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The Welfare of Ducks and Geese in Foie Gras Production
The Welfare of Ducks and Geese in Foie Gras Production A Summary of the Scientific and Empirical Evidence A Farm Sanctuary Report Farm Sanctuary · P.O. Box 150 · Watkins Glen, NY www.FarmSanctuary.org · www.NoFoieGras.org Introduction Foie gras, a French term meaning "fatty liver," is produced by force-feeding ducks and geese large amounts of meal that enlarges their livers up to 10 times the nor- mal size. In medical terms, ducks and geese raised for foie gras suffer from hepatic lipi- dosis, a pathologically enlarged, physiologi- cally impaired liver. Foie gras was traditionally produced from geese, but the trend in recent years has been toward using ducks, who require less space to house and are slaughtered younger. Only ducks are currently being used in the US to make foie gras. The species of duck used in foie gras production is a hybrid between the Muscovy duck (Carina moschata) and the domestic duck (Anas platyrhnchous). A male Muscovy duck, which is nearly twice the size of a female Muscovy, is crossed with a domestic female duck such as the Pekin, and the result is a sterile hybrid called the Mulard duck. Male Mulard ducks are used for foie gras production, while the females are either killed at birth or raised and slaughtered for meat con- sumption. During the force-feeding process, the duck is grabbed by the neck, and a metal or plastic tube 8 to 12 inches long is inserted down the esophagus. The desired amount of high fat, high carbohydrate corn mash is pushed through the tube and into the duck's esophagus by either a manual or a pneu- matic pump. -
Broiler Chickens
The Life of: Broiler Chickens Chickens reared for meat are called broilers or broiler chickens. They originate from the jungle fowl of the Indian Subcontinent. The broiler industry has grown due to consumer demand for affordable poultry meat. Breeding for production traits and improved nutrition have been used to increase the weight of the breast muscle. Commercial broiler chickens are bred to be very fast growing in order to gain weight quickly. In their natural environment, chickens spend much of their time foraging for food. This means that they are highly motivated to perform species specific behaviours that are typical for chickens (natural behaviours), such as foraging, pecking, scratching and feather maintenance behaviours like preening and dust-bathing. Trees are used for perching at night to avoid predators. The life of chickens destined for meat production consists of two distinct phases. They are born in a hatchery and moved to a grow-out farm at 1 day-old. They remain here until they are heavy enough to be slaughtered. This document gives an overview of a typical broiler chicken’s life. The Hatchery The parent birds (breeder birds - see section at the end) used to produce meat chickens have their eggs removed and placed in an incubator. In the incubator, the eggs are kept under optimum atmosphere conditions and highly regulated temperatures. At 21 days, the chicks are ready to hatch, using their egg tooth to break out of their shell (in a natural situation, the mother would help with this). Chicks are precocial, meaning that immediately after hatching they are relatively mature and can walk around. -
Backyard Farming and Slaughtering 2 Keeping Tradition Safe
Backyard farming and slaughtering 2 Keeping tradition safe FOOD SAFETY TECHNICAL TOOLKIT FOR ASIA AND THE PACIFIC Backyard farming and slaughtering – Keeping tradition safe Backyard farming and slaughtering 2 Keeping tradition safe FOOD SAFETY TECHNICAL TOOLKIT FOR ASIA AND THE PACIFIC Food and Agriculture Organization of the United Nations Bangkok, 2021 FAO. 2021. Backyard farming and slaughtering – Keeping tradition safe. Food safety technical toolkit for Asia and the Pacific No. 2. Bangkok. The designations employed and the presentation of material in this information product do not imply the expression of any opinion whatsoever on the part of the Food and Agriculture Organization of the United Nations (FAO) concerning the legal or development status of any country, territory, city or area or of its authorities, or concerning the delimitation of its frontiers or boundaries. The mention of specific companies or products of manufacturers, whether or not these have been patented, does not imply that these have been endorsed or recommended by FAO in preference to others of a similar nature that are not mentioned. © FAO, 2021 Some rights reserved. This work is made available under the Creative Commons Attribution-NonCommercial-ShareAlike 3.0 IGO license (CC BY-NC-SA 3.0 IGO; https://creativecommons.org/licenses/by-nc-sa/3.0/igo). Under the terms of this license, this work may be copied, redistributed and adapted for non- commercial purposes, provided that the work is appropriately cited. In any use of this work, there should be no suggestion that FAO endorses any specific organization, products or services. The use of the FAO logo is not permitted. -
MAC1 Abstracts – Oral Presentations
