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Foreigners and Their Food explores how Jews, Christians, and Muslims conceptualize \"us\" and \"them\" through rules about the preparation of food by adherents of other religions and the act of eating with such outsiders. David M. Freidenreich analyzes the significance of food to religious formation, elucidating the ways ancient and medieval scholars use food restrictions to think about the \"other.\" Freidenreich illuminates the subtly different ways Jews, Christians, and Muslims perceive themselves, and he demonstrates how these distinctive self-conceptions shape ideas about religious foreigners and communal boundaries. This work, the first to analyze change over time across the legal literatures of Judaism, Christianity, and Islam, makes pathbreaking contributions to the history of interreligious intolerance and to the comparative study of religion.

Purpose – The purpose of this paper is to investigate if religious food laws can provide answers to current issues with the food systems. Design/methodology/approach – This paper provides a discussion of the dietary and food system principles from a Judaism, Christianity and Islamic perspective for the design of a more sustainable and healthy food system. Findings – The commercialisation of the natural resources, industrial food production approach and consumerism is endangering the food security, health and environment. Current industry practices are not sustainable and do not comply with Jewish, Christian and Islamic scriptures. Kosher, Christian and halal food laws share common principles in prohibition of certain animals (like pig), prohibition of blood, role of fasting and animal welfare. As a change in the diet is the solution, there is a key role for the food industry to comply and for religious leaders to radically reduce meat consumption and food waste of its followers. Research limitations/implications – This viewpoint paper shows that religious food laws provide answers to current problems with the industrialised food production approach and consumerism. Practical implications – New food industry directives should convert meat-based to plant-based ingredients and additives; replace porcine by bovine sources; and emphasise on animal welfare to better serve the Jewish, Christian and Muslim consumer. Religious logos (kosher and halal) should incorporate nutrient profiling through a traffic light system to promote healthy food choice. Originality/value – Religious food laws are important for a big part of the world population (Jews, Christians and Muslims), which share many common principles. This study contributes to a better understanding of the commonalities and differences in these religious food laws.

In the period between 1200 and 1500 in western Europe, a number of religious women gained widespread veneration and even canonization as saints for their extraordinary devotion to the Christian eucharist, supernatural multiplications of food and drink, and miracles of bodily manipulation, including stigmata and inedia (living without eating). The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them. Using materials based on saints' lives and the religious and mystical writings of medieval women and men, Caroline Walker Bynum uncovers the pattern lying behind these aspects of women's religiosity and behind the fascination men and women felt for such miracles and devotional practices. She argues that food lies at the heart of much of women's piety. Women renounced ordinary food through fasting in order to prepare for receiving extraordinary food in the eucharist. They also offered themselves as food in miracles of feeding and bodily manipulation. Providing both functionalist and phenomenological explanations, Bynum explores the ways in which food practices enabled women to exert control within the family and to define their religious vocations. She also describes what women meant by seeing their own bodies and God's body as food and what men meant when they too associated women with food and flesh. The author's interpretation of women's piety offers a new view of the nature of medieval asceticism and, drawing upon both anthropology and feminist theory, she illuminates the distinctive features of women's use of symbols. Rejecting presentist interpretations of women as exploited or masochistic, she shows the power and creativity of women's writing and women's lives.

This introductory chapter discusses food and Christianity. Food and the act of eating, particularly group eating, are potent forces in human culture. The essays in this book show that Christians have used food and its associative practices to shape, strengthen, and spread their faith in a variety of ways from the fourteenth century to the present, and around the world. This wide array of people, places, and food in time is woven together by four underlying themes: commensality, fasting, the sacrament, and bodily health. Commensality is defined as “the habit of eating together,” in which a group of people create or strengthen physical and social bonds. The most sacred and most powerful commensal activity in both Catholic and Protestant communities is the taking of the sacrament, for it produces bonds resulting from group consumption as well as from group beliefs.

This chapter discusses the food practices during the first millennium and a half of Christianity, and the several strands that influenced Christian attitudes toward food. Christianity was at that time profoundly influenced by both Judaism and Greco-Roman thought; earlier Judaic practices were adopted or continued by Christians. One Judaic practice that was retained is the ritual celebration of eating together, commensality, or as the early Christians called it, a love of agape feast designed to strengthen social harmony and brotherhood. The Jewish Passover was also retained, but in severely modified form, as the basis for the ritual at the very center of Christian worship—the Eucharist or communion. Fasting, as a way to purify the soul and show God one's sincerity and contrition, was another practice retained in early Christianity.

