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God's Politics

A Necessary Film for Anyone Who Eats Food

by Julie Clawson 07-06-2009

food-inc“The industry doesn’t want you to know the truth about what you are eating, because if you knew you might not want to eat it ” - Food, Inc.

I recently headed out to a sold-out showing of the documentary Food, Inc. at Austin’s own Alamo Drafthouse. Generally, getting dinner and drinks along with my movie is my favorite “night out” activity, but in watching a film which critically examines our industrial food system, it was a bit strange. Granted, all around me I heard orders for veggie burgers and the local organic veggie platter, and there wasn’t a high fructose corn syrup soda to be seen, but I was glad to have finished my (veggie) burger by the time the previews ended. Although I have sought to inform myself about the injustices in our modern food system, Food, Inc. presents the most comprehensive and disturbing summary of that system I have seen yet. It is a necessary film for basically anyone who eats food.

A film which took three years to make with a large part of its budget going to pay the legal fees defending itself against lawsuits from the industrial food companies, Food, Inc. takes a hard look at how corporations now control the production of our food, resulting in generally unhealthy, environmentally hazardous, and completely unsustainable food that in truth threatens the very well-being of our country. From the animals that are confined in inhumane cages, left to stand in their own mire, fed unnatural diets and cocktails of drugs and hormones to the impoverished workers who are treated with the same disrespect, this system has sacrificed the respect and well-being of living creatures and people for the sake of profit. But Food Inc. doesn’t just stop with detailing those atrocities; it delves into the problems with government subsidies and the ways the fearmongering enforcement of genetically modified food copyrights are destroying the small farmer. People are being hurt by this industrial food system that dumps chemicals into our environment with reckless abandon and produces unnatural and unhealthy food for our consumption.

I appreciated though how Food, Inc. didn’t simply present the issues with industrial food as a clear cut, good vs. evil scenario. It acknowledged that poor workers have no choice but to take jobs on the factory farms, and that farmers have no choice but to give into the pressure to work with the huge industries. Those industries have so altered our nation’s laws, and have so many lawyers working for them, that any farmer who resists joining their ranks finds themselves out of work at best, and sued penniless for simply encouraging people to not buy the big company’s products. The farmers and workers are desperate for a better system where real freedom and healthy standards exist, but for now they have to work with what they’ve got.

Food, Inc. also explores why for the average working class family in America, buying healthy food isn’t an option. It is far cheaper to buy the cheeseburger from the drive-thru dollar menu than it is to buy fruit or vegetables. That is because everything in that cheeseburger comes from corn, which our government subsidizes so much that farmers can sell it below the cost of production. So the poor American eats the extremely unhealthy food because it is cheaper. But the rising epidemic of type 2 diabetes shows the hidden cost of that value meal. The poor in our country — those with no health or job insurance — are getting sick at alarming rates due to the unhealthy, cheap food they eat. This is injustice of the highest extreme — but it’s all part of our industrial food system. It’s a complicated system that gives us unhealthy, unsustainable food that disrespects the earth, animals, and people all in the name of making the greatest profit for a handful of corporations. This is the story of the food we eat every day.

But in truth, I have a lot of friends who don’t want to know anything about their food. They shelter their kids from knowing the whole “circle of life” stuff, but also tell me point blank that they don’t want to know the story behind their food. In their mind, what they don’t know won’t hurt them. Unfortunately, as Food Inc. shows, that isn’t always the case. I wasn’t expecting this film to be a tear-jerker, but hearing a mom talk about how her toddler son ate a hamburger and was dead in 12 days had me weeping. This mom was the typical middle-American Republican mom on vacation, but the hamburger they bought their son on the way home was tainted with E. coli 0157:H7, a deadly antibiotic resistant bacteria common in factory farmed cows. These cows, fed unnatural diets of corn, develop diseases (like E. coli) and are treated regularly with antibiotics, which leads to drug-resistant strains like this one. This mom has become the unlikely activist for food safety. The meat company who sent out the tainted meat knew it was tainted and didn’t issue a recall until two weeks after her son was dead. As she puts it, all she wants is an apology from the company and a guarantee that they are doing everything possible to prevent it from ever happening again. Instead she finds the companies fighting for more lax food safety laws and herself under threat of a lawsuit under the “veggie libel” laws for discouraging people to buy meat products. Yeah, look up these laws — express fears about the safety of your food and you could be sued for causing these companies loss of revenue. So much for free speech, much less safe food. It’s hard to know the truth if you are not allowed to talk about it.

