Last month a plan for an outright ban on ritual slaughter in the Netherlands failed to pass the Dutch Senate. The move prompted the deputy minister for agriculture to present a compromise asking slaughterhouses and the Islamic and Jewish communities to agree on the length of time an animal is conscious before dying, opening the door for more discussions about stunning the animal before slaughter – something long opposed by many in the Jewish and Islamic communities.

Meatingplace contacted Joe M. Regenstein, professor in the Department of Food Science at Cornell University, to discuss recent issues and the future of ritual slaughter in the United States.

The Dutch vote is an important one on the issue of ritual slaughter, and it’s been a hot-button topic across Europe for much of 2011. In June the parliament passed the ban, but its implementation is riding on passage in the Senate. To what degree is the animal rights lobby influencing passage of this proposed ban — and how does it bode for similar legislation in North America?

Holland is the first country in Europe to elect members of an animal activist group to seats in their parliament. The Party for the Animals has two seats in the lower house as I understand it. This then gives them the right to propose legislation. As it was explained to me, they submitted a large number of bills and the only one that had any traction was the bill to ban religious slaughter. I do see this approach eventually coming to the United States, but I do not believe that a bill solely targeting religious slaughter would at this time get the same type of traction.

The vote in the Dutch lower house reflected both a very inaccurate view of religious slaughter and a high degree of Islamophobia and some anti-Semitism. It is sad that a country like Holland with such a long history of religious freedom should be the first country since the Nazi era to actually vote a ban on religious slaughter. All of the other European bans (except for Switzerland, which was done in a bout of anti-Semitism in the 1890s) were done before World War II in countries with Nazi sympathies.

What factors in the United States have made it increasingly attractive for meat processors to add kosher and halal products?

The first is the market itself. The kosher-observant population in the United States is increasing because of the family demographics of the Orthodox Jewish community. The Muslim community is both growing and becoming more organized so that they can be reached with products targeting them. In addition, the additional inspections and the respectful slaughter methods (i.e., a religious person slaughtering the animal with concern for the animal’s slaughter) are attractive to many other consumers.

What is the main concern among animal rights groups over kosher and halal slaughter. Is it founded?

The research on religious slaughter has been poorly done. There is a real need for proper research. For example the so-called definitive work recently reported from New Zealand used a short knife that was machine sharpened. The whole key to religious slaughter is the use of a razor sharp knife without nicks. This takes a highly trained slaughterman using the right knife. So the use of the proper knife in a laboratory setting for religious slaughter has not been studied.

In other cases, field data is collected without a description of the slaughter systems used, which is a major violation of the ethics of science in which others should be able to duplicate the work. So on the surface it appears that there is data to suggest that religious slaughter does not work as well – but it is actually done on oranges and discussed as apples.

On the other hand, Dr. Grandin and I do continue to admonish the religious communities for some of their slaughter practices that are not using the best available technology consistent with religious requirements. A key contribution of Dr. Grandin has been her strong attitude of measuring, improving, and managing all forms of slaughter and working with the industry to do things better rather than trying to denigrate all or part of the slaughter industry.

If one reads about Dr. Grandin’s experience with kosher slaughter, we may find when the research is done right that religious slaughter may in fact have the highest level of animal welfare.

Is it possible for a processor to realistically accommodate concerns about animal welfare and the certifying authorities that recognize that a product was processed in accordance with religious laws?

We have some very fine operators both in the secular and religious communities that are using Dr. Grandin’s information to slaughter animals going through their facilities with a high level of animal welfare. Other facilities are still in need of improvement. So, yes, I do believe that the issue is one of doing things properly and even then always seeking to improve. Those doing anything less must do better.

Source: The Meatingplace

Related posts:

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2. EU: Holland Moves To Ban All Ritual Slaughter, Unless Animal Is First Stunned
3. Ritual slaughter ban fails in Dutch Senate
4. Netherlands: No veterinarian present? Then no ritual slaughter, says minister
5. Dutch lawmakers to debate ritual slaughter ban

It’s the beginning of 2012 and you’ve come into work determined to flex your marketing muscles and really make a splash for your brand by growing a new segment. Where should you look? The Muslim consumer.

