The ritual slaughter practices that are particularly interested in the Jewish religion and Islam, and is the killing of an animal caused by the cutting of the trachea and esophagus by using a very sharp blade and with no indentation in the Jewish rite or a sharp instrument in the Islamic, in order to ensure a clear and immediate severing of blood vessels with a single cut.
The focal point should be noted immediately that the animal is subjected to the ritual slaughter must be complete and then, after being immobilized, was killed, as mentioned above, without prior stunning, by the excision of the trachea, esophagus and major blood vessels of the neck. In the case of ritual slaughter, however, the animal is less rigidly immobilized, stunned with a captive bolt pistol shot that goes into the cerebral cortex (if it is a cow) or other methods that we will see later, and then killed by incising at least one of the carotid arteries or the vessels from which they depart. For other species, as mentioned, other methods are used to stun, as the Electronarcosis for poultry and swine. These stunning techniques are deemed detrimental to the integrity of the animal and therefore are rejected by the Muslim and Jewish communities.
In Jewish dietary prescriptions are grounded in the Torah (Genesis, in Leviticus and Deuteronomy), and are known as the kosher requirements. The phrase, "slaughtered in a way that I have commanded you" (Deut. 12:21) indicates specific standards on how to slaughter, then going back to the origins of Judaism.
Occorre sottolineare che, secondo un’interpretazione di alcuni brani della Bibbia (Genesi, 1.29, 9.4), l’umanità sarebbe stata inizialmente vegetariana, per diventare carnivora solo in un secondo momento, dopo aver ricevuto un’autorizzazione divina. Stando a questa interpretazione, che peraltro concorda con studi scientifici e antropologici circa l’iniziale dieta vegetariana dell’uomo, il cui apparato digerente è simile a quello degli erbivori, il mangiare carne costituisce la violazione di un ordine che può essere lecito solo a determinate condizioni. C’è dunque la consapevolezza di una violenza implicita nell’alimentazione carnivora, per cui l’uccisione di un animale viene vissuta con un senso di colpa. Lo stesso senso di colpa che si ritrova, a bene vedere, anche in epoca contemporanea, per esempio nelle pagine del romanzo “Il vecchio e il mare” di Hemingway, quando il pescatore protagonista del romanzo chiede perdono a Dio per la vita che aveva tolto a un bellissimo esemplare di pesce appena issato su dal mare. Lo studio delle religioni dimostra che questo senso di colpa è comune a molte culture. Lo stesso sacrificio, inizialmente, avrebbe questo senso di colpa come movente fondamentale, per cui l’offerta dell’animale alla divinità non era il fine ultimo dell’azione, ma il mezzo per consentire all’uomo di cibarsi della carne dell’animale sacrificato. Solo successivamente il sacrificio would acquire the wider meaning of atonement for all sins committed, and not only that relating to the killing of the animal itself (read about the contribution of the Rav. Riccardo Di Segni, ritual slaughter, in Guide to Jewish dietary laws by the Assembly of Rabbis of Italy).
The speech shows that we are doing to our attention an issue of fundamental importance, namely that of the same killing of an animal for human consumption. Man is what he eats, "said Feuerbach, and my thoughts on this point is that the more a society progresses, the more we realize that the power pitcher involves the acceptance of a violent vision of reality, but an ethical attitude, towards which man tends also leads to gradually overcome.
These considerations must be added that, while in the recent past, the organization of agriculture and rural society could still justify the killing of animals for food, in the industrialized society proceedings of killing animals have taken on characters of unacceptable violence . In a society like ours, which has lost all contact with the animal world and the flesh is bought at the butcher, the man tends not to ask any question about the life of the animal before being slaughtered, and the tragedy that is consumed daily in slaughterhouses. The possibilities are offered to us to increase our knowledge, however, must be used to wonder about both the legality of the same carnivorous diet (but this is not the place to make such considerations) is the best treatment for animals that meet slaughter. In the ritual slaughter
you feel the need to kill the both sacralized. This requirement, though this may surprise, is also found the etymology of the word "MACT" (from which the words slaughter and abattoir). Indeed, the above comes from the Latin word "magis actus" ie make bigger, increase, sanctify (cf. A. Nolan, religious anthropology, Vallecchi, Florence 1974, p.. 210).
From this point of view, is of particular importance is the requirement relating to the particular skills that should have people who could be the ritual slaughter.
