Halal Slaughter

1
Halal Slaughter

• Joe M. Regenstein
• Professor of Food Science
• Head Cornell Kosher Food Initiative
• Cornell University
• Ithaca, NY 14853-7201
• Jmr9_at_cornell.edu
• Food Science
• July 26, 2007

2
Who Am I?

• An American Professor of Food Science
• Have spent about 30 years working on religious
  foods issues Writing, Speaking, Doing
• Member of the FMI/NCCR Animal Welfare Technical
  Committee
• Technical advisor to IFANCA
• Colleague of Dr. Temple Grandin
• Teach Kosher and Halal Food Regulations at
  Cornell, Kansas State (DL) and University of
  Wisconsin-Madison (DL)

3
A Bumper Sticker

• It is not our differences that divide us. It is
  our inability to recognize, accept, and celebrate
  those differences.
• Audre Lorde

4
Ethics

• We need to recognize that we can disagree about
  ethics, I.e., we cannot always agree on what is
  right and what is wrong, even if we are all
  ETHICAL people.
• We must remember that we each bring our own ideas
  and background to ethics and to slaughter. We
  need to think more broadly to incorporate new
  ideas and educate ourselves.

5

• Those who cannot change their minds cannot
  change anything
• George Bernard Shaw

6
Joes Ethical Starting Point

• The responsibility to treat animals properly is
  an ethical responsibility for all of us involved
  in animal agriculture. 
• We need to address the issues using rational
  arguments and reasoning.
• Religious slaughter needs to be fairly evaluated.
  The null hypothesis should be the starting point,
  i.e., that un-stunned slaughter and slaughter
  with stunning are equally humane

7

• There are different views within the Muslim
  community as to how to slaughter. Some will
  permit light stunning others will not. Some will
  permit upright slaughter others will not.
• I ethically define my task as working with each
  of these communities to evaluate and then improve
  their slaughter until it is the best possible for
  animal welfare consistent with their rules. Their
  responsibility is to be willing to work with us
  to reach that goal. (Only after that level is
  achieved, can we begin to consider whether it
  remains a problem or whether regular slaughter is
  the problem.)

8
Philosophy and Morality

• Philosophy, like morality itself, is the first
  and last an exercise in reason the ideas that
  should come out on top are the ones that have the
  best reasons on their sides.
• Rachels, The Elements of Moral Philosophy, 1999.
• p. Xii

9
What Constitutes a Rational Argument?

• If something specific is wrong with animal
  agriculture, like slaughter, specifically
  religious slaughter, what does that mean?
• We should work hard to correct the specific
  problem? Yes
• It is proof that slaughter should not exist and,
  therefore, we should promote veganism?
  Traditional stunning? No
• There certainly are things wrong with animal
  agriculture, including with religious slaughter,
  so let us work on correcting them.

10
Bumper Sticker

• Believe Nothing That You Think!

11
Scientific Reductionism

• Allows one to isolate the various factors that
  are involved in affecting a process
• Can critically evaluate the scientific
  contribution of each factor to the net outcome
• Can then focus on correcting the most critical
  factors, which would also would need to reflect
  policy considerations
• In my opinion this has been poorly done for
  religious slaughter! (And also for regular
  slaughter). Which effects reflect the slaughter,
  which reflect the animal handling, and which
  reflect the equipment?

12
The Steps in Religious and Non-Religious Slaughter

• A critical look at the steps in the process of
  slaughtering and animal handling that helps to
  identify the factors that need to be considered
• The earlier steps are identical to those used in
  non-Religious slaughter and the same problems
  may occur

13
Proper Transportation of Animals

• Absence of injury
• Appropriate provisions of feed and water
• Proper consideration of the impact of ambient
  temperature, humidity, wind conditions and
  in-transit conditions faced by animals during
  transport
• Compatibility of the animals within a load
• Goal Presenting an acceptable animal to the
  slaughter facility