Oral Presentation Abstracts OP001 Rights, Interests and Moral Standing: a critical examination of dialogue between Regan and Frey. Rebekah Humphreys Cardiff University, Cardiff, United Kingdom This paper aims to assess R. G. Frey’s analysis of Leonard Nelson’s argument (that links interests to rights). Frey argues that claims that animals have rights or interests have not been established. Frey’s contentions that animals have not been shown to have rights nor interests will be discussed in turn, but the main focus will be on Frey’s claim that animals have not been shown to have interests. One way Frey analyses this latter claim is by considering H. J. McCloskey’s denial of the claim and Tom Regan’s criticism of this denial. While Frey’s position on animal interests does not depend on McCloskey’s views, he believes that a consideration of McCloskey’s views will reveal that Nelson’s argument (linking interests to rights) has not been established as sound. My discussion (of Frey’s scrutiny of Nelson’s argument) will centre only on the dialogue between Regan and Frey in respect of McCloskey’s argument. OP002 Can Special Relations Ground the Privileged Moral Status of Humans Over Animals? Robert Jones California State University, Chico, United States Much contemporary philosophical work regarding the moral considerability of nonhuman animals involves the search for some set of characteristics or properties that nonhuman animals possess sufficient for their robust membership in the sphere of things morally considerable. The most common strategy has been to identify some set of properties intrinsic to the animals themselves. -
Parashat Behar 5774 by Jacob Siegel May 10, 2014
Parashat Behar 5774 By Jacob Siegel May 10, 2014 While the Israelites are still wandering in the desert, God instructs them in the laws of the shmita year, which will take effect once they enter the Promised Land. Once every seven years, instead of farming, they are to let the land lie fallow. The people of Israel will forage communally from the trees and the fields, eating the fruits that grow naturally in the land. The shmita year, we learn in Parashat Behar , parallels Shabbat—the seventh day of rest—on a grander scale: a year of rest for the land, once every seven years. In the midst of the section describing the shmita year comes a strangely-worded verse that puzzled the rabbis with their deeply sensitive literary ears: “There shall be a Sabbath of the land for you to eat from.” 1 The verse inspires a number of questions. For example, what does it mean that the Sabbath is "to eat from"? One of the most perplexing parts of the verse is the seemingly unnecessary phrase "for you." Why not just say that there should be a Sabbath of the land? This question is answered by the 19th-century Lithuanian rabbi the Netziv. He writes that “for you” is the Torah’s clever way of saying “equally.” In most structures of Jewish communal life 3,000 years ago, the owner of a piece of property had the first claim on any food grown on that property. Even when slaves and servants needed to be fed, they came second to the owner’s needs. -
Humane Treatment of Farm Animals: Overview and Issues
Humane Treatment of Farm Animals: Overview and Issues Tadlock Cowan Analyst in Natural Resources and Rural Development May 9, 2011 Congressional Research Service 7-5700 www.crs.gov RS21978 CRS Report for Congress Prepared for Members and Committees of Congress Humane Treatment of Farm Animals: Overview and Issues Summary Animal welfare supporters in the United States have long sought legislation to modify or curtail some practices considered by U.S. agriculture to be acceptable or even necessary to animal health. Members of Congress over the years have offered various bills that would affect animal care on the farm, during transport, or at slaughter; several proposals were introduced in the 111th Congress, although no further action was taken on the bills. No bills have been introduced in the 112th Congress. Members of the House and Senate Agriculture Committees generally have expressed a preference for voluntary rather than regulatory approaches to humane care. Meanwhile, animal welfare supporters have won initiatives in several states to impose some care requirements on animal producers. Congressional Research Service Humane Treatment of Farm Animals: Overview and Issues Contents Background ................................................................................................................................1 Criticisms of Animal Agriculture Practices............................................................................1 Defense of Animal Agriculture Practices ...............................................................................2 -
Statement Concerning the Finnish Governments’ Proposal for New Legislation on Animal Wellbeing