But for all the doom and gloom that Food, Inc. rightly covers, I was grateful that it didn’t end the story there. Instead of throwing up its arms and admitting defeat or even insisting that we all go join some intentional community/hippie commune immediately, Food, Inc. details the practical ways we can start changing the system from within. It profiles the organic dairy farmers who although they had boycotted Wal-Mart all their lives, were now selling their product to them. Some may call them sell-outs, and they are under no illusion that Wal-Mart jumped on the organic bandwagon out of the goodness of their hearts, but to get a store with a distribution as huge as Wal-Mart’s means significant amounts of pesticides, fertilizers, and antibiotics are kept from polluting our ecosystem. That’s a really big deal, and one of the main reason to buy organic. Working within the system, even if it is with Wal-Mart, makes progress happen faster and on a much larger scale. Similarly, the movie concludes with the reminder that we can each make a difference every time we go to the store. The point isn’t to abandon the food system, or stop buying food, but to simply demand healthier, sustainable food. We can choose to vote with our pocketbooks for the type of food we want to support. Do we want to support the food that oppresses animals, workers, and the environment or the food that does its best to care for all those things? We have that choice; we just have to be willing to make it.

Food, Inc. opens across the U.S. during summer 2009. Check the Food, Inc. Web site to see if it is playing near you.

Julie Clawson is the author of Everyday Justice: The Global Impact of Our Daily Choices (IVP 2009).  She blogs at julieclawson.com and emergingwomen.us.

Categories: Environment, Film, Health
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  • geekFarmer
    As to farm subsidies making food more affordable: I would love to see an analysis which shows the impact of re-allocating the money away from the farmers and to the consumers in the form of additional aid to those who need it and a tax reduction to others.
    The cost of food would increase, but could it be done in a way to allow everyone to still be able to purchase what they need? Would this shift the balance in a way which helps?
  • Animal liberation theology:

    According to the Bible, God intended the entire human race to follow a vegetarian diet (Genesis 1:29). Paradise is vegetarian. Rashi (Rabbi Solomon von Isaac, 1030-1105), the famous Jewish Bible commentator, taught that "God did not permit Adam and his wife to kill a creature and to eat its flesh. Only every green herb shall they all eat together." Ibn Ezra and other Jewish biblical commentators agree.

    According to the Talmud, "Adam and many generations that followed him were strict flesh-abstainers; flesh-foods were rejected as repulsive for human consumption." Although man was made in God's image and given dominion over all creation (Genesis 1:26-28), these verses do not justify humans killing animals and devouring them, because God immediately proclaims He created the plants for human consumption. (Genesis 1:29)

    In a letter to Pope John Paul II, challenging him on the issue of animal experimentation, Dr. Michael Fox of the Humane Society argued that the word "dominion" is derived from the original Hebrew word "rahe" which refers to compassionate stewardship, instead of power and control. Parents have dominion over their children; they do not have a license to kill, torment or abuse them. The Talmud (Shabbat 119; Sanhedrin 7) interprets "dominion" to mean animals may be used for labor.

    Man was made in God's image (Genesis 1:26) and told to be vegetarian (Genesis 1:29). "And God saw all that He had made and saw that it was very good." (Genesis 1:31) Complete and perfect harmony. Everything in the beginning was the way God wanted it. Vegetarianism was part of God's initial plan for the world.

    "It appears that the first intention of the Maker was to have men live on a strictly vegetarian diet," writes Rabbi Simon Glazer, in his 1971 Guide to Judaism. "The very earliest periods of Jewish history are marked with humanitarian conduct towards the lower animal kingdom...It is clearly established that the ancient Hebrews knew, and perhaps were the first among men to know, that animals feel and suffer pain."

    After the Flood, God revised His commandment against flesh-eating. Human beings, since eating of the forbidden fruit, seemed incapable of obedience on this issue. One Jewish writer comments, "Only after man had proven unfit for the high moral standard given at the beginning, was meat made a part of the humans' diet."

