Animal Slaughter (Religious Methods)

Roger Williams 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.

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[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.

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

It is a pleasure to serve under your chairmanship, Mr Hollobone. I congratulate the hon. Member for Tiverton and Honiton (Neil Parish) on securing this debate. I particularly welcome his opening comments that the debate should be conducted calmly and transparently, as he did in the presentation of his case, and it is important that that approach is maintained. I want to draw attention to some issues relating to shechita, Jewish laws on slaughter methods. Muslims have similar concerns, but I will confine my remarks to Jewish methods of slaughter and kashrut.

My first point is that this issue is very important to the whole Jewish community. It recognises its rights as part of British society as well as enabling individual Jewish people who observe the laws of kashrut to eat meat and poultry. Any interference with their ability to do so would be a gross infringement of civil rights. The Jewish laws of kashrut are part of a wider concern for animal welfare. Shechita is carried out by trained, licensed experts. Animals are killed by a single cut to the throat in a prescribed way from a special surgically sharp knife that is regularly inspected. Blood flow to the brain is immediately cut off with consequential inability to feel pain and subsequent rapid death. There are too many other rules of kashrut to enumerate here, but it is important to point out that they are all related to enhancing animal welfare.

Criticism of Jewish methods of slaughter, of shechita, claims or often assumes that other methods of slaughter are more humane. Those other methods include stunning by penetrative bolt or by electrocution. They include chickens being shackled by their ankles and dipped into a weather bath and electrocuted, and pigs herded into a room and gassed. None of those methods are pleasant.

What are the facts about allegations of cruelty in Jewish methods of slaughter compared with other methods? It is important to recognise, as has happened in this debate, that mechanical stunning has a high failure rate. Many more animals suffer because of inadequate stunning than are killed altogether by shechita. The report of the EU Food Safety Authority stated that failure rates for penetrative captive bolt stunning may be as high as 6.6%—2 million cows. It also reported that failure for non-penetrative captive bolt stunning and electric stunning could be as high as 31%—10 million cows. In comparison, the total number of cattle killed by shechita in any one year is 20,000. It is clearly accepted, and has been by hon. Members this morning, that there are many cases of failed stunning and it is extremely important to register that. It is sometimes assumed that that is a superior method to shechita.

In addition to that report, a more recent one from Animal Aid, “The Humane Slaughter Myth”, recorded the results of filming in three random slaughterhouses in 2009. Among other things, it found pigs, sheep and calves inadequately stunned by electrocution and recounted horrific scenes of those animals trying to escape, howling and thrashing around. It reported injured animals who were then slaughtered and ewes watching their young killed. It is important to note that both practices are specifically prohibited under a range of intricate Jewish laws that prohibit cruelty to animals and make them not kosher and not able to be eaten by Jews observing kashrut.

[Roger Williams]

I thank the hon. Lady for her sensible and calm approach to this matter. One of our concerns when we took evidence was that not all animals killed by the shechita method were found to be of kosher standard or quality and had to go into the general meat trade. Can anything be done to ensure that only animals that will be suitable for kosher meat are killed by the shechita method?

[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.

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

I apologise for not having been present at the beginning of the debate. Along with the hon. Member for Tiverton and Honiton (Neil Parish) and the Minister, I was attending an event to celebrate the great British sausage, at which the maker of the best British sausage was awarded a prize. We were engaged in some of the issues that have been debated this morning.

I reiterate my thanks to the hon. Member for Tiverton and Honiton for chairing the all-party group and for the way in which the inquiry was carried out. I felt some trepidation when we set out on the inquiry, because I was afraid that emotion might cloud reality. However, I think that the evidence was taken in such a way as to allow us to concentrate on knowledge and scientific evidence.

There has been a suggestion that how animals live is more important than how they die. I do not think that anybody would disagree with the belief that animals should be kept in the best conditions and should die in the best conditions. We have free-range eggs, for example, and they are often labelled as such so that consumers can see how the animals were kept and reared. I support the all-party group’s conclusion that meat should be labelled “stunned” or “not stunned”. The Minister has expressed a view on that, and I understand that there are some European problems with going down that route, but perhaps he can explain how we can move towards that situation.

As well as having different methods of stunning and slaughter, we know that slaughterhouses are not always run in the best way. A lot can be done for animal welfare by improving slaughterhouses so that whichever method they use is used in the best possible way. During the inquiry one of the things that amazed me was the amount of scientific work on this subject. I thought the debate was based on anecdote or impression rather than evidence, but there has been a lot of work, which was taken into consideration when we came to our conclusions.

Evidence was given about how the anatomy of cattle differs from the anatomy of sheep. The shechita, or the cut, in cattle is less likely to reduce blood flow to the brain than in a sheep, which would lose consciousness very quickly. There is work to be done on that, too, and everyone acting in good faith will be able to reach a conclusion on how things can be improved. Indeed, one of the report’s main conclusions is that this is a subject that needs to be understood, and one of the benefits of the report is that the public will now better understand some of the issues and that, across the industry, there is a commitment to animal welfare throughout an animal’s life and at the point of death.

I once again thank the hon. Member for Tiverton and Honiton for chairing the all-party group. He has done a great service both to the religious communities in this country and to the general public, who want to know how and in what conditions their food has been produced, including at the point of slaughter.

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[Huw Irranca-Davies]

If the hon. Gentleman will bear with me, I will fully lay out our position. I appreciate that he came late, but that was covered earlier in the debate. I will cover it in my speech.

The proposals on an alternative way forward include educating consumers about animal welfare at slaughter—hon. Members have already addressed that point—and giving people confidence when they buy meat or meat products by providing reliable explanatory information about food labels or logos of assurance schemes that require stunning before slaughter so that people can make informed choices. The final proposal is the introduction of a simple logo for packaging to indicate meat obtained from non-stunned animals or the promotion of labelling from existing farm assurance schemes that require stunning before slaughter, such as the red tractor scheme. Those are reasonable and sensible proposals that focus not on the religious element of slaughter but on animal welfare and informed consumer choice. Do such suggestions meet with the Minister’s approval? How will he act upon them?

An issue raised by some organisations that has attracted much attention is increasing informed consumer choice through clear labelling. The Labour party, of course, supports informed consumer choice and has been a champion of clearer food labelling for a range of issues, such as nutritional information. However, in the context of meat slaughtered in accordance with religious rites, the question becomes what the label should say. Should meat be labelled halal or kosher? That was roundly and rightly rejected by parliamentarians of all parties when a private Member’s Bill to that end was presented to Parliament last May. Should all different types of slaughter be labelled for the consumer? In that case, make room on the label for “slaughter by electrical current”, or by carbon dioxide, inert gas, captive bolt pistol, gunshot or free bullet and so on. Some advocate doing so, as we have heard in this debate, and it would certainly satisfy the need for transparency, although it could reasonably be argued that it is not currently being demanded by consumers.

[Roger Williams]

The hon. Gentleman sets out clearly some alternative methods of stunning, but one hon. Member who spoke in this debate—I am sure it was by mistake—included clubbing as a method of pre-stunning. We should put it on record that clubbing can in no way be seen as a legal method of stunning in this country.

[Huw Irranca-Davies]

The hon. Gentleman has corrected the record appropriately. I am not aware that clubbing is a legitimate method sanctioned within UK slaughterhouses, so I am not sure where it came from. The methods that I listed are legitimate, sanctioned and overseen by veterinarians, the Food Standards Agency and others.