'Cultural Prohibition of Food in Two Societies\r'

' many a nonher(prenominal) hoi polloi of contrary socialisations and theologylinesss define themselves non only by what their spiritual beliefs be nevertheless as wellspring as by what diet they scram and the different meanss in which they prep atomic number 18 it (Campo 2009). nutriment is one(a) cardinal f pretendor of everyday lifespan that brings community together and links plenty to the raw(a) and sacred worlds (Campo 2009). Since the beginning of time dietetical serves have been incorporated into the religious practices of different people almost the globe. Some religious sects abstain, or be forbid from overwhelming trusted regimen and fox.\r\nOthers restrict regimen and drink in their holy days, plot some associate dietary and nutrition preparation practices with rituals of the organized religion (Waibel 2004). These dietary practices ar known as the cultural forbidding era of nourishment. In this essay I leave behind discuss the Musl im dietary laws and the Hindoo dietary requirements that be practiced near the world. The Muslim cultural prohibition of sustenance plays a very signifi abidet eccentric in the wears of Muslims around the world . The Islamic dietary laws be a liaison of some(prenominal)(prenominal) social custom and religion (Campo 2009).\r\nIn Islamic dietary laws, nutriments be categorized into different groups. These groups intromit those that be logical (HALAL), those that be forbidden (HARAM) and those that ar unadulterated (tahir, tayibb) and those that are unpurified (rajis, najis). These divisions of what feeds are lawful- tenuous and what foods are forbidden- polluted are based on the QURAN and HADITH, the Islamic sources of revelation (Campo 2009). The record instructs people to eat only lawful and good things from the earth and not to â€Å" mention in Satan’s footsteps” (Q 2:168).\r\nThe most general statement in the volume about food is one that w as intended for â€Å"children of Adam”: â€Å"Eat and drink, but do not be wasteful, for god does not handle wasteful people” (Q 7:31) (Campo 2009). It is clear from some(prenominal) of these verses that morality plays a major(ip) role in the practicing of the Islamic dietary laws. The Quran too identifies particular proposition foods that God has provided for people to eat. These include the following; dates, grapes, olives, pomegranates, grains and the flesh of domestic sheep, goats, oxen and camels (Q 6:99, 141-145; 80:25 -32) (Campo 2009).\r\nMuslims potful only consume meat where the fleshly has been slaughtered or sacrificed in accordance to precise rules: â€Å"The name of God (BASMALA) must be invoked (Q 6:118, 121), and a deep dickhead with a sharp knife must be do across the throat. most(prenominal) seafood can be eaten (Q 5:96; 16:14), as well as hunted physicals as long as the name of God has been pronounced when the hunting weapon is discha rged (Q 5:4)” (Campo 2009). The Quran in like manner forbids believing Muslims from eating carrion (Meat from unsacrificed d.o.a. things), spilt blood, pork and food that has been offered to idols rather and then God (Q 5:3; 6:145).\r\nOther forbidden food much(prenominal)(prenominal)(prenominal) as the flesh of predators (animals with fangs or talons) is also included in the HADITH. The Muslim jurists count on meat from an animal that has not been powerful slaughtered as carrion (inedible). This includes animals that have been beaten to death, strangled, killed by a f on the whole, or gored to death (Q 5:3). Wine is also proscribe along with other intoxicating substances. All of these forbidden foods and substances are said to be technical grade and can prevent Muslims from fulfilling their religious duties unless take a counsel or avoided. Sometimes exceptions can be made when the situation is dire (Campo 2009).\r\n proper(postnominal) dietary rules can also give w ay when it comes to worshipping and other activities in Muslim life. Prayer, continence during Ramadan, Almsgiving, and the Hajj completely involve restrictions and procedures concerning food that people are meant to abide by (Campo 2009). The offering of food is considered an important act of charity, but the food that is offered cannot be forbidden. Rules of etiquette are also recommended for special occasions involving cordial reception and feasting as well as ordinary meals (Campo 2009). Hindi dietary requirements, like those of the Islamic dietary laws play a major role into the lives of many Hindus around the world.\r\nAccording to Arjun Appadurai â€Å" The density, scope and taxonomic complexness of Hindu symbolic thought in regard to food is difficult to ictus in a brief position” (Appadural 1981). A love of nature and the splendour of brio a simple, natural life are the basis of Hinduism, which is a faith that originated in India (ElGindy 2010). The Hindu fa ith agitates a vegetarian lifestyle and encompasses a number of health beliefs and dietary practices. These practices arise from the idea of living in harmony with nature and having pardon and adore for all of God’s creations (ElGindy 2010).\r\nDevout Hindu’s consider that all of God’s creations including both humans and animals are worthy of respect and compassion. Therefore Hinduism promotes a vegetarian lifestyle with dodge of eating animal meat or flesh (ElGindy 2010). However some Hindu’s choose not to practice vegetarianism and may adhere to the Hindu dietary codes in different degrees of strictness. For example, some Hindu’s avoid eating thrill and pork (which are strictly prohibited in the Hindu diet code, curiously squall because cows occupy a special place in the Hindu religion), but will eat all other meats (ElGindy 2010).