Animal Slaughter (Religious Methods)

Neil Parish Excerpts

Tuesday 4th November 2014 Westminster Hall

[Neil Parish (Tiverton and Honiton) (Con)]

It is a great pleasure to serve under your chairmanship, Mr Hollobone. I welcome the Under-Secretary of State for Environment, Food and Rural Affairs, my hon. Friend the Member for Camborne and Redruth (George Eustice), to his place. I thank Mr Speaker for allowing me time for this vital debate. It is good to see the shadow Minister, the hon. Member for Ogmore (Huw Irranca-Davies), here.

When the all-party group on beef and lamb, of which I am honoured to be the chairman, decided to conduct an inquiry into the welfare of animals slaughtered in accordance with religious rites, I knew we were entering a highly polarised and often poorly understood area of public discourse. Discussions in the media have often produced more heat than light, and I hope the group’s report and today’s debate will provide more of the latter.

There are no easy solutions to what is legally, scientifically and culturally a complicated set of circumstances. However, given the legitimate concerns of the public, animal welfare organisations and religious communities, it is worth having the debate in a calm and transparent way. For that reason, the group proceeded on the basis that the inquiry’s ultimate aim should be to improve animal welfare at the time of slaughter. Throughout the inquiry, we were careful to make distinctions between halal and shechita, the different methods of non-stun slaughter and the species being considered. We took evidence, in writing and in oral evidence sessions, from a wide range of stakeholders, including industry experts, Shechita UK, the Halal Food Authority, veterinary professionals, the Minister and the European Commission.

European law requires that all animals are stunned before slaughter. However, a derogation permits member states to allow non-stunning in the case of slaughter in observance with religious beliefs. That is an important point. By law, animals have to be stunned before slaughter to ensure they suffer as little pain as possible, and the relevant laws were informed by scientific and veterinary evidence. Halal and shechita methods of slaughter are exempt from those scientifically established regulations not because they meet a different set of animal welfare standards, but because they are a matter of freedom of religious and cultural expression. In an ideal world, I would like all livestock to be stunned before slaughter, but that must be reconciled with the United Kingdom’s proud record of religious tolerance and our history of allowing communities to eat meat prepared in accordance with their faith.

The report has identified several areas where greater research is needed, and I hope the Government take our recommendations on board when considering regulations on food labelling and welfare at the time of slaughter. As we move forward, it is particularly important to note that, under the halal method of slaughter, the animal must be killed as a result of a sharp blade cutting its jugular vein, so that death is caused by bleeding out. The way the animal dies is important, and there is much diversity of opinion among UK Muslims on whether stunned slaughter is halal. Some in the Muslim community believe that there is a danger that stunning the animal will result in its being killed by the stunning rather than by bleeding out, and that stunning is therefore not halal.

About 90% of lambs and 88% of chickens slaughtered under halal are stunned before slaughter, so the likelihood and duration of pain at the time of slaughter is likely to be much less. However, that still leaves a large number of animals that are not stunned before slaughter. It is estimated that 3% of cattle, 10% of sheep and goats, and 4% of poultry slaughtered in Great Britain are not pre-stunned. One estimate is that 114 million animals are killed annually in the UK using the halal method, while a further 2.1 million are killed under the shechita method. The value of the halal market is estimated at between £1 billion and £2 billion.

Being able to prove that the stun is recoverable and will not kill the animal, but will instead render it insensitive to pain, is vital if we are to increase the number of animals stunned before slaughter. Some witnesses we took evidence from will accept no stunning during the slaughtering process, while others, including the Halal Food Authority, will permit some, but not all, methods of stunning.

We took evidence, for example, on the use of post-cut stunning—stunning immediately after the animal’s neck is cut. Although it is not as desirable as pre-stunning, evidence from studies in New Zealand shows that post-cut stunning reduces the duration of pain at the time of slaughter, while ensuing that the cause of death is bleed-out, making this method of stunning halal-compliant.

[Roger Williams (Brecon and Radnorshire) (LD)]

I pay tribute to the work the hon. Gentleman did in chairing the all-party group. Some of the evidence we received showed that New Zealand has developed a process called “stun to live”. An animal that has been stunned is used to demonstrate that if it is not slaughtered, it will regain consciousness and continue to live. That is satisfactory to some Muslim people.

[Neil Parish]

That was exactly what we heard. The crux of the matter is that any stunning that takes place under a halal system must be recoverable to be seen as halal-compliant. Not all in the Muslim community agree with that, but many do, and I would like the Government to do more research on that. I thank the hon. Gentleman for his intervention.