STATEMENT CONCERNING THE FINNISH GOVERNMENTS’ PROPOSAL FOR NEW LEGISLATION ON ANIMAL WELLBEING Helsinki, 27.2.2018 - The Finnish government is proposing new legislation on animal wellbeing, which would replace the current law on Animal Protection. In the suggested legislation bleeding of an animal could only be started once the animal has been appropriately stunned or killed with a method suitable for the species in question. The new legislation would require so-called pre-cut stunning. The current law on Animal Protection allows starting of the bleeding of the animal simultaneously with its stunning. Under the new law, the animal would always have to be stunned prior to slaughtering it. Slaughter according to Jewish practice (shechita) and the commandments concerning purity of food (kashrut) are absolutely central in Judaism and religiously binding for Jews. There are many commandments on proper humane treatment of animals in Judaism; the aim of shechita is to produce the minimal amount of suffering and pain to an animal during slaughter. Thus, the harming of an animal by stunning it prior to bleeding, is absolutely forbidden in Judaism. Shechita has been shown in numerous studies, to be at least as swift and painless a slaughtering method as e.g. bolt pistol stunning conjoined with bloodletting. (See. S. D. Rosen: Physiological insights into Shechita, The Veterinary Record, June 12, 2004). Because stunning methods such as bolt pistols destroy part of the animal’s brain, using such a method can in no way be considered humane and is at odds with the principle of keeping the animal uninjured. There is also no clear evidence that bolt pistol stunning would be less painful than the fast and efficient method used in Judaism. -
Cutting Through the Confusion About Shechita By: Rabbi Jeremy Rosen
Cutting through the Confusion about Shechita by: Rabbi Jeremy Rosen Although it has been several weeks since the gruesome videos taken inside the AgriProcessors abattoir were released, the controversy continues. The videos were taken surreptitiously by a PETA volunteer employed at the plant, and can be viewed at PETA’s website. While PETA clearly has it’s own agenda, no one has denied that the scenes on the videos are real. They show animals, after shechita has taken place, having their trachea and esophagus pulled out of the neck, being ejected from the holding pens while still conscious, and, in at least one case, actually getting up and wandering around. Although these scenes are sickening, I have to say that no way of killing animals is pleasant. Nowadays we like to sanitize the process and put the reality out of our minds. But I grew up in the English countryside and often saw the way animals were barbarically butchered out in the paddock, behind the barn, or in the butcher’s yard. The butcher would simply stick a knife in and wrench, or take a hatchet and hack away to a blood-curdling cacophony of squeals and protests. In contrast, shechita, the halachic method of putting an animal to death for food, is designed to be as painless as possible. The knife used to sever the main arteries in the neck is kept razor-sharp, and the slightest imperfection makes it forbidden to use. We know that a cut to our own flesh from such a sharp blade cannot be felt initially. -
Religious and Non-Religious Slaughter
Religious and Non-Religious Slaughter Joe M. Regenstein Professor of Food Science Head: Cornell Kosher and Halal Food Initiative Cornell University Ithaca, NY 14853-7201, USA [email protected] American Meat Institute Animal Welfare Conference March 26, 2010 Kansas City, MO Dialog on Religious Slaughter A European Union project of the Health and Consumer Policy Commission The Importance of Religious Slaughter Obtaining meat by means of religious slaughter is an integral part of being an observant Jew or Muslim for many practitioners of these religions. Although some Jews and Muslims may opt for a vegetarian diet, and some are observant of food laws to varying degrees, major religious events and many other meals often center around a meal involving meat. The loss of the right to slaughter meat is viewed as a direct attack on the religion –as highlighted by Nazi Germany’s first restrictions on Jews being the prohibition of religious slaughter. Responsibilities The scientific/engineering community needs to work together with the Jewish and Muslim Communities to make sure that the animal welfare during religious slaughter is done in the best possible way consistent with religious requirements as determined by the local religious leadership. Religious diversity both within a religious community and of other religious communities deserves to be respected as their needs are protected by the European Union. The religious community needs to organize themselves and then take on responsibility for assuring the best possible religious slaughter procedures are used. The Bottom Line 1. The animal welfare of religious slaughter needs to be improved consistent with and respectful of all religious rules. -
Humane Treatment of Farm Animals: Overview and Issues