This requirement is also found in the Islamic dietary laws, that can only legally be slaughtered Muslims with discernment and who is not guilty of capital crimes, since the time of slaughter is required to formulate the plan and call on the name God, this must be done in a conscious way. According to Islamic rules, you must use an iron and sharp, si deve orientare l’animale verso la quibla, e lo si deve adagiare sul fianco destro.
Le prescrizioni alimentari, nella religione islamica, trovano le loro fonti direttamente nel Corano (si tratta delle prescrizioni sul cibo halal, cioè consentito). Anche nelle previsioni islamiche, almeno nelle intenzioni si tende a evitare la sofferenza dell’animale, tanto che è vietato tagliare le parti del corpo dell’animale prima che muoia ed è vietato anche consentire che gli animali soffrano vedendo la macellazione degli altri animali.
Da questo punto di vista, sembrerebbero condivisibili le ragioni antiche della macellazione rituale. Quest’ultima, proprio per il fatto che sacralizza la procedura di uccisione dell’animale, As stated above, underlines the seriousness: it is giving death to a living being. Of course, even for the ritual slaughter industrialization has probably resulted in the gradual reduction of this original meaning, but this is ethical even taken into account.
The problem is that these rules were formed in periods when technical knowledge were very different from today, so the above rules must be reconsidered in light of current technological progress, without affecting the inner meaning of ritual slaughter.
The heart of the issue of religious slaughter is given by the dichotomy that is created between the need to respect universal values, what is the right alla non sofferenza degli animali, che vale ad ogni latitudine, e l’attenzione per la specificità di ogni cultura, in particolare quella religiosa.
Oltre a tale problema, di tipo etico, vi è quello giuridico e politico della compatibilità delle macellazioni rituali con i principi della società italiana.
In particolare, il problema che deve essere analizzato è quello del rapporto tra la macellazione rituale e la libertà di pensiero e di religione. Le prescrizioni alimentari, sia ebraiche che islamiche, infatti, pur non consistendo in atti di culto, si risolvono comunque in pratiche di vita motivate da considerazioni religiose. In sostanza, se si dovesse negare il rispetto di queste prescrizioni religiose, ebrei e Muslims should in fact exclude meat from their diet.
We must say that religious freedom, when transferred to external behaviors, must comply with certain restrictions, in particular those concerning the protection of the rights and freedoms of others, including public order, health and public morals.
This is, in essence, a balance between religious freedom (as protected by Article. 19 of the Constitution, subject only to the protection of morality, and art. 9 of the European Convention for the Protection of Human Rights with the aforementioned limits of public order, health and public morals) and other values \u200b\u200bprotected by our legal system. Il benessere animale è senza dubbio oggetto di una sempre maggiore tutela nell’ordinamento italiano (basti pensare alla recente L. 189/04 sull’uccisione ed il maltrattamento di animali, che ha introdotto pesanti sanzioni di tipo detentivo per tali reati, ed ai progetti di legge finalizzati a conferire dignità costituzionale alla tutela dei diritti degli animali).
Gli studi scientifici propendono ad affermare che la macellazione preceduta dallo stordimento causa minore sofferenza all’animale rispetto a quella non preceduta dallo stordimento. Su tale presunzione si fonda la normativa italiana, che seguendo il modello indicato dalle direttive dell’Unione Europea, impone come regola generale quella dello stordimento, pur ammettendo some exceptions, among which - precisely - that relating to religious slaughter.
E 'no doubt also that the immobilization of the animal to be slaughtered without prior stunning requires mechanical operations more difficult and therefore more stressful in the animal, just as a prelude to death.
Then, in operating the above balance between respect for religious freedom on the one hand, and respect for animal welfare, I am inclined to the latter, in the wake of the above, albeit bland, the National Bioethics Committee on this (but also in cases of scientific experimentation or recreational events) a meno che non si utilizzino tecniche che minimizzino la sofferenza animale. Si tratta, in sostanza, di individuare le tecniche che limitino la vigilanza dell’animale senza produrre quelle lesioni che ne riducano la integrità richiesta per le macellazioni rituali.
Le osservazioni svolte sulla macellazione rituale costituiscono l’occasione per effettuare una riflessione sull’intera legislazione riguardante l’allevamento degli animali destinati alla macellazione, che invero suscita perplessità, soprattutto nella fase dell’applicazione, in quanto gli animali sono sempre più inseriti in una filiera industrializzata, costituita dalla fase dell’allevamento, seguita dal trasporto sul luogo della macellazione ed infine the slaughter itself, which often does not have the conditions to speak of the respect due to animals.