\r\nHindu’s look at that food affects both the body and the caput and a proper diet is considered t o be vital for spiritual development in Hinduism. The Hindu diet code divides food into three separate categories, based on the foods effect on the body and the temper (ElGindy 2010). The first is known as Tamasic food. This is food that is leftover, stale, ripe, spoiled or other impure food, which is debated to grow negative emotions such as jealousy, anger and greed. The second is known as Rejasic food.\r\nThis is food that is believed to produce strong excited qualities, passions and restlessness in the mind. The food in this socio-economic class includes eggs, meat, fish, garlic, onions, spices, hot peppers, pickles and other nipping spicy foods. The last is known as Satvic food. This is the most in demand(predicate) food and is food that is non-irritating to the stomach and purifying to the mind. The foods in this category include fruits, nuts, whole grains and vegetables. These foods are believed to produce calmness and nobility (ElGindy 2010). Hindu’s believe t hat for true service to God, honesty of food is necessary to principal(prenominal)tain the desirable state of mind that leads to enlightenment” (ElGindy 2010). Food is consumed to achieve mind/body labyrinthine sense and good pure food promotes a peaceful †non agitate-mind. â€Å"Sin or an agitated state of mind, prevents the journey to moksha (divine supreme knowledge, which leads to exemption from the cycle of birth, life, death and rebirth” (ElGindy 2010). organized religion is the major factor when it comes to the prohibition of food around the world.\r\nBoth the Muslim culture and the Hindu culture promote devotion and pure lives by the prohibition of certain foods. A question of ethics arises from the practicing of such laws in both cultures. They also promote kindness and charity among people. There are many akinities mingled with the two cultures in both the way they live their lives and the way in which they consume food harmonise to their dietary laws and requirements. matchless major coincidence is that both cultures categorize foods into groups, with certain foods organism classified as being both pure or impure.\r\nAnother similarity then arises from this as there are similar foods that are classified as pure, good foods to eat in both societies ,for example fruits and grains. Both cultures have specific foods that are forbidden, such as, meat that has not been slaughtered in accordance with specific rules for Muslims and Stale, leftover, overripe and spoiled food for Hindu’s. The main similarity between the two cultures is that they both filter out to live pure, spiritual lives through the practicing of their dietary laws.\r\nFor both cultures, if they do not abide by their dietary laws they cannot live accomplish religious lives. As well as many similarities between the two cultures of Muslim and Hindu, there are also a few ends between the way in which they live their lives and dietary laws that they foll ow. One of the main differences between them is that Muslims can eat meat, as long as the animal has been slaughtered in the correct way, whereas Hindu’s promote a vegetarian lifestyle because they believe that all of God’s creations are equal.\r\nAlthough some Hindu’s may choose to eat meat (apart from beef and pork), depending on the level of strictness in which they follow their dietary laws. Another difference is that Islamic dietary laws are a matter of social custom and religion. circumscribed etiquette is required at social gatherings such as feasts, as well as ordinary meals, for example, â€Å"pronouncing the basmala, taking food and drink with the right hand and not reclining succession eating” (Campo 2009). Another difference between Muslims and Hindus is that Hindus believe that food is good for both the body and the mind.\r\nThey believe that certain foods can create different emotions when consumed. For example, they believe that impure fo od can make somebody angry, jealous and greedy (ElGindy 2010). The cultural prohibition of food in both the Muslim clubhouse and the Hindu society is a very strong element in the religious lives of those who practice these faiths. Firstly I would like to point out that ethics appear to be a major influencer into the practicing of dietary laws and codes in these religions.\r\nThis is because people of both religions strive to live a fulfilled spiritual life, which they cannot have if they eat foods, which are not considered as being pure. This brings me to my conterminous point, which is, both Muslims and Hindu’s furcate foods into groups based on whether the food is pure or impure. In both societies people want to eat pure food and avoid impure food so that they can live a pure life. Certain rituals and rules apply to both cultures when it comes to how food is prepared before it is consumed.\r\nSometimes in both cultures exceptions can be made to these laws in dire circums tances. In conclusion the cultural prohibition of food in the Muslim society and the Hindu society helps people to reach religious equilibrium, which is something that all people who practice the faith strive to achieve. From the research that I have conducted into the translate of the prohibition of food I have found that both the Muslim faith and the Hindu faith follow similar morals and belief systems and place substantial importance on the key ideas of holiness, pure, impure, kindness, generosity, comparison and charity.\r\n'