Meat and meat consumption

This report is the result of a two year research project commissioned by the Ministry of Economic Affairs in the Netherlands and carried out at the Institute for Environmental Studies. The goal of the project was to consider how ethnic communities (Turkish and Chinese Dutch) shape the food cultural landscape in the Netherlands and what this might entail for a transition towards healthier and more sustainable food consumption patterns.
While in recent years there has been increasing attention for facilitating healthier and more sustainable food choices, research and policy making in this field have largely ignored important cultural changes that are taking place in the Netherlands (and elsewhere in Europe) due to the inflow of new ethnic groups. While many previous studies have discussed food culture in the Netherlands, little effort has been made to develop a better understanding of non-Western consumers, their specific retail channels and their food consumption patterns. Among others, we focus on meat consumption, meat substitution as well as culturally specific understandings of food quality, organic consumption and animal welfare.

In diesem Aufsatz wird untersucht, wie Tiernutzung und Fleischkonsum zu einer umstrittenen Praxis werden konnten. Erst eine Analyse der Genese dieser moralischen Problematisierung ermöglicht ein Verständnis der komplexen soziokulturellen Hintergründe jener Dissonanz, die in der Sozialpsychologie unter dem Schlagwort des »Fleischparadoxes« untersucht wird. Die Geschichte dieser Problematisierung wird in vier Schritten nachvollzogen: 1) Zunächst wird argumentiert, dass das Auftreten des Paradoxes vor dem Hintergrund von Spannungen und Verschiebungen innerhalb des spezifisch modernen Diskurses über die Mensch-Tier-Differenz verstanden werden muss. Im Anschluss an Philippe Descola wird gezeigt, dass das Fleischparadox keinen grundsätzlichen ontologischen Bruch anzeigt, sondern mit sich verschärfenden Konflikten innerhalb der modernen naturalistischen Weltsicht einhergeht. Ergänzt wird dies durch Argumente Gesa Lindemanns, die auf den konstitutiven wie umkämpften Stellenwert der Tier-Mensch-Grenze für die Konzeption sowohl des modernen Individuums als auch der modernen Rechts-, Moral- und Gewaltordnung verweist. 2) In einem zweiten Schritt werden die zunehmenden Spannungen an der Tier-Mensch-Grenze mit Norbert Eliasʼ Theorie des Zivilisationsprozesses verknüpft. Eine solche Verknüpfung hat den Vorteil, dass die Veränderungen im Mensch-Tier-Verhältnis auf ein breites Spektrum historischer makro- und mikrosozialer Transformationen zurückgeführt werden können. Mit Elias lässt sich die wachsende affektive Aversion gegenüber Gewalt im Allgemeinen, aber auch die Verlagerung der Fleischproduktion »hinter die Kulissen« verstehen. Zugleich kann durch die Verortung der Zivilisationsdynamik in einem spezifischen sozialontologischen Rahmen der im Hinblick auf Elias vorgebrachte Ethnozentrismusvorwurf umgangen werden. 3) In einem dritten Schritt werden Transformationen der Wirtschaftsstruktur und die mit ihnen verbundenen Veränderungen der Kontaktmuster zwischen Menschen und Tieren betrachtet. Im Zuge von Urbanisierung und Industrialisierung ging der Kontakt zu Nutz- und Wildtieren für viele Menschen deutlich zurück, während sich parallel die Heimtierhaltung verbreitete. Im Verein mit einem generellen Wandel des Naturverhältnisses ermöglichte dieser Prozess eine zuvor ungekannte Sensibilisierung gegenüber Tierleid. 4) Das Aufkommen der Tierschutz-, später auch der Tierrechtsbewegung, sowie von vegetarischen und veganen Lebensstilen kann schließlich als ein Ausdruck der ontologischen Spannungen und der wachsenden Sensibilisierung gegenüber Gewalt und Tierleid interpretiert werden, der jedoch nur durch Vorstellungen gesellschaftlicher Veränderbarkeit und politischer Gestaltbarkeit sowie durch die Entstehung demokratischer Öffentlichkeiten möglich wurde. Nach ihrer Konstituierung und organisationalen Verankerung konnten diese Protest- und Lebensstilbewegungen dann selbst Motor einer weiteren Sensibilisierung und Problematisierung von Tierleid und Fleischkonsum werden.

Meat production and consumption have been claimed to have negative impacts on the environment, and even on the consumer’s health. In this sense, alternative sources of protein, mainly meat substitutes and cultured meat, have emerged due to those perceived negative effects. Our paper carries out a choice experiment to analyze the preferences of 444 Spanish consumers and their willingness to pay for plant-based and cultured meats, as compared to conventional meat. Spain was considered of interest for this study due to its significant gastronomic culture, with high-quality meat products that make a great contribution to the economy, meaning that this could be a suitable and also challenging market in which to test alternative sources of protein. The findings show that consumers’ motivations and their interactions with these products are complex. Additionally, a cluster analysis allowed us to identify three types of consumers in terms of preference for these products: price-sensitive mi...