In Europe, the only country in which I understand to be prohibited without exception of the ritual slaughter is Switzerland. In Sweden, however, I understand that they are not applicable in any way conflict with the laws of animal protection.
the protection of animals for slaughter has been given a European Convention, adopted by the Council of Europe in Strasbourg on May 10, 1979, which has a broader scope of the directive previously issued (the 74/577/EEC) as applies not only to solipeds ruminants and pigs, but also rabbits and poultry. The aforementioned Convention confirmed the obligation, already provided by the aforementioned EU directive, to stun the animals before slaughter (art. 12), with the possibility of waiving the right to slaughter according to religious rites (Article 17 paragraph 1). Even in this case, however, the animals should be spared unnecessary suffering (Article 17 paragraph 2).
Respect for religious needs in terms of Jewish and Islamic ritual slaughter has found its full recognition in Italy with the Ministerial Decree of June 11, 1980. As for the Italian Jewish community, then, there was a subsequent agreement (27 February 1987) which was attached to L. 101/89 has regulated relations between the state and the Union of Italian Jewish Communities, which has given assurance to the said agreement-ministerial decree, to which Italy could change the rules of ritual slaughter only in agreement with the Union itself.
Even Islamic religious requirements appear to be met by ministerial decree, since there have never been required to amend the decree by Islamic organizations.
then intervened Council Directive 93/119/EEC of the European Communities of 22 December 1993 on the protection of their animals during the slaughter or killing in order to fit the standard of protection Community to the said Convention Strasburgo del 10 maggio 1979, con conseguente abrogazione della direttiva 74/577/Ce. L’Italia si è adeguata alla direttiva con il D. Lgs. 333/98.
Attualmente, il D. Lgs. 333798 definisce lo stordimento come “qualsiasi procedimento che, praticato sugli animali, determina rapidamente uno stato di incoscienza protraentesi fino a quando intervenga la morte”, e sono state introdotte le definizioni di macellazione (“l’uccisione di un animale mediante dissanguamento”) e “abbattimento” (“qualsiasi procedimento che produca la morte dell’animale”).
Il predetto decreto legislativo elenca, per tutte le specie animali sottoposte a macellazione, i metodi di stordimento allowed. They are: 1) the captive bolt pistol, 2) the concussion, and 3) the Electronarcosis, 4) exposure to carbon dioxide. The killing methods are listed: 1) a pistol or rifle bullet free, 2) electrocution, and 3) exposure to carbon dioxide. The above methods of killing may be used only with permission of the competent authority.
Taking a schematic of the various species of animals, we can say that in Italy the systems of stunning, slaughter and killing are as follows:
1) for poultry, is generally used with electrical stunning water bath, followed by excision vessels of the neck (Jugular);
2) for rabbits using the concussion of the skull by smashing or Electronarcosis followed in each case to be stuck;
3) for the cattle and horses is generally used by stunning nature captive bolt gun, followed by sticking;
4) for pigs, sheep and goats, is generally used Electronarcosis the manual (with pliers), followed by sticking. The
D. Decree 333/98 has also considered the slaughter according to religious rites, providing that they are under the control of religious authority on whose behalf the culling is carried out, which in turn operates under the responsibility of the official veterinarian the competent local health unit (Article 2, paragraph 1, lett. h).
E 'expressly provided further that the provisions do not apply to the stunning slaughter accordance with religious rituals that take place (Article 5 comma2). It should be emphasized, however, that this is not the only exception. In fact, art. 9 on the requirement of prior to slaughter stunning home by individuals for home consumption, but only for sheep, swine, goats, and not for poultry and rabbits.
The granting of the exemption without prior clearance veterinarian for slaughter for so-called family consumption (excluding cattle which can never be slaughtered outside the approved facilities) causes the first sector of non-stunning "of slaughtered animals and family, in greater quantities than religious terms. But the latter increases with the Islamic community in Italy (while the Jewish stable). And this is certainly another issue to be addressed, but beyond the scope of which we are concerned.