Order Code RS21978 Updated August 22, 2005 CRS Report for Congress Received through the CRS Web Humane Treatment of Farm Animals: Overview and Issues Geoffrey Becker Specialist in Agricultural Policy Resources, Science, and Industry Division Summary Animal protection activists in the United States have long sought legislation to modify or curtail some practices considered by U.S. agriculture to be both acceptable and necessary to animal health. Some Members of Congress over the years have offered various bills that would affect animal care on the farm, during transport, or at slaughter. The House and Senate Agriculture Committees from time to time have held hearings on farm animal welfare issues, but their members generally express a preference for voluntary rather than regulatory approaches to humane methods of care. This report will be updated if significant developments ensue. Background USDA’s Animal and Plant Health Inspection Service (APHIS) is responsible for enforcing the Animal Welfare Act (AWA; 7 U.S.C. 2131 et seq.), which requires minimum standards of care for certain warm-blooded animals bred for commercial sale, used in research, transported commercially, or exhibited to the public. However, the act excludes commercial farm animals (as well as birds, rats, and mice) from coverage. The Humane Methods of Slaughter Act (7 U.S.C. 1901 et seq.), enforced by USDA’s Food Safety and Inspection Service (FSIS), governs the humane slaughter and handling of livestock (but not poultry) at packing plants. Also, under the so-called Twenty-Eight Hour Law (49 U.S.C. 80502, last amended in 1994), many types of carriers (but apparently not trucks) “may not confine animals in a vehicle or vessel for more than 28 consecutive hours without unloading the animals for feeding, water, and rest.” At the state level, laws that prevent deliberate animal cruelty often (but not always) apply to farm animals, but few state laws have prescribed on-farm treatment standards. -
“Food for Peace”: the Vegan Religion of the Hebrews of Jerusalem
IDEA – Studia nad strukturą i rozwojem pojęć filozoficznych XXVI Białystok 2014 SHELLEY ELKAYAM (Getynga, Niemcy, Jerozolima, Izrael) “FOOD FOR PEACE”: THE VEGAN RELIGION OF THE HEBREWS OF JERUSALEM Food, eschatology and sacred chronology Abraham Elqayam, a great scholar of Jewish mysticism and Jewish Philos- ophy, presented food as key in designing sacred chronology 1 (2006:239). Ruth Tsoffar Mizrahi, who studies Israeli society and culture, argues that in Jewish culture ‘eating’ is ‘believing’ (2006:35), just as in American culture ‘seeing is be- lieving’. (Dundes 1977). Such usage of ‘eating’ as ‘believing’ appears commonly within today’s Hebrew slang. Eating has a religious context of accepting, such as in the Passover ceremony where ‘eating’ becomes ‘believing’ through the symbolic food set on Passover table – from haroset (a blend of fruits and nuts) to maror (bitter herbs) to matza (unleavened bread). These Hebrew words point to specific foods of Passover that serve as instrumental symbols in a ‘tactile’ conservation and in the memorizing of religious collective experience. In this paper I will elu- cidate three major messianic ‘tactile’ terms in the African Hebrew Israelites of Jerusalem (AHIJ) religion: Food and Bio-Evolution. The African Hebrew Israelites of Jerusalem The African Hebrew Israelites of Jerusalem (AHIJ) re-emerged during the civil rights movement, in a time when black pride was salient amongst political 1 Sacred chronology is the system of holidays and Shabbat. For example, for Sabbatians in Shabbat there are three meals: Friday evening, Saturday breakfast and Saturday lunch. See Elqayam’s discussion on the Freedom Redemption via food, where the redemption of the individual and the community go through eating the “sacred meat” (Elqayam 2006:243–248). -
Journal of Animal & Natural Resource
JOURNAL OF ANIMAL & NATURAL RESOURCE LAW Michigan State University College of Law MAY 2019 VOLUME XV The Journal of Animal & Natural Resource Law is published annually by law students at Michigan State University College of Law. The Journal of Animal & Natural Resource Law received generous support from the Animal Legal Defense Fund and the Michigan State University College of Law. Without their generous support, the Journal would not have been able to publish and host its annual symposium. The Journal also is funded by subscription revenues. Subscription requests and article submissions may be sent to: Professor David Favre, Journal of Animal & Natural Resource Law, Michigan State University College of Law, 368 Law College Building, East Lansing MI 48824, or by email to msujanrl@ gmail.com. Current yearly subscription rates are $27.00 in the U.S. and current yearly Internet subscription rates are $27.00. Subscriptions are renewed automatically unless a request for discontinuance is received. Back issues may be obtained from: William S. Hein & Co., Inc., 1285 Main Street, Buffalo, NY 14209. The Journal of Animal & Natural Resource Law welcomes the submission of articles, book reviews, and notes & comments. Each manuscript must be double spaced, in 12 point, Times New Roman; footnotes must be single spaced, 10 point, Times New Roman. Submissions should be sent to [email protected] using Microsoft Word or PDF format. Submissions should conform closely to the 19th edition of The Bluebook: A Uniform System of Citation. All articles contain a 2019 author copyright unless otherwise noted at beginning of article. Copyright © 2019 by the Journal of Animal & Natural Resource Law, Michigan State University College of Law.