14
Care While at the Facility

• Appropriate provisions of feed and water
• Proper temperature
• Absence of mud
• Again a need to look at the impact of
  temperature, humidity, wind, noise, lighting,
  group dynamics, breed, animal age etc.
• Goal Maintain healthy calm animals

15
Moving the Animal to Slaughter

• Proper animal handling practices
• Absence or minimal use of electric prods
• Proper design and maintenance of facilities
• Avoidance of distractions
• Goal Animals should proceed to slaughter calmly
  without hesitation

16
Stunning

• Not used for religious slaughter
• Current suggested U.S. expectations (FMI/NCCR and
  AMI) require 95 of the animals to be stunned on
  the first try
• Need to study the state of animals that are
  missed on the first try both animals that are
  calm and those that may not be so calm because
  they were, for example, electrically prodded

17
The Slaughter Site

• Animals should continue to be handled well
• Pens should be constructed to help calm the
  animal
• Facilities need to be designed and maintained
  properly with attention to details
• Personnel should be properly trained in their
  tasks
• Goal Optimize the potential of the slaughter
  method

18
Un-stunned Slaughter

• The slaughterman should be properly trained
• The knife used should be of the proper size and
  shape
• The knife used should be properly sharpened
• The slaughterman should cut the animal in the
  proper place
• The animals neck should be extended properly not
  too taunt or too lose
• The cut should be done aggressively so that the
  animal bleeds profusely and drops quickly,
  avoiding aneurisms

19
Post Slaughter

• Any subsequent cut for further bleed-out shall be
  done quickly and properly
• The animal shall not otherwise be handled until
  it is insensible

20
A Quote

• Everyone is entitled to their own opinion, but
  not their own facts."
• Daniel Patrick Moynihan
• Former U.S. senator

21
Consequences

• If all the steps are done properly, the animal
  should be expected to be insensible we might
  want to suggest that is less than 20 seconds.
• If the animal is NOT insensible by the suggested
  20 seconds then a post-slaughter stun should be
  used, even if this requires that the animal no
  longer meets religious requirements.
• Meat plants doing religious slaughter must be
  prepared to sell meat that does not meet the
  religious requirements into other markets.

22
Statement by Dr. Temple Grandin

• Recently, I participated in a ritual kosher
  slaughter -- in this ritual, the way it was meant
  to be done, I must say. This was at a plant where
  the management really understood the importance
  and significance of what they were doing, and
  communicated this to their employees -- and to
  the animals as well, I believe. As each steer
  entered the kosher restraining box, I manipulated
  the controls to gently position the animal.

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• After some practice, I learned that the animals
  would stand quietly and not resist being
  restrained if I eased the chin-lift up under the
  animals chin. Jerking the controls or causing
  the apparatus to make sudden movements made the
  cattle jump Some cattle were held so loosely by
  the head-holder and the rear pusher gate that
  they could easily have pulled away from the
  rabbis knife. I was relieved and surprised to
  discover that the animals dont even feel the
  super-sharp blade as it touches their skin. They
  made no attempt to pull away. I felt peaceful and
  calm. (Regenstein and Grandin 1992)

24
Rules of Engagement

• What is the issue?
• Is the agenda really to do good science and
  trying to improve the slaughter consistent with
  peoples religious requirements?
• My agenda to get a fair and objective scientific
  evaluation of both religious and non-religious
  slaughter. For those items that are
  un-satisfactory, we need to work with the plants
  to fix the problems.

25
Royal Veterinary Society of Sweden

• To justify the continued total ban on religious
  slaughter in Sweden
• They observed the worst upside down pen
  (Weinberg) N1 never considered banning the
  pen?
• They pointed out that much of the kosher
  slaughtered meat in Sweden is sold to gentiles
  (non-Jews) never considered labeling such meat?
• Therefore, for these two reasons alone, Sweden is
  justified in continuing to ban religious
  slaughter
• Is this science or an agenda? I do not think this
  is science but rather an embarrassment and an
  anti-Jewish and anti-Muslim agenda at best!

