Religious Slaughter of Farm Animals

Jonathan Djanogly Excerpts

Tuesday 2nd July 2019 Westminster Hall

[George Eustice]

Labelling is indeed one option, which I was going to come to. It does not get us all the way, because we have the service trade, where labelling would be ineffective at helping consumers to understand how their meat was slaughtered.

If we had a free vote in Parliament, what types of issues might we want to consider? Although this is a sensitive issue, it is important to ask whether our current derogation accommodates a religious need, or whether it is more a cultural interpretation of such a need. There is wide variance in what is defined as halal, depending on local imams.

[Mr Jonathan Djanogly (Huntingdon) (Con)]

I am trying to look at the consistency of what my hon. Friend has said. He has acknowledged that, as far as Jewish koshering laws are concerned, the animal has to be killed in a certain way, and certain parts of the animal are not allowed. He started by saying that he would stop short of banning it altogether—I think those were the words he used. How can he reconcile those two things? If we were to have stunning, it would in effect be a ban.

[George Eustice]

I was going to come on to that. Even within the kosher community, there is not a universal view on whether post-cut stunning should be permitted.

A couple of years ago, I visited Kuwait and talked to a meat importer about the issue of halal production. He explained to me that the main requirement in Muslim countries in the middle east is that there is no pork contamination in the food they eat, which is why all their protocols focus predominantly on not sharing machinery between pork production and lamb, chicken or beef production, to ensure that there is no pork DNA. That is their primary concern, alongside ensuring that there has been an Islamic blessing of the food. When I explained to him that the issue of non-stun slaughter was contentious, he said it is predominantly a western cultural interpretation of the Muslim faith. Interestingly, non-stun slaughtered meat is not a particular requirement in middle eastern countries. There are exceptions, but generally speaking that is not their primary concern. Indeed, non-stun slaughter is banned in Australia and New Zealand, which are the largest lamb exporters to all countries across the middle east, from Israel right through to Kuwait and Saudi Arabia.

The other point about kosher meat is that Shechita UK insists that it is most certainly not a religious ritual, and a Hebrew blessing is not given. It is simply the case that the ancient holy books describe a method of slaughter that they believe remains the most humane approach. The principal concern for Shechita is that there should be no injury to an animal before it is presented for slaughter. They regard stunning as an injury to the animal—that is their particular concern—but that is not a universal view. There has been some rabbinical support for the idea of post-cut stunning, and we know that some abattoirs producing kosher meat allow post-cut stunning of bovine animals.

I turn now to some of the options that we could consider. My hon. Friend the Member for Clacton (Giles Watling) mentioned labelling, which is a complex area because there is no single definition of halal. The simplest way would be to label meat as un-stunned, because that is a clearly definable legal definition. That causes some concerns for Jewish communities. They argue that if we did do that, we should also list whether an animal has been killed through anaesthetic gas or electrocution, or all manner of other things. Farmwell, which is a leading charity in this area, established a system that all religious groups are willing to buy into: a coded approach of numbers from one to 10, denoting the method of slaughter. However, it does not deal with the problem of food entering the service trade, where unwitting customers would buy it.

There are a number of other things that we could do, including increasing the standstill time on bovine animals. The current limit of 30 seconds was probably due to a drafting error—we know that cattle do not lose consciousness that quickly. We could therefore move the minimum standstill time to at least one minute and 30 seconds or two minutes, to ensure that there is no movement of a bovine animal while it is still conscious. In conjunction, we could require a post-cut stun on all bovine animals, recognising that there is an issue with the physiology of bovines, which leads to a long and protracted death. I do not believe that a post-cut stun would violate the religious beliefs of either the Halal Food Authority or Shechita UK.

As an alternative, we could simply ban the non-stunned slaughter of bovine animals, recognising that there are issues with that. We could introduce a maximum standstill time, which is the approach taken in countries such as the Netherlands and France, where there is a requirement to use a bolt gun if a period of, say, 40 seconds has elapsed after a cut has taken place and the animal has still not lost consciousness.

We could introduce more formal quotas for abattoirs, which is an interesting idea. It is already the law that only food destined for Muslims and Jews is permitted to be slaughtered under our current religious derogation, but we know that there is a real problem with the mainstreaming of religious slaughter. We know that that provision, as drafted in our law, is unenforceable. When I discussed that with departmental lawyers, their response was that if somebody maintains that they thought that the animal was destined for a religious community when they committed the slaughter, that is sufficient to satisfy the requirement, so it is entirely unenforceable. In Germany they have a much more sophisticated quota system. They make an assessment of the need of orthodox religious communities, and abattoirs must apply for a licence and demonstrate that they have an actual market for the food they are producing.