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The late Nancy Jay described a striking feature of animal sacrifice: in many different cultures it functions to establish paternity. This article develops a theoretical framework for understanding just what it is about animal sacrifice that makes it so cross‐culturally well‐suited for establishing paternity. The main premise of this framework is that sacrifice communicates menace – not so much towards the domesticated animals ritually killed, but primarily towards those subordinated humans (children in particular) who are similarly disempowered vis‐à‐vis the class of male sacrificers. By demonstrating their willingness and ability to kill, sacrificing men gain a material basis for claiming credit for human reproduction, namely, that children live only by virtue of the sacrificers’ decision to kill animals in their stead. This framework is explicated through reference to Old and New Testament discourses of sacrifice.

The purpose of this paper is to theorize and empirically investigate the formation of consumer’s consumption ritual experiences and discourses associated with Feast of Sacrifice.

The authors have approached the data from assemblage theory perspective. By use of ethnographic participant observation and in-depth interviews, seven themes are uncovered and discussed: meaning of Qurban, preparation of the ritual, Qurban choice, meat, Qurban ritual, marketplace and framing of discourses.

This study provides a theoretical development in which it depicts that assemblage theory can be used in the context of religious rituals such as the Feast of Sacrifice. This suggests that parts forming the social phenomena include different meanings and functions in different assemblages to the ritual, which has a structure with a particular process, roles and content scenario. This implies that even the most structured social phenomena as religious rituals can be accepted as social assemblage where every individual experiences his/her own ritual with the parts that have ever-changing material and expressive roles.

This study will contribute to the literature on religious rituals and practices through viewing ritual as an assemblage including material and expressive features as well as human and non-human actors. Besides, this study aims to find out whether there is a constant consumer and the concept of ritual by focusing on buying experiences of consumer in Feast of Sacrifice in Turkey.

Debates over ritual slaughter, sacred food, fasts, and forbidden foods, perpetuated by religion and tradition, are nothing new. Dietary obligations and prohibitions, in all their diversity, have always been the object of comment, critique, or even concern from one human group towards another. The consumption of meat (or its prohibition) has always been about more than its nutritional function. Reducing religious dietary obligations to hygienic or gustatory practices would be an unrealistic attempt to erase the diversity of the procedures which people undertake to give meaning to life, death, and the world, and to locate themselves in relation to “others”. These rites, ­legitimated by myths, inevitably provoke phenomena of influence, reciprocated within and outside groups. The selection of food – of meat in particular – plays a primordial role as a social marker, the rules of which contribute to the organisation of groups by tracing ­differences between individuals, between men and women, and between communities. Formerly attached to a totemic group and its territory, then to a religion and its society, dietary practices are globalising and encountering one-another. Questions are now raised about the management, in shared spaces, of a diversity of dietary prohibitions and obligations. These questions are at the core of this chapter, notably, what place should be reserved for dietary particularities in collective catering in human organisations? And what limits should be given to the expectations of each regarding dietary purity or fasting?

Using the family activity of hobby stock-keeping (“petstock”) as a context, this paper aims to extend singularization theory to model the negotiations, agencies and resistances of children, parents and petstock, as they work through how animals become food within the boundaries of the family home. In doing so, the authors present an articulation of this process, deciphering the cultural biographies of petstock and leading to an understanding of the emergent array of child animal food-product preferences.

Data were collected from petstock-keeping parents through a mixture of ethnographic, in-depth interviewing and netnographic engagements in this qualitative, interpretive study; with parents offering experiential insights into animal meat and food-product socialization behaviours played out within the family environments.

The findings discuss the range of parental behaviours, motivations and activities vis-à-vis petstock, and their children’s responses, ranging from transgression to full compliance, in terms of eating home-raised animal food-products. The discussion illustrates that in the context of petstock, a precocious child food preference agency towards animal meat and food products is reported to emerge.

This research has empirical and theoretical implications for the understanding of the development of child food preference agency vis-à-vis animal food products in the context of family petstock keeping.

The research has the potential to inform policy makers around child education and food in regard to how child food preferences emerge and can inform marketers developing food-based communications aimed at children and parents.

Two original contributions are presented: an analysis of the under-researched area of how children’s food preferences towards eating animal food products develop, taking a positive child food-choice agency perspective, and a novel extension of singularization theory, theorizing the radical transformation, from animal to food, encountered by children in the petstock context.

It is the expectation of Halal consumers that the meat they buy in retail shops and restaurants are ethically and legally reared and slaughtered in approved premises to protect animal welfare and public health. While this may be the case in multinational and well-established supermarkets due to due diligence on the part of retailers, there is evidence to suggest that some independent retail shops and ethnic restaurants in the UK partake in selling meat from illegally slaughtered animals. It is a crime that involves many players, but usually masterminded by rural entrepreneurs, including rogue farmers who supply the animals for illegal slaughter and further processing into smokies, or as part of the Islamic festival of Qurbani, in makeshift abattoirs. The purpose of this paper is to highlight illegal slaughter of sheep for the Halal market and how these impacts on food integrity and animal welfare.

