The Evolution of Urban Australian Meat-Eating Practices

This qualitative study used social practice theory to explore how meat-eating practices are changing in contemporary urban Australia, drawing on a sample of Sydney residents aged 23–45 years. The research used an iterative study design and an inductive analysis approach. Semi-structured face-to-face in-depth interviews were the main mode of data collection, supplemented by observations in places such as markets and local neighborhoods. Research participants explained that the role of meat in their diet has changed in response to shifting conventions and social infrastructures. They have reduced consumption of red meat in favor of meats considered healthier or more ethical. Key factors driving the change include exposure to alternative eating practices brought about through changes in political policy and the advent of globalization. Changing discourses of masculinity and the move toward embracing more fluid representations of gender have, in turn, changed meanings in relation to the meat-eating man and a meat-heavy diet. Rising environmental and health consciousness, and concerns for animal welfare have also contributed to dietary changes. While several participants claimed to have increased their consumption of plant-based foods, meat still continues to maintain a significant presence within their diets. Many participants expressed interest in cutting back further on meat consumption and adopting more plant-based foods but they also identified several challenges—e.g., limited access to plant-based ingredients and recipes, negative meanings associated with vegetarian and vegan diets, and a lack of competence in relation to preparing and consuming appetizing meals using plant-based foods.

Social identity and meat consumption - An agent-based model

Humans are social animals. Even the very personal decision of what someone eats is influenced by others around them. In this study, we propose four social interaction mechanisms driven by social identity that affect a person’s decision to eat or not eat meat. Using data from the British Social Attitude Survey in 2014, we operationalise social identity in an agent-based model to study the effect of social interactions on the spread of meat-eating behaviour in the British population. We find that social interactions are crucial in determining the spread of meat-eating behaviour. In order to bring about large-scale behavioural changes at the system level, people need to 1) have a strong openness to influences from both in-group and out-group members who have a different dietary behaviour, and 2) have a weak tendency to reinforce their current behaviour after seeing in-group members sharing the same behaviour. The agent-based model is shown to be a useful tool to operationalise social theories in a well-defined context, and to upscale the system to study its dynamic evolutions under different scenarios.

Next Generation Sequencing of Single Nucleotide Polymorphic DNA-Markers in Selecting for Intramuscular Fat, Fat Melting Point, Omega-3 Long-Chain Polyunsaturated Fatty Acids and Meat Eating Quality in Tattykeel Australian White MARGRA Lamb

Meat quality data can only be obtained after slaughter when selection decisions about the live animal are already too late. Carcass estimated breeding values present major precision problems due to low accuracy, and by the time an informed decision on the genetic merit for meat quality is made, the animal is already dead. We report for the first time, a targeted next-generation sequencing (NGS) of single nucleotide polymorphisms (SNP) of lipid metabolism genes in Tattykeel Australian White (TAW) sheep of the MARGRA lamb brand, utilizing an innovative and minimally invasive muscle biopsy sampling technique for directly quantifying the genetic worth of live lambs for health-beneficial omega-3 long-chain polyunsaturated fatty acids (n-3 LC-PUFA), intramuscular fat (IMF), and fat melting point (FMP). NGS of stearoyl-CoA desaturase (SCD), fatty acid binding protein-4 (FABP4), and fatty acid synthase (FASN) genes identified functional SNP with unique DNA marker signatures for TAW genetics. The SCD g.23881050T>C locus was significantly associated with IMF, C22:6n-3, and C22:5n-3; FASN g.12323864A>G locus with FMP, C18:3n-3, C18:1n-9, C18:0, C16:0, MUFA, and FABP4 g.62829478A>T locus with IMF. These add new knowledge, precision, and reliability in directly making early and informed decisions on live sheep selection and breeding for health-beneficial n-3 LC-PUFA, FMP, IMF and superior meat-eating quality at the farmgate level. The findings provide evidence that significant associations exist between SNP of lipid metabolism genes and n-3 LC-PUFA, IMF, and FMP, thus underpinning potential marker-assisted selection for meat-eating quality traits in TAW lambs.

Conclusion and Recommendations

This concluding chapter highlights the main themes and findings of the book. It also makes a set of actionable recommendations for the halal industry and halal markets as well as the shariah scholars—all with a view to improve on the impressive range of achievements already made. It is presented in three sections, beginning with a roundup of the challenges facing the halal industry generally and what could be done to address them. Section two is on promoting standardization and shariah-based solutions for outstanding issues, whereas the last section makes recommendations on environmental issues relating to meat eating.

Islam and Science

This chapter explores the basic compatibility or otherwise of Islam with science, especially with reference to stunning and halal slaughtering, halal vaccines, genetically modified organisms, and the environmental impacts of meat eating. It addresses the basic premise of these concepts. Halal and haram are not determined by reference only to human reason or scientific knowledge, but by a combination of these and the guidance mainly of divine revelation (wahy). Worship matters (‘ibadat) are normally determined by the shariah independently of scientific evidence, and this could also be said of a limited number of dietary restrictions Islam has imposed—even though there may be some scientific justification for them. Still, Islam is on the whole receptive to scientific evidence.

Introduction

This introductory chapter summarizes the book and its division into three parts and numerous chapters. The introduction discusses five themes, beginning with a summary and overview of the book, followed by a similar overview of the halal industry and its market presence. Part I, bearing the title “Shariah Perspectives,” occupies about two-thirds of the book, whereas the other two parts expound halal developments in Malaysia and a select number of other countries. Then follows a review of the roles of culture and what may be customarily considered as harmful and unclean. There is also a brief history of meat eating.

Shariah and the Halal Industry

This book expounds the rules of shariah relating to lawful and unlawful in food and beverages, and how they are manifested in halal industry practices and markets. In addition to a concise presentation of the scholastic treatment of the rules of halal and its opposite, the haram in shariah, the book also familiarizes the reader with how they were formed and what are the basic tools by which the rules of shariah may be adjusted through fresh interpretation (i.e., ijtihad) so that they may respond to new developments. Part I, “Shariah Perspectives,” occupies about two-thirds of the book, whereas the other two parts cover halal developments in Malaysia and a select number of other countries. There is also a review of the roles of culture and what may be customarily considered as harmful and unclean, as well as a brief history of meat eating.

Our Moral Duty to Eat Meat

I argue that eating meat is morally good and our duty when it is part of a practice that has benefited animals. The existence of domesticated animals depends on the practice of eating them, and the meat-eating practice benefits animals of that kind if they have good lives. The argument is not consequentialist but historical, and it does not apply to nondomesticated animals. I refine the argument and consider objections.