26
Look at the Best Plants

• Need to study a Temple Grandin compliant plant
  with really good religious slaughter and see what
  the status of that plant is (and I do believe
  that even these plants can be improved.) And
  then Certain practices (not religious slaughter
  itself) may need to be banned, e.g., shackling
  and hoisting and the Weinberg pen (see the Royal
  Veterinary Society of Sweden statement on
  slaughter discussed above!)

27
Key Animal Welfare Questions

• What do animals feel with each of the different
  slaughter methods when done right? When not done
  right? How do we deal with these two different
  situations of right and wrong? In each case when
  is the animal dead or insensible? (I prefer to
  think in terms of insensible as a measurable
  expectation.) How does the possibility that an
  animal is unconscious but not insensible get
  dealt with?

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Key Scientific Questions

• What aspects of the religious slaughter process
  are due to the inherent nature of a particular
  religious slaughter (or standard slaughter) and
  what is subject to improvement through good
  management, training of religious personnel,
  proper use of technology, and technology
  improvement?

29
Animal Welfare Criteria

• Time to insensibility
• What is reasonable?
• This is policy not science
• 15 to 20 seconds seems to be on most peoples
  list as a satisfactory expectation and reflects
  an animal that becomes unconscious even sooner
  and bleeds out properly
• This criteria CAN regularly be met by
  religious slaughter with proper equipment, proper
  training, and proper handling of the animals

30
Animal Welfare Criteria - II

• If the policy is not met it should be
  required that a post-slaughter stunning be done
  after, for example, 30 sec even if it makes the
  product unacceptable religiously (again the
  actual time is a policy issue)

31
A Reminder

• With normal stunning procedures if the animal
  is not stunned on the first try, it is extremely
  stressful. Sometimes it takes as many as 6 tries
  to eventually stun the animal. The new AMI
  (American Meat Institute) expectation, as also
  accepted by the FMI (Food Marketing Institute,
  supermarkets)/NCCR (National Council of Chain
  Restaurants) Animal Welfare Technical Committee
  that I will discuss shortly still permit 5 of
  the animals to be missed on the first try!

32
Quality of Current Research Reports

• Can one really determine how the religious
  slaughter was done reading the literature?
• Can one really determine how the time to
  insensibility and death is affected by improper
  handling and poor handling equipment from that
  which is inherent in well done religious and
  standard slaughter?
• I would suggest that the literature does not meet
  the standard of sufficient information so the
  experiment can be repeated or the data cleanly
  interpreted, which is surprising for such
  important questions if objective scientific
  answers were really desired?

33
Important Caveat

• There are many currently operating religious
  slaughter systems that do NOT meet the modern
  expectation of animal welfare, but there are also
  some that we believe do. Those that do not
  should not be accepted if the measurements
  reported suggest that these are out of control
  but the extrapolation to all religious slaughter
  is inappropriate until good measurements are made
  and reproduced on the best available systems. A
  proper test of the null hypothesis is needed,
  i.e., religious slaughter is as humane as any
  other modern approved slaughter system.

34
Some Critical Further Research Needs

• An understanding of the process by which
  endorphins (opiates) function in animals at the
  time of slaughter
• The role of the sharp cut in optimizing
  endorphin release and of the animals stress
  state
• Objective criteria for measuring/evaluating the
  quality of religious slaughter and of other
  slaughter can we develop a set of criteria for
  humane slaughter, and when in each process is the
  animal dead or insensible.

35
More research II

• Detailed animal physiology, biochemical, and
  behavioral measurements on a system where during
  religious slaughter animals are becoming
  insensible in 15 seconds or less.
• More information about animals from stunning (or
  missed-stunning) to bleed-out with conventional
  systems.
• In ALL cases the details of the system studied
  need to be reported.

