Kafin farkon lokacin ƙanƙara, lokacin da mutane ke rayuwa, idan ba a cikin aljanna ba, amma a cikin yanayi mai albarka gaba ɗaya, babban aikin shine haɗuwa. Farauta da kiwo sun gaza tarawa da noma, kamar yadda hujjojin kimiyya suka tabbatar. Wannan yana nufin cewa kakanninmu ba su ci nama ba. Abin takaici, al'adar cin nama, da aka samu a lokacin rikicin yanayi, ya ci gaba bayan ja da baya na glacier. Kuma cin nama al'ada ce kawai, ko da yake an samar da shi ta hanyar buƙatar rayuwa a cikin ɗan gajeren lokaci (idan aka kwatanta da juyin halitta).
Tarihin al'ada ya nuna cewa cin ganyayyaki yana da alaƙa da al'adar ruhaniya. Don haka ya kasance a tsohuwar Gabas, inda imani da sake reincarnation ya haifar da halin mutuntaka da hankali ga dabbobi a matsayin halittu masu rai; kuma a Gabas ta Tsakiya, alal misali, a ƙasar Masar ta dā, firistoci ba kawai su ci nama ba, har ma ba su taɓa gawar dabbobi ba. Tsohuwar Masar, kamar yadda muka sani, ita ce wurin haifuwar tsarin noma mai ƙarfi da inganci. Al'adun Masar da Mesopotamiya sun zama tushen takamaiman "noma" ra'ayi na duniya, - a cikin abin da yanayi ya maye gurbin yanayi, rana ta shiga cikin da'irar ta, motsi na cyclical shine mabuɗin kwanciyar hankali da wadata. Pliny the Elder (AD 23-79, marubucin tarihin halitta a Littafin XXXVII. AD 77) ya rubuta game da al’adun Masar na dā: “Isis, ɗaya daga cikin alloli da aka fi so na Masarawa, ya koya musu [kamar yadda suka gaskata] fasahar toya burodi daga gare su. hatsin da suka girma daji a baya. Duk da haka, a zamanin farko, Masarawa sun rayu akan 'ya'yan itatuwa, saiwoyi, da tsire-tsire. Ana bauta wa gunkin Isis a duk ƙasar Masar, kuma an gina manyan haikali don girmama ta. Firistocinta, waɗanda aka rantse don tsarkakewa, an wajabta su sanya tufafin lilin ba tare da haɗakar da zaren dabba ba, don guje wa abincin dabba, da kayan lambu waɗanda aka ɗauke da ƙazanta - wake, tafarnuwa, albasa na yau da kullun da leek.
A cikin al'adun Turai, wanda ya girma daga "mu'ujiza na falsafar Girkanci", a gaskiya, ana jin maganganun waɗannan tsoffin al'adu - tare da tatsuniyar kwanciyar hankali da wadata. Yana da ban sha'awa cewa Pantheon na Masarawa sun yi amfani da hotunan dabbobi don isar da saƙo na ruhaniya ga mutane. Don haka allahn ƙauna da kyau ita ce Hathor, wanda ya bayyana a cikin siffar saniya mai kyau, kuma jackal na dabba yana daya daga cikin fuskokin Anubis, allahn mutuwa.
Girika da Roman pantheons na alloli suna da fuskoki da halaye na ɗan adam zalla. Karanta "Tatsuniyoyi na tsohuwar Girka", za ku iya gane rikice-rikice na tsararraki da iyalai, ku ga dabi'un mutane na al'ada a cikin alloli da jarumawa. Amma lura - gumakan sun ci nectar da ambrosia, babu abincin nama akan teburinsu, ba kamar ƴan adam ba, masu tada hankali da ƴan ƴan ƴan ƴancin rai. Don haka ba tare da fahimta ba a cikin al'adun Turai akwai manufa - siffar allahntaka, kuma mai cin ganyayyaki! “Uzuri ga waɗancan talikai waɗanda suka fara cin nama, na iya zama cikakkiyar rashi da rashin abin da za su ci, tun da su (mutane na farko) sun sami ɗabi’a na zubar da jini ba don sha’awarsu ba, ba don su shagaltuwa ba. hauka maras al'ada a tsakanin wuce gona da iri duk abin da ake bukata, amma saboda bukata. Amma wane uzuri ne za a yi mana a zamaninmu?" in ji Plutarch.