Here’s why: a global population of 1.8bn people who say their faith shapes their consumption choices. It’s a market estimated at $2.1tr. And its movers and shakers are the ‘Futurists’: predominantly young, tech-savvy Muslims who take pride in their faith but embrace modernity, marketing and – most of all – brands.

So here are three tips on engaging with this lucrative, untapped and potentially very loyal consumer base: focus on finance, fashion and food.

1. Money, money, money

The Islamic finance industry is set to grow in size and stature. Its assets are already estimated at about $1tr. That may be a tiny amount compared to conventional finance but Deutsche Bank estimates it will almost double to $1.8 trillion by 2016 as a reduction in conventional lending pushes companies towards alternative financing methods. Ernst & Young points out that Islamic finance has already expanded at a compound annual growth rate of 20 per cent in the last three years, compared to 9 per cent for conventional finance.

Add to this companies like Emirates Airline which says it is looking to the Islamic finance market to fund aircraft deliveries as European banks back out of deals due to the eurozone crisis. Or that some big Western banks are turning to sukuk, Islamic bonds. HSBC, Credit Agricole even South Africa to name but three have all issued or are considering issuing sukuk.

And unless you’ve been locked in a dark room for the last 12 months you will know that the Arab Spring has spawned governments that are likely to look favourably towards Islamic finance, partly for possible ideological reasons but more likely because it can help them attract Islamic investment funds in the Gulf.

In retail banking, Islamic banks are popping up in places from Oman to Nigeria to Malaysia to the Gulf. This comes alongside Islamic finance windows opening in conventional banks, and staff being trained in delivering Islamic finance products to consumers. And no wonder. As the world’s financial markets lurch from one crisis to the next, consumers are wondering if there are better, safer and more ethical alternatives.

The challenge for this industry is to spend time thinking about how it engages with consumers. It really needs to show that it listens to their concerns and is not just ordinary finance dressed up in different clothes. What really makes Islamic finance both a better deal and Islamic too? The key is to communicate the benefits simply, clearly and on their own merits. The word ‘Islamic’ won’t be enough to engage with consumers. Communicating values and consumer benefits by connecting to core Islamic and ethical principles will reap success.

2. Have you thought about going ‘halal’?

According to Malik Musharaf, vice president of Malaysia’s Halal Industry Development Corporation (HDC), the global halal ecosystem is worth “more than $2.3tr annually and is fast gaining attention worldwide”.  He says the halal eco-system cuts across many industries, ranging from halal food and non-food products to halal-related services, including Islamic banking and finance, halal logistics, tourism and healthcare.

Halal means products follow Islamic prescription as well as being ethically delivered. Meat should be slaughtered in line with Islamic prescriptions which are very similar (but not identical) to kosher guidelines. And any products with meat or meat derivative ingredients must also comply. Products with alcohol or pork derivatives are not permitted.

To get your meat into some markets like Oman, halal certification is becoming a mandatory requirement. Halal is also on the upswing in countries like Austria, Germany and Switzerland. Halal compliance can create preference for your product and attract business, as suggested by this encouragement in Malaysia for Chinese restaurateurs to attract local and visiting Muslim restaurant goers. And one of the fastest growing segments of US beef exports are halal products, according to the US Meat Export Federation, underlining the idea that halal certification improves brand preference.

It’s possible that your product is already considered ‘halal’ and all it needs is an appropriate body to certify it as such. Or it may take a simple and small adjustment of an ingredient which affects neither quality nor cost to achieve this. For little effort, huge gains can be made.

First, demonstrate that you are aware of the needs of Muslim consumers. Second, invest what could be just a small amount to verify your products are halal. Next, ensure that the halal status is clearly communicated. What worries some brands is whether to shout about this or not. You don’t need to. Simple, clear and well-documented verification of halal status is the key step.

Muslim communities will help to spread the news and ensure that their peers purchase your products because they are halal. Good examples are Tom’s of Maine, Cabot Cheese and Tangerine Confectionery.

Getting your products halal certified might have more benefits than you expect, helping you reach a wider consumer base. Food producers say that consumers see kosher and halal products as safer, healthier and better for them.

Halal beauty products are increasingly catering to a consumer base that seeks purer, more natural, ethical as well as traditional ingredients, and finds that halal certified products meet the bill.