36
Possible Goal For This Meeting?

• A discussion to begin to define the set of
  criteria that need to be reported about the
  animals, the plant, the equipment, the animal
  handling, and the actual slaughter so as to be
  able to evaluate the actual slaughter observed.
  (We have started on such a document.)
• A discussion to begin to define which
  measurements are meaningful for looking at
  slaughter and how those measurements should be
  carried out.

37

• This country or any country? will not be a good
  place for any of us to live in unless we make it
  a good place for all of us to live in."
  --Theodore Roosevelt

38
US Efforts

• The FMI/NCCR (Food Marketing Institute/National
  Council of Chain Restaurants) has undertaken to
  create kosher and halal slaughter guidelines,
  based on AMI (American Meat Institute)
  expectations. The current AMI guidelines were
  recently changed to permit a well done
  upside-down religious slaughter to qualify as it
  is required by some groups in the religious
  community.

39
Halal Slaughter

• As part of Cornells Northeast Sheep and Goat
  Program, we have tested a commercially available
  Muslim slaughter knife and subsequently developed
  a new knife, have developed a restraining pen
  that should cost less than 1000, and developed a
  multi-lingual instruction poster that will permit
  individual Muslims to do halal slaughter
  consistent with modern animal welfare
  expectations. (Currently available in English,
  Arabic, Persian, Urdu, Somali, Malay, Turkish and
  Spanish.)