Meat eaters often have an ambivalent relationship with the common practice of killing animals for food. They enjoy the taste of meat but dislike the harming of animals that it entails. This moral conflict, often referred to as the ‘meat paradox,’ tends to result in cognitive dissonance that meat eaters need to resolve. One of the arguably most basic strategies to deal with this dissonance is to cognitively dissociate meat from its animal origins. Whereas philosophers for long time have theorized about the role of such dissociation for consumer behavior, researchers have only recently started to empirically investigate the phenomenon. Here, we present the first systematic literature review of research on consumers’ tendency to dissociate meat from its animal origins. Twenty-one publications comprising eight qualitative, one mixed-methods, four correlational, and twenty experimental/interventional studies were identified, which all provided support for the central psychological role of dissociation for meat consumption. However, the review also revealed the need for further research on moderating variables such as gender, age and generation, dietary styles, and people’s place of living, including cross-cultural differences. Strikingly, no study so far seems to have included behavioral outcomes, urging the need for future research on how dissociation might affect behavior.

How are perceptions of morality and disgust regarding meat consumption related to each other? Which factor is more salient in determining one's willingness to eat the meat of a specific animal?  How do these answers vary across religious groups? This study investigates the ways that concepts like morality and disgust are related to food preferences and hopes to shed light on the mechanisms that enforce culturally sanctioned food taboos. The study compares 4 groups of people in the U.S.: Christians (n = 39), Hindus (n = 29), Jews (n = 23), and non-religious people (n = 63).  A total of 154 participants were given surveys in which they rated their feelings about eating various animals. Data from Christian and non-religious groups exhibited similar patterns such as a high likelihood of eating a given animal when starving, while results from Jews and Hindus were consistent with their religion's respective food taboos. Despite these differences, morality and disgust are strongly correlated with one another in almost all instances. Moreover, morality and disgust are almost equally important considerations when determining willingness to eat when starving.

As Rothgerber (2012) states, as arguments become more prominent that meat consumption is harmful to the ‘environment, public health, and animals’ (p.1); those who consume meat products will experience pressure to justify their meat eating. This, incorporated with the comparatively lesser male concern for the rights of animals, and the apparent animosity towards plant-based diets may be analysed as a development of masculinity (Rothgerber, 2012). In this exploratory study, men (aged between eighteen and twenty-five) gave accounts of their experiences of participating in weight work and of their diet. The data were then integrated with pre-existing theoretical research whilst at all times seeking to analyse through an ethical-vegetarian-feminist lens. The data were gathered through the use of focus groups (Morgan, 1998) before being submitted to a process of thematic analysis (Stenner, 1993). All participants presented discourses where attaining muscular physique was a goal and consumption of meat was a considered aspect of that ambition. Having a body shape that did not conform to those ideals was discriminated against and those who did adhere to the standards were elevated to the superior within a social-hierarchy. As well as the construction of social hierarchies based upon physical attributes, they were also created along the lines of diet with the opposition of men’s versus women’s food (Rogers, 2008) becoming apparent throughout. Data are discussed in relation to the construction of masculine gender identity as well as its relationship to the hierarchies of body ideals, diet and physical characteristics.

The debate on the future of meat centres on recent environmental, economical, ethical, and health issues, whereas historical dimensions are all too often overlooked. The fiery discussions are nevertheless affected by an underlying legacy of “meat traditions” and accompanying hunting, slaughtering, eating, and sharing activities, rituals, and rites. Eating meat is a biocultural activity. Therefore, a closer inspection of the evolutionary, collective, and semiotic aspects of meat in human societies is required. This study ventures such an exploration based on a heuristic model inspired by Maslow's pyramid of needs, distinguishing between physiological, security, community, value, and holistic levels. Besides the potential relevance of an innate craving, it is argued that meat has interfered with the development of fundamental human characteristics, both as a physical and conceptual resource. This relates, amongst others, to elements of gender differentiation, cooperation and reciprocity, social stratification and power, religion, cultural expression, and identity. As such, meat traditions provide a basis for evolutionary and long-term social processes, on which more recent and shallow courses of action are superposed, affecting contemporary behaviour. Several research questions were identified to further explore and anticipate the impact of meat on human populations and their societal and economic functioning.

