M.Tech. (Biological and Health Technology) / The manner in which ritual slaughterings are executed in the R.S.A. is unknown to the majority of the population. The requirements with which religious slaughterings must comply as well as the facilities used for that purpose are even less familiar. The subject of the Jewish method of slaughter (Shechita) has especially elicited much discussion, due to the major divergence of opinion between the Jewish community and animal welfare organisations, as far as the slaughter technique and restraining facilities are concerned. This study was undertaken in an endeavour to find a solution to the problems in the form of restraining facilities acceptable to both groups. The first phase comprised a literature study of Shechita. The second phase consisted of a study tour to the United States of America and Israel, to become acquainted with the latest technology employed for Shechita. The last phase entailed the construction of a prototype restrainer facility at the Johannesburg Abattoir to facilitate experiments for the development of a head clamp. The function of the head clamp is to restrain the animal in such a manner that it can be slaughtered in the upright position but still in full compliance with the rules of Shechita. This study represents an endeavour to contribute meaningfully to and supplement existing knowledge and know-how applicable in South African circumstances.

Thesis (M.S.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 2031-01-01

Approximately 98% of lamb and sheep, 60% of cattle and 85% of deer in New Zealand are halal slaughtered each year. The high production of halal meat in the country has lead Tourism New Zealand's Chief Executive Officer, George Hickton, to believe that it would be easier to promote New Zealand as a destination for Muslim travellers. However, research has shown that the majority of Muslim travellers find it difficult to obtain halal food in the country. To understand why the access to halal food is limited for travellers, this study specifically investigates the management and promotion of halal food in restaurants. Data was obtained using a questionnaire that was administered through face-to-face interviews.Since the total population of halal restaurants in New Zealand was unknown, a snowball sampling method was chosen as it was the most efficient and economical way of locating a group of restaurants that was 'hidden'. The locations for sample selection were Auckland, Wellington, Christchurch and Dunedin, which have the highest population of Muslims and are also major tourist destinations. Results, obtained from a sample of 99 halal restaurants, indicate that nearly four out of ten respondents did not agree that the Muslim tourist market is significant to their business. Many were also reluctant to promote their halal food or put up the halal sign in front of their shop. Yet the number of halal restaurants in New Zealand has risen tremendously as a result of the rapidly growing domestic Muslim population. Given the increased risk of fraud, Muslim consumers in New Zealand are in urgent need of halal statutory regulations, as well as stronger guidelines pertaining to the issue of halal food. Additionally, there is also a need to establish and implement an effective halal certification system that is standard throughout the country. The issue of halal slaughter being associated with cruelty to animals will also need to be addressed. Concerted efforts should be made to understand this sentiment and to counter it with appropriate scientific information.

O presente trabalho apresenta um estudo relacionado ao preceito bíblico Não cozerás o cabrito no leite de sua mãe, descrito em Êxodo 23.19; 34.26 e Deuteronômio 14.21, numa perspectiva teológica, cultural e nutricional. A pesquisa se orienta pelo padrão metodológico praticado pela Faculdade EST e pelos seus orientadores de pesquisa. O primeiro capítulo procura, sucintamente, situar o texto em seus contextos literários, submetendo-os a uma análise histórica, social, geográfica e literária. Ele se ocupa também com o estudo do texto através da sua tradução, análise literária e redacional. Apresenta opiniões a respeito da proibição, baseadas em estudos científicos e antropológicos de renomados teólogos. O segundo capítulo trata da origem, evolução, literatura e cultura judaica, procurando apresentar as leis dietéticas, além das orientações relacionadas à mistura de carne e leite, das técnicas de preparação de alimentos kasher/puros. E, por fim, o terceiro capítulo se reporta a estudos científicos relacionados à ciência da nutrição, com ênfase nos nutrientes da carne e do leite. Conceitua nutrição humana como ciência, relaciona religião e alimento, vivência e sobrevivência e normas alimentares. E conclui com resultados de pesquisas relacionadas à interação alimentar existente entre os nutrientes da carne e do leite. / This paper presents a study related to the Biblical precept You shall not boil a kid in its mothers milk. described in Exodus 23:19; 34:26 and in Deuteronomy 14:21 in a theological, cultural and nutritional perspective. The research is guided by a methodological pattern practiced by the Faculdades EST and by its research orientators. The first chapter succinctly seeks to situate the texts in their literary contexts submitting them to an historical, social, geographical and literary analysis. It also occupies itself with the study of the text through its translation, literary and redactional analysis. It presents opinions with respect to the prohibition, based on scientific and anthropological studies of renowned theologians. The second chapter deals with the Jewish origin, evolution, literature and culture, seeking to present the dietary laws, beyond the orientations regarding the mixture of meat and milk, the techniques of preparing kasher/pure foods. And, finally, the third chapter deals with the scientific studies related to the science of nutrition with emphasis on the nutrients of meat and milk. Human nutrition is conceived as science, relating religion and food, living and surviving and eating rules. And it concludes with results of research related to the food interaction that exists between the nutrients of meat and milk.

This thesis examines the meanings of purification practices and purity concepts in early Christian culture, as they were articulated and formed by Greek Christian authors of the first three centuries, from Paul to Origen. As purity and defilement are especially suited for articulating difference, hierarchy and change, these concepts were essential for early Christians, shaping their understanding of human nature, sin, history, and ritual. In parallel, the major Christian practices embodying difference and change, baptism, abstinence from food or sexual activity, were all understood, emoted and shaped as instances of purification. Two broad motivations, at some tension with each other, were at the basis of Christian purity discourse. The first was a substantive motivation: the creation and maintenance of anthropologies and ritual theories coherent with the theological principles of the new religion, and the integration of purity traditions and concepts into these worldviews and theories. The second was a polemic motivation: construction of Christian identity by laying claim to true purity while marking the purity practices and beliefs of others (Jews, pagan or “heretics”) as false. I trace the interplay of these factors through a close reading of second- and third-century Christian Greek authors discussing food abstentions, death defilement, sexuality and baptism, on the background of Greco-Roman and Jewish purity discourses. This thesis demonstrates three central arguments. First, purity and defilement are central concepts for understanding Christian cultures of the second and third centuries. Second, Christianities developed their own conceptions and practices of purity and purification, distinct from those current in contemporary and earlier Jewish and pagan cultures, though decisively influenced by them. Third, concepts and practices of purity and defilement were shifting and contentious, an arena for boundary-marking between Christians and others and between different Christian groups.