40
Acceptable Knife That is Commercially Available
41
A Custom Knife
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Humane (Halal) On-Farm Slaughter of
Sheep and Goats
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Translated by Ali Motamedzadegan Department of
Food Science, Mazandaran University, Iran.
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48
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HUMANE (HALAL) ON-FARM SLAUGHTER OF SHEEP AND
GOATS Minimize stress when catching animals.
Avoid sudden moves or noises. Herd animals into
small area. Catch gently. Move animal to
slaughter quickly, without stress. If small
enough, carry with one arm over the horns and
other arm tucked between hind legs Step 2a. For
larger animals, have one person lead animal with
chin held high, while another person pushes from
behind Step 2b. If handler is alone, hold
animals chin with one hand while grasping the
dock or tailhead area with the other hand, or
carry forelegs to lead the animal Step 2c. A
chute or lane can be used to move animals calmly
Step 2d. For humane reasons, do not shackle the
animal for slaughter. Place the animal on a
double rail Step 3a or firmly restrain the
animal Step 3b, which is safe and comfortable
for both animals and people. A well sharpened
slaughter knife with a straight blade twice the
neck width is absolutely necessary for making the
slaughter humane Step 4a. A knife with a hand
guard is safest. If the handler is alone and the
animal is docile, it can be slaughtered by
straddling the animal next to a wall Step 4b.
Slaughter gently but firmly by holding animals
head back, and in a quick, single cut move across
animals throat just below the jawbone, cutting
the windpipe, esophagus, arteries and veins
forward of the neckbone. It is both a halal law
and a requirement for animal welfare to wait
until the animal is insensible (at least 1
minute) before starting further processing Steps
6a and 6b. Dispose of the offal (animal remains)
by composting or other sanitary and legal means.
To use the static-pile composting method inset,
alternate layers of offal with high-carbon
materials, such as wood chips, straw, leaves,
peat or finished compost. This method also
protects against odor and vermin. For more
information, see www.cfe.cornell.edu/wmi/compostin
g.html. This poster was produced by the
Northeast Sheep and Goat Marketing Program and
was funded by USDA. Joe M. Regenstein, Project
Coordinator, Professor of Food Science / Head of
the Cornell Kosher Food Initiative, Technical
Advisor for IFANCA Photos and editing tatiana
Stanton and Chris Parsons Design and layout Amy
Christian and Duncan Hilchey, For copies of this
poster in English or Spanish, contact Mike
Thonney, Department of Animal Science, 114
Morrison Hall, Cornell University, Ithaca, NY
14853-4801, 607.255.2851, mlt2_at_cornell.edu For
copies of this poster in Arabic and Persian,
contact IFANCA, 5901 North Cicero, Suite 309,
Chicago, IL 60646, 773.282.3708 www.ifanca.org.
For more information about humane halal slaughter
of more than one or two animals at a time, please
consult the following Web sites Cornell Sheep
Program www.sheep.cornell.edu) Empire State
Meat Goat Producers Association
(www.ansci.cornell.edu/extension/esmgpa.html)
Islamic Food and Nutrition Council of America
(IFANCA) (www.ifanca.org) Northeast Sheep and
Goat Marketing Program (www.sheepgoatmarketing.org
) Temple Grandin (www.grandin.com).
Persian
Spanish Matanza Humanitaria (Halal) de Ovejas y
Cabras en la Granja Paso 1 Minimize el estrés.
Atrape al animal tranquilamente en un rincón
pequeño. Evite movimientos y ruidos súbitos.
Paso 2 Traslade al animal rápidamente, sin
estresarlo. Si es lo suficientemente pequeño,
llévelo con un brazo por encima de los cuernos y
el otro entre las piernas traseras (Paso 2a).
Para animales más grandes, una persona levanta la
quijada del animal mientras la otra lo empuja
desde atrás (Paso 2b). Si usted está solo,
agarre el animal por la quijada con una mano y la
cola con la otra, o cárguelo por las patas
delanteras (Paso 2c). También se puede utilizar
un pasadizo (Paso 2d). Paso 3 Por razones
humanitarias no cuelgue al animal por las piernas
traseras antes de matarlo. Coloque al animal en
un doble carril cerrado (Paso 3a) o reténgalo de
manera cómodo y sin peligro (Paso 3b). Paso 4 Si
usted está solo y el animal es dócil, se puede
matarlo poniéndolo entre las piernas contra la
pared. (Paso 4b). Para una matanza humanitaria
es indispensable usar un cuchillo de filo recto,
bien afilado, y con un grosor de doble el ancho
del cuello del animal (Paso 4a). Lo más seguro
es usar un cuchillo que tenga guardamano
incorporado. Se encuentra este tipo de
cuchillo en www.dexter-russel.com. Paso 5 Para
matar al animal, mantenga la cabeza hacia atrás,
haga un corte rápido y firme justo debajo de la
mandíbula, cortando la laringe, el esófago, las
arterias y las venas. Paso 6 Es requesito de las
leyes Halal y del bienestar animal que se espere
a que el animal se vuelva insensible (por lo
menos 1 minuto) antes de comenzar a procesarse
(Pasos 6a y 6b). Paso 7 Disponga de los
desperdicios por composta o por los medios
legales de sanidad. Para usar el método de
composta estático (static-pile composting),
alterne las capas de despojos con materiales de
alto contenido de carbon, tales como hojas,
pasto, paja, o azerrín. Este método previene la
formación de malos olores y pestes. Para más
información consulte con www.cfe.cornell.edu/wmi/c
omposting.html.
Malay Penyembelihan biri-biri dan kambing secara
