Animal Welfare (Non-stun Slaughter)

Louise Ellman Excerpts

Monday 23rd February 2015 Westminster Hall

[Mrs Louise Ellman (Liverpool, Riverside) (Lab/Co-op)]

I apologise for my late arrival, Mr Havard—I was chairing the Select Committee on Transport—and I thank you for calling me to speak. I congratulate the hon. Members who secured the debate and the 115,000 people who signed the e-petition, which has brought this debate to the fore.

There are differences of view on this topic, but I believe that everybody speaks about it with sincerity, and that concerns about animal welfare are at the forefront. I ask that the concerns of the Jewish community be considered when looking at this whole issue, and that some thought be given to shechita, the Jewish method of slaughter, in relation to the genuine and legitimate concerns raised by petitioners, which have led to today’s debate. First, I hope that we can all reject the term “ritual slaughter”, which is often used in relation to both Jewish and Muslim methods of slaughter. That is an unpleasant, pejorative term with very unpleasant connotations. It is not helpful for such a term to be used.

I stress that Judaism’s key concern is with the animal’s welfare, in life as well as in death. Shechita, the Jewish method of slaughter, is extremely complex. It has rules governing which animals people are permitted to eat, what condition they must be in before that is allowed, and how they are killed and subsequently dealt with, and it is performed by a trained person whose licence is annually renewed. The incision is made by a regularly inspected sharp instrument at the structure at the back of the neck, and at that point, blood supply and the ability to feel pain cease, consciousness is immediately lost, and rapid death follows. In effect, cutting and stunning happen almost simultaneously. It is important to spell those things out, because it is vital that when slaughter of a permitted animal occurs it is done in the kindest, most pain-free way possible.

What is not permitted under Jewish laws is mechanical stunning. We are not just talking about stunning; we are talking about mechanical stunning. Many people believe that mechanical stunning is essentially superior to any other kind of stunning as regards the alleviation of pain, but there is no scientific unanimity on that point. In a recent contribution in the other place, the noble Lord Winston went into some detail on those points, and I do not intend to repeat that here.

It is important to look at what happens in practice. Mis-stunning takes place on a significant scale. The Food Standards Authority has admitted that its numbers do not constitute a full record, and that it is likely that a greatly reduced number of animals have been recorded as having been subjected to mis-stunning. The 2004 report from the European Food Safety Authority on the welfare aspects of animal stunning and killing methods shows that failure rates for mechanical stunning in cattle may be more than 6.6% and could rise to 31% for non-penetrative bolt stunning and electric stunning. There is a significant level of mis-stunning. Anecdotal reports from DEFRA show a similar picture.

It is also important to remember the video produced by Animal Aid after secret filming in three slaughterhouses in 2009, which showed pigs, sheep and calves inadequately stunned by electrocution, and horrific scenes in those slaughterhouses of animals trying to flee and ewes watching their young being killed.

In debating this issue, it is important that we look at not only the theory but the facts. It is also important that there is proper monitoring of what takes place in all slaughterhouses, whatever the methods of slaughter, and that CCTV is used where it can be effective in showing what is actually happening.

[Mike Gapes (Ilford South) (Lab/Co-op)]

I have a large number of constituents who are concerned about animal welfare. I also have a large number of constituents who are concerned that this debate and this petition highlight animal welfare issues for the Muslim and Jewish communities that are not being highlighted more widely. My hon. Friend referred to the Animal Aid videos and filming, but some of the terrible practices they show were in places that have nothing to do with shechita or halal. They were producing meat in the normal, run-of-the-mill way that we do in this country. Is there therefore not a danger that we are focusing the debate on the wrong issue? We should be concerned about all animals and their welfare. If people do not like animals being hurt in any way, presumably they will become vegans. I am afraid that I am not prepared to do that, but—

--- Later in debate ---

[Mr Dai Havard (in the Chair)]

Order. I remind Members that interventions are meant to be short, concise and cogent.

[Mrs Ellman]

I thank my hon. Friend the Member for Ilford South (Mike Gapes) for his intervention. He makes an extremely important point. Animal welfare is important and counts in how animals live, as well as in how they die. It is not solely about methods of slaughter, but about what is happening in individual slaughterhouses daily. His point shows the wider context in which this issue should be discussed.

The kashrut enables observant Jewish people to eat meat and poultry. Although not all members of the Jewish community observe the rules of kashrut, most do. Enabling kashrut to take place in this country is a recognition of an important part of the Jewish way of life. If such a practice were banned, that would be seen as an infringement of the civil rights of many members of the Jewish community. It would be a sad day for the diverse communities in our society, which are important, and our recognition of their individual contributions.

I end by reiterating the statement I began with: this issue is about animal welfare and being humane. Judaism and kashrut are about humanity and reducing pain. Those Jewish people who observe kashrut do so because they believe it to be the most humane and kindest way to deal with animals.