community, and participation
• rights and responsibilities
• option for the poor and vulnerable
• the dignity of work and the rights of workers
• solidarity
• care for god's creation

for more information, see: http://www.usccb.org/sdwp/projects/socialteaching/socialteaching.htm#intro

here is a short list of papal and vatican documents on catholic social teaching:

• rerum novarum (on the condition of labor) -- pope leo xiii, 1891 http://www.vatican.va/holy\_father/leo\_xiii/encyclicals/documents/hf\_l-xiii\_enc\_15051891\_rerum-novarum\_en.html

• quadragesimo anno (after forty years) -- pope pius xi, 1931 http://www.vatican.va/holy\_father/pius\_xi/encyclicals/documents/hf\_p-xi\_enc\_19310515\_quadragesimo-anno\_en.html

• mater et magistra (christianity and social progress) -- pope john xxiii, 1961 http://www.vatican.va/holy\_father/john\_xxiii/encyclicals/documents/hf\_j-xxiii\_enc\_15051961\_mater\_en.html

• gaudium et spes (pastoral constitution on the church in the modern world) vatican council ii, 1965 http://www.vatican.va/archive/hist\_councils/ii\_vatican\_council/documents/vat-ii\_cons\_19651207\_gaudium-et-spes\_en.html

• populorum progressio (on the development of peoples) -- pope paul vi, 1967 http://www.vatican.va/holy\_father/paul\_vi/encyclicals/documents/hf\_p-vi\_enc\_26031967\_populorum\_en.html

• laborem exercens (on human work) -- pope john paul ii, 1981 http://www.vatican.va/holy\_father/john\_paul\_ii/encyclicals/documents/hf\_jp-ii\_enc\_14091981\_laborem-exercens\_en.html

• sollicitudo rei socialis (on social concern) -- pope john paul ii, 1987 http://www.vatican.va/holy\_father/john\_paul\_ii/encyclicals/documents/hf\_jp-ii\_enc\_30121987\_sollicitudo-rei-socialis\_en.html

• centesimus annus (the hundredth year) -- pope john paul ii, 1991 http://www.vatican.va/holy\_father/john\_paul\_ii/encyclicals/documents/hf\_jp-ii\_enc\_01051991\_centesimus-annus\_en.html

• compendium of the social doctrine of the church - pontifical council for justice and peace, 2004 http://www.vatican.va/roman\_curia/pontifical\_councils/justpeace/documents/rc\_pc\_justpeace\_doc\_20060526\_compendio-dott-soc\_en.html

• with love in christ.
agricultural workers: it is a correct statement that there are direct linkage between the situation of agricultural works and their lack of upward socio-economic mobility. we can give the following facts and point in this regard.


(i) agricultural land is the single most important resource and form of property in indian rural society. but it is not equally distributed among people (particularly agricultural workers) living in a particular village or regions. nor does everyone have access to land.


the ownership of land or its total area decide the position of peasant or agriculture workers upward or downward in socio-economic mobility.


(ii) women workers are having comfortable position in india’s socio-economic setup. in most regions of our country women are usually excluding from ownership of land, because of the prevailing patrilineal kinship system and mode of inheritance. by law women are supposed to have an equal share of family property. in reality they only have limited rights and some access to land only as part of a household headed by a man.


(iii) agricultural labourers are generally paid below the statutory minimum wage and earn very little. their incomes are low. their employment is insecure. most agricultural labourers are daily-wage eamess. and do not have work for many days of the years. this is known as under employment.


similary, tenants (cultivators who lease their land from landowners) have lower incomes than owner-cultivators. because they have to pay a substantial rent to the landowner-often as much as 50 to 75 per cent of the income from the crop.


