Religious Slaughter of Farm Animals

Neil Parish Excerpts

Tuesday 2nd July 2019 Westminster Hall

[George Eustice]

I was going to come on to that. There is no barrier to using stunning for halal, provided it is what is called a recoverable stun. That same FSA report also worryingly revealed that 25% of all sheep slaughtered in the UK are slaughtered without stunning. That alarming rise is difficult to explain.

Our laws were formalised by the Slaughter of Animals Act 1933, where the exemptions for religious slaughter were maintained. They have evolved from that through various stages, but the current position has not changed much since 1995. The principal plank of our national requirements on religious slaughter mainly revolve around standstill times. In the case of non-stunned slaughter, sheep cannot be moved until they have lost consciousness or, in any event, for at least 20 seconds. Cattle cannot be moved for at least 30 seconds, or until the animal has lost consciousness. There is a different requirement for chickens, which cannot be moved to the next stage of production until 30 seconds have elapsed or the bird has become unconscious. The purpose of those standstill times is to prevent stress on the animal.

It is worth recognising how animals die in a non-stun slaughter situation. For sheep, most of the evidence suggests—I have discussed this with officials—that they typically lose consciousness in somewhere between 10 and 15 seconds. It takes slightly longer for chickens, which lose consciousness in between 15 and 18 seconds.

The greatest concern, however, is always the impact on bovine animals—cattle—although they are small in number, because their physiology is complicated by the fact that they have a third artery that goes to the back of the head that continues to supply blood even after the cut has taken place. I apologise to hon. Members for going into the gruesome details, but if we allow such things to happen in our name, it is important to explain exactly what they are. For cattle, it typically takes 40 to 45 seconds for the animal to collapse—not to become unconscious, but to fall off its legs due to the lack of blood supply—and between one minute 20 seconds and two minutes for the animal to lose consciousness. A former Farming Minister, Jim Paice, once described a situation that he had seen when visiting a religious slaughter abattoir where it took six minutes for a bovine animal to bleed to death, which he said was a truly horrific event to watch.

I often hear from representatives of organisations such as Shechita UK that the cut is so precise and clean that it all happens very quickly, but there is not really any evidence to support that. In fact, in the shechita slaughter process, if the blood starts to clot in the throat cut, it is permitted for the slaughterman to push his hand into the wound and disturb the clotted blood to resume the flow. Those are difficult situations. For bovine animals in particular, it is a major cause for concern.

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

I thank my hon. Friend for securing the debate and for his point about it being a moral issue. We rear animals as farmers and we want them to be stunned when they are killed. It is we—man—who decide how they are killed, not the animal. New Zealand has brought in stunning for all the halal it does across the world, and it exports a lot to the middle east. When we leave the European Union, we will have the opportunity to have a similar system.

With shechita, I wonder whether we could not at least have post-stunning of bovine animals. What my hon. Friend has described is horrendous and we need to do more to relieve the suffering of those animals.

[George Eustice]

My hon. Friend makes an important point. I will come to how other countries address this challenge.

All sorts of difficulties arise through our current rules on halal and shechita or kosher meat production. There are a wide range of definitions of halal. As hon. Members have pointed out, some statistics suggest that 70% to 80% of all animals slaughtered under halal are stunned. The key requirement for halal is that animals receive an Islamic blessing and that any stun should be recoverable, so that in theory they could regain consciousness. It is very hard to define what is halal, because it ranges from simply playing a recording of an Islamic blessing, right through to non-stun slaughter.

In the case of kosher meat, there is a further problem. The hind quarters of an animal are not deemed kosher, even if the animal was slaughtered under kosher methods. That means that the rump of cattle and sheep ends up going into the mainstream market—usually the service trade through Smithfield, where unwitting customers in restaurants in London and other parts of the country buy the meat not knowing it has been slaughtered by kosher methods.

--- Later in debate ---

[David Rutley]

I completely agree that religious freedom is essential. We had a fantastic prayer breakfast this morning, at which the principles of respect and tolerance were at the forefront of our minds.

On religious slaughter, I restate that the Government’s preference is that all animals should be stunned before slaughter. However, we respect the right of Jews and Muslims to eat meat prepared in accordance with their beliefs. We therefore allow the religious slaughter of animals by Muslims and Jews for intended consumption by them. The Government believe that that is an important religious freedom, and there is a long history of upholding it in legislation, dating back to the Slaughter of Animals Act 1933, which contained an exception from stunning for religious slaughter for Jews and Muslims.

When I spoke about religious slaughter in the debate in this Chamber just a couple of months ago, I said that the Secretary of State and I would be holding a roundtable with a number of interested parties, including religious groups, animal welfare organisations—some of which are here today—and industry representatives. That meeting took place in May, and was a positive and open discussion, with helpful contributions from all who attended. Key issues discussed during that roundtable were the welfare impacts of different slaughter methods, essential ways of improving consumer information, the scope of the labelling scheme and halal assurance.

I strongly believe that the way to make progress—notwithstanding the important contributions of hon. Members from across the political spectrum—is through a roundtable and ongoing constructive dialogue. It is important to remind ourselves that in EU and domestic regulations that protect the welfare of animals at the time of killing, there are additional rules for animals slaughtered in accordance with religious rites, specifically for the production of halal and kosher meat. The primary aim of the welfare at slaughter regulations, which are based on a body of scientific evidence and advice from the European Food Safety Authority, is to ensure that animals are spared any avoidable pain, distress or suffering at the time of killing. It would be wrong to assume that the legal requirements for religious slaughter have not changed in the past 25 years.

[Neil Parish]

I thank the Minister very much for giving way. He is dealing with this issue in a very reasoned way, as always. The European law says that all animals should be stunned, and there is a derogation to allow religious slaughter. We have to be careful not to wrap this up too much in the European situation. As we leave the EU, we must be much firmer on how we label and how we manage it, and we must ensure that more animals are not stunned than are needed for particular religions. We can do a lot more, so will the Minister speed up the operation? I fear that it is one of these slow operations that is not getting anywhere.

[David Rutley]

I would be surprised if the Chair of the Environment, Food and Rural Affairs Committee did not want faster action, as he regularly does. I hope he sees that we are upping the pace on animal welfare, with his support, for which I am grateful.

There are sensitivities on both sides—from a welfare perspective and a respecting religious freedom perspective— which we have to navigate our way through. This is an important debate, and the points that my hon. Friend the Member for Camborne and Redruth made in his well-considered speech must be taken into account. He mentioned New Zealand. I recently met one of the New Zealand Ministers of Agriculture, and we discussed this subject. I am aware that New Zealand has a quality assurance programme for halal, which we can look into. Some people suggested that Australia has a similar programme, but there is some non-stunned religious slaughter there in eight abattoirs. The focus should be on what New Zealand has to offer.

Mention was made of whether immediate post-cut stunning should be introduced to improve the welfare of animals killed without prior stunning, but when we look at that we must respect religious views. We are committed to continuing this dialogue and debate. The area that we should focus on, because it brings most people together, is labelling.