    A Jewish legend says Moses was found to be righteous by God through his shepherding. While Moses was tending his sheep of Jethro in the Midian wilderness, a young kid ran away from the flock. Moses ran after it until he found the kid drinking by a pool of water. Moses approached the kid and said, "I did not know that you ran away because you were thirsty; now, you must be tired." So Moses placed the animal on his shoulders and carried him back to the flock. God said, "Because thou has shown mercy in leading the flock, thou will surely tend My flock, Israel."

    In his essay, "The Dietary Prohibitions of the Hebrews," Jean Soler finds in the Bible at least two times when an attempt was made to try the Israelites out on a vegetarian diet. During the period of exodus from Egypt, the Hebrews lived entirely on manna. They had large flocks which they brought with them, but never touched.

    The Israelites were told that manna "is the bread which the Lord has given you to eat." (Exodus 16:5) For forty years in the desert, the Israelites lived on manna (Nehemiah 9:15,21). The apocryphal Wisdom of Solomon (16:20) calls manna the food of the angels. Manna is described as a vegetable food, like "coriander seed" (Numbers 11:7), tasting like wafers and honey (Exodus 16:31).

    On two separate occasions, however, the men rebelled against Moses because they wanted meat. The meat-hungry Hebrews lamented, "Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots." God ended this first "experiment in vegetarianism" through the miracle of the quails.

    A second "experiment in vegetarianism" is suggested in the Book of Numbers, when the Hebrews lament once again, "O that we had meat to eat." (Numbers 11:4) God repeated the miracle of the quails, but this time with a vengeance: "And while the flesh was between their teeth, before it was even chewed, the wrath of the Lord was kindled against the people, and He struck them down with a great plague." (Numbers 11:33)

    The site where the deaths took place was named "The Graves of Lust." (Numbers 11:34; Deuteronomy 12:20) The quail meat was called "basar ta’avah," or "meat of lust." The Talmud (Chulin 84a) comments that: "The Torah teaches a lesson in moral conduct, that man shall not eat meat unless he has a special craving for it, and shall eat it only occasionally and sparingly." Here, according to Soler, as in the story of the Flood, "meat is given a negative connotation. It is a concession God makes to man’s imperfection."

    In their book, The Nine Questions People Ask About Judaism, Dennis Prager and Rabbi Telushkin explain: "Keeping kosher is Judaism's compromise with its ideal vegetarianism. Ideally, according to Judaism, man would confine his eating to fruits and vegetables and not kill animals for food."

    In his excellent A Guide to the Misled, Rabbi Shmuel Golding explains the orthodox Jewish position concerning animal sacrifices: "When G-d gave our ancestors permission to make sacrifices to Him, it was a concession, just as when He allowed us to have a king (I Samuel 8), but He gave us a whole set of rules and regulations concerning sacrifice that, when followed, would be superior to and distinct from the sacrificial system of the heathens."

    Some biblical passages denounce animal sacrifice (Isaiah 1:11,15; Amos 5:21-25). Other passages state that animal sacrifices, not necessarily incurring God's wrath, are unnecessary (I Kings 15:22; Jeremiah 7:21-22; Hosea 6:6; Hosea 8:13; Micah 6:6-8; Psalm 50:1-14; Psalm 40:6; Proverbs 21:3; Ecclesiastes 5:1).

    Sometimes Christians cite Isaiah 1:11, where God says, "I am full of the burnt offerings..." They say the word "full" implies God accepted the sacrifices. However, in Isaiah 43:23-24, God says: "You have not honored Me with your sacrifices...rather you have burdened Me with your sins, you have wearied Me with your iniquities." This suggests, as Moses Maimonides taught and Rabbi Shmuel Golding confirms above, that "the sacrifices were a concession to barbarism."