The inquiry highlighted that the majority of studies have been about halal slaughter. There is therefore a deficit in our veterinary understanding of the shechita method of slaughter in the Jewish community, which permits no form of stunning. In its evidence, the Department for Environment, Food and Rural Affairs said it had sought to include the shechita method of slaughter in its studies, but that it had not yet been successful in doing so. I therefore urge the Government to carry on that work and to look at the shechita method.

[David Simpson (Upper Bann) (DUP)]

I declare an interest in the agri-food business. I have been listening carefully to the hon. Gentleman, and I congratulate him on the work he has done on the issue. Does he accept that those who export meat right across the world are put in a difficult position? They want to ensure the welfare of the animal, which is vital, but they are forced to go down a certain route when they export. They also have to look after their employees. In order to win contracts, therefore, they sometimes have to change their methods.

[Neil Parish]

There is a balance to be struck. New Zealand exports a lot of meat to the middle east. It still does partial stunning, and the Muslim community seems largely to accept that. Work can therefore be done on the issue. There is also an argument that stunning in the slaughterhouses makes things easier and safer for the slaughtermen. There are therefore issues about the welfare not only of the animals, but of those doing the slaughtering.

[Eric Ollerenshaw (Lancaster and Fleetwood) (Con)]

I add my congratulations on the way my hon. Friend chaired the work on this fairly balanced report. One of the issues that we did not get to the bottom of, certainly in the meetings I attended, was the sheer scale of mis-stunning. That was raised by Shechita UK. Nowhere did there seem to be any particular figures on how much mis-stunning there is.

[Neil Parish]

Yes. I am hoping that in a moment the Minister with responsibility for farming will give us more figures. I think we should have closed circuit television cameras in all slaughterhouses, whether they are using shechita or halal methods, or stun systems for the general meat trade. I think that the amount of mis-stunning is sometimes exaggerated. On the other hand, mis-stunning of animals should not happen. It is very bad animal welfare, and we need to stamp it out. We need to be certain how big the problem is. If the system of stunning in a slaughterhouse is not correct, it should be replaced. I have no time for mis-stunning.

[Miss Anne McIntosh (Thirsk and Malton) (Con)]

I know that my hon. Friend works closely with the British Veterinary Association, for which I am sure we all have the highest regard. Is it the case that if an animal is stressed, that is reflected in the state of the meat? Is that not damaging for the market?

[Neil Parish]

Yes; my hon. Friend, the Chair of the Select Committee on Environment, Food and Rural Affairs, makes an interesting point. We believe that if an animal is stressed, there will be an effect on the flavour of the meat. It is in the interest of not only the animal but the industry to make sure that it is as little stressed as possible when it comes through the slaughterhouse, but of course, the act of slaughter is in itself very difficult.

The revelations of horsemeat contamination in 2013 highlighted the importance that consumers place on the origin of their food, and the trust that they place in retailers to guarantee that. When that trust is broken, it is felt across the industry. An animal passes through a number of stages from the farm gate to the fork. That is why it is important that the meat should be properly labelled to allow consumers of all faiths to make informed decisions when they buy their meat. It is the all-party group’s belief that labelling should be considered, and it should be on the basis of stun or non-stun methods—not halal versus kosher—because consumers are thought to have a sufficient understanding of what the terms “stunned” or “non-stunned” mean. The group believes, however, that more work can be done to clarify, for consumers of halal and kosher meat, and the wider public, what the terms entail, specifically. That applies particularly to halal, where there is disagreement about the permissibility of stunning, as I mentioned earlier.

The report also makes a recommendation for research to be reviewed and new research to be undertaken where necessary to determine the effect of stunning on the residual blood content left in meat, in comparison with that produced from slaughter without stunning.

[Roger Williams]

I was very pleased by the all-party group’s conclusion that meat should be labelled as stunned or non-stunned. That will give consumers greater understanding. Does the hon. Gentleman agree that in the hospitality trade—restaurants and pubs where meat is served—it is sometimes very difficult for traceability to be established for consumers?

[Neil Parish]

That is a good point. The labelling system is more difficult in the case of restaurant meat, processed meat, and meat products. We need to remember that quite a lot of meat from animals slaughtered in the halal system and the shechita system—the kosher system—does not land up in that particular food chain. Quite a lot of it goes into the general meat trade. That is an issue that requires us to think seriously about labelling.

In addition to existing research, a report has recently been published by Colin Brewer, an academic psychiatrist, and Peter Osin, a consultant pathologist, comparing halal and kosher beef with ordinary beef and a piece of venison from a shot deer. Microscopic slides revealed that they all retained similar amounts of red blood cells. Their report concluded:

“If ritual slaughter not only causes levels of avoidable pain and distress to meat animals...but also fails in its stated purpose of removing as much blood as possible, compared with other methods, then it becomes more difficult to justify and defend”.