This paper examines the legality of slaughter in accordance with UK animal welfare and food safety legislations. The documentary research approach is adopted to examine available information on the activities of organised criminal gangs in the production of smokies and their possible involvement in Qurbani fraud.

This paper demonstrates the involvement of some rogue farmers who are facilitating the smokies trade and illegal slaughter of sheep during the Qurbani sacrifice. It is worth noting that while these illegal activities occur in the Halal sector, the perpetrators are not always Muslims. The processing of illegally slaughtered sheep takes place in unhygienic conditions which is of food safety, public health concern and may violate the religious rules around slaughter.

Illegal slaughter for the Muslim sacrifice of Qurbani is underreported, this paper aims to highlight the animal welfare and food safety aspects of this type of slaughter, in addition to those slaughtered for smokies production.

Recent advances in contemporary virtual reality (VR) technologies are going to have a significant impact on everyday life. Through VR it is possible to virtually explore a computer-generated environment as a different reality, and to immerse oneself into the past or in a virtual museum without leaving the current real-life situation. For such an ultimate VR experience, the user should only see the virtual world. Currently, the user must wear a VR headset which fits around the head and over the eyes to visually separate himself from the physical world. Via the headset images are fed to the eyes through two small lenses. The purpose of this paper is to present the generation of a virtual 3D model of the wooden model of Solomon’s Temple, located at the Hamburg museum (Museum für Hamburgische Geschichte), and its processing for data integration into the two game engines Unity and Unreal.

Cultural heritage (CH) monuments are ideally suited for both thorough multi-dimensional geometric documentation and realistic interactive visualisation in immersive VR applications. Additionally, the game industry offers tools for interactive visualisation of objects to motivate users to virtually visit objects and places.

The project has been carried out by the Photogrammetry & Laser Scanning Lab of the HafenCity University Hamburg, Germany to demonstrate an immersive and interactive visualisation using the VR System HTC Vive.

The workflow from data acquisition to VR visualisation, including the necessary programming for navigation and interaction, is described. Furthermore, the use (including simultaneous multiple users environments) of such a VR visualisation for a CH monument is discussed in this contribution.

In this paper, I look at one of the most archetypal of children’s stories, that of Noah and the flood, to understand the classificatory schema it presents.

Drawing on an analysis of 47 children’s picture books based on the biblical story, including those held in the historical archive of the Cotsen Children’s Library at Princeton, I show that the single most consistent frame for the story is the trope of “two by two”, referencing both the animals and people in the story. The books in the sample, intended for children aged 4–10 years, were published between 1905 and 2006, and are between 14 and 60 pages long.

The repeated emphasis on mated pairs, one male and one female, serves to reproduce the twinned categories of gender and heterosexuality in an overtly “natural” fashion that ties the animal bodies to human social divisions. These constitutive categories of social division – gender and heterosexuality – then become central schemas for organizing people and experience. I draw on Martin (2000) arguing that children encounter picture books before they have had experience in actual social life. Therefore, the books help instill these primary categorization schemas in children, creating the social groupings and relations among them that order their worlds.

The argument makes a strongly causal role for culture and argues that the impact/importance of the content of children’s books may be subordinate to the role they play in helping establish classificatory schema that help construct children’s understandings of the social world.

Chronic ethanol consumption induces lipid peroxidation by increasing free radicals or reducing antioxidants and may increase damage to hepatic DNA. Tannins are polyphenolic metabolites present in various plants and one of their effects is antioxidant activity that reduces lipoperoxidation, as is the case for vitamin E. This paper aims to assess the role of tannic acid and vitamin E in lipid peroxidation and in DNA damage in rats receiving ethanol.

A total of 60 Wistar rats were divided into six groups: control+ethanol (0‐24hs), tannic acid+ethanol (0‐24 hs), and vitamin E+ethanol (0‐24 hs). The animals were sacrificed immediately (0 hour) or 24 hours after a period of four weeks of ethanol administration and the following measurements were made: plasma vitamin E and liver glutathione, thiobarbituric acid resistant substances, and α‐tocopherol. The comet test was also applied to hepatocytes.

Ethanol administration led to an increase in DNA damage (148.67±15.45 versus 172.63±18.94) during a period of 24 hours which was not detected in the groups receiving tannic acid or vitamin E. Steatosis was lower in the groups receiving tannic acid.

The paper highlights that antioxidant role of vitamin E and of tannic acid in biological systems submitted to oxidative stress should be reevaluated, especially regarding the protective role of tannic acid against hepatic steatosis.