berperikemanusiaan (Halal) di kawasan ternakan
Langkah 1Ketika menangkap haiwan ternakan,
kurangkan tekanan terhadap haiwan tersebut.
Pastikan tiada sebarang pergerakan secara
mengejut (memeranjatkan) atau bunyi yang bising.
Arahkan kumpulan haiwan ini ke suatu kawasan yang
sempit. Tangkap secara lembut (tidak
kasar). Langkah 2 Pindahkan haiwan secepat
mungkin ke tempat penyembelihan tanpa paksaan.
Sekiranya haiwan ini kecil, dukung dengan satu
lengan di atas tanduk dan satu lengan lagi di
antara kedua-dua kaki belakang (langkah 2a). Bagi
haiwan yang lebih besar, dua orang diperlukan.
Seorang pengendali bertugas mendongakkan dagu
haiwan dan menentukan halatuju, manakala seorang
lagi menolak haiwan dari belakang (langkah 2b).
Jika hanya ada seorang pengendali, pegang dagu
haiwan dengan satu tangan sementara satu tangan
lagi memegang punca ekor, atau angkat kedua-dua
kaki hadapan haiwan bagi menentukan arah haluan
(langkah 2c). Penggunaan laluan bercerun
(menurun) atau laluan yang agak sempit boleh
membantu menggerakkan haiwan-haiwan ini secara
tenang (langkah 2d). Langkah 3 Bagi tujuan
keperimanusiaan, jangan hadkan pergerakan atau
kebebasan haiwan yang hendak disembelih.
Tempatkan haiwan di atas dua landasan (langkah
3a) atau ikat haiwan dengan kemas (langkah 3b)
demi menjaga keselamatan haiwan dan pengendali
haiwan tersebut. Langkah 4Pisau yang digunakan
untuk sembelihan secara berperikemanusiaan perlu
diasah tajam dan panjang (bahagian pisau yang
lurus) berukuran dua kali ganda lebar leher
haiwan yang disembelih (langkah 4a). Jenis pisau
yang mempunyai pengawal tangan adalah yang paling
selamat digunakan. Jika menyembelih secara
bersendirian dan didapati haiwan itu jinak atau
mudah dikawal, penyembelihan boleh dilakukan
dengan bahagian belakang haiwan rapat ke dinding
ketika ia berdiri di atas landasan berkembar.
Pastikan kedua-dua kaki sebelah kiri haiwan
berada di atas satu landasan manakala kaki
sebelah kanan berada di atas landasan yang
bersebelahan dengannya  (langkah 4b). Satu
sumber rujukan berkaitan jenis-jenis pisau untuk
sembelihan ialah www.dexter-russell.com Langkah
5 Sembelih dengan lembut, tetapi kemas dan kuat
dengan memegang kepala haiwan ke belakang, cepat,
dan dengan hanya satu potongan melintasi leher
haiwan di bahagian bawah tulang rahang memotong
saluran udara (kerongkong), esophagus, arteri dan
vena yang terletak di depan tulang leher. Langkah
6 Hukum halal dan juga peraturan kebajikan haiwan
menuntut agar kakitangan yang mengendalikan
proses penyembelihan menunggu sehingga haiwan itu
tidak lagi bernyawa (sekurang-kurangnya 1 minit)
sebelum memulakan proses seterusnya (langkah 6a
dan 6b). Langkah 7 Buang segala saki-baki haiwan
yang tidak diingini dengan menanamnya jauh ke
dalam tanah atau dengan cara lain yang
diperuntukkan oleh undang-undang dan amalan
sanitasi. Bagi menggunakan kaedah mengkompos
secara longgokan-statik (gambar), lapisan
saki-baki haiwan diletak berselang-seli dengan
bahan yang kaya dengan kandungan unsur karbon,
seperti habuk kayu, jerami, daun-daun, lumut dan
tumbuhan yang telah mati atau bahan kompos.
Kaedah ini boleh menghindarkan bau busuk dan juga
menghalang kehadiran haiwan perosak yang kotor
dan boleh mendatangkan penyakit. Untuk maklumat
lanjut, sila lawati laman web www.cfe.cornell.edu/
wmi/composting.html.
Turkish Koyun ve keçilerin insancil (Helal)
çiftlik kesimi Asama 1 Hayvanlari yakalarken
stresi en aza indirin. Ani hareket ve seslerden
kaçinin. Hayvanlari küçük bir alana sürün.
Nazikçe yakalayin. Asama 2 Hayvani stressiz bir
sekilde, hemen kesime alin. Eger yeterince
küçükse, bir kolla boynuzlardan, diger kolla arka
bacaklarinin arasindan tutarak tasiyin (Asama
2a). Büyük hayvanlar için, bir kisi hayvanin
çenesini yukari tutarak yönlendirmeli, diger bir
kisi de hayvanin arkasindan itmeli (Asama 2b).
Eger yanlizsaniz, bir elle hayvanin arkasini ya
da kuyrugunu tutarken diger elle hayvanin
çenesini tutun ya da hayvani yönlendirmek için ön
ayaklari tasiyin (Asama 2c). Hayvani sakince
götürmek için dar bir geçit veya yol
kullanilabilir (Asama 2d). Asama 3 Insancil
nedenlerden dolayi, hayvani kesim için
zincirlemeyin. Hayvani parmakliklarla çevrili bir
alana koyun (Asama 3a) ya da hem hayvan hem de
insanlar için güvenli ve rahat olmasi açisindan
hayvani sikica tutun (Asama 3b). Asama
4 Insancil bir kesim için kesinlikle iyi bilenmis
ve hayvanin boyundan iki kez daha büyük düzgün
bir biçak gereklidir (Asama 4a). El koruyucusu
olan bir biçak en güvenlisidir. Eger yanlizsaniz
ve hayvan uysalsa, hayvan bacaklar arasina
alinarak ve bir duvara dayatilarak kesilebilir
(Asama 4b). Kesim biçaklari için bir kaynak
www.dexter-russell.com Asama 5 Hayvanin
kafasini geriye dogru incitmeden fakat sikica
tutarak kesin. Hayvanin bogazi boyunca, çene
kemiginin hemen altindan hizli ve tek bir
kesikle, soluk borusunu, yemek borusunu,
atardamarlari ve diger damarlari kesin. Asama
6 Sonraki islemlere baslamak için hayvan
bilinçsiz hale gelinceye dek (en az 1 dakika)
beklemek hem islâmi bir kural hem de hayvanin
rahati için bir zorunluluktur (Asama 6a ve
6b). Asama 7 Sakatatlari (hayvandan geriye
kalanlar) organik madde dönüsümü ya da sanitasyon
yöntemleri ile veya diger yasal yöntemlerle
uzaklastirin. Sakatatlari sabit bir yerde
çürümeye birakmak için, sakatatlari yüksek
miktarda karbon içeren agaç yongasi, saman,
yaprak ya da çürümüs organik kalintilarla
karistirin. Bu yöntem ayni zamanda koku, zararli
böcek ve hayvanlardan korur. Daha fazla bilgi
için, www.cfe.cornell.edu/wmi/composting.html
sayfasina bakin.
Also available in Urdu
49
Conclusion

