The Christian Ethics of Farmed Animal Welfare a POLICY FRAMEWORK for CHURCHES and CHRISTIAN ORGANIZATIONS
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Cow Care in Hindu Animal Ethics Kenneth R
THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made. -
Effect of Nose Ringing and Stocking Rate of Pregnant and Lactating Outdoor Sows on Exploratory Behaviour, Grass Cover and Nutrient Loss Potential
Livestock Science 104 (2006) 91–102 www.elsevier.com/locate/livsci Effect of nose ringing and stocking rate of pregnant and lactating outdoor sows on exploratory behaviour, grass cover and nutrient loss potential J. Eriksen a,*, M. Studnitz b, K. Strudsholm a, A.G. Kongsted a, J.E. Hermansen a a Department of Agroecology, Research Centre Foulum, Danish Institute of Agricultural Sciences, PO Box 50, 8830 Tjele, Denmark b Department of Animal Health, Welfare and Nutrition, Danish Institute of Agricultural Sciences, PO Box 50, 8830 Tjele, Denmark Received 6 December 2005; received in revised form 3 March 2006; accepted 13 March 2006 Abstract Nose ringing of outdoor sows is practiced to reduce grass sward damage for environmental reasons but conflicts with natural behaviour considerations. We investigated effects of ringing pregnant and lactating outdoor sows on foraging and explorative behaviour, grass cover and nutrient deposition. The experiment included both ringed and unringed sows. For unringed sows the paddocks were either used continuously throughout the experiment or divided into two and sows were moved half way through the experimental period leaving the first used paddock for regrowth. Ringing did not prevent the sow’s rooting, but rooting was less pronounced, when sows were ringed. On average, ringing increased grass cover from 14% to 38% and from 64% to 81% in paddocks with pregnant and lactating sows, respectively. In paddocks with unringed sows kept at a double density and followed by a resting period, the grass cover in autumn was restored to a high degree in paddocks with pregnant sows. In lactating sow paddocks the level of inorganic N was high but with no significant relation to extent of grass cover. -
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. -
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. -
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. -
“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). -
Draft News Release
A Guide To Shechita © Copyright 2016 Shechita UK. All rights reserved. No part of this publication may be reproduced or transmitted in any form or for any purpose without the express permission of Shechita UK. 2 Contents Shechita in Judaism 3 The Shechita Process 5 Stunning 8 Science 10 Labelling 10 Further information 11 Third Edition. Dedicated to the memory of Shlomo Weingarten zt’’l 3 SHECHITA IN JUDAISM Shechita is the Jewish religious, humane method of slaughtering permitted animals and poultry for food. It is mandated in the Torah – the source of all Jewish Law. It is the only method of producing kosher meat and poultry allowed by Jewish law. The source for the method of Shechita is found in the Torah in Deuteronomy 12:21. The rules governing Shechita are codified and defined and are as binding and valued today as ever. The rules ensure a swift and humane dispatch of the animal. Infringing the laws of Shechita renders the meat unconditionally forbidden as food to Jews. The practice of Shechita, marked as it is by compassion and consideration for the welfare of animals, has been a central pillar in the sustaining of Jewish life for millennia. Shechita is performed by a highly trained shochet (the individual who performs Shechita). The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and results in the irreversible cessation of consciousness. Therefore, Shechita renders the animal insensible to pain and dispatches and exsanguinates in one swift action. -
Swiss Federal Act on Animal Protection of March 9, 1978 (State As Per July 1, 1995) And
Swiss Federal Act on Animal Protection of March 9, 1978 (State as per July 1, 1995) and Swiss Animal Protection Ordinance of May 27, 1981 (State as per November 1, 1998) Please take notice that this is not an official translation. For legal issues the original versions (in German, French, and Italian) must be referred to. http://www.admin.ch/bvet 1 Act on Animal Protection Act on Animal Protection Swiss Federal Act of March 9, 1978 (State as per July 1, 1995) The Federal Assembly of the Swiss Confederation, based on the Articles 25bis, 27sexies and 64bis of the Federal Constitution, after consideration of a report submitted by the Federal Council, dated February 9, 1977 resolves: Section 1: General Provisions Article 1 Purpose and Scope 1 This Act prescribes rules of conduct to be observed in dealing with animals; it is designed to ensure their protection and welfare. 2 The Act applies to vertebrates only. The Federal Council shall decide for which invertebrates and to which extent the Act shall apply to such animals. 3 The following are reserved: Federal Act of June 10, 1925 on the Hunting and Protection of Birds, Federal Act of July 1, 1966 on Nature and Landscape Conservation, Federal Act of December 14, 1973 on Fishing, and the Federal Act of July, 1 1966 on Epizootic Diseases. Article 2 Principles 1 Animals shall be treated in the manner which best complies with their needs. 2 Anyone who is concerned with animals shall, insofar as circumstances permit, safeguard their welfare. 3 No one shall unjustifiably expose animals to pain, suffering, physical injury or fear. -