    Jesus taught his disciples to pray for the coming of God's kingdom (Matthew 6:9-10), the kingdom of peace, in which the entire world is restored to a vegetarian paradise (Genesis 1:29; Isaiah 11:6-9). Recalling Psalm 37:11, he blessed the meek, saying they would inherit the earth. (Matthew 5:5) The kingdom of God belongs to the gentle and kind (Matthew 5:7-9) Christians are to "Be merciful, just as your Father is also merciful." (Luke 6:36) Those who take up the sword must perish by the sword. (Matthew 26:52)

    Jesus repeatedly spoke of God's tender care for the nonhuman creation (Matthew 6:26-30, 10:29-31; Luke 12:6-7, 24-28). Jesus taught that God desires "mercy and not sacrifice." (Matthew 9:10-13, 12:6-7; Mark 2:15-17; Luke 5:29-32) The epistle to the Hebrews 10:5-10 suggests that Jesus did not come to abolish the Law and the prophets (which Paul, and not Jesus, regarded as "so much garbage"), but only the institution of animal sacrifice, as does Jesus' cleansing the Temple of those who were buying and selling animals for sacrifice and his overturning the tables of the moneychangers in the Temple. (Matthew 21:12-14; Mark 11:15-17; Luke 19:45-46; John 2:14-17)

    Jesus not only repeatedly upheld Mosaic Law (Matthew 5:17-19; Mark 10:17-22; Luke 16:17), he justified his healing on the Sabbath by referring to commandments calling for the humane treatment of animals.

    When teaching in one of the synagogues on the Sabbath, Jesus healed a woman who had been ill for eighteen years. He justified his healing work on the Sabbath by referring to biblical passages calling for the humane treatment of animals as well as their rest on the Sabbath. "So ought not this woman, being a daughter of Abraham...be loosed from this bond on the Sabbath?" Jesus asked. (Luke 13:10-16)

    On another occasion, Jesus again referred to Torah teaching on "tsa'ar ba'alei chayim" or compassion for animals to justify healing on the Sabbath. "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?" (Luke 14:1-5)

    Jesus compared saving sinners who had gone astray from God's kingdom to rescuing lost sheep. He recalled a Jewish legend about Moses' compassion as a shepherd for his flock.

    "For the Son of Man has come to save that which was lost. What do you think? Who among you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it?

    "And when he has found it," Jesus continued, "he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors saying to them, 'Rejoice with me, for I have found my sheep which was lost!'

    "I say to you, likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance...there is joy in the presence of the angels of God over one sinner who repents." (Matthew 18:11-13; Luke 15:3-7,10)

    Jesus insisted upon the moral standards given by God in the beginning (Matthew 5:31-32, 19:3-9; Mark 10:2-12; Luke 16:18), and this did not go unnoticed by early church fathers such as St. Jerome.

    From history, too, we learn that the earliest Christians were vegetarians as well as pacifists. For example, Clemens Prudentius, the first Christian hymn writer, in one of his hymns exhorts his fellow Christians not to pollute their hands and hearts by the slaughter of innocent cows and sheep, and points to the variety of nourishing and pleasant foods obtainable without blood-shedding.

    Some of the most distinguished figures in the history of Christianity have been vegetarian. A partial list includes: St. James, St. Matthew, Clemens Prudentius, Origen, Tertullian, Clement of Alexandria, St. Basil, St. Jerome, St. John Chrysostom, St. Benedict, Aegidius, Boniface, St. Richard of Wyche, St. Columba, St. Filipo Neri, John Wray, Thomas Tryon, John Wesley, Joshua Evans, William Metcalfe, General William Booth, Ellen White, Dr. John Harvey Kellogg, and Reverend V.A. Holmes-Gore.

    Reverend Marc Wessels of the International Network for Religion and Animals (INRA) writes:

    "The most important teaching which Jesus shared was the need for people to love God with their whole self and to love their neighbor as they loved themselves. Jesus expanded the concept of neighbor to include those who were normally excluded, and it is therefore not too farfetched for us to consider the animals as our neighbors.

    "To think about animals as our brothers and sisters is not a new or radical idea. By extending the idea of neighbor, the love of neighbor includes love of, compassion for, and advocacy of animals. There are many historical examples of Christians who thought along those lines, besides the familiar illustration of St. Francis. An abbreviated listing of some of those individuals worthy of study and emulation includes Saint Blaise, Saint Comgall, Saint Cuthbert, Saint Gerasimus, Saint Giles, and Saint Jerome, to name but a few."