It 'important to emphasize that the ritual slaughter are thus allowed, now, directly from a primary source of law (the aforementioned Legislative Decree no. 333/98), and not by an administrative act, which was the ministerial decree of 11 giugno 1980. Certo, il tutto sarebbe dovuto avvenire previa intesa con l’Unione delle comunità ebraiche, tenuto conto dell’intesa del 1987 cui si è fatto sopra riferimento. Tuttavia non risulta essere stata avanzata alcuna doglianza da parte ebraica.
Il D. Lgs. 333/98, è bene ripeterlo, impone però l’obbligo di risparmiare anche agli animali sottoposti alla macellazione rituale i dolori evitabili. E l’attuale proposta di legge, finalizzata a modificare il predetto decreto legislativo in modo da impedire le macellazioni rituali, si propone di eliminare l’aggettivo “evitabili”: all’animale sottoposto alla macellazione va risparmiato qualsiasi tipo di dolore. Per questo si propone di utilizzare, per lo stordimento, solo i metodi più indolori, e cioè la pistola a proiettile captivo e il biossido di carbonio, eliminando l’elettronarcosi.
Anche da parte di alcuni esperti ebrei è stata sostenuta la necessità di costruire apparecchiature speciali per bloccare l’animale in preparazione alla schechitàh (macellazione rituale), al fine di non infliggere all’animale sofferenze evitabili. Tali apparecchiature, però, per quanto ho avuto modo di apprendere, non sono presenti in tutti i mattatoi. Peraltro autorevoli fonti, tra cui la Federazione dei Veterinari Europei contestano la dura e improvvisa manipolazione che l’animale subisce prima della giugulazione. Quindi è certamente necessario fare dei passi forward to solve the problem we are talking about.
There are signals coming from the world to do so. From what I understand, Malaysia, Muslim-majority country, has made it mandatory stunning. And the slaughter of Bolzano I know it is practiced stunning of sheep and goats to the Islamic community, because of conscientious objection of the veterinary staff, subject to the right of prayer and ritual verbal
I take this opportunity to make a final comment , taking up an observation made by Dr. Riccardo Di Segni, who I mentioned earlier, that the topic of religious slaughter denotes great points of contact between the Jewish and Islamic culture, which are still to be strongly opposed because of extremists that make the mission to exploit the commonalities between these religions. Occasions such as that given to us by this conference are useful also to intensify efforts towards the convergence of the expectations that come from European countries on key issues, such as, precisely, that of ritual slaughter.
The focal point should be noted immediately that the animal is subjected to the ritual slaughter must be complete and then, after being immobilized, was killed, as mentioned above, without prior stunning, by the excision of the trachea, esophagus and major blood vessels of the neck. In the case of ritual slaughter, however, the animal is less rigidly immobilized, stunned with a captive bolt pistol shot that goes into the cerebral cortex (if it is a cow) or other methods that we will see later, and then killed by incising at least one of the carotid arteries or the vessels from which they depart. For other species, as mentioned, other methods are used to stun, as the Electronarcosis for poultry and swine. These stunning techniques are deemed detrimental to the integrity of the animal and therefore are rejected by the Muslim and Jewish communities.
In Jewish dietary prescriptions are grounded in the Torah (Genesis, in Leviticus and Deuteronomy), and are known as the kosher requirements. The phrase, "slaughtered in a way that I have commanded you" (Deut. 12:21) indicates specific standards on how to slaughter, then going back to the origins of Judaism.
Occorre sottolineare che, secondo un’interpretazione di alcuni brani della Bibbia (Genesi, 1.29, 9.4), l’umanità sarebbe stata inizialmente vegetariana, per diventare carnivora solo in un secondo momento, dopo aver ricevuto un’autorizzazione divina. Stando a questa interpretazione, che peraltro concorda con studi scientifici e antropologici circa l’iniziale dieta vegetariana dell’uomo, il cui apparato digerente è simile a quello degli erbivori, il mangiare carne costituisce la violazione di un ordine che può essere lecito solo a determinate condizioni. C’è dunque la consapevolezza di una violenza implicita nell’alimentazione carnivora, per cui l’uccisione di un animale viene vissuta con un senso di colpa. Lo stesso senso di colpa che si ritrova, a bene vedere, anche in epoca contemporanea, per esempio nelle pagine del romanzo “Il vecchio e il mare” di Hemingway, quando il pescatore protagonista del romanzo chiede perdono a Dio per la vita che aveva tolto a un bellissimo esemplare di pesce appena issato su dal mare. Lo studio delle religioni dimostra che questo senso di colpa è comune a molte culture. Lo stesso sacrificio, inizialmente, avrebbe questo senso di colpa come movente fondamentale, per cui l’offerta dell’animale alla divinità non era il fine ultimo dell’azione, ma il mezzo per consentire all’uomo di cibarsi della carne dell’animale sacrificato. Solo successivamente il sacrificio would acquire the wider meaning of atonement for all sins committed, and not only that relating to the killing of the animal itself (read about the contribution of the Rav. Riccardo Di Segni, ritual slaughter, in Guide to Jewish dietary laws by the Assembly of Rabbis of Italy).