Ce mémoire porte sur la relation entre le végétalisme et la tradition culinaire française, et plus particulièrement, sur la manière dont cette dernière est remise en question par le végétalisme. Il s’appuie notamment sur les témoignages de restaurateurs végétaliens, qui livrent alors leurs ressentis sur leur place au sein des restaurants, notamment traditionnels, français. Cette analyse permet alors de mettre en évidence les tensions qui émergent quant à la confrontation de ces deux modèles alimentaires
Dans un premier temps, les deux modèles d’alimentation sont analysés notamment dans les deux rapports différents aux animaux qu’ils présentent. L’importance de la viande et des produits issus de l’exploitation animale au sein de la tradition culinaire française est alors mise en évidence, bien que celle-ci soit en partie due à l’industrialisation massive des produits alimentaires issus de l’exploitation animale. Les fondements spécistes de la tradition découlent ainsi d’un rapport dominant à la nature. À l’inverse, le végétalisme se voit considéré comme une pratique qui traduit une vision plus globale qui considère les animaux non-humains comme des êtres sentients. Par leur capacité à souffrir, les animaux devraient alors bénéficier de droits qui assurent que leurs besoins vitaux sont remplis. La pertinence de la différence comme critère de discrimination et d’oppression des animaux est également remise en question.
Dans un second temps, la fonction de ciment social de la tradition est analysée. En effet, le rituel alimentaire est profondément fédérateur, il est ainsi difficile d’y introduire de nouvelles pratiques. La viande est aliment à forte symbolique, elle renvoie à la fête, au pouvoir et se voit, par sa rareté, être l’apanage des élites, et notamment des hommes. Cet ordre social bien établi se voit alors contrarié par la vision du monde proposée par le végétalisme, basée sur le respect du vivant, l’empathie et l’équité. Les végétalien·nes sortant de manière explicite de la norme, lors des repas, se voient rappelé·es à l’ordre, ou bien stigmatisé·es.
Dans un dernier temps, le végétalisme comme opportunité d’une réappropriation de la tradition est exploré, notamment en faisant converger certaines valeurs issues de la tradition avec des problématiques éthiques qui prennent en ampleur ces dernières années. La consistance morale du végétalisme est également remise en question, à l’heure ou les produits industriels végétaux envahissent les supermarchés et il est toujours associé à une certaine « blanchité » privilégiée. Nous pourrons alors constater qu’une convergence des luttes est nécessaire pour s’inscrire dans une démarche de respect du vivant dans sa globalité, dont le végétalisme peut être une des applications concrètes.

Many people visit zoos and eat meat, and they believe that consuming meat and attending zoos is morally legitimate. They are opposed by a minority who view meat consumption and zoo visits as morally problematic. How should we settle such a disagreement? Based on an approach from moral psychology, the method of reflective equilibrium appears to be a very promising strategy for settling such disagreements. In applying this method, the classical concept of the 'weakness of will' (akrasia) will be used. As a result of deploying such an argumentative approach to solving the question of whether or not one should visit zoos, it emerges that, all things considered, it is wrong to visit zoos.

Despite Peppa Pig being a billion-pound character favourite of children
across the globe, many of those same children regularly consume pig
products. Using cognitive dissonance as a starting point, this photo essay
aims to investigate how the “meat paradox” (Loughnan et al., 2010) may be
applied at an intra-species level to this phenomenon: The Peppa Pig Paradox.
It may be that animals in the Peppa series are simply anthropomorphised
versions of ourselves (Mills, 2017); that the anthropocentric human-isanimal metaphors we employ maintain negative views of all things porcine
(Goatly, 2006); or that the socialisation process and norm maintenance
necessitate dissociative language (Plous, 1993) about other animals to
maintain a boundary across which we dare not tread. As the 21st century
develops and veganism increases in popularity, perhaps connections will
become more explicit as plant-based food becomes more readily available.
Increased associations might create a shift in consciousness away from
strategic ignorance (Onwezen & van der Weele, 2016) to a more conscious,
species-inclusive society, where Peppa Pig fans will shun the very notion of
consuming pig flesh and demand the same of others.

Această lucrare urmărește obiectivele: reflectarea tendințelor veganismului în
București și integrarea perspectivei de gen cu privire la acest stil de viață, respectiv a
consumului de carne. Una dintre temele abordate în lucrare este consumul sustenabil, întrucât
comunitatea vegană încearcă să încurajeze comportamente de consum responsabil cu scopul
de a conserva planeta și relațiile dintre specii. Cea de-a doua temă este consumul de status,
întrucât indivizii, odată cu trecerea la veganism se identifică cu un nou set de valori precum:
egalitatea dintre specii, pacea dintre om și natură, conștiința față de corp și grija față de
acesta. Toate aceste valori contribuie la formarea unui anumit comportament de consum,
consum independent, respectiv consum materialist conform categorisirii lui (Goldsmith,
2012).
Cercetarea s-a bazat pe următoarele observații: comunitatea vegană din București
începe să devină vizibilă prin intermediul apariției produselor vegane în magazine, localurilor
în zonele centrale ale Bucureștiului, prin organizarea de târguri care promovează acest
fenomen. Vocea veganilor din București comparativ cu cei din America se face slab auzită.

This essay reflects on the politics of meat as they intersect with gender politics, using three novels that powerfully dramatize these issues as case studies: Han Kang’s The Vegetarian (2007), Margaret Atwood’s The Edible Woman (1990) and Ruth Ozeki’s My Year of Meats (1998). The protagonists of these books are young women who feel trapped and constricted by society’s strong patriarchal conventions, attempting to escape them by eschewing meat, equated with the exploitation of women, animals and the environment. In addition, they develop an overpowering empathy with plants, which eventually leads them to avoid eating even the latter. Meat-eating and animal farming, as well as the ways in which they intersect problematically with the sexual objectification of women as meat to be consumed, a longstanding, vexed trope, are the main thematic concerns in the three novels, which can be seen as engaged in a critical dialogue. These topics are addressed by drawing on recent theoretical work on gender studies and ecofeminism, reflecting on the link between the commodification of women as meat, as well as considering the strategies that might enable the protagonists to escape this persistent trope.