    According to contemporary Benedictine monk, Brother David Steindl-Rast:

    "...the survival of our planet depends on our sense of belonging---to all other humans, to dolphins caught in dragnets, to pigs and chickens and calves raised in animal concentration camps, to redwoods and rainforests, to kelp beds in our oceans, and to the ozone layer."

    In a sermon preached in York Minster, September 28, 1986, John Austin Baker, the Bishop of Salisbury, England, attacked the overcrowded confinement methods of raising and killing animals for food ("factory farming"), choosing as his example, the treatment of chickens:

    "Is there any credit balance for the battery hen, denied almost all natural functioning, all normal environment, lapsing steadily into deformity and disease, for the whole of her existence?" he asked. "It is in the battery shed and the broiler house, not in the wild, that we find the true parallel to Auschwitz. Auschwitz is a purely human invention."

    Rick Dunkerly of Christ Lutheran Church says:

    "The Bible-believing Christian, should, of all people, be on the frontline in the struggle for animal welfare and rights. We who are Christians should be treating the animal creation now as it will be treated then, at Christ's second coming. It will not now be perfect, but it must be substantial, otherwise we have missed our calling, and we grieve the One we call 'Lord,' who was born in a stable surrounded by animals simply because He chose it that way."

    Rose Evans, editor and publisher of Harmony: Voices for a Just Future, a "consistent-ethic" periodical on the religious Left, says there are more Christian vegetarians than Jewish vegetarians. Yet some people still react to the idea of Christian vegetarianism as though it were an oxymoron.

    "Every year," says Reverend Andrew Linzey, author of Christianity and the Rights of Animals, "I receive hundreds of anguished letters from Christians who are so distressed by the insensitivity to animals shown by mainstream churches that they have left them or are on the verge of doing so...The time is long overdue to take the issue of animal rights to the churches...

    "I derive hope from the Gospel preaching that the same God who draws us to such affinity and intimacy with suffering creatures declared that reality on a Cross in Calvary. Unless all Christian preaching has been utterly mistaken, the God who becomes incarnate and crucified is the one who has taken the side of the oppressed and the suffering of the world--however the churches may actually behave."
  • BuckeyeDon
    You are right that fixed-income people will have a harder time adjusting to the new realities imposed by the growing unsustainability of factory farming. You are also right that not all are able to grow some of their food for themselves. That's why I wrote "and/or" in my comment about growing one's own food.

    However, it shouldn't have to be pointed out that the deleterious health effects of poor diet consisting of relatively cheaper, factory-produced foods are found disproportionately among the poor.

    And if more Americans begin demanding that they know where the food they eat comes from and how it was produced, more farmers will see the economic benefits of abandoning industrial farming methods. And that will help lower the price gap between foods produced with more wholesome methods and those produced industrially. In the meantime, agriculture's move away from factory methods will accelerate as the costs of fossil fuels and the fertilizers, pesticides, and other so-called "inputs" that are derived from fossil fuels continue to rise and/or begin to become harder to obtain, not to mention increasing transportation costs making long-distance transport of food items less feasible.

    We're all going to be paying more for our food in the not-too-distant future; that's inevitable. Some kind of safety net needs to be in place to help those most vulnerable to cope with these increased food costs.
  • WaveTossed
    "The only way out of it is for Americans to begin growing their own food and/or buying it only from people that they know and who aren't using industrial agriculture methods. That means they're willing to pay more for it. But in the long run, we'll all be healthier--and our environment, too."

    This is great if you are economically well-off and also are sufficiently able-bodied enough so that you can engage in rigorous gardening tasks. But rather blythely telling people of limited or fixed incomes that they should be willing to "pay more" for their food imposes a hardship on them.

    Back many years ago, I was of very limited income such that I qualified (and received) food stamps. I simply couldn't afford the stuff available at "organic" shops, so I was stuck going to regular grocery stores and frequently had to buy the really cheap white bread. Nowadays, I have a well-paying, secure job and thus I can buy high-fiber bread (which is what I need to keep things moving down below). However, even at a comfortable, middle-class salary, expenses (particularly for health care -- but that's a separate issue) are such that I can't fork out higher prices for organic food.

