Cultural Prohibition of Food in Two Societies

Many concourse of different cultures and spiritual beliefs define themselves not only when by what their unearthly beliefs be but also by what sustenance they eat and the different looks in which they prepare it (Campo 2009). Food is unriv everyed grievous factor of e rattlingday biography that brings large number together and cerebrate people to the natural and sacred worlds (Campo 2009). nether regionce the beginning of time dietetic examples take over been incorporated into the ghostly practices of different people around the globe. Some religious sects abstain, or are prohibit from consuming certain feed and drink.Others determine pabulum and drink in their holy days, while some henchman dietetical and feed preparation practices with rituals of the creed (Waibel 2004). These dietary practices are know as the cultural proscription of nutrient. In this essay I pull up stakes discuss the Islamic dietary laws and the Hindi dietary requirements that are practise around the world. The Islamic cultural prohibition of pabulum plays a very signifi peckt billet in the lives of Moslems around the world . The Islamic dietary laws are a matter of twain social custom and religion (Campo 2009).In Islamic dietary laws, intellectual nourishments are categorised into different groups. These groups accept those that are lawful (HALAL), those that are forbidden (HARAM) and those that are clarified (tahir, tayibb) and those that are impure (rajis, najis). These divisions of what feeds are lawful-pure and what foods are forbidden-impure are found on the script and HADITH, the Islamic sources of revelation (Campo 2009). The Quran instructs people to eat only lawful and good things from the earth and not to follow in Satans footsteps (Q 2168).The most general statement in the Quran almost food is one that was intended for children of Adam Eat and drink, but do not be wasteful, for god does not manage wasteful people (Q 731) (Campo 2009 ). It is clear from some(prenominal) of these verses that ethics plays a major(ip) role in the practicing of the Islamic dietary laws. The Quran also identifies specific foods that perfection has provided for people to eat. These include the following dates, grapes, olives, pomegranates, grains and the flesh of domestic sheep, goats, cattle and camels (Q 699, 141-145 8025 -32) (Campo 2009).Muslims layabout only consume meat where the sensual has been slaughtered or sacrificed in accordance to specific rules The name of immortal (BASMALA) must be invoked (Q 6118, 121), and a deep incision with a terse knife must be made across the throat. Most seafood can be eaten (Q 596 1614), as well as hunted wolfs as long as the name of God has been sound out when the hunting weapon is discharged (Q 54) (Campo 2009). The Quran also forbids gestate Muslims from alimentation carrion (Meat from unsacrificed dead things), spilt blood, pork and food that has been offered to idols rather then God (Q 53 6145).Other forbidden food such as the flesh of predators (animals with fangs or talons) is also included in the HADITH. The Muslim jurists consider meat from an animal that has not been countervailly slaughtered as carrion (inedible). This includes animals that oblige been beaten to death, strangled, killed by a f entirely, or gored to death (Q 53). vino is also prohibited along with former(a) intoxicating substances. All of these forbidden foods and substances are said to be impure and can prevent Muslims from fulfilling their religious duties unless removed or avoided. Sometimes exceptions can be made when the slur is dire (Campo 2009).Specific dietary rules can also leave when it comes to worshipping and opposite activities in Muslim life. Prayer, fasting during Ramadan, Almsgiving, and the Hajj all 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 e surplus(a) occasions involving hospitality and feasting as well as banausic 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.According to Arjun Appadurai The density, scope and taxonomical complexity of Hindu symbolic thought in regard to food is difficult to capture in a brief space (Appadural 1981). A love of nature and the importance of living a simple, natural life are the basis of Hinduism, which is a conviction that originated in India (ElGindy 2010). The Hindu faith put forwards a vegetarian lifestyle and encompasses a number of health beliefs and dietary practices. These practices splay from the idea of living in harmony with nature and having mercy and maintain for all of Gods creations (ElGindy 2010).Devout Hindus hope that all of Gods creations including both humans and animals are valued of respect and compassion. Therefore Hinduism promotes a vegetarian lifestyle with avoidance of eating animal meat or flesh (ElGindy 2010). However some Hindus choose not to practice vegetarianism and whitethorn adhere to the Hindu dietary codes in different degrees of tightness. For example, some Hindus avoid eating beef and pork (which are strictly prohibited in the Hindu diet code, especially beef because cows occupy a special site in the Hindu religion), but will eat all other meats (ElGindy 2010).Hindus believe that food affects both the consistency and the mind and a proper diet is considered to be vital for spiritual development in Hinduism. The Hindu diet code divides food into one-third separate categories, based on the foods effect on the carcass and the reputation (ElGindy 2010). The first is known as Tamasic food. This is food that is leftover, stale, overripe, spoil or other impure food, which is believed to produce negative emotions such as jealousy, anger and greed. The act is known as Rejasic food.This is food that is believed to produce difficult emotional qualities, passions and unease in the mind. The food in this category includes eggs, meat, fish, garlic, onions, spices, hot peppers, pickles and other briary spicy foods. The last is known as Satvic food. This is the most desired food and is food that is non-irritating to the stomach and purifying to the mind. The foods in this category include fruits, nuts, self-coloured grains and vegetables. These foods are believed to produce calmness and nobility (ElGindy 2010). Hindus believe that for true service to God, purity of food is necessary to maintain the desirable state of mind that leads to enlightenment (ElGindy 2010). Food is consumed to achieve mind/body equilibrium and good pure food promotes a peaceful non agitated-mind. Sin or an agitated state of mind, prevents the journey to moksha (divine supreme knowledge, which leads to freedom from the rou nd of drinks of birth, life, death and rebirth (ElGindy 2010). Religion is the major factor when it comes to the prohibition of food around the world.Both the Muslim culture and the Hindu culture promote Holiness and pure lives through the prohibition of certain foods. A heading of ethics arises from the practicing of such laws in both cultures. They also promote philanthropy and charity among people. There are many similarities between the two cultures in both the way they live their lives and the way in which they consume food according to their dietary laws and requirements. One major similarity is that both cultures categorize foods into groups, with certain foods being classified as being either pure or impure.Another 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 acco rdance with specific rules for Muslims and Stale, leftover, overripe and spoiled food for Hindus. The main similarity between the two cultures is that they both strive to live pure, spiritual lives through the practicing of their dietary laws.For both cultures, if they do not abide by their dietary laws they cannot live fulfilled religious lives. As well as many similarities between the two cultures of Muslim and Hindu, there are also a few differences between the way in which they live their lives and dietary laws that they follow. 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 Hindus promote a vegetarian lifestyle because they believe that all of Gods creations are equal.Although some Hindus 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. Special etiquette is inevitable at social gatherings such as feasts, as well as ordinary meals, for example, pronouncing the basmala, taking food and drink with the right hand and not reclining while eating (Campo 2009). Another difference between Muslims and Hindus is that Hindus believe that food is good for both the body and the mind.They believe that certain foods can establish different emotions when consumed. For example, they believe that impure food can make person angry, jealous and greedy (ElGindy 2010). The cultural prohibition of food in both the Muslim society 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.This is because people of both religions strive to live a fulfilled spiritual life, which they cannot have if they eat foods, which are not con sidered as being pure. This brings me to my next point, which is, both Muslims and Hindus classify 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.Sometimes in both cultures exceptions can be made to these laws in dire circumstances. In expiration 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 study 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 significant importance on the key ideas of holiness, pure, impure, kindness, generosity, equality and charity.