Ecology, Evolution, and the Search for Cultural Origins: The Question of Islamic Pig Prohibition [and Comments and Reply]

Diener, Paul; Robkin, Eugene E.; Anderson, Eugene N.; Barclay, Harold Β.; Bertocci, Peter J.; Brown, Karen; Centlivres, Pierre; Ghani, Ashraf; Grivetti, Louis E.; Harris, Marvin; Leeds, Anthony; Orans, Martin; Patai, Raphael; Raum, Johannes W.; Simoons, Frederick J.; Vayda, Andrew P.; Wagner, Philip L.; Webb, Malcolm C.

doi:10.1086/202138

Cited by 46 publications

(17 citation statements)

References 90 publications

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“…Beyond the tautological arguments that dictate that pigs are illicit because they are filthy, anti-pig attitudes in early Islam were crystallized through a vast nexus of governmentality, ecological concern, dermatological and digestive worries, and the need to quell the rabble. For Paul Diener and Eugene Robkin, porcophobia was a deliberate mechanism instrumentalized to control the lower classes, bind them to the burgeoning metropolis, and destroy the possibilities of rival clans and communities through a clever funneling of all rural agricultural surplus into the city ( [7], pp. 501-04).…”

Section: The Interdiction: Of Pigs and Human Animalsmentioning

confidence: 99%

Global Halal: Meat, Money, and Religion

Mukherjee

2014

Religions

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Abstract:The following article deconstructs (and demystifies) Halal with a view to unraveling how the religious, racial, economic, and ethico-political are articulated in and around material technologies of meat production and bodily techniques of religious consumption/the consumption of religion. It, thus, attempts to rethink the nexus of food, politics, and contesting visions of the sacred and the profane, from within the folds of the global and global Islam. Halal emerges as a terrain replete with paradigmatic juridical and political questions about the impasses of social and culinary conviviality and cosmopolitanism. Although there is certainly nothing new about religious taboos on food on the body, Halal is far from being a personal or strictly communal set of strictures and practices. On the contrary, global Halal emerges as a new agonistic field typified by charged debates concerning the place of secularism, recognition, and "food diversity" in the global marketplace. This paper offers a cartography, both phenomenological and social scientific, of this multi-tiered site of meat, power, and belief.

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Section: The Interdiction: Of Pigs and Human Animalsmentioning

confidence: 99%

Global Halal: Meat, Money, and Religion

Mukherjee

2014

Religions

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“…In literal sense, God expressed his displeasure at the people of Israel eating swine flesh (Isa 65:4;66:17). Archaeological studies suggest that pigs were reared in Palestine in ancient times (Dyson 1953;Lobban 1994;Diener and Robkin 1978;Firmage 2008). Pigs were allowed to roam on the streets (Firmage 2008).…”

Section: Caring For Unclean Animals In Ancient Israelmentioning

confidence: 99%

“…The question of whether unclean animals, particularly domestic ones, had a place in ancient Israel's ecological strata has not been adequately studied. The study becomes necessary looking at the "Pig Law of 1962," which made raising of pigs in Israel untotemic or abhorrent even until today (Diener and Robkin 1978;Lobban 1994;Barak-Erez 2007).…”

Section: Introductionmentioning

confidence: 99%

Caring for Unclean Animals in Ancient Israel: An Ecological Perspective

Berchie¹

2014

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In view of the biblical kosher law of clean and unclean animals, the question of whether unclean animals could be reared or not in Ancient Israel becomes an ecological concern (Lev. 7:21; 11:26) for religious bodies today who still consider certain animals as unclean. A theological study of the law in the Pentateuch suggests that, in Ancient Israel, unclean animals were well catered for. Physical contact with live unclean animals did not render one unclean.Rather, uncleanness could be acquired through the touching of the carcass of clean or unclean animals (11:24-28, 38-39). As part of their stewardship ordained by God (Gen. 1:26), the people of Israel touched and reared/cared for unclean animals. Amongst other things, analysis of Gen. 1:26, in the Hebrew text, indicates that the primary purpose of human creation, as cosmic stewards over all creatures (including unclean animals), is underlined. Hence, contemporary religious bodies, who still consider certain animals as unclean, should have an unfeigned care and positive attitude towards all unclean animals.

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“…Forbes 197'): 1982: Hourmou-''- ' Redding 1981: also Diener and Robkin 1978: Speth ziadis 1980(7: 1981. and Spielmann 1983 '"' Ci.…”

Section: Conclusion: Dimini and The 'Domestic Mode Of Production'mentioning

confidence: 99%

Dimini and the ‘DMP’: faunal remains and animal exploitation in Late Neolithic Thessaly

Halstead

1992

Annu. Br. Sch. Athens

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Hourmouziadis' recent analysis of the extensive excavations at Dimini has isolated a series of residential subdivisions or ‘domestic areas’ within the Late Neolithic settlement. Faunal remains from the ‘central court’ and from five surrounding domestic areas suggest a remarkably uniform pattern of animal exploitation. Individual domestic units kept cows, goats, pigs, and especially sheep; sheep and pigs, at least, seem to have been raised principally for meat. The lack of domestic specialization in stock husbandry has implications for understanding both of the ‘neolithic mode of production’ and of the role of specialization in the emergence of the élite which occupied the central court.

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Ecology, Evolution, and the Search for Cultural Origins: The Question of Islamic Pig Prohibition [and Comments and Reply]

Cited by 46 publications

References 90 publications

Global Halal: Meat, Money, and Religion

Global Halal: Meat, Money, and Religion

Caring for Unclean Animals in Ancient Israel: An Ecological Perspective

Dimini and the ‘DMP’: faunal remains and animal exploitation in Late Neolithic Thessaly

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