• It is my personal belief that in the future the
  most humane slaughter may well be religious
  slaughter. All research on the issue of
  religious slaughter (as opposed to evaluating a
  particular situation) needs to be done on a
  system that is operating properly and provides
  the best possible condition for slaughter only
  then can the potential of religious slaughter be
  properly evaluated. Hopefully then we can have a
  open-minded scientifically-based discussion.

50
References

• These references attempt to present an overview
  of the science of un-stunned slaughter from a
  pro-religious slaughter point of view
• Levinger, Levinger and Monk Shechitah
• Levinger
• Rosen Article in the Vet Record
• A book discussing of some of the issues of halal
  slaughter although not focused on the technical
  issues being discussed in this presentation
• The Islamic Method of Slaughter

51
Questions

• For further information, please contact Joe M.
  Regenstein at jmr9_at_cornell.edu Copies of this
  PowerPoint talk, the Spirit of Humane brochure,
  and the Humane (Halal) poster are available from
  him with no charge.
• Also there is a comprehensive paper on kosher and
  halal at www.ift.org go to publications go to
  on-line journals go to Comprehensive Reviews in
  Food Science and Food Safety volume 2 issue 3.
• For either a kosher/halal talk or an animal
  welfare talk, go to www.cybertower.cornell.edu
  and log in.
• For a 2 credit distance learning course on kosher
  and halal food regulations go to the Kansas State
  University (www.ksu.edu) distance learning
  program in food science.