The slaughter of animals is a fundamental aspect of the economic, social and spiritual life of many people in South Africa. Under apartheid, these events generally occurred in rural areas or urban townships designated for black people. Since the transition to democracy in the 1990s, increased suburban mixing has exposed established middle class residents, notably white people, to cattle slaughter. The article explores the resulting public discourses on these events, such as condemnations, liberal appeals for tolerance, and Africanist claims to citizenship and space. In addition the article examines anxieties that some white people express in relation to the materiality of the slaughter of animals in residential areas. The article offers a multi-layered analysis of reactions to animal slaughter in relation to race, identity, difference, space and the place of animals and meat production in cities.

In contemporary India, the negotiations and conflicts over the significations imparted to meat and to meat-eating have opened the way to new episodes of communal tension and violence. Arguably, the more meat it is accepted and commodified, the more it is also contested and politicized.

This chapter gives background to the meat crisis, explores how humans have been eating non-human animals over time, including in the last half a century, and considers potential reasons for changes in these practices. Subsequently, the chapter will explore the different discourses related to eating animals - with the underlining notion that discourses are deeply tied in with practices. Finally, the chapter will look at some future visions for a transformation of the meat system.

Social practice theories help challenge the often hidden paradigms, worldviews and values at the basis of many unsustainable practices. However, practice theoretical research can struggle to provide effective results for policymaking. Connected to social practices, discourses and their boundaries define what is seen as possible, what the range of issues and their solutions are. By exploring the connections between practices and discourses - where paradigms, worldviews and values are represented through cognitive frames – this thesis develops, firstly, a conceptual approach to help enable purposive change in unsustainable social practices. This is done in an interdisciplinary manner integrating different literatures. Secondly, the thesis takes meat and the current meat system as a central theme. Radical transformation towards new meatways is arguably necessary, as explored in this thesis in detail, yet complex psychological, ideological and power related mechanisms currently slow down and inhibit change.

Notable for the practice-discourse framework is that it allows a focus, on the one hand, on existing strategic ignorance of conflicting values, emotions and knowledges, and on the other hand, on the potential for discursive consciousness of practices, and their related (conflicting) values, emotions and knowledges. The wider, the more varied and in-depth discourses there are, the more difficult strategic ignorance is to maintain. Discursive consciousness can create discursively open practices which may be well established and discursively dominant in a society, but nonetheless, increasingly questioned, creating tensions and potential openings to different ways of going about the practices. Especially significant in such discursively open practices can be different and new meanings replacing, or co-occurring alongside old meanings. Discourses disseminate new meanings and potential new ways of doing things to a wider social group or society. Discursive consciousness can be seen as a key concept for purposive change. Further, it may better enable change in the context of distributed agentive power residing within the practice-discourse arrangement. A positive feedback loop may emerge between collective individual action creating political change, and political change changing both individual and societal values.

Taking the widened, and interdisciplinary version of a social practice theory approach to meat eating related practices, the thesis examines discourses related to the new meatways, firstly flexitarianism, and secondly, eating cell-based or plant-based meats, or insects. Cognitive frames can work as a focus of practice theoretical analysis especially due to their connections to values, emotions and knowledge on the side of practices. Discourse data can be used to investigate some of the underlying issues to do with controversial practices, or practices that are established, but being questioned. Discourses can reveal much about the values, emotions, knowledge, paradigms, and worldviews linked to social practices, as well as potential coping mechanisms, such as strategic ignorance of related conflicts. The second research goal for the thesis is to answer a more specific question related to the new meatways and discourses around them potentially enabling a purposive transformation. This is done by analyzing recent online discourses from the UK-based Guardian newspaper.

The analyzed data suggests that meat eating related practices can be seen as discursively open, especially due to the new meatways offering new solutions, as compared to vegetarianism and veganism. Discourses regarding cell-based or plant-based meat or insects push the boundaries of what meat is, and seeing strong flexitarianism as a realistic meatway helps imagine a solution to finding sufficient future protein for the world. Further, discourses around the new meatways can reveal somewhat hidden frames that have supported existing practices in the last decades. Two conceptual metaphors present in the data nail down well two issues regarding transforming the meat system towards radically less, or no intensive production, with the goal of radically lower negative impacts. The first metaphor, the hungry beast, addresses the still very present meat demand paradigm or frame in need of critical reassessment. The new meats (cell- based, plant-based meat and insects) are partially functioning in this frame with the underlining assumption that they are necessary to satisfy the starkly increasing demand for meat. The second metaphor of a journey illustrates how sustainable ways of eating protein, including some more conventional meat, can be realized. When framing meat eating and its transformation using this metaphor, different meatways are seen as points on a continuum, where many possible journeys along that continuum can be made. In this way even more radical changes can be facilitated. Finally, compared to the old meatways, the new meatways can better align values related to sustainability with values often being prioritized in daily food related practices, such as providing for family, convenience, tradition, freedom, politeness, and pleasure. The new meatways therefore offer a way to expand the discourse, away from the conventional animal-based meat vs. no meat dichotomy.

