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Halal labeling: The next gold mine
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Amanah Nurish (The Jakarta Post)
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Yogyakarta ● Fri, February 28, 2014
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Australia is embroiled in a bribery scandal in connection with a
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mandatory halal certificate imposed by the Indonesian Ulema Council
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(MUI) for its export of meat products to the world's largest
predominantly Muslim country.
The issue is a repeat of the same old story. Back in 1998, as an impact of
the 'pig scare', the formation of the Halal Certification Authority
was enforced in Indonesia and the MUI was mandated to regulate halal
certification. The Muslim population of more than 210 million demand all
food products sold in the market be certified by the MUI, mostly for the
sake of safety and religious reasons.
A food label gives assurance to people to consume market products
without fear. The European vegetarian community, for example, insists
that the European Vegetarian Union (EVU) label should be displayed on
food products and restaurants. American Orthodox Jews demand kosher
food products based on Jewish food law certified by Organized Kashrus
(OK). Similarly, for Muslims, halal certification convinces them to buy
products that have been prepared according to religious requirements set
by Islamic teachings.
In 2001, the MUI accused a Japanese company of using a pork substance in
the production of its flavor enhancer. As the fight against the product
Mo st V i ew ed
mounted, the company publicly apologized and some of its employees
were arrested.
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In Southeast Asia, halal certification has emerged as a potential market for
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Halal labeling is inevitably the key to growing export markets in
Brazil and New Zealand, has long profited from the halal product trade in
this region. More than 80 percent of Australia's cattle exports go to
the region, mostly to Indonesia.
Although Australia is not a Muslim country, it aims to meet the standard
of halal requirements. Australia mandates Export Meat Orders (EMO) Part
18 under the Export Control Act 1992 to legislate halal labeling.
Johan Fischer, in his 2011 book The Halal Frontier: Muslim Consumers in a
Globalized Market warns that in the contemporary Muslim world, the
halal label is not merely a religious expression of what is allowed or not,
but is a connection between the Muslim world and a new expanding
global market of production, trade and consumption. The domestic halal
certification body unavoidably acts as the gateway to enter the halal
industrial products and other favorable businesses.
Likewise, Pasuk Phongpaichit, a leading Thai economist, has analyzed
that as an impact of social and political changes, as the new middle class
in Southeast Asia, including Muslim society, has grown fast in number
and influence. The Muslim Malay middle class in Malaysia rose to
prominence in the 1990s as a product of Malaysia's New Economic
Policy (NEP) and the National Development Policy in 1991.
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The Indonesian Muslim middle class has also been growing. The class
mobility of Muslim society, especially in Indonesia and Malaysia, has
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turned Islam into a religion of the middle class. The rise of a Southeast
Asian Muslim middle class has also led to the formation of a new
'mode of consumption' and lifestyle.
With a promising number of more than 400 million Muslim consumers in
Southeast Asia alone, ASEAN has prepared a common ASEAN halal logo as
an identification that the products come from ASEAN accredited foodprocessing plants (ASEAN, 1998). Halal products are now beyond
traditional religious requirements on red meat and finance, but comprise
a huge global market worth US$2.3 trillion.
Pursuant to the Muslim market's demand, the halal label has
expanded to the degree that it is not only limited to industrial products,
but also halal services.
As the ASEAN Economic Community (AEC) comes into effect late in 2015,
halal holidays will be roaring in the regional market.
Thailand, for example, expects Phuket to be the next growing tourist
sector with the arrival of more Muslim tourists through Andaman halallabeled tours. Malaysia is in the process of tapping the Muslim tourism
market by enhancing hotels and resorts with halal certified kitchens, with
the aim of making Muslim tourists 'feel at home'. Last year,
Singapore released a special travel guide for Muslim travelers: a Muslimfriendly-map that accommodates the need for halal products.
The worldwide food industry is paying attention to detail to fulfill Muslim
halal requirements by avoiding some substances or ingredients. Japan,
which enthusiastically envisions ASEAN as a chief market of growth in the
tourist sector, has intentionally improved its hospitality to Southeast
Asian Muslim visitors by increasing the number of restaurants serving
halal certified food and by giving spaces for prayers.
Muslims, by population, are the next vast consumer group and it is
understandable that many companies and industries have decided to have
their products certified as halal by various Muslim organizations.
A new gold mine has been discovered. The next challenge, with the
increase of global trade in the upcoming AEC, is for Indonesian halal
certification to go in harmony with regional, if not global, standards.
Nevertheless, apart from certifying the reliability of Islamic procedurebased products, halal certification is much more about the responsibility
to protect the interest of both the industry and consumers.
For Muslims, halal certification in the global market will lead to religious
and social transformation in the future.
________________
The writer, a PhD candidate at the Indonesian Consortium for Religious
Studies (ICRS), Gadjah Mada University (UGM), Yogyakarta, is a
researcher of halal foods in Southeast Asia.
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