There are measures that the Government can introduce in the short term to help improve the welfare of animals slaughtered in accordance with religious rites. First, the Government should review whether compulsory CCTV in abattoirs should be introduced to make sure that there is oversight and that guidance is being followed for all—I emphasise that I mean all—methods of slaughter. There must also be a review of the current guidance available to operators conducting religious slaughter. There is some guidance available, but during the inquiry we were concerned about the lack of guidance that we found on the actual methods of cutting the neck of the animal. Providing greater guidance would undoubtedly minimise the risk of mis-slaughtering and reduce the duration of pain felt.

The Food Standards Agency does not publish information on the number of mis-slaughtered animals, and holds details only of when mis-cuts have occurred—not of whether the associated slaughter was carried out using a stun or non-stun process. That makes it hard to judge its effectiveness and how it compares with different stunning methods. What is clear is that there are gaps in our understanding of the slaughter process. Our inquiry identified several areas where more research is needed, such as on the measurement of pain in animals at the time of slaughter and on demonstrating the recoverability of certain stunning methods to reassure religious communities that they are compatible with their religion.

There is a danger that an outright ban on religious slaughter would not improve the welfare of animals at the point of slaughter. At the moment about 80% of the halal meat produced in this country has been stunned. Driving our halal and shechita meat industry abroad to countries without our robust animal welfare standards and our supply chain traceability might result in more animals being slaughtered without stunning.

I want to thank Weber Shandwick, which is retained by EBLEX, the organisation for beef and lamb levy payers in England, to act as the all-party group’s secretariat. I thank all the individuals and organisations who submitted written evidence and who appeared before our oral evidence sessions, as well as the other members of the all-party group. My particular respect goes to the hon. Member for Brecon and Radnorshire (Roger Williams), who attended all our meetings. We conducted the inquiry in a pretty cool, calm way, and took some good evidence. I hope that the Minister will take many of our points on board. We present our report as a serious piece of work. I should like there to be some animal welfare benefit, and to be able to deal with our Muslim and Jewish communities to find a way forward, so that more animals will be stunned at slaughter.

[Mr Philip Hollobone (in the Chair)]

The debate runs till 11 o’clock and I want to call the Front-Bench spokesmen no later than 10.40, and ideally before then. Six hon. Members want to speak, and perhaps they will be aware of timing when they make their remarks.

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[Mrs Ellman]

Some parts of animals are prohibited from being eaten by people who observe the laws of kashrut and they are often sold in other parts of the food chain. That is part of the system. I know that there are issues about labelling slaughtering methods. I do not think that labelling would be objected to in principle, but it should apply to all types of killing and all situations in which killing takes place.

[Neil Parish]

I am grateful for the calm way we are debating this matter. We found from the evidence presented to us that in some big slaughterhouses not all slaughtering is necessarily checked by the Jewish community and some animals go through the system and end up in the normal food chain without going through the shechita system. There is a way to tighten up on that. The issue involves not just parts of the animals but whole animals that go through the system and are not fully checked. We could do more about that.

[Mrs Ellman]

I accept that further steps could be taken, but my essential concern is about a preserving the rights of the Jewish community as part of British society to maintain its traditions and religious laws that are all designed to enhance animal welfare. I am greatly concerned about the often unstated assumption that stunning is more humane and that animals that are not killed according to Jewish laws do not suffer. The evidence simply does not substantiate that.

Shechita is humane. It is part of a body of Jewish laws designed to improve animal welfare and is vital to the Jewish community. The debate will continue and it is important that it does so calmly, recognising the rights of animals to the highest welfare standards and also recognising the rights of all communities within the United Kingdom.

--- Later in debate ---

[Dr Matthew Offord (Hendon) (Con)]

It is a pleasure to serve under your chairmanship, Mr Hollobone, and to hear so many great speeches. In my constituency, I have two significant groups to which the issue of food labelling causes great concern: the Muslim community and the Jewish community. I speak mainly from the Jewish perspective, as I know more about shechita than halal meat production, but I also speak as someone who passionately believes in animal welfare and, having been a vegetarian for the last 35 years, I think that my actions demonstrate that more than my words.

As I said, I am more informed about the production of kosher meat through the shechita method. That is the only method of preparing meat and poultry in accordance with Jewish tradition. Both the hon. Member for Liverpool, Riverside (Mrs Ellman) and my hon. Friend the Member for Ilford North (Mr Scott) went through the technical aspects of shechita, but one point that I want to clarify is that under the shechita method, the blood supply to the animal’s brain ceases immediately. Consciousness is irreversibly lost and, with it, the ability of the animal to feel pain. I believe that it is quick, effective and safe, and it ensures that the animal is not subjected to any avoidable pain.