Nous postulerons que la consommation de viande a fonctionné et fonctionne encore comme un marqueur de l’identité chrétienne ad extra, en permettant au chrétien de se démarquer des « autres extérieurs » formés par toutes les religions que le christianisme a successivement rencontrées, et ad intra, en permettant à certains Chrétien·nes de se démarquer des « autres intérieurs » formés des Chrétien·nes théologiquement différents. Car si les manières dont les Chrétien·nes s’alimentent diffèrent selon les temps, les lieux et les cultures, elles diffèrent aussi selon les théologies, par exemple en fonction de la place que l’on attribue aux plantes et aux animaux dans la création divine, mais aussi selon la manière de lire la Bible juive ou la valeur accordée au pain et au vin de la communion. De fait, les deux « autres » (l’autre extérieur et l’autre intérieur) sont souvent difficiles à distinguer et la condamnation d’un autre extérieur vise souvent tout autant un autre intérieur et la condamnation d’un autre intérieur vise souvent tout autant un autre extérieur.

The act of animal killing affects the human psyche in manners that are culturally contingent. Throughout history, societal attitudes towards the taking of animal lives have mostly been based on deference and/or dominion. Postdomestic societies have evolved in fundamentally different ways. Meat production is abundant yet concealed, animals are categorized and stereotyped, and slaughter has become a highly disquieting activity. Increased awareness of postdomestic meat production systems raises a moral polemic and provokes disgust in some consumer segments. Overall, a heterogeneous set of solutions has emerged to deal with the societal upset and cognitive dissonance caused by animal slaughter. This includes the so-called carnism approach, a rise in animal welfare programs, a market demand for reassuring narratives (“story meat”), a rehabilitation of the metier of farmers and butchers, crowd butchering, neo-ritualism and home slaughter, the biotechnological exploration of “cultured meat” and “pain-free meat”, entomophagy, “meatless meat”, and the increasing proliferation of vegan and vegetarian lifestyles.

Meat has been one of the common foods for humankind for many millenniums and an important part of food memory in different cultures in relation to everyday food practices. Nowadays, plant-based meat (PBM), as substitution of animal-based meat (ABM), has become popular and common among consumers living in Northern Europe with various motivations including environmental problems, animal welfare, and human health. In this thesis, as a niche product category, PBM is studied from a cultural analytical perspective. The aim of this thesis is to identify and interpret the hidden effects of consumers’ interactions with PBM by focusing on their daily practices including shopping, cooking, and eating. To achieve this aim, these practices are taken into consideration with their performative aspects while analyzing the collected data from various qualitative research methods including interviews, focus groups, shop, cook, eat-alongs, and online ethnographic research (netnography). Additionally, by using the theoretical approaches of semiotics, (embodied) food memories and myths, consumers’ personal practices, narratives, and food rituals are analyzed.

The thesis shows that the naming of PBM products as meat make an impact for consumption but also their physical properties evoking consumers’ senses and (embodied) memories and their contributions to develop social interactions, e.g. commensality, i.e. providing an opportunity for sharing meat by everyone at the table, affect consumers’ PBM preferences in their everyday food practices. In terms of applicability, the findings of this thesis provide culturally valuable consumer for various stakeholders to design, develop, and produce consumer-centered plant-based meat products. Moreover, they raise new questions for further researches in academia while providing a new perspective for the discussion of PBM in politics, society, and industry.

H διατριβή μελετά τη χρήση και τη σημασία των μαχαιριών στην αρχαία ελληνική λατρεία από τους πρωτογεωμετρικούς έως και τους ελληνιστικούς χρόνους, με αφορμή το σχετικό υλικό από το ιερό του Διός στην Πάρνηθα. Η διατριβή αποτελείται από δύο τόμους: Ο Τόμος Α΄ συνιστά το κύριο τμήμα της μελέτης και διαρθρώνεται σε τέσσερα κεφάλαια, ακολουθούμενα από τη σύνοψη των δεδομένων. Στο Κεφάλαιο 1 εξετάζονται οι γραμματειακές πηγές ως προς την ορολογία και ως προς τις χρήσεις των μαχαιριών. Στο Κεφάλαιο 2 συγκεντρώνονται και σχολιάζονται οι επιγραφικές μαρτυρίες, που τεκμηριώνουν την ύπαρξη μαχαιριών σε 12 ιερά. Στο Κεφάλαιο 3 παρουσιάζονται τα μαχαίρια από 128 ιερά, με αφετηρία το ιερό του Διός Παρνησσίου, μοναδικό για τον αριθμό των μαχαιριών που έχουν βρεθεί (4400), τα οποία παρουσιάζονται για πρώτη φορά. Αντικείμενο του Κεφαλαίου 4 αποτελεί η εικονογραφία των μαχαιριών στο πλαίσιο της λατρείας. Το κείμενο ολοκληρώνεται με τη σύνθεση των δεδομένων, από τα οποία προκύπτει νέα τυπολογική κατάταξη των μαχαιριών και συμπεράσματα για τη χρήση και τη συμβολική λειτουργία τους στον ελλαδικό χώρο κατά τη διάρκεια των ιστορικών χρόνων. Το κείμενο συνοδεύεται από τον Τόμο Β΄, όπου περιλαμβάνεται το εποπτικό υλικό, ακολουθώντας τη σειρά των τεσσάρων κεφαλαίων του Τόμου Α΄: Αποτελείται από δύο χάρτες, στους οποίους σημειώνεται η θέση των ιερών όπου έχουν εντοπισθεί μαχαίρια και επιγραφές που αναφέρονται μαχαίρια αντίστοιχα, 57 κατόψεις, όπου σημειώνεται η θέση εντοπισμού των μαχαιριών, 638 σχέδια μαχαιριών, 136 απεικονίσεις μαχαιριών στην αρχαία ελληνική τέχνη, κατάλογο 206 φιλολογικών πηγών, κατάλογο 28 επιγραφών, καταλόγους και γραφήματα σχετικά με την τυπολογία, τα ιδιαίτερα χαρακτηριστικά και το ανασκαφικό πλαίσιο των μαχαιριών και καταλόγους απεικονίσεων.