Helenawa sun ɗauki abincin shuka mai kyau ga hankali da jiki. Sa'an nan, duk da haka, kamar yadda a yanzu, akwai da yawa kayan lambu, cuku, burodi, da man zaitun a kan tebur. Ba daidaituwa ba ne cewa allahiya Athena ta zama majiɓincin Girka. Da bugun dutse da mashi, ta girma itacen zaitun, wanda ya zama alamar wadata ga Girka. An biya hankali sosai ga tsarin ingantaccen abinci mai gina jiki Firistoci na Girka, masana falsafa da 'yan wasa. Dukansu sun fi son abincin shuka. An san tabbas cewa Pythagoras masanin falsafa kuma masanin ilimin lissafi ya kasance mai cin ganyayyaki mai cin ganyayyaki, an fara shi a cikin ilimin sirri na d ¯ a, ba kawai ilimin kimiyya ba, har ma da gymnastics an koyar da su a makarantarsa. Almajiran, kamar Pythagoras kansa, sun ci gurasa, zuma da zaitun. Kuma shi da kansa ya yi rayuwa ta musamman na tsawon waɗancan lokutan kuma ya kasance cikin kyakkyawar siffa ta zahiri da ta hankali har zuwa manyan shekarunsa. Plutarch ya rubuta a cikin littafinsa kan Cin Nama: “Shin za ku iya tambayar menene dalilin da Pythagoras ya ƙi cin nama? A nawa bangaren, ina tambayar a wane yanayi ne kuma a wane hali ne mutum ya fara yanke shawarar ɗanɗanon jini, ya miƙe leɓensa zuwa naman gawa, ya ƙawata teburinsa da matattu, gawarwaki masu ruɓe, da yadda ya yi. sa'an nan yarda da kansa ya kira guda na abin da jim kadan kafin wannan daya har yanzu mooed da bleated, motsi da kuma rayuwa ... Domin kare kanka da jiki, mu sata daga gare su rana, haske da rai, zuwa ga abin da suke da hakkin a haife. Masu cin ganyayyaki sune Socrates da almajirinsa Plato, Hippocrates, Ovid da Seneca.
Da zuwan ra'ayoyin Kirista, cin ganyayyaki ya zama wani ɓangare na falsafar kamewa da ƙwazo.. An san cewa yawancin ubanni na Ikklisiya na farko sun bi tsarin cin ganyayyaki, daga cikinsu akwai Origen, Tertullian, Clement na Alexandria da sauransu. Manzo Bulus ya rubuta a wasiƙarsa zuwa ga Romawa: “Domin abinci kada ku halaka ayyukan Allah; Komai tsafta ne, amma mugun abu ne ga wanda ya ci ya gwada. Gara kada ka ci nama, kada ka sha ruwan inabi, kada kuma ka yi abin da ɗan’uwanka zai yi tuntuɓe da shi, ko ya yi fushi, ko ya suma.”
A cikin tsakiyar zamanai, ra'ayin cin ganyayyaki a matsayin abincin da ya dace daidai da yanayin ɗan adam ya ɓace. Ta kasance kusa da ra'ayin asceticism da azumi, tsarkakewa a matsayin hanyar kusanci ga Allah. tuba. Gaskiya ne, yawancin mutane a tsakiyar zamanai suna cin nama kaɗan, ko ma ba su ci ba. Kamar yadda masana tarihi suka rubuta, abincin yau da kullun na yawancin Turawa ya ƙunshi kayan lambu da hatsi, kayan kiwo da wuya. Amma a cikin Renaissance, cin ganyayyaki a matsayin ra'ayi ya dawo cikin salon. Yawancin masu fasaha da masana kimiyya sun bi shi, an san cewa Newton da Spinoza, Michelangelo da Leonardo da Vinci sun kasance masu goyon bayan abinci na tushen shuka, kuma a cikin Sabon Age, Jean-Jacques Rousseau da Wolfgang Goethe, Lord Byron da Shelley, Bernard. Shaw da Heinrich Ibsen mabiyan cin ganyayyaki ne.
Domin duk "hasken" cin ganyayyaki yana da alaƙa da ra'ayin yanayin ɗan adam, abin da yake daidai da abin da ke kaiwa ga kyakkyawan aiki na jiki da kamala na ruhaniya. Ƙarni na XNUMX gabaɗaya ya damu ra'ayin "naturalness", kuma, ba shakka, wannan yanayin ba zai iya shafar al'amurran da suka dace ba. Cuvier, a cikin littafinsa game da abinci mai gina jiki, ya nuna:Mutum ya dace, a fili, don ciyar da abinci a kan 'ya'yan itatuwa, tushen da sauran sassa na tsire-tsire. Har ila yau, Rousseau ya yarda da shi, ba tare da cin nama da kansa ba (wanda ke da wuya a Faransa tare da al'adun gastronomy!).