That is in contrast to conventional mechanised slaughter, which uses industrial methods that I do not believe members of the public would be very enthusiastic about if they witnessed how an animal was incapacitated before its death. In conventional mechanised slaughter, a high throughput of animals must be maintained for commercial reasons. That creates many animal welfare issues, such as workers using cattle prods or kicking or pushing animals to usher them quickly along the production line.

However, the main difference between shechita and conventional mechanised slaughter is in the way in which the animals are stunned. I believe, as do other hon. Members, that shechita conforms to the EU definition of stunning:

“any intentionally induced process which causes loss of consciousness and sensibility without pain, including any process resulting in instantaneous death”

by causing immediate cerebral perfusion. Mechanical methods, on the other hand, may include captive bolt shooting, gassing, electrocution, drowning, trapping and clubbing. This is where I have a problem with the premise that mechanised slaughter is preferable to other methods, such as those termed as religious slaughter. Mechanised methods frequently go wrong, leaving the animal in great and prolonged distress.

Many people are unaware that mechanised methods were originally conceived by large-scale factory abattoirs to speed up the process and stop the animal thrashing around at the point of slaughter, so that the production line could move more quickly. Acceptance of the use of such methods has been adopted by those who express animal welfare concerns in order to allay their own conscience. The use of evidence on mechanised methods in support of the animal welfare benefits is inconclusive and—this is the crux of my concern—I consider the failure rates to be unacceptably high.

By contrast, the shechita process has to be slow and methodical. Any animal or bird that is even slightly harmed before slaughter is not considered suitable for kosher consumption. Special care is taken to ensure that animals are well treated and calm ahead of slaughter, not only because that is mandated but because any other approach would make kosher meat production near impossible.

The hon. Member for Liverpool, Riverside, mentioned the European Food Safety Authority’s 2004 report on the “Welfare Aspects of Animal Stunning and Killing Methods”. That identified a failure rate of up to 2 million cows for penetrating captive bolt stunning in conventional mechanical slaughter and, with non-penetrating captive bolt stunning and electric stunning, it can rise as high as 10 million cows, so we are looking at 12 million to 14 million cows being mis-stunned each year.

In the Jewish community, the number of cows consumed through the shechita method is just 20,000, so I have to ask why there is this great concern about the 20,000 cows that pass through the shechita and kosher process when 12 million cows are possibly mis-stunned each year. No one seems to like to answer that question. Recently, the FSA was asked that very question.

[Neil Parish]

I think that my hon. Friend is mixing his figures. I think that he is taking the 20,000 cattle in the UK that are slaughtered under the shechita system and probably taking a European-wide figure for mis-stunning. I would not think the figure was anywhere near that for mis-stunning in this country, so that ought to be corrected. It is nowhere near 14 million; I hope to God it is not.

[Dr Offord]

That helpfully illustrates my next point, and I am grateful to my hon. Friend for that. Statistics produced by the Food Standards Agency on the number of mis-stuns are a requirement under legislation and—recent parliamentary questions have asked about this—they show that an unrealistically low number of mis-stuns have been reported in the UK. For example, in 2011, just six cattle were officially reported as having been mis-stunned. My hon. Friend will accept that that is an unrealistic number, too. Following a series of follow-up questions to the Department, the previous Minister conceded that those statistics may not be complete and may represent only a fraction of the actual numbers. I look forward to the Food Standards Agency reviewing its reporting methods.

Many researchers believe, as my hon. Friend the Member for Ilford North said, that shechita is at least as humane as other methods, if not preferable in light of the animal welfare benefits, although others, such as my hon. Friend the Member for Tiverton and Honiton (Neil Parish), believe that conventional animal slaughter is preferable. However, there is agreement that making any assessment of the pain felt by an animal is incredibly difficult. As a result, the Government’s position has always been that the scientific evidence in this area is inconclusive. No study has ever replicated shechita in a laboratory environment, and therefore no accurate scientific assessment of shechita has ever been carried out. It seems incongruous to me to presuppose that consumers do not have a right to know that an animal has been slaughtered by mechanical methods, or mechanically stunned prior to slaughter by one of the legal methods that I have mentioned. All of those, including the mis-stunnings, as I have said, are supposed to be recorded in slaughterhouses but are not. Labelling a meat product as not stunned before slaughter suggests that no stun takes place at all, when shechita in fact incorporates an effective stun at slaughter.