The Dutch company Innova Market Insights identified ten key trends to impact the food and beverage market through 2012 and beyond. The top trends relate to purity, authenticity and sustainability. Halal has a specific technical meaning but it also has wider connotations of purity, wholesomeness and environmental sensitivity, which Muslim consumers are adopting with increasing enthusiasm. More and more halal companies and consumers are investigating the entire ‘farm to fork’ lifecycle, which means that the halal, organic and ethical markets are likely to intersect in a big way.

3. Hijab-chic

In 2012 Muslim fashion will hit the global scene in a big way. The Islamic Fashion Festival will be going to Milan Fashion week, which means Muslim fashion will go international in size, reach and influence. In Turkey, a women’s magazine exploring the crossover between fashion and faith became so popular that it is outselling Vogue and Elle.

So ask yourself, will your brand be the one of the pioneers that grabs first mover advantage, talking and engaging with Muslim consumers? According to Bloomberg it’s a market worth around $96 billion dollars. You’d like a slice – even a sliver – wouldn’t you?

They key to targeting this consumer is to understand that Muslim women – and of course it is women in particular – increasingly see no conflict between faith and fashion. In fact, today’s Futurist Muslim consumers see fashion precisely as an expression of their faith and are proud to wear their faith, literally, on their sleeves. So please, no frumpy out-dated styles, this segment wants cutting edge, fashion forward lines with brands that are proud to demonstrate their modest credentials.

The great thing for brands is that these modest parameters are consistent across the globe; the variation is in local colour and heritage. Currently this landscape is populated by start-up brands and online retail is the medium of choice. The first mainstream brand to bring a line to market and make it available in store – and note that it is not only Muslim women who are interested in modest dress, so the potential market is much larger than estimated here – is likely to elicit strong brand preference in this affluent, brand loyal and underserved segment.

In fact, this final principle will hold you in good stead whichever of our top tips you embrace. If 2011 has shown us anything, it is that the Muslim market is a rising force, both politically and economically. With six of the Next 11 being majority Muslim markets, the Gulf Cooperation Council being a rising economic force and India and China’s huge Muslim minorities, the Muslim consumer segment is an opportunity you need to put on your to-do list right now.

Shelina Janmohamed is a senior strategist at Ogilvy Noor, a specialist consultancy for building brands with Muslim consumers. Ogilvy Noor is part of Ogilvy & Mather.

Related posts:

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2. Opinion: Meet the Futurists: the new Muslim consumer
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It was truly blessed meat. Over every animal held in arms and slaughtered, a prayer was said as the swift, sharp deed of taking life in sacrifice was made. There is no denying the gravity of these transforming moments when man, animal, prayer, blade and blood meet. Life is messy and still, all life is holy.

Many sacrifices were made in that day of Eid-ul-Adha at the small custom-exempt slaughterhouse which I visited. Moroccans, Indians, Pakistanis, Senegalese, British-Muslims and more, came for the sacrifice and the halal meat that would grace their feast. As is customary, the meat (lamb or goat depending on culinary tradition) would be distributed thus: one-third for home, one-third to friends and neighbors and one-third to charity.

Temple Grandin, professor of animal sciences and internationally acclaimed consultant in humane handling of livestock, writes “Ritual slaughter is done according to the religious requirements of either the Jewish or Muslim religious faith. The animal is slaughtered, without being stunned, with a razor sharp knife.” Like any method of slaughter, ritual slaughter can be done very well or done very poorly or, fall somewhere in between. Temple continues:

“When the cut is done correctly, the animal appears not to feel it. From an animal welfare standpoint, the major concern during ritual slaughter are the stressful and cruel methods of restraint (holding) that are used in some plants. Progressive slaughter plants use devices to hold the animal in a comfortable, upright position. Unfortunately, there are some plants which use cruel methods of restraint such as hanging live animals upside down.”

The sights, smells and sounds of slaughterhouses are not new to me. My work has included building a mobile poultry processing trailer that in its four years of operation has transformed a local food system. However despite increasing demand for traceable, more localized and healthier meat, there are chasms in meat production infrastructures that barely support accessible, affordable, safe, fair wage, clean, permitted, size-appropriate humane slaughter and processing facilities that could provide any kind of slaughter-ritual or otherwise.

