Animal Slaughter (Religious Methods)

Jonathan Djanogly Excerpts

Tuesday 4th November 2014 Westminster Hall

[Mr Jonathan Djanogly (Huntingdon) (Con)]

On 16 January, the other place debated religious slaughter, showing a high level of scientific, practical and religious expertise. For example, Lord Winston and Lord Sacks gave scientific and religious justifications of shechita slaughter that I would recommend to anyone who is interested. I appreciate the non-emotive tone used by my hon. Friend the Member for Tiverton and Honiton (Neil Parish). As the hon. Member for Liverpool, Riverside (Mrs Ellman) said, let us be under no illusions about how emotive the issue is for the Orthodox Jewish British community. In the event of a ban on non-stunned meat—I appreciate that that has not been recommended by my hon. Friend—they would either have to import their meat or move to a place where they could eat it and maintain their civil liberties.

The report of July 2014 by the all-party group on beef and lamb, chaired by my hon. Friend, set out areas for future debate and asked as many questions as it answered. In particular, it accepted that concerns over shechita slaughter are not supported by scientific evidence and called for more research. I note the report’s statement that it is worth debating

“whether the right to Freedom of Religious Expression outweighs animal welfare considerations”.

However, that is not the right starting point from a Jewish point of view, which is that a single knife cut stuns, kills and exsanguinates in a single act. Accordingly, the Jewish view is that shechita is the most humane and animal welfare friendly method of slaughter and is not to be weighed against or bargained with freedom of religious expression.

A conceptual problem is that modern slaughter practice, including stunning, is based on mechanised, mass market, cheap food requirements. That is not the starting point for shechita, where the quality of and respect to be given to each animal is key.

Another issue relates to whether or to what extent the animal feels pain during slaughter. The report acknowledges that there is a “knowledge deficit” about whether a neck cut is painful or not. That issue was raised by Lord Winston in the other place, who said:

“I emphasise that what has been said about pain is another assumption. Of course animals may move after the brain is severed but the brain itself does not perceive pain if it is damaged and, in fact, none of the organs below the skin has pain fibres. You have some pain fibres in your trachea but they are very small. The evidence that animals suffer severe pain after one cut with an extremely sharp knife is extremely arguable. The truth is that, once you are unconscious, nobody knows what the perception of death or pain is.”—[Official Report, House of Lords, 16 January 2014; Vol. 751, c. GC200.]

I should point out that many other academics see shechita as just as humane as other slaughter methods. Moreover, it is certainly considered to be more humane than what happens to the chickens that are hung and electrocuted, the pigs that are gassed, and the cows that can be mis-stunned before the second, later act of slaughter takes place. All that avoids the issues surrounding the trapping of animals or the shooting of game from a distance, which is why many Jews and Muslims ask why shechita and halal should be looked at in isolation.

That question also attaches to the issue of labelling. Jewish rules were, of course, the first to initiate labelling, and all meat consumed as kosher needs to be labelled as such. However, it is then asked why kosher and halal meat in general—say, put in dog food—should have to be labelled, when meat slaughtered or stunned by other means need not be. Moreover, are we not missing the broader point? Namely, would the consumer not be as interested in knowing how the animal lived as in knowing how it died—for instance, what drugs it was given or what density of population and conditions it lived in? Should those issues not also be included in the labelling debate? Personally, I think that they should, and that the all-party group report should be looked at in that wider context.