Some Muslims accept stunning as being consistent with halal, provided that the stun only renders the animal unconscious but does not kill it. That means that the animal will be alive but unconscious at the point of throat cutting. It will die from loss of blood, not from the stun. It is crucial for Muslims that the stun does not kill the animal, so they want to be assured that the stun is recoverable—that if the stun was not followed by throat cutting, the animal would recover consciousness.

I believe that labelling meat as not stunned before slaughter is pejorative and discriminatory, because it effectively places religious slaughter methods in a second-class category. I call on the Government to end the constant criticism of religious practices by introducing comprehensive food labelling, or rather by producing religious food labelling. The EU strategy on animal welfare from 2012 to 2015 states that the Commission plans to study the issue of labelling meat that comes from animals that have not been stunned before slaughter. The study is likely to be published shortly. I urge the Government to seek the introduction of a fully comprehensive food labelling scheme, and not simply to use the half-truth about “meat from slaughter without stunning”.

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[Huw Irranca-Davies (Ogmore) (Lab)]

I thank all hon. Members who have spoken, particularly the hon. Member for Tiverton and Honiton (Neil Parish), for conducting themselves with real intelligence, insight, clarity on detail and compassion for the many interested parties in a fascinating but sensitive debate. I also thank the all-party group on beef and lamb and the hon. Gentleman, its chairman, for producing a genuinely thoughtful report on meat slaughtered in accordance with religious rites. Every member of that group—some of them are here today—is a thoughtful and insightful individual. I declare my interest as a member of that all-party group.

I congratulate the APPG on bringing light to this debate in place of heat. Some people have tried to use the subject of halal and kosher meat as a proxy for a generalised attack on Muslim and Jewish communities. The report rejects that dark populism and rightly focuses instead on animal welfare and informed consumer choice. The report also attempts to take an evidence-based approach, which will not be welcomed by some who have firm positions either in opposition to or in support of the methodologies underpinning the production of halal and kosher meat. It is worth saying that the two methodologies differ in their detail.

The report is the right way to advance our understanding and to encourage sound policy making. Although I welcome the report, I do not think it is the end of the matter. This is a notoriously difficult subject not simply because of the religious and cultural sensitivities but because of some of the technical detail and gaps in scientific certainty. The report, however, is a worthy attempt to understand the matter, and it makes some useful recommendations. The religious and cultural sensitivities deserve our full consideration, and they must of course be set against any legitimate, if contested, concerns about animal welfare and the desire for informed consumer choice expressed through labelling. The report addresses all those matters.

The facts are important in this debate, as sometimes the tabloid hyperbole can overtake the reality. Although shechita slaughter prohibits any form of stunning, more than 80% of halal animals are pre-stunned. The Food Standards Agency estimated in 2012 that 3% of cattle, 10% of goats and sheep and 4% of poultry were not pre-stunned as part of halal slaughter—let us get the facts on the record. Religious slaughter has strict oversight by official veterinarians from the Meat Hygiene Service, and there are strict regulations governing meat hygiene and animal welfare and statutory regulations in each food business operator. The official veterinarians can give written or verbal advice on improvements, issue warnings and recommend prosecutions where necessary.

Of course, several organisations have now come to the conclusion that slaughter without pre-stunning compromises animal welfare. Those organisations include the British Veterinary Association—of which I am delighted to be an honorary member—the Royal Society for the Prevention of Cruelty to Animals, the Farm Animal Welfare Committee, the Humane Slaughter Association and others. They have presented strong evidence to support their case for a ban on such slaughter. But equally, as we have heard, organisations such as Shechita UK contest that evidence and have presented powerful counter-arguments and evidence. Of course, shechita meat could not be produced if there were a requirement for pre-stunning before all slaughter, and there have been some well made points on that today.

The organisations that advocate a complete ban on slaughter without stunning also advocate an alternative way forward if there can be no ban. They propose working with religious communities to enhance the enforcement of existing welfare-at-slaughter legislation where non-stun slaughter takes place; to introduce immediate post-cut stunning; to ensure time and facilities for the official veterinarian to be able adequately to monitor welfare where non-stun slaughter takes place; and to educate consumers.

[Neil Parish]

The shadow Minister is absolutely right. One of the problems with shechita is that the Jewish authorities just will not accept any post-stunning. I can understand the need for an animal to be conscious at the time of cut, but post-stunning would be very useful for large animals.

[Huw Irranca-Davies]

The hon. Gentleman makes a good point. That is why we need to work on both the religious and cultural differences and methodologies to find a way forward that, as he rightly says, does not stamp on the liberties that come with the absolutely right and long history of not only tolerance but acceptance of those differences within UK society.