Halal
labeling : The next gold mine
Amanah
Nurish ; A PhD candidate at
the Indonesian Consortium for Religious Studies (ICRS), Gadjah Mada University
(UGM), Yogyakarta,
A
researcher of halal foods in Southeast Asia
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JAKARTA
POST, 28 Februari 2014
Australia is
embroiled in a bribery scandal in connection with a mandatory halal
certificate imposed by the Indonesian Ulema Council (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 mounted, the company
publicly apologized and some of its employees were arrested.
Halal labeling
is inevitably the key to growing export markets in predominantly Muslim
countries.
The
Asia-Pacific is home to 1 billion Muslims, and Australia, together with
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 business, with a potential market of 2 billion
people worldwide.
In Southeast
Asia, halal certification has emerged as a potential market for 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.
The Indonesian
Muslim middle class has also been growing. The class mobility of Muslim
society, especially in Indonesia and Malaysia, has 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 food-processing 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 halal-labeled 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 Muslim-friendly-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 procedure-based 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. ●
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