    There have to be different solutions to this dilemma rather than "pay more for food" especially for those who cannot afford to pay more.
  • mattgustafson
    The most common rebuttal I hear when talking to my friends about food justice issues is, "why should I pay more when I can pay less?" I think it's tragic that the food system has removed us consumers so far from the effects of our food choices -- has dumbed down the food shopping equation to "tastes good + cheap = will buy." Satisfaction and economy are the only two variables in that equation.

    But whether we realize it or not, there's also this invisible moral variable: I don't know a single person who would purchase candy, no matter how cheap, if they knew it was stolen from children. We do have a great moral responsibility when we consume. For some, like the family with two daughters depicted in the film, there is no choice. So those who do have the choice -- the "privileged" who have the choice of putting dollars into responsible and just food operations -- are, in a sense, doubly responsible. Because at the end of the day, our food system is directed by our purchasing habits. It's up to the people to tell them we want better.

    What it comes down to, in my humble opinion, is a new purchasing perspective. Might I propose that we add in a moral component to the food purchasing equation? Even further, that we determine what food is worth to us BEFORE we step into the comestible wonderland that is the supermarket?

    Some justice issues -- like human trafficking or poverty -- can seem inaccessible. Hard to know how to help in a meaningful way. What's so encouraging about food issues is that we are constantly streaming our input, our voice, into the system, three times every single day.
  • ando
    One problem is that much of American culture is addicted to sugar, salt and fat. It's amazing how much food is wasted in schools; go to a typical school cafeteria at lunch time and you will see the majority of students dumping the majority of their food. Not that school lunches are that great; the best one can say is that they try to comply with federal nutritional guidelines. But these same students will wolf down Cheetos, candy, and fat-laden burgers like they're going out of style. My school is part of a farm-to-school lunch and snack program; last year we were supplied with apples, sweet potato sticks, kohlrabi, carrots and a few other things on a weekly basis. Unfortunately, student pallets are not used to this real food, so they continue to clamor for the junk. We need to educate adults on how the consumption of real foods can help to overcome a lot of the health problems faced in this country.
  • MPC1
    I don't know where you live, but we've been buying organic milk for about 3-years now, and it's always been available in our local big-chain supermarket. If this snobbishness among organic producers used to be a problem, it doesn't seem to be one anymore. I wonder if the issue wasn't so much that the organic farmers wouldn't sell in supermarkets, but rather that the supermarkets didn't bother to carry it until they started realizing there was a demand for it.
  • BuckeyeDon
    Americans pay lower prices for food (as a percentage of their incomes) than any other nation. The corporate control of our food industry is a result of Americans' wanting food to stay cheap. The system will break down eventually because, as Julie said, it is unsustainable, but in the meantime, the pressure for companies and farmers to conform to business as usual will remain great.

    The only way out of it is for Americans to begin growing their own food and/or buying it only from people that they know and who aren't using industrial agriculture methods. That means they're willing to pay more for it. But in the long run, we'll all be healthier--and our environment, too.

    I happen to be reading Barbara Kingsolver's Animal, Vegetable, Miracle right now. Kingsolver takes us on her family's adventure as they tried to live for an entire year on what they grew themselves or bought from people they know. I'm only in the third chapter, but I'd recommend it so far. She touches on some of the same issues that Julie--and this movie--also discuss.
  • tmccool
    Thanks for sharing about the organic milk producers and WalMart. The long held "purity of effort" in the organic realm has only marginalized the industry. Like it's somehow an evil compromise to allow your organic food to be sold alongside factory farm food. So organic producers' outlets were limited to one local "health food" store, located where retail space is cheap because no one goes there. Talk about cutting off your nose to spite your face! Organic producers should be pushing hard to get on supermaket chain shelves, where they belong.
  • DITE
    I think both the Right and the Left agree that farm subsidies are a bad idea, but not enough politicians have the political courage to do anything about it.

    "From the animals that are confined in inhumane cages..."

    Ha.
  • Ngchen
    While it's true that the corn subsidies create perverse incentives, do people really choose to eat unhealthy because corn-based stuff is cheaper, or because the stuff is easier to obtain and/or tastes better?

    I ask, because IIRC certain vegetables aren't really expensive. Cabbage IIRC is available around $0.40/lb. And the much maligned "burger meals" cost around $5-$6, which IIRC is comparable to a processed salad at the same fast-food joint.
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