Tare da haɓaka masana'antu, waɗannan ra'ayoyin sun ɓace. Wayewa ya kusan cinye yanayi, kiwon shanu ya ɗauki nau'ikan masana'antu, nama ya zama samfur mai arha. Dole ne in ce a lokacin a Ingila ne ya tashi a Manchester na farko a duniya "British Vegetarian Society". Bayyanarsa ya koma 1847. Masu kirkirar al'umma sun yi wasa tare da jin dadi tare da ma'anar kalmomin "kayan lambu" - lafiya, mai karfi, sabo, da "kayan lambu" - kayan lambu. Don haka, tsarin kulab ɗin Ingila ya ba da gudummawa ga sabon ci gaban cin ganyayyaki, wanda ya zama motsi mai ƙarfi na zamantakewa kuma har yanzu yana ci gaba.
A cikin 1849 aka buga mujallar Ƙungiyar Cin ganyayyaki, The Vegetarian Courier. "Courier" ya tattauna batutuwan kiwon lafiya da salon rayuwa, da aka buga girke-girke da labarun wallafe-wallafen "akan batun." An buga shi a cikin wannan mujalla da Bernard Shaw, wanda aka san shi da wayonsa ba kasa da jarabar cin ganyayyaki ba. Shaw yana son ya ce: “Dabbobi abokaina ne. Ba na cin abokaina.” Ya kuma mallaki ɗaya daga cikin mashahuran lafuzza masu goyon bayan cin ganyayyaki: “Idan mutum ya kashe damisa, yakan kira ta da wasa; idan damisa ya kashe mutum, sai ya dauke shi tamkar jini ne.” Bature ba zai zama Ingilishi ba idan ba su damu da wasanni ba. Masu cin ganyayyaki ba banda. Ƙungiyar masu cin ganyayyaki ta kafa ƙungiyar wasanni - Kulob din wasanni masu cin ganyayyaki, wanda mambobinsa suka inganta hawan keke da wasannin motsa jiki na zamani. Membobin kulob din tsakanin 1887 zuwa 1980 sun kafa tarihin kasa 68 da na gida 77 a gasar, kuma sun lashe lambobin zinare biyu a gasar Olympics ta IV a London a 1908.
Daga baya kadan fiye da na Ingila, yunkurin cin ganyayyaki ya fara daukar salon zamantakewa a nahiyar. A Jamus akidar cin ganyayyaki ta sami sauki sosai ta hanyar yaduwar ilimin tauhidi da anthroposophy, kuma da farko, kamar yadda ya faru a karni na 1867, an samar da al'ummomi cikin gwagwarmayar samun ingantacciyar rayuwa. Don haka, a cikin 1868, Fasto Eduard Balzer ya kafa "Union of Friends of the Natural Way of Life" a Nordhausen, kuma a cikin 1892 Gustav von Struve ya kirkiro "Vegetarian Society" a Stuttgart. Ƙungiyoyin biyu sun haɗu a cikin XNUMX don kafa "Ƙungiyar Masu cin ganyayyaki ta Jamus". A farkon karni na ashirin, masana kimiyyar dan adam karkashin jagorancin Rudolf Steiner ne suka inganta cin ganyayyaki. Kuma kalmar Franz Kafka, wanda aka yi wa kifin kifin kifaye: "Zan iya kallon ku a hankali, ba zan ci ku ba," ya zama mai fuka-fuki da gaske kuma ya zama taken masu cin ganyayyaki a duk faɗin duniya.