(iv) agrarian society, therefore, can be understood in terms of its class structure. but we must also remember it is also structured through the caste system. in rural areas, there is a complex relationship between caste and class. this relationship is not always straightforward. we might expect that the higher castes have more land and higher incomes. and that there is a correspondence between caste and class and higher incomes. and that there is a correspondence between caste and class as one moves down the hierarchy.


in many areas this is broadly true but not exactly. for instance, in most areas the highest caste, the brahmins, are not major landowners, and so they fall outside the agrarian structure although they are a part of rural society.


m. imp. in co-operative farming, farmers form a co-operative society where they pool in their resources voluntarily. this helps them to get important input in farming, get good quality products at a cheaper rate and sell the products on their own favorable terms. intro to sociology 221­ professor erin rider chapter 8 notes: social class  poverty line­ indicator as to how much is needed to live; set at about  $23,000  urban under class­ at the very bottom of the class order  conspicuous consumption­ how we use our money to showcase status  culture of poverty­ looks at the poor and says “they must lack work ethic”;  blames the poor for the circumstances they’re in  social location­ place that we are categorized into, social identity; your ascribed  identities  ameritocracy­ belief in individual drive and doing what’s necessary to succeed;  life chances are often ascribed (what you’re born into)  social mobility­ goes upward and (i) caste is primarily a social institution whereas class is an economic institution. eg. malhotra, bhandari, mukharjee are castes while industrial workers, agricultural workers denote the class including lower class, upper middle class, upper class.


(ii) caste represents social differentiation while the class represents social status and economic differentiations.


(iii) both of them result in social and economic inequality and therefore, systems of stratification. i believe in helping on smaller scales rather than the world at large. it seems to me thst it's the best way make sure you help accordingly and appropriately. i can give the example of wildlife conservation. the way an issue is tackled in one country may not help much in another; the same can be said between regions in the same country. for that you need to analyze the problem in a particular area, with its own conditions and circumstances."helping the world" sounds too large and, in my mind, would be too easy to create one formula and try to apply that everywhere.i believe in helping in your direct environment - family, circle of friends, neighborhood, community - rather than the world at large. you know or would know your immediate environment better than the rest of the world. wow marlboro! yikes! ouch! even though i&#39;ve been working with queer issues for many years i am still struck by what you&#39;ve told us. it is a very sad reflection on our society, where same-sex marriage is legal, that parents can throw gay youth out of their homes. ignorance and prejudice run very deep.<br><br>what are your ages?<br> I'm seriously looking at covenanting for life to look after and be looked after a faith-based international communal fellowship of Bible-believing people. They live like this to follow the original Way that the first believers in the Son of God lived instead of what became of this Way as it was replaced by elements of other religions and cultures. They only consider marrying the other people in the group who have also covenanted never to leave nor forsake each other the way the Son of God implemented when He told His Disciples He would never leave nor forsake them and to Love each other as He had Loved them. You can check them out here, if you want to:  
  
twelvetribes dot org what are you talking about religious people get mocked frequently and looked down upon by those who either believe differently or don't believe at all. this is why we shouldn't have religious people in power, they have a tendency to make it hard on the other religions. ignorance, poor education, instilled with that from parents, fear of someone who is different, fear of things they don't understand, fear of change, hostility towards people who they perceive are doing better than them, irrational fear of people they believe are trying to take their jobs or worsen their life situation in some way. i could list another dozen. and everybody is a keyboard warrior on social media saying things anonymously they'd never have the guts to say to someone's face.often times, it's a combination but irrational fear and insecurity is usually present. one of the best jokes i've heard that exposes the hypocrisy of racism, fear of immgrants, foreigners etc. is:"if you think immigrants are all criminals, rapists and killers and you think immigrants are all coming to take your jobs, what the hell do you do for a living?" 4) farro in italy: a desk study by mark buerelli (this is an interesting article written in 2006, commissioned by the italian department of agriculture on underutilized grains. there is so much confusing culinary clatter about farro and spelt. it's a bit chi-chi to say you cook with farro, but how about spelt? is farro spelt? is spelt farro? so, here's the quick scoop. spelt is always farro, but farro is not always spelt. capito? as they say in italian. here is a blurb from an italian primer on the subject.)

"farro is a strictly ethnobotanical concept, deeply rooted in italian tradition. the term is used exclusively for three cultivated hulled [ancient] wheat species: triticum monococcum (einkorn), t. dicoccon (emmer) and t. spelta (spelt). its singularity lies in the fact that the berry or kernel retains its hull or husk during harvest. . . in italy these three species are known as 'farro piccolo', 'farro medio' and 'farro grande', respectively, meaning small, medium and large." ("farro in italy, a desk study"by markus buerli) all varieties of farro are known for their depth of flavor, impressive nutritional profile and ease of digestibility.