This thesis studies the use and the importance of knives in ancient Greek cult, from the Protogeometric to the Hellenistic periods on the occasion of the material from the sanctuary of Zeus Parnessios. The dissertation consists of two volumes. Volume A is the main body of the study and includes four chapters, followed by the data synthesis. Chapter 1 concerns the literary evidence, dealing with the terminology and the uses of the knives. Chapter 2 examines the inscriptions, providing evidence for knives in 12 sanctuaries. Chapter 3 presents knives found at 128 sanctuaries, beginning with the Zeus Parnessios sanctuary, unique for the number of the discovered knives (4400 specimens), which are presented here for the first time. Chapter 4 provides the iconographic analysis of knives depicted in a cultic context. The study ends with the synthesis of the above data, suggesting the formation of a new typology and the final conclusions, concerning the function of the knives, both practical and symbolic, in Greece during historical times. Volume B includes the visual material, following the structure the four chapters in Volume A. It is compiled of two maps indicating the sanctuaries which yielded knives and inscriptions mentioning knives, 57 ground-plans, with the knives find-spots noted, 638 drawings of knives, 136 depictions of knives in ancient Greek art, a catalogue of 206 literary texts, a catalogue of 28 inscriptions, as well as catalogues and graphs related to the typology of knives, their special features and their excavation contexts and catalogues of knife representations.

Sektor penternakan haiwan merupakan titik saringan awal dalam memastikan jaminan keselamatan makanan nasional. Walau bagaimanapun, terdapat pelbagai laporan salah laku dan sebaran wabak terhadap haiwan ternakan yang gagal diatasi dengan baik dalam kalangan pengusaha. Sehubungan dengan itu, objektif kertas kerja ini adalah memperincikan hadis-hadis yang menyebutkan mengenai isu keselamatan makanan dalam sektor penternakan berdasarkan ulasan para muhaddithin serta mengadaptasi hadis tersebut ke dalam satu bentuk instrumen yang praktikal dan mampu dimanfaatkan sama ada sebagai alternatif ataupun nilai tambah dalam prosedur keselamatan makanan semasa. Kajian ini mengguna pakai kaedah analisis data induktif, deduktif serta analisis kandungan dan tematik. Hasilnya, kajian membangunkan instrumen analisis hadis bagi menghindarkan pencemaran pada peringkat awal dalam penghasilan produk makanan daripada sumber haiwan.

Mohd Farhan Md Ariffin, Muhammad Ikhlas Rosele & Shafiza Safie. 2021. ISU KESELAMATAN MAKANAN DALAM SEKTOR PENTERNAKAN HAIWAN: ANALISIS PEMBANGUNAN INSTRUMEN BERASASKAN HADIS. Islamiyyat: The International Journal of Islamic Studies, UKM Press: Universiti Kebangsaan Malaysia, (ISSN 0126-5636), 43 (1): 85-95 (Indexed by Emerging Sources Citation Index (ESCI) by the Clarivate Analytics Services, Index Islamicus, ProQuest & Islamic World Science Citation Centre)

Despite decades of promotion, rates of vegetarianism have changed minimally in the U.S. In part due to this slow growth rate, farmed animal advocates are divided about whether encouraging meat elimination or meat reduction (and which type) is best. Following Voltaire’s assertion that the perfect can be the enemy of the good, this research explores whether vegetarianism (the perfect) may be the enemy of the good for realizing advocates’ desired social movement outcomes in American society around meat and farmed animals. This dissertation, drawing on applied sociology and positioned at the intersection of effective altruism, social movement outcomes, the sociology of food, and dietary behaviour change, examines this research question and speaks to whether social movements should ask for intermediate steps or focus on their desired end goal.

This dissertation engages with an effective animal advocacy lens—a subset of effective altruism—to study the current and future potential impact of three diets promoted to varying degrees by U.S. advocates: a vegetarian diet, a reduced-meat diet, and a chicken-free diet (per the problem of smaller-bodied animals). Quantitative methods were used to consider how these diets can help this social movement “do the most good,” a key tenet of effective altruism. Data was collected from an online census- balanced cross-sectional sample of 30,000+ U.S. adults provided by Nielsen in 2016.