Tarihin cin ganyayyaki a cikin Netherlands hade da shahararrun sunaye Ferdinand Domel Nieuwenhuis. Fitaccen jigo na jama'a na rabin na biyu na karni na XNUMX ya zama farkon mai kare cin ganyayyaki. Ya ce mai wayewa a cikin al'umma mai adalci ba shi da ikon kashe dabbobi. Domela ya kasance mai ra'ayin gurguzu kuma mai mulkin kama karya, mutum ne mai ra'ayi da sha'awa. Ya kasa gabatar da danginsa ga cin ganyayyaki, amma ya shuka ra'ayin. A ranar 30 ga Satumba, 1894, an kafa ƙungiyar masu cin ganyayyaki ta Netherlands. A kan yunƙurin likita Anton Verskhor, Ƙungiyar ta ƙunshi mutane 33. Al'umma ta sadu da masu adawa da nama na farko tare da ƙiyayya. Jaridar “Amsterdamets” ta buga labarin da Dokta Peter Teske ya yi: “Akwai wawaye a cikinmu da suka gaskata cewa ƙwai, wake, lentil da ƙattai na ɗanyen kayan lambu za su iya maye gurbin sara, ƙwanƙwasa ko ƙafar kaza. Ana iya sa ran kowane abu daga mutanen da ke da irin wannan ra'ayi na yaudara: yana yiwuwa ba da daɗewa ba za su yi tafiya a cikin tituna tsirara. Cin ganyayyaki, ba in ba haka ba tare da "hannu" mai haske (ko kuma misali!) Domely ya fara haɗuwa da tunani mai ban sha'awa. Jaridar Hague ta “Mutane” ta yi Allah wadai da yawancin mata masu cin ganyayyaki: “Wannan wata mace ce ta musamman: daya daga cikin wadanda suka yanke gashin kansu har ma da neman shiga zabe!” Duk da haka, tuni a cikin 1898 aka buɗe gidan cin ganyayyaki na farko a Hague, kuma shekaru 10 bayan kafuwar ƙungiyar masu cin ganyayyaki, adadin membobinta ya wuce mutane 1000!
Bayan yakin duniya na biyu, muhawara game da cin ganyayyaki ta lafa, kuma binciken kimiyya ya tabbatar da bukatar cin furotin dabba. Kuma kawai a cikin 70s na karni na ashirin, Holland ya ba kowa mamaki da sabuwar hanyar cin ganyayyaki - Binciken masanin halittu Veren Van Putten ya tabbatar da cewa dabbobi za su iya tunani da ji! Masanin kimiyyar ya fi gigita sosai da basirar aladu, wanda bai kai na karnuka ba. A cikin 1972, an kafa Ƙungiyar Haƙƙin Dabbobin Dabbobin Dabbobi, mambobinta sun yi adawa da mumunan yanayin dabbobi da kashe su. An daina ɗaukar su a matsayin eccentrics - cin ganyayyaki a hankali ya fara karbuwa a matsayin al'ada.
Abin sha'awa, a ƙasashen Katolika na al'ada. a Faransa, Italiya, Spain, cin ganyayyaki ya ci gaba a hankali kuma bai zama wani motsi na al'umma ba. Duk da haka, akwai kuma masu bin tsarin cin abinci na "anti-nama", kodayake yawancin muhawara game da fa'idodi ko lahanin cin ganyayyaki suna da alaƙa da ilimin lissafi da magani - an tattauna yadda yake da kyau ga jiki.
A Italiya cin ganyayyaki ya ci gaba, don haka a ce, ta hanyar halitta. Abincin Bahar Rum, bisa ka'ida, yana amfani da nama kadan, babban mahimmanci a cikin abinci mai gina jiki shine kayan lambu da kayan kiwo, wanda Italiyanci ke "gaba da sauran". Babu wanda ya yi ƙoƙarin yin akida daga cin ganyayyaki a yankin, kuma ba a lura da wani yunkuri na adawa da jama'a ba. Amma a FaransaBa a fara cin ganyayyaki ba tukuna. Sai kawai a cikin shekaru ashirin da suka gabata - wato, a zahiri kawai a cikin karni na XNUMX! Gidajen cin ganyayyaki da gidajen cin abinci sun fara bayyana. Kuma idan kun yi ƙoƙarin neman menu na cin ganyayyaki, ku ce, a cikin gidan abinci na abinci na Faransanci na gargajiya, to ba za a fahimci ku sosai ba. Al'adar abincin Faransanci ita ce jin daɗin shirye-shiryen abinci iri-iri da daɗi, da aka gabatar da kyau. Kuma yanayi ne! Don haka, duk abin da mutum zai ce, a wasu lokuta nama ne. Cin ganyayyaki ya zo Faransa tare da salon ayyukan gabas, sha'awar da ke karuwa a hankali. Duk da haka, al'adu suna da ƙarfi, sabili da haka Faransa ita ce mafi "marasa cin ganyayyaki" na duk ƙasashen Turai.