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Maharashtra withdraws ban on livestock markets during Bakri Eid week

Maharashtra withdraws ban on livestock markets during Bakri Eid week

Hindustan Times4 days ago

Mumbai: Ahead of Bakri Eid on June 7, the Maharashtra government has withdrawn a controversial order by the state cattle welfare commission to close all livestock markets between June 3 and June 8.
The state government has also approved a proposal to modernise the 54-year-old Deonar abattoir in Mumbai, according to leaders from the Muslim community who were present for a meeting with chief minister Devendra Fadnavis on Monday. The meeting, which included government officials, was held to take stock of preparations for the Muslim festival, during which goats are slaughtered to commemorate the spirit of sacrifice.
The Maharashtra Goseva Ayog, which is part of the state department of animal husbandry, issued a circular last week to all Agriculture Produce Market Committees (APMCs) ordering them to close livestock markets from June 3 to June 8. The decision sparked a row, with members of the Muslim community opposing it.
During Monday's meeting, Fadnavis informed the Muslim MLAs that the circular had been withdrawn. According to leaders present at the meeting, Fadnavis told them that his government has taken every step to ensure law and order is maintained during Bakri Eid, also known as Eid al-Adha. He also assured them that there would be no hurdles in the traditional rituals.
The MLAs also demanded more abattoirs in Mumbai and the streamlining of the process to obtain a no-objection certificate (NOC) from the Brihanmumbai Municipal Corporation (BMC) for slaughtering goats in housing societies.
Samajwadi Party MLA Rais Shaikh confirmed that the state government responded positively to the issues raised during the meeting. 'We demanded more abattoirs [in Mumbai] as the only abattoir in Deonar has not been able to meet the demand during Eid. The issue of NOCs given by the BMC for slaughtering goats in housing societies was also discussed,' he said.
Shaikh also said that he requested the chief minister to take strict action against certain organisations that, in the name of cow protection, obstruct the transport of non-bovine animals, assault vehicle drivers, and indulge in unlawful activities.
Congress MLA Amin Patel said that the demand to modernise the 54-year-old Deonar abattoir was accepted. 'We were told that the plan has been approved and the tendering process for the makeover will soon begin,' he said.
The state government has also asked the BMC to ensure cleanliness and the smooth movement of vehicles at the abattoir during the Bakri Eid week, said another Muslim MLA, who requested anonymity. 'Around 175,000 goats are sold at the Deonar abattoir in eight days, with transactions of over ₹700 crore. The modernisation and the decentralisation of the abattoir needs to be done urgently,' the leader said.

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My book, Contested Homelands: Politics of Space and Identity, shows how Bakrid became a highly controversial festival in colonial North India. The colonial authorities evolved a legal-administrative framework to deal with the question of animal slaughter in general and the slaughter of sacrificial cows on Bakrid in particular. These mechanisms, however, placed religious practices of different communities in a binary opposition to each other while simultaneously producing a contested notion of community-space. This administrative mechanism became the guiding principle for various animal preservation laws enacted immediately after Independence. These laws were mainly related to the protection of cows and other bovine animals from slaughter, especially those that were required for the purpose of agriculture and milk production. 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In short, almost all the state legislations passed afterwards prohibit cow slaughter, allow restricted slaughter of buffaloes, and most importantly, keep goats and sheep outside their purview. These laws, interestingly, did not problematise qurbani on Bakrid. In other words, restricted slaughter of bovine including buffalos and other animals like goats and sheep are not prohibited for qurbani on the occasion of Bakrid. Also read: Bakrid needs a makeover. India's poor need laptops & AC, not gift of meat How should it be slaughtered? The much-talked-about Prevention of Cruelty to Animals Act (PCA), 1960 does not ban slaughtering of animals. This legislation seeks to prevent the infliction of unnecessary pain or suffering upon animals. It defines cruelty in the manner that includes over-loading during transportation, beating, lack of sufficient food, water, or shelter, and abandonment. The Act underlines specific guidelines in connection with slaughter of animals so that 'unnecessary pain or suffering, whether physical or mental, is eliminated in the pre-slaughter stages as far as possible, and animals are killed, wherever necessary, in as humane a manner as possible.' PCA (Slaughter House) Rules, 2001 also puts responsibility on the governments and associated enforcement agencies to modernise and maintain slaughterhouses and slaughtering rules to ensure painless slaughter of animals. The PCA does not recognise qurbani as a problematic act. Section 28 of the Act provides immunity for the killing of animals for religious purposes. It says: '…Nothing contained in this Act shall render it an offense to kill an animal in a manner required by the religion of any community.' It is worth noting that the religious norms practiced by Muslim communities for qurbani are very much in line with the provisions of PCA. 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The petition argued that after the insertion of Article 51-A—which outlines the Fundamental Duties of citizens—Section 28 of PCA cannot continue as every citizen is under constitutional obligation to show compassion for living creatures. The petition was filed against an earlier Allahabad High Court order, which had already dismissed the petition in 2017 on the same grounds. Also read: These Pakistani goats are being sold for PKR 2.5 mn. They're selfie magnets at Islamabad Mandi Where to perform qurbani? There have been no specific legal provisions regarding the place of sacrifice slaughters other than colonial bye-laws followed by different municipalities. For instance, the Bye-Laws Part III of the Delhi Municipal Committee, 1957 explains: 'No person can slaughter or cause or permit to be slaughtered at any place other than a public slaughter house an animal…this rule shall not apply to an animal intended for sacrificial slaughter on the occasion of any festival or ceremony … the slaughter of such animals shall not be carried on within the sight of the public except in the case of Zabiha in localities exclusively inhabited by Muslims.' The PCA Rules 2001 also provide that animals are not slaughtered in places other than those recognised or licensed by the concerned authority empowered under the law. However, it does not make any provisions for sacrificial slaughter. In the absence of any clear, legally designated spaces for qurbani even within the Muslim-dominated areas, Bakrid has become a contested festival in legal-administrative terms. Cleanliness and hygiene, we must remember, are also a matter of concern for urban Muslim communities living in areas already lacking basic amenities, regular water supply, proper sanitation, and community centres. However, these concerns have either been completely neglected or have now been reduced to politics over cow, meat, vague notions of vegetarianism, ahimsa (non-violence) and, above all, stereotyping minority culture and identity. The question of administrative intervention required for the efficient observance of Bakrid remains unattended. Nazima Parveen is a Senior Research Fellow at Policy Perspective Foundation. She tweets @ParveenNazima. Views are personal. (Edited by Prashant)

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