Results showed a reduced-meat diet had the highest prevalence rate among American adults and the largest number of food opinion leaders based on current as well as future potential eating patterns. A reduced-meat diet was the driver for the greatest number of meat-free meals eaten each week and the largest number of adults this is spread amongst, both taking in current and future potential trends. A reduced-meat diet also had the best external perceptions among those who are not restricting their meat consumption. Lived experiences was the one exception, where a vegetarian diet had the best internal experiences among individuals currently eating one of the diets. These findings suggest that there are reasons to infer that a reduced-meat diet may best support an effective animal advocacy approach to U.S. dietary outreach.

Karnizm to dominująca kultura naszych czasów, jednak większość ludzi nie zdaje sobie sprawy z tego, że są karnistami. Zarówno sam system przekonań, jak i jego ofiary, jest niewidzialny. Kultura karnizmu jest tak silnie zakorzeniona i zinstytucjonalizowana, że trudno ją zakwestionować – mimo racjonalnych argumentów. Aby przetrwać, karnizm posługuje się mechanizmami obronnymi i mitami, a także racjonalizowaniem działań, które nie są spójne z podstawowymi wartościami większości ludzi. Karnizm ukazuje nasz stosunek do zwierząt, który jest wysoce ambiwalentny. Rezygnacja z karnizmu powoduje przewartościowanie naszej relacji ze zwierzętami i dostrzeżenie w nich doznających, wrażliwych bytów, które podobnie jak ludzi cechuje indywidualność i osobowość.

Słowa kluczowe: karnizm, mięso, kultura, zwierzęta, antropocen

The advent of refrigerated transport made fresh beef a global commodity, linking South American and Australian producers to hungry consumers in Europe and North America. With vast supplies of cattle, and growing markets in Japan, Russia and beyond, China was the last great frontier of this global transformation. Rather than a single export trade, China’s beef industry was a complex and multidirectional network of producers, processors and consumers, its many production chains each facing distinct commercial, logistic, and political challenges. This article examines three such chains, the Qing-era caravan trade that drove live sheep and cattle to Beijing, the Harbin meatpacking industry that grew up around the Russian China Eastern Railway, and Japanese-dominated export of beef from Qingdao, as a cross section of these issues, showing how the industry as a whole adapted to the new pressures and opportunities of globalization, as well as those presented by technology, foreign investment, imperialism and war.

The study was conducted to study the consumption pattern of meat consumed (cattle, sheep and goat) at
Hawassa city, Southern Ethiopia. Multistage random sampling procedure was used in the study area.
Accordingly, a total of 697 households were selected. The collected data was analyzed by using descriptive
statistics. Majority (95.1%) of the respondents consumed meat, the results also indicated that most of them
consume meat once a month (26.8%) followed by consumption at a weekly basis (25.1%). Among the meat
being consumed, beef was the most popular one and was mostly consumed on a weekly basis (23.7%) this was
followed by chevon and mutton, which was mostly consumed once a month (13.9 % ,11.8%) respectively) by
the respondents. The reason for preference of beef may be multifold with the higher availability (numbers of
butcheries/ restaurants sold beef) and lower price of beef when compared to the other two meat types. The other
reason preferred beef over mutton and chevon could be the culinary preference was towards beef related dishes
which have led to higher consumption at home and eateries. The results showed that consumption of meat was
highest during the festivals and holidays (89.1%), followed by times of social obligations (79.2%). Most of the
respondents obtained meat through purchasing from butchers (92.7%) or, through sharing of slaughtered
animals between friends/relatives (34.3%), by slaughtering un fattened animals, purchased directly from the
market(individually(23.2%). It was concluded that in the study area, consumption status of meat was very low,
only 3.2%, 5.6% and 25% of households were consumed meat (either beef or chevon or mutton) every day,
twice/weekly, weekly respectively. Therefore, any development and improvement strategies of livestock
production should be introduced so as to secure meat requirement of the community in the study area, Ethiopia.

AB STRACT Promoting food safety is key to preventing foodborne diseases which are contracted through consumption of contaminated foods. The study was undertaken to assess the knowledge and practices of meat safety by meat sellers in the Accra metropolis. A descriptive survey design involving the use of semi-structured questionnaire was used to obtain information from 150 meat sellers on their knowledge and practice of food safety. The results revealed that all the respondents were males and majority aged between 18-50 years 149 (99.3%). Age had influence on knowing that eating/drinking increases risk of meat contamination (X=11.659, df=2, P=0.003) and contaminated meat causes illness (X=15.026, df=2, P=0.001). Age also had influence on the practice of sterilizing knives and equipment (X=50.680, df=2, P<0.001). Most of the respondents completed elementary education 85 (56.7%) and had more than 3 years' experience in selling meat 146 (97.3%). The level of education had no influence on meat seller's knowledge and practice in meat safety except the use of gloves (X=12.271, df=3, P=0.007). Work experience had influence on most of the meat safety practices examined. Majority 108 (72%) of the respondents were aware of meat safety from various stakeholders such as the Accra Metropolitan Assembly, Food and Drugs Authority and the media. The respondents 140 (93.3%) were aware eating contaminated meat can cause foodborne illness, however; there was a knowledge gap in the type of illnesses caused by contaminated meat. Majority of the meat sellers 103 (68.7%) were unaware of the importance of wearing gloves, although majority 136 (90.7%) wash their hands always before touching raw meat and cleaning equipment prior to and after work. Also, most 147 (98%) of the meat sellers do not sterilize their equipment which may harbour foodborne pathogens. Although the results obtained showed appreciable knowledge and practice of meat safety, more improvements need to be made. The meat sellers had minimal training in meat handling and its associated effects which should be a concern to stakeholders. Education of meat sellers through training programmes will help improve their knowledge, attitude and practices towards meat safety.