Islam is the second-largest religion on a global scale. All around the world Muslims are estimated to comprise more than 1.9 billion people. Therefore, the demand for Halal commodities is expected to reach a high growth rate: thus, it is crucial to increase its global market’s reliability and traceability. Based on these grounds, the scope of this paper is to assess Halal food sustainability, examining the barriers and opportunities offered by the certification and blockchain tools. To this purpose, the authors carried out an integrative literature review, selecting 54 contributions in the Web of Science platform. Despite several limitations, such as the lack of a standardized framework or universally accepted and reliable certifying authorities, the implementation of blockchain technology has emerged as an interesting instrument to increase the trustworthiness and traceability of Halal foods. This tool could also help the development of protocols and standard procedures, ensuring hygienic and permitted products that may boost food safety and security. Besides, the enhancement of the Halal certification and the blockchain tool, even if several efforts are required in terms of innovation and cooperation by local authorities, industrial associations and leading consumers, could enhance fair trade, ethical business, green animal breeding and environmental economics, and hence sustainable development.

Plant-based diets are considered healthier than many omnivorous diets. However, it is unclear that restriction of animal products necessarily motivates increased consumption of nutrient- and fibre-rich plant-based foods as opposed to energy-dense but nutrient-poor plant-based foods containing refined grains and added sugars and fats. The present study examined FFQ and food record data from ninety-nine individuals in the USA with varying degrees of adherence to the Orthodox Christian tradition of restricting meat, dairy and egg (MDE) products for 48 d prior to Easter to investigate whether restricting MDE products in the absence of explicit nutritional guidance would lead to increased consumption of healthy plant-based foods and greater likelihood of meeting dietary recommendations. Multiple linear regression models assessed changes in major food groups, energy and nutrients in relation to the degree of reduction in MDE consumption. Logistic regression analyses tested the odds of meeting 2015–2020 Dietary Guidelines for Americans on plant-based foods in relation to MDE restriction. Each serving reduction in MDE products was associated with small (approximately 0·1–0·7 serving) increases in legumes, soya products and nuts/seeds (all P values < 0·005). MDE restriction was not associated with higher odds of meeting recommendations on vegetable, fruit or whole-grain intake. Consumption of refined grains and added sugars did not change in relation to MDE restriction but remained above recommended thresholds, on average. These findings demonstrate that a reduction of MDE products for spiritual purposes may result in increases in some nutrient-rich plant-based foods but may not uniformly lead to a healthier dietary composition.

The excessive consumption of nitrogen (N) and phosphorus (P), two vital nutrients for living organisms, is associated with negative environmental and health impacts. While food production contributes to a large amount of N and P loss to the environment, very little N and P is consumed as food. Food habits are affected by multiple regulations, including the dietary restrictions and dictates of various religions. In this study, religion-sensitive N-Calculator and P-Calculator approaches were used to determine the impact of religious dietary culture on the food N and P footprints of India in the major religious communities. Using 2013 data, the food N footprint of Hindus, Muslims, Christians, and Buddhists was 10.70, 11.45, 11.47, and 7.39 kg-N capita−1 year−1 (10.82 kg-N capita−1 year−1 was the national average), and the food P footprint was 1.46, 1.58, 1.04. and 1.58 kg-P capita−1 year−1 (1.48 kg-P capita−1 year−1 was the national average). The findings highlight the impact of individual choice on the N and P food footprints, and the importance of encouraging the followers of religion to follow a diet consistent with the food culture of that religion. The results of this study are a clear indication of the requirement for religion-sensitive analyses in the collecting of data pertinent to a particular country for use in making government policies designed to improve the recycling of food waste and the treatment of wastewater.

The positive effects of the Mediterranean diet on healthy living are widely known, while the health effects of religious fasting have received increased attention during the last decade. However, no study has focused on the consumption of ultra-processed foods (UPFs) in such populations. Therefore, our aim was to investigate UPF intake and its association with metabolic syndrome (MetS) in a Christian Orthodox church (COC) religious fasting population in Greece. In this cross-sectional study, 400 individuals who follow the Mediterranean diet were included, stratified as COC fasters and non-fasters. Dietary intake data were collected via three 24 h diet recalls and a monthly food frequency questionnaire (FFQ). The NOVA food classification system was used to identify the level of processing and categorize all food items. Fasters consumed significantly less chicken, turkey, and beef and significantly more seafood, fish, snails, soy products, and fresh fruits, in terms of unprocessed or minimally processed foods, as well as significantly more fried potatoes and olives in terms of processed foods when compared with non-fasters. Regarding UPFs, a significantly lower intake of pork sausages, ketchup, and mustard as well as a significantly higher consumption of margarine and tarama dip were recorded in fasters compared with non-fasters. Fasters with MetS more frequently consumed UPFs (such as cheese pastries, biscuits, and cakes) than fasters without MetS (p < 0.05 for all comparisons). Similarly, non-fasters with MetS had an increased intake of UPFs (such as Cypriot bread and Coco Pops breakfast cereals) than non-fasters without MetS. Future research should focus on UPF consumption and its associations with clinical outcomes in such populations, thus providing further data for the potential health effects of COC fasting.