The speech shows that we are doing to our attention an issue of fundamental importance, namely that of the same killing of an animal for human consumption. Man is what he eats, "said Feuerbach, and my thoughts on this point is that the more a society progresses, the more we realize that the power pitcher involves the acceptance of a violent vision of reality, but an ethical attitude, towards which man tends also leads to gradually overcome.
These considerations must be added that, while in the recent past, the organization of agriculture and rural society could still justify the killing of animals for food, in the industrialized society proceedings of killing animals have taken on characters of unacceptable violence . In a society like ours, which has lost all contact with the animal world and the flesh is bought at the butcher, the man tends not to ask any question about the life of the animal before being slaughtered, and the tragedy that is consumed daily in slaughterhouses. The possibilities are offered to us to increase our knowledge, however, must be used to wonder about both the legality of the same carnivorous diet (but this is not the place to make such considerations) is the best treatment for animals that meet slaughter. In the ritual slaughter
you feel the need to kill the both sacralized. This requirement, though this may surprise, is also found the etymology of the word "MACT" (from which the words slaughter and abattoir). Indeed, the above comes from the Latin word "magis actus" ie make bigger, increase, sanctify (cf. A. Nolan, religious anthropology, Vallecchi, Florence 1974, p.. 210).
From this point of view, is of particular importance is the requirement relating to the particular skills that should have people who could be the ritual slaughter.
This requirement is also found in the Islamic dietary laws, that can only legally be slaughtered Muslims with discernment and who is not guilty of capital crimes, since the time of slaughter is required to formulate the plan and call on the name God, this must be done in a conscious way. According to Islamic rules, you must use an iron and sharp, si deve orientare l’animale verso la quibla, e lo si deve adagiare sul fianco destro.
Le prescrizioni alimentari, nella religione islamica, trovano le loro fonti direttamente nel Corano (si tratta delle prescrizioni sul cibo halal, cioè consentito). Anche nelle previsioni islamiche, almeno nelle intenzioni si tende a evitare la sofferenza dell’animale, tanto che è vietato tagliare le parti del corpo dell’animale prima che muoia ed è vietato anche consentire che gli animali soffrano vedendo la macellazione degli altri animali.
Da questo punto di vista, sembrerebbero condivisibili le ragioni antiche della macellazione rituale. Quest’ultima, proprio per il fatto che sacralizza la procedura di uccisione dell’animale, As stated above, underlines the seriousness: it is giving death to a living being. Of course, even for the ritual slaughter industrialization has probably resulted in the gradual reduction of this original meaning, but this is ethical even taken into account.
The problem is that these rules were formed in periods when technical knowledge were very different from today, so the above rules must be reconsidered in light of current technological progress, without affecting the inner meaning of ritual slaughter.
The heart of the issue of religious slaughter is given by the dichotomy that is created between the need to respect universal values, what is the right alla non sofferenza degli animali, che vale ad ogni latitudine, e l’attenzione per la specificità di ogni cultura, in particolare quella religiosa.
Oltre a tale problema, di tipo etico, vi è quello giuridico e politico della compatibilità delle macellazioni rituali con i principi della società italiana.
In particolare, il problema che deve essere analizzato è quello del rapporto tra la macellazione rituale e la libertà di pensiero e di religione. Le prescrizioni alimentari, sia ebraiche che islamiche, infatti, pur non consistendo in atti di culto, si risolvono comunque in pratiche di vita motivate da considerazioni religiose. In sostanza, se si dovesse negare il rispetto di queste prescrizioni religiose, ebrei e Muslims should in fact exclude meat from their diet.
We must say that religious freedom, when transferred to external behaviors, must comply with certain restrictions, in particular those concerning the protection of the rights and freedoms of others, including public order, health and public morals.
