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Efforts to ban ''shechita'' put well-intended humane society activists in league with antisemitic individuals. In particular, Jonas Søhr, a senior police official, took a particular interest and eventually rose to the leadership of the [[Norwegian Federation for Animal Protection]], while also opposing admission of Jewish refugees during World War I. The animal rights cause was used as a means to attack not just the method of slaughter, but also the community itself. |
Efforts to ban ''shechita'' put well-intended humane society activists in league with antisemitic individuals. In particular, Jonas Søhr, a senior police official, took a particular interest and eventually rose to the leadership of the [[Norwegian Federation for Animal Protection]], while also opposing admission of Jewish refugees during World War I. The animal rights cause was used as a means to attack not just the method of slaughter, but also the community itself. |
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Those opposing the ban included [[Fridtjof Nansen]], but the division on the issue crossed party lines in all mainstream parties, except the [[Centre Party (Norway)|Agrarian Party]] (today, the Centre Party), which was |
Those opposing the ban included [[Fridtjof Nansen]], but the division on the issue crossed party lines in all mainstream parties, except the [[Centre Party (Norway)|Agrarian Party]] (today, the Centre Party), which was consisten in its opposition to ''schechita''.{{sfn|Johansen|1984|pp=64–68}} During the 1890s, protests were raised in the Norwegian press against the practice of ''shechita'', on the grounds that it was cruel to animals. The Jewish community responded to these objections by stating that the method was humane. |
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A committee commissioned on 11 February 1927 consulted numerous experts and visited a slaughterhouse in Copenhagen. Its majority favored a ban and found support in the [[Ministry of Agriculture and Food (Norway)|Department of Agriculture]] and the parliamentary agriculture committee. Those who opposed a ban spoke of religious tolerance, and also found that ''schechita'' was no more inhumane than other slaughter methods.{{sfn|Johansen|1984|p=69}} Ingvar Svanberg writes that many of the arguments against ''shechita'' were based "on the distrust of 'foreign' habits" and "often contained anti-Semitic elements".<ref name=Svanberg395>Ingvarg Svanber, "The Nordic Countries", in David Westerlund, Ingvar Svanberg. ''Islam Outside the Arab World''. Palgrave Macmillan. 1999. p. 395. {{ISBN|978-0-312-22691-6}}</ref> [[Carl Joachim Hambro (politician)|C. J. Hambro]] was one of those most appalled by the antisemitic invective, noting that "where animal rights are protected to an exaggerated extent, it usually is done with the help of human sacrifice".{{sfn|Johansen|1984|p=69}} |
A committee commissioned on 11 February 1927 consulted numerous experts and visited a slaughterhouse in Copenhagen. Its majority favored a ban and found support in the [[Ministry of Agriculture and Food (Norway)|Department of Agriculture]] and the parliamentary agriculture committee. Those who opposed a ban spoke of religious tolerance, and also found that ''schechita'' was no more inhumane than other slaughter methods.{{sfn|Johansen|1984|p=69}} Ingvar Svanberg writes that many of the arguments against ''shechita'' were based "on the distrust of 'foreign' habits" and "often contained anti-Semitic elements".<ref name=Svanberg395>Ingvarg Svanber, "The Nordic Countries", in David Westerlund, Ingvar Svanberg. ''Islam Outside the Arab World''. Palgrave Macmillan. 1999. p. 395. {{ISBN|978-0-312-22691-6}}</ref> [[Carl Joachim Hambro (politician)|C. J. Hambro]] was one of those most appalled by the antisemitic invective, noting that "where animal rights are protected to an exaggerated extent, it usually is done with the help of human sacrifice".{{sfn|Johansen|1984|p=69}} |
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