The Effect of Maasai Cultural Practices on the Welfare of Domestic Animals: a Case of Kajiado Central District, Kenya
THE EFFECT OF MAASAI CULTURAL PRACTICES ON THE WELFARE OF DOMESTIC ANIMALS: A CASE OF KAJIADO CENTRAL DISTRICT, KENYA BY MAINA ISAAC GITHAIGA A RESEARCH PROJECT REPORT SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS OF THE AWARD OF DEGREE OF MASTER OF ARTS IN PROJECT PLANNING AND MANAGEMENT OF THE UNIVERSITY OF NAIROBI 2014 DECLARATION This research project report is my original work and has not been presented for academic purposes in any other university. Signature……........................................ Date: ……................................…… Maina Isaac Githaiga L50/64015/2010 This research project report has been submitted for Examination with my approval as university supervisor. Signature……........................................ Date: ……................................…… Dr. Ndunge D. Kyalo Senior Lecturer, School of Continuing and Distance Education, University of Nairobi ii DEDICATION This project is dedicated to my dear wife Cecilia and my two sons Alvin and Brian for their continued support, love and understanding whenever I work until late hours. iii ACKNOWLEDGEMENT I acknowledge with gratitude the input I received from various people. My sincere gratitude and appreciation goes to my supervisor Dr. Ndunge D. Kyalo who used her precious time to ensure that the research conforms with professional research techniques and principles. Secondly, I wish to thank all my lecturers who took me through the course and particularly to Professor Christopher Gakuo and Professor Ganesh Pokhariyal for coaching me on research and statistical methods. n the same breadth, I thank my friends and colleagues at work who shared with me ideas and offered encouragement while I was pursuing the program. Many thanks to my sister, Mary, for her constant encouragement, Kate and my nephew Duncan who helped to proofread and edit the project. -
Animal Genetic Resources Information Bulletin
The designations employed and the presentation of material in this publication do not imply the expression of any opinion whatsoever on the part of the Food and Agriculture Organization of the United Nations concerning the legal status of any country, territory, city or area or of its authorities, or concerning the delimitation of its frontiers or boundaries. Les appellations employées dans cette publication et la présentation des données qui y figurent n’impliquent de la part de l’Organisation des Nations Unies pour l’alimentation et l’agriculture aucune prise de position quant au statut juridique des pays, territoires, villes ou zones, ou de leurs autorités, ni quant au tracé de leurs frontières ou limites. Las denominaciones empleadas en esta publicación y la forma en que aparecen presentados los datos que contiene no implican de parte de la Organización de las Naciones Unidas para la Agricultura y la Alimentación juicio alguno sobre la condición jurídica de países, territorios, ciudades o zonas, o de sus autoridades, ni respecto de la delimitación de sus fronteras o límites. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the copyright owner. Applications for such permission, with a statement of the purpose and the extent of the reproduction, should be addressed to the Director, Information Division, Food and Agriculture Organization of the United Nations, Viale delle Terme di Caracalla, 00100 Rome, Italy. Tous droits réservés. Aucune partie de cette publication ne peut être reproduite, mise en mémoire dans un système de recherche documentaire ni transmise sous quelque forme ou par quelque procédé que ce soit: électronique, mécanique, par photocopie ou autre, sans autorisation préalable du détenteur des droits d’auteur. -
Review of Production, Husbandry and Sustainability of Free-Range Pig Production Systems
1615 Review of Production, Husbandry and Sustainability of Free-range Pig Production Systems Z. H. Miao*, P. C. Glatz and Y. J. Ru Livestock Systems, South Australian Research and Development Institute, Roseworthy Campus, Roseworthy South Australia, Australia 5371 ABSTRACT : A review was undertaken to obtain information on the sustainability of pig free-range production systems including the management, performance and health of pigs in the system. Modern outdoor rearing systems requires simple portable and flexible housing with low cost fencing. Local pig breeds and outdoor-adapted breeds for certain environment are generally more suitable for free-range systems. Free-range farms should be located in a low rainfall area and paddocks should be relatively flat, with light topsoil overlying free-draining subsoil with the absence of sharp stones that can cause foot damage. Huts or shelters are crucial for protecting pigs from direct sun burn and heat stress, especially when shade from trees and other facilities is not available. Pigs commonly graze on strip pastures and are rotated between paddocks. The zones of thermal comfort for the sow and piglet differ markedly; between 12-22°C for the sow and 30-37°C for piglets. Offering wallows for free-range pigs meets their behavioural requirements, and also overcomes the effects of high ambient temperatures on feed intake. Pigs can increase their evaporative heat loss via an increase in the proportion of wet skin by using a wallow, or through water drips and spray. Mud from wallows can also coat the skin of pigs, preventing sunburn. Under grazing conditions, it is difficult to control the fibre intake of pigs although a high energy, low fibre diet can be used.