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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Discussions
Interfaith Dialogues
Is Halal Meat Scientifically Proven Right?
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<blockquote data-quote="Luckysingh" data-source="post: 162141" data-attributes="member: 16886"><p>I know what you mean about the meat being chewy or not.</p><p>I think we don't experience this to a large degree as mass production of both meats is not far off, in the sense that most animals are raised with non genuine diets (protein pumpers,supplements) and in a non genuine environment. Also, stunning beforehand is commonly used in both cases,I believe.</p><p>Therefore the two genuine extremes of both meats are not readily available.</p><p> </p><p>Good point about the jhatka being less painful. I have agreed that in the past, and still do based on actions of neurons,ganglia and post-synaptic activity. </p><p>However, we have to remember that to quantify or measure pain is very difficult.</p><p>One persons scale is not the other persons.</p><p>Even for the manufacturing of analgesics, it's actually the tolerance to pain that is commonly used in trials to measure the drug's effect.</p><p>With jhatka, the chances of the pathways being blocked, hence numbness and anaesthesia effect are much higher. Therfore the chances of the animal experiencing numbness is higher. This again, cannot be definite for all animals as different pathways can come into action to relay the responses to the brain. </p><p>But in general, we could definitely say that with jhatka the animal is <strong>more likely</strong> to experience numbness and therefore less pain.</p><p> </p><p>Here, we are talking about the instant of being killed, the first few moments before death. There has been mention that draining interupts the transmission of signals across pathways. Now, this can infact happen, as the conduction of impulses and signals across neuron synapses requires nutrients that are readily available from blood.But the actual drainage would have to be done for some time before there is enough depletion of most common Na, K, Ca,- the animal would most likely have been dead before this could take affect. So, the immediate drainage would not directly affect nerve transmission as such - the pain pathways would still be very much active.</p><p> </p><p>I didn't mention this earlier, as in all honesty I didn't find it appropriate to try and justify jhatka over halal. </p><p>It is the misconceptions about halal that I wanted to scientifically clarify.</p><p> </p><p>At the end of the day, both are acts of killing for consumption.</p><p>The animal doesn't have a choice and even if it did, what favour would we really be doing ??</p><p>Plenty of halal consumers actually believe that they have done the animal a favour,- this is a wrong, inhumane belief.</p><p> </p><p>Sat sri akaal</p><p>Lucky Singh</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 162141, member: 16886"] I know what you mean about the meat being chewy or not. I think we don't experience this to a large degree as mass production of both meats is not far off, in the sense that most animals are raised with non genuine diets (protein pumpers,supplements) and in a non genuine environment. Also, stunning beforehand is commonly used in both cases,I believe. Therefore the two genuine extremes of both meats are not readily available. Good point about the jhatka being less painful. I have agreed that in the past, and still do based on actions of neurons,ganglia and post-synaptic activity. However, we have to remember that to quantify or measure pain is very difficult. One persons scale is not the other persons. Even for the manufacturing of analgesics, it's actually the tolerance to pain that is commonly used in trials to measure the drug's effect. With jhatka, the chances of the pathways being blocked, hence numbness and anaesthesia effect are much higher. Therfore the chances of the animal experiencing numbness is higher. This again, cannot be definite for all animals as different pathways can come into action to relay the responses to the brain. But in general, we could definitely say that with jhatka the animal is [B]more likely[/B] to experience numbness and therefore less pain. Here, we are talking about the instant of being killed, the first few moments before death. There has been mention that draining interupts the transmission of signals across pathways. Now, this can infact happen, as the conduction of impulses and signals across neuron synapses requires nutrients that are readily available from blood.But the actual drainage would have to be done for some time before there is enough depletion of most common Na, K, Ca,- the animal would most likely have been dead before this could take affect. So, the immediate drainage would not directly affect nerve transmission as such - the pain pathways would still be very much active. I didn't mention this earlier, as in all honesty I didn't find it appropriate to try and justify jhatka over halal. It is the misconceptions about halal that I wanted to scientifically clarify. At the end of the day, both are acts of killing for consumption. The animal doesn't have a choice and even if it did, what favour would we really be doing ?? Plenty of halal consumers actually believe that they have done the animal a favour,- this is a wrong, inhumane belief. Sat sri akaal Lucky Singh [/QUOTE]
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Is Halal Meat Scientifically Proven Right?
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