Les modalités de production et de consommation de la viande semblent aujourd’hui fortement remises en cause, du moins dans les pays riches où la consommation a atteint à la fin du siècle dernier des niveaux sans précédents. Quels problèmes la viande pose-t‑elle ? Cet article propose d’envisager les controverses actuelles portant sur la viande comme une crise des dispositifs légitimant la production et l’absorption de cet aliment très particulier.

En proposant vingt-six portraits de nourritures d'aujourd'hui, Du monde à l'assiette. Mythologies alimentaires invite à regarder différemment la modernité alimentaire. Cassoulet, couscous, paella, poule au pot, hamburger, dinde, filet de saumon, kebab, foie gras, sushi… les grands classiques de nos paysages alimentaires contemporains y trouvent bien sûr une place. Quelques plats dont les noms sonneront plus exotiques aux oreilles de nombreux gourmands, ainsi le talo ou la birria de chivo, viennent eux aussi y donner matière à penser. Des empanadas aux crêpes en passant par les pibales et le steak-frites, chacun des mets réunis dans ce livre est là, en effet, pour nous dire quelque chose sur le fonctionnement de nos sociétés. A travers son histoire ou son actualité, l'un nous parle du métissage ou de la mode, l'autre des dynamiques identitaires ou de la mondialisation…
Tels de délicats massepains, les essais concis et les photographies qui composent Du monde à l'assiette sont autant d'invitations au grignotage. Ici le pain de maïs peut se déguster à la suite de la Sachertorte et avant quatre têtes de bœuf… sans risquer l'indigestion. Néanmoins, il est fort possible après la lecture de cet ouvrage que vous regardiez les jambons et les poulets autrement ou que vous éprouviez le désir soudain de manger des tamales.

Du monde à l'assiette. Mythologies alimentaires
Frédéric Duhart
Serie: Librairie de Montaigne
Dilecta
Paris, France
2007
174 p. & 16 p. (Photographs)
[ISBN: 978-2-916275-28-4].

Livre complet (avec photos) en vente sur amazon et en librairies
https://www.amazon.fr/Du-monde-lassiette-Mythologies-alimentaires/dp/2916275282

Mainstream dietary recommendations now commonly advise people to minimize the intake of red meat for health and environmental reasons. Most recently, a major report issued by the EAT-Lancet Commission recommended a planetary reference diet mostly based on plants and with no or very low (14 g/d) consumption of red meat. We argue that claims about the health dangers of red meat are not only improbable in the light of our evolutionary history, they are far from being supported by robust scientific evidence.

This book explores our changing relationship with meat as food. Half storytelling and half historic work, it analyzes the way in which humans have dealt with the idea of eating animals in the Western world, from 1900 to the present. The story part of the book follows the rise and fall of meat, and illustrates how this type of food has become a problem in a more emotional way. The historical component informs and offers readers key data. The author draws on theories of circular societies, smart cities and smart countries to explain how and why forms of meat production that were common in the past have since all but disappeared. Both components, however, explain why meat has been important and why it has now become a problem. In tracing the fall of meat, the author identifies a host of dilemmas. These include fossil energy, pollution, illnesses caused by eating meat, factory farming, and processed foods. Lastly, the book offers a possible solution. The answer focuses on new forms of meat obtained without killing animals and in a sense resembles renewable energy. Overall, this unique cultural history offers revealing insights into how meat affects social relations, interpersonal relationships, and humanity as a whole.

In India, the status of bovines is determined by the material relationships in which humans engage with them, and by the political agenda to control their slaughter. Cattle and buffalo keeping practices are specialized towards milk production. At the same time, Hindu nationalist movements try to ban the killing of cows. For long, cattle (Bos taurus ssp. and Bos indicus ssp.) has been esteemed and often sacralised in India while buffalo (Bubalus bubalis sp.) has been seen as an unauspicious animal fit for sacrifce. Nevertheless, these two species have provided milk and working force to the agrarian economy, and well as a cheap meat to the marginalised groups in charge of flaying or slaughtering these animals. Thus, beef consumption (whatever its origin) is a marker of an inferior social and moral status. Over the last few decades, the ban on cattle slaughter has gone stricter, epitomizing a nationalist will to define India as a purely Hindu country. In this context, the milk sector has opted for buffalo keeping: these animals can be killed more easily and their carcasses are favored in the global meat market. Thus, India has recently become the first exporter of bovine meat worldwide. In this article, I argue that the multiple and highly contentious statuses of bovines in India are not entirely underpinned by cultural factors. Notably, the political and economic spheres, as well as the affective entanglements with cattle, participate in the negotiation and conflicts over the different signifcations endowed to the animals and to their meats.