This is, in essence, a balance between religious freedom (as protected by Article. 19 of the Constitution, subject only to the protection of morality, and art. 9 of the European Convention for the Protection of Human Rights with the aforementioned limits of public order, health and public morals) and other values \u200b\u200bprotected by our legal system. Il benessere animale è senza dubbio oggetto di una sempre maggiore tutela nell’ordinamento italiano (basti pensare alla recente L. 189/04 sull’uccisione ed il maltrattamento di animali, che ha introdotto pesanti sanzioni di tipo detentivo per tali reati, ed ai progetti di legge finalizzati a conferire dignità costituzionale alla tutela dei diritti degli animali).
Gli studi scientifici propendono ad affermare che la macellazione preceduta dallo stordimento causa minore sofferenza all’animale rispetto a quella non preceduta dallo stordimento. Su tale presunzione si fonda la normativa italiana, che seguendo il modello indicato dalle direttive dell’Unione Europea, impone come regola generale quella dello stordimento, pur ammettendo some exceptions, among which - precisely - that relating to religious slaughter.
E 'no doubt also that the immobilization of the animal to be slaughtered without prior stunning requires mechanical operations more difficult and therefore more stressful in the animal, just as a prelude to death.
Then, in operating the above balance between respect for religious freedom on the one hand, and respect for animal welfare, I am inclined to the latter, in the wake of the above, albeit bland, the National Bioethics Committee on this (but also in cases of scientific experimentation or recreational events) a meno che non si utilizzino tecniche che minimizzino la sofferenza animale. Si tratta, in sostanza, di individuare le tecniche che limitino la vigilanza dell’animale senza produrre quelle lesioni che ne riducano la integrità richiesta per le macellazioni rituali.
Le osservazioni svolte sulla macellazione rituale costituiscono l’occasione per effettuare una riflessione sull’intera legislazione riguardante l’allevamento degli animali destinati alla macellazione, che invero suscita perplessità, soprattutto nella fase dell’applicazione, in quanto gli animali sono sempre più inseriti in una filiera industrializzata, costituita dalla fase dell’allevamento, seguita dal trasporto sul luogo della macellazione ed infine the slaughter itself, which often does not have the conditions to speak of the respect due to animals.
In Europe, the only country in which I understand to be prohibited without exception of the ritual slaughter is Switzerland. In Sweden, however, I understand that they are not applicable in any way conflict with the laws of animal protection.
the protection of animals for slaughter has been given a European Convention, adopted by the Council of Europe in Strasbourg on May 10, 1979, which has a broader scope of the directive previously issued (the 74/577/EEC) as applies not only to solipeds ruminants and pigs, but also rabbits and poultry. The aforementioned Convention confirmed the obligation, already provided by the aforementioned EU directive, to stun the animals before slaughter (art. 12), with the possibility of waiving the right to slaughter according to religious rites (Article 17 paragraph 1). Even in this case, however, the animals should be spared unnecessary suffering (Article 17 paragraph 2).
Respect for religious needs in terms of Jewish and Islamic ritual slaughter has found its full recognition in Italy with the Ministerial Decree of June 11, 1980. As for the Italian Jewish community, then, there was a subsequent agreement (27 February 1987) which was attached to L. 101/89 has regulated relations between the state and the Union of Italian Jewish Communities, which has given assurance to the said agreement-ministerial decree, to which Italy could change the rules of ritual slaughter only in agreement with the Union itself.
Even Islamic religious requirements appear to be met by ministerial decree, since there have never been required to amend the decree by Islamic organizations.
then intervened Council Directive 93/119/EEC of the European Communities of 22 December 1993 on the protection of their animals during the slaughter or killing in order to fit the standard of protection Community to the said Convention Strasburgo del 10 maggio 1979, con conseguente abrogazione della direttiva 74/577/Ce. L’Italia si è adeguata alla direttiva con il D. Lgs. 333/98.
Attualmente, il D. Lgs. 333798 definisce lo stordimento come “qualsiasi procedimento che, praticato sugli animali, determina rapidamente uno stato di incoscienza protraentesi fino a quando intervenga la morte”, e sono state introdotte le definizioni di macellazione (“l’uccisione di un animale mediante dissanguamento”) e “abbattimento” (“qualsiasi procedimento che produca la morte dell’animale”).
