Contribution
It is a pleasure to serve under your chairmanship, Mr Dowd. I thank hon. Members for engaging in the debate and I congratulate the hon. Member for Caithness, Sutherland and Easter Ross (Jamie Stone) on the way he has led it. I also thank Mr Osborne for instigating the petition. The debate allows us to directly address some of the myths that pervade the conversation and speak honestly about the implications that it has for our Jewish and Muslim communities.
Let us start with the myths. Everyone here today believes in improving animal welfare. We have heard that time and again. I want to acknowledge the really strong and right feelings of all those who signed the petition. We are right to be proud of our reputation as a nation of animal lovers. Proponents of moves to ban what they call non-stun slaughter argue that stunning is more humane. Their advocacy conjures up pictures of animals gently and humanely put to sleep, shielded from suffering. I am afraid to say that reality does not always conform to that comforting image. As we have heard, modern industrial methods of stunning often involve significant distress and suffering. Animals are suffocated and slowly asphyxiated by carbon dioxide gas, electrocuted by having metal tongs placed around their heads, or maybe even placed upside down and dipped in baths of electrified water. As we have heard, captive bolts are also used.
These processes are used not to minimise pain, but to maximise economic efficiency. They still entail significant suffering, and it is not clear at all that they involve less suffering than traditional forms of ritual slaughter used in the Muslim and Jewish communities. For instance, evidence suggests that animals undergoing kosher or halal slaughter often rapidly lose consciousness. A recent peer-reviewed report in the Journal of the American Veterinary Medical Association suggests that, in the case of kosher slaughter, consciousness is lost within 10 seconds.
Both Jewish and Muslim traditions emphasise the compassionate and humane treatment of animals. A focus on using factory methods of meat production will not reduce the suffering of individual animals, and it will not reduce the suffering of the animals we consume overall. Kosher slaughter accounts for 0.5%—just one in 200—of all animals slaughtered in the UK, and so-called non-stun halal slaughter accounts for merely 2.6%, so 97% of animals are unaffected. If we are serious about improving animal welfare, we should focus on how the 97% are treated throughout their lives, and not how the 3% meet their end. Banning or severely curtailing traditional slaughter will not help animal welfare, but it will hugely impact Jewish and Muslim communities.
That bring us to the implications for those communities, and here I need to declare an interest of sorts. Just as colleagues have declared that they keep halal, I should say that I am Jewish and I only eat kosher meat. I am proud to represent large Jewish and Muslim populations in my Hendon community. I say to the proponents of a ban that keeping the rules of kashrut or halal is not some minor technical issue for observant Jews and Muslims; it is at the core of their—our—religious practice.
To be an observant Jew is to keep kosher and to be an observant Muslim is to honour halal and avoid that which is haram. Banning or restricting halal or kosher meat would strike at the core of religious freedom for Jews and Muslims. It is an affront to the principles of religious liberty upon which this country is so proudly built. It would essentially deny Jews and Muslims the right to practise their religion in our country in the way that they see fit.
I say respectfully that, as we have heard today, proponents of a ban have no answer to that argument. They cannot tell us what they expect Jews and Muslims who wish to be observant to do. They need to be honest about what a ban really means for their Jewish and Muslim friends, colleagues and neighbours.
Some proponents have suggested not banning kosher and halal slaughter, but labelling all kosher and halal meat as non-stun. I say to them that, at a time when antisemitism has reached record levels and Islamophobia has risen dramatically, labelling meat prepared for the Jewish and Muslim communities as inherently cruel not only is inaccurate, but will feed the fires of prejudice.
Of course, for some people in today’s debate, that is unfortunately the whole point, and this is where we need to come to some honesty. The vast majority of people engaged in the debate do so in good faith, but a very small number are not interested in animal rights, compassion in farming or food standards; they are interested only in division. In France and other countries, the far right has used this issue to stir up hatred against minorities. We must not allow it to be used as a weapon to sow the seeds of division between our communities here. We must not allow those who seek to undermine the quintessentially British value of tolerance to do so. The British answer is to maximise animal rights while protecting religious freedom. Banning this form of slaughter is fundamentally un-British.
Animal welfare is critical—I endorse all moves to enhance it—but so is religious freedom. Banning kosher and halal slaughter will not improve welfare. There are other measures that will achieve that far more effectively, and they should be taken. However, imposing a ban would curtail the fundamental religious freedoms of my Jewish and Muslim constituents in Hendon, and I fear that it may feed a rising tide of prejudice. I urge everyone who cares for our communities, and for animal rights, to join me in rejecting the calls for this divisive ban.