Browsing by Author "Goh, Y.M."

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    Electroencephalographic responses to neck cut and exsanguination in minimally anaesthetized goats
    (South African Journal of Animal Science, 2017) Sabow, A.B.; Goh, Y.M.; Zulkifli, I.; Sazili, A.Q.; Ab Kadir, M.Z.A.; Kaka, U.; Khadijah, N.; Adeyemi, K.D.; Ebrahimi, M.
    Conscious animals typically experience sensory (nociception) and emotional pain, whereas unconscious animals that were minimally anesthetized would experience minimal emotional pain. To determine whether ‘silencing’ the emotional component through a minimally anesthetized model would minimize stress response, and thus improve animal welfare, this study aimed at comparing changes in electroencephalographic (EEG) activities associated with possible noxious stimuli following neck-cut slaughter in conscious non-anesthetized versus minimally anaesthetized Boer cross-bred goats. Ten bucks were randomly assigned to two groups of five animals each, and subjected to neck-cut slaughter when fully conscious (HS) or under minimal anaesthesia (AS) and exsanguinated. The anaesthesia was induced with propofol (5 mg/kg) administered to effect by rapid injection into a cephalic vein and maintained with halothane in 100 % oxygen. Changes in the root mean square (RMS) for each of alpha, beta, delta and theta waves, median frequency (F50) and total power of the EEG (Ptot) were compared in each group before and after neck cut and between groups following treatments. Electroencephalographic parameters did not differ between goats that were fully conscious or slaughtered under minimal anaesthesia. These findings showed that the noxious stimuli from neck cut were present in both conscious and minimally anaesthetized goats. Most importantly, the presence of emotional pain and nociception did not affect the extent of electroencephalographic responses significantly compared with animals that were experiencing nociception only.
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    Influence of gas stunning and halal slaughter (no stunning) on rabbits welfare indicators and meat quality
    (Meat science, 2014) Nakyinsige, K.; Sazili, A.Q.; Zulkifli, I.; Goh, Y.M.; Abu Bakar, F.; Sabow, A.B.
    Animals may be at great risk of fear during the procedures that take them to new situations, such as pre-slaughter handling, which implies an important additional stress (Duncan, 2004). It is important to note that each animal perceives, at slaughter, several signals of danger, such as odours, sights and sounds. In fact for these animals, vision, audition, and particularly olfaction constitute a very rich perceptive universe which is used to regulate social and sexual behaviours and to ensure the survival in dangerous situations (Micera, Albrizio, Surdo, Moramarco, & Zarrilli, 2010). In order to determine the changes produced a few seconds after receiving the stimulus, as is the case at the moment prior to slaughter, it is important to evaluate the changes produced within the sympathetic-adrenomedullary system, with the liberation of catecholamines to the bloodstream.
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    Stunning and animal welfare from Islamic and scientific perspectives
    (Meat science, 2013) Nakyinsige, K.; Che Man, Y.B.; Aghwan, Zeiad A.; Zulkifli, I.; Goh, Y.M.; Abu Bakar, F.; Al-Kahtani, H.A.; Sazili, A.Q.
    The transformation of an animal into pieces fit for human consumption is a very important operation. Rather than argue about halal slaughter without stunning being inhumane or stunning being controversial from the Islamic point of view, we discuss slaughter, stunning and animal welfare considering both Islamic and animal welfare legislation requirements. With the world Muslim population close to two billion, the provision of halal meat for theMuslim community is important both ethically and economically.However, fromthe animalwelfare standard point of view, a number of issues have been raised about halal slaughterwithout stunning, particularly, about stressful methods of restraint and the latency of the onset of unconsciousness. This paper sets out to, discuss themethods of stunning that are acceptable by Islamic authorities, highlight the requirements for stunning to be acceptable in Islam and suggest practical ways to improve the humanness of slaughter.