Il predetto decreto legislativo elenca, per tutte le specie animali sottoposte a macellazione, i metodi di stordimento allowed. They are: 1) the captive bolt pistol, 2) the concussion, and 3) the Electronarcosis, 4) exposure to carbon dioxide. The killing methods are listed: 1) a pistol or rifle bullet free, 2) electrocution, and 3) exposure to carbon dioxide. The above methods of killing may be used only with permission of the competent authority.
Taking a schematic of the various species of animals, we can say that in Italy the systems of stunning, slaughter and killing are as follows:
1) for poultry, is generally used with electrical stunning water bath, followed by excision vessels of the neck (Jugular);
2) for rabbits using the concussion of the skull by smashing or Electronarcosis followed in each case to be stuck;
3) for the cattle and horses is generally used by stunning nature captive bolt gun, followed by sticking;
4) for pigs, sheep and goats, is generally used Electronarcosis the manual (with pliers), followed by sticking. The
D. Decree 333/98 has also considered the slaughter according to religious rites, providing that they are under the control of religious authority on whose behalf the culling is carried out, which in turn operates under the responsibility of the official veterinarian the competent local health unit (Article 2, paragraph 1, lett. h).
E 'expressly provided further that the provisions do not apply to the stunning slaughter accordance with religious rituals that take place (Article 5 comma2). It should be emphasized, however, that this is not the only exception. In fact, art. 9 on the requirement of prior to slaughter stunning home by individuals for home consumption, but only for sheep, swine, goats, and not for poultry and rabbits.
The granting of the exemption without prior clearance veterinarian for slaughter for so-called family consumption (excluding cattle which can never be slaughtered outside the approved facilities) causes the first sector of non-stunning "of slaughtered animals and family, in greater quantities than religious terms. But the latter increases with the Islamic community in Italy (while the Jewish stable). And this is certainly another issue to be addressed, but beyond the scope of which we are concerned.
It 'important to emphasize that the ritual slaughter are thus allowed, now, directly from a primary source of law (the aforementioned Legislative Decree no. 333/98), and not by an administrative act, which was the ministerial decree of 11 giugno 1980. Certo, il tutto sarebbe dovuto avvenire previa intesa con l’Unione delle comunità ebraiche, tenuto conto dell’intesa del 1987 cui si è fatto sopra riferimento. Tuttavia non risulta essere stata avanzata alcuna doglianza da parte ebraica.
Il D. Lgs. 333/98, è bene ripeterlo, impone però l’obbligo di risparmiare anche agli animali sottoposti alla macellazione rituale i dolori evitabili. E l’attuale proposta di legge, finalizzata a modificare il predetto decreto legislativo in modo da impedire le macellazioni rituali, si propone di eliminare l’aggettivo “evitabili”: all’animale sottoposto alla macellazione va risparmiato qualsiasi tipo di dolore. Per questo si propone di utilizzare, per lo stordimento, solo i metodi più indolori, e cioè la pistola a proiettile captivo e il biossido di carbonio, eliminando l’elettronarcosi.
Anche da parte di alcuni esperti ebrei è stata sostenuta la necessità di costruire apparecchiature speciali per bloccare l’animale in preparazione alla schechitàh (macellazione rituale), al fine di non infliggere all’animale sofferenze evitabili. Tali apparecchiature, però, per quanto ho avuto modo di apprendere, non sono presenti in tutti i mattatoi. Peraltro autorevoli fonti, tra cui la Federazione dei Veterinari Europei contestano la dura e improvvisa manipolazione che l’animale subisce prima della giugulazione. Quindi è certamente necessario fare dei passi forward to solve the problem we are talking about.
There are signals coming from the world to do so. From what I understand, Malaysia, Muslim-majority country, has made it mandatory stunning. And the slaughter of Bolzano I know it is practiced stunning of sheep and goats to the Islamic community, because of conscientious objection of the veterinary staff, subject to the right of prayer and ritual verbal
I take this opportunity to make a final comment , taking up an observation made by Dr. Riccardo Di Segni, who I mentioned earlier, that the topic of religious slaughter denotes great points of contact between the Jewish and Islamic culture, which are still to be strongly opposed because of extremists that make the mission to exploit the commonalities between these religions. Occasions such as that given to us by this conference are useful also to intensify efforts towards the convergence of the expectations that come from European countries on key issues, such as, precisely, that of ritual slaughter.
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