When the main priorities of meat are so narrowly silo-ed through the lenses of efficiency models and profit margins care for livestock goes terribly awry and terrible things can and do happen to workers and to the environment. The industrialized food system stokes our nation’s seemingly undeniable appetite for meat and hence we all suffer the dire and ill-consequences of factory farming and its dark complement, factory slaughterhouses.

I hold hope that people are not the monsters in this and that instead this system based in “unfettered capitalism” is the beast. It is being challenged in the many unjust and immoral chinks in its armor. It must change. But reform takes time, money and adaptive strategies to build new, responsible and resilient paradigms. Although besides raw milk, I don’t know of another topic that can rile usually sane folk into a fervent rectitude impervious to negotiation, than slaughter. And that’s once you’re lucky enough that they’d even consider the subject at all.

That day the slaughterhouse accommodated the spiritual and the secular both. The animal and its end remained connected and actually, honored. This seems so evident yet it is very much a parallel universe to our current reality. It was the antithesis to unconscionable business practices that churn out things such as standardized, boneless, skinless parts or ground up economy packs, plastic-wrapped atop diaper-ish materials that deny and sanitize away any inkling of the sentient beings from which those bits were collected and assembled. Sacred they are still because from life they came and it is food yet profane for how little we take care for it.

One young Muslim woman explained that “This is not about halal meat. That I can buy at many stores. This is about taking the action. To practise our religion freely, here in America. In my country.” She hailed from Pennsylvania. Her blond-haired children stood by while her husband said the blessing in Arabic over their lamb. When blade makes swift meet of throat there is no denying life taken to sustain.

So whose value system do we apply to slaughter? Should it not be neutral, open to all and hold high only the safest and most ethical stewardship of domesticated animal, human and environment? The industries’ corporations, its lawyers, marketers, lobbyists, politicians and even some of its regulatory agencies steadfastly argue and influence that the meat they want me to believe in and buy — that comes from their making to feed my children — holds such truths in its very fibers. From my very bones, this I know to be untrue.

In detaching from this messy business of life, death and dinner, this work has been forfeited to a very few. Whether you eat meat or not, what have we relinquished so detached now we are from our own humanity? Which intentions and connections have fallen away and given rise to these wretched consequences that we now must wrestle with and will do so for generations to come? I offer that these aren’t questions to be answered in one-size solution fits all, black and white, ‘us’ versus ‘them’. But instead should inspire respectful, inclusive and transparent discourse, challenges and hopefully positive change, for all our sakes.

Through the lens of Islam I was granted a grace to see things in a new light. This holiday season I am grateful as I turn again to the blessings of life, food and especially meat-moved by some sharp, swift and worshipful moments-majestic and dignified.

http://www.huffingtonpost.com/ali-berlow/salaam-alaikum_b_1166441.html

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Twelve months ago American Muslims were fired up with optimism that the moment had come for U.S. brands to embrace them.

In a struggling market, 7 million Muslim consumers with an estimated spending power of more than $170 billion seemed to have come of age at the very moment when brands were in greater need than ever of new growth opportunities.

But 12 months later brands still appear ambivalent despite the open arms with which Muslim consumers are inviting them in. So why are brands hesitant to commit themselves to serving this powerful demographic?

It’s been a tumultuous year. The controversy over the mis-named “Ground Zero” mosque grabbed headlines around the world. Media-baiting Pastor Jones threatened to burn the Qur’an. Osama Bin Laden was killed. The 10th anniversary of 9/11 came and went.

And then the Arab Spring turned the Middle East upside down, igniting fears that Islamic governments with hostilities toward the West might sweep to power.

With this political backdrop you can hardly blame brands for being nervous about speaking publicly to Muslims and welcoming them into the bosom of their marketing strategy.

Friends in need

Despite the events of the past year, American Muslims continue to remain optimistic about their place in American society.

In a Gallup poll released in August of this year 60 percent of American Muslims said they are “thriving.” Dalia Mogahed, the director of the Abu Dhabi Gallup Center which published the report, added that Muslims “feel a greater sense of belonging in their country” than they did in 2008.

What this means is that brands need to demonstrate commitment to the idea that that the Muslim consumer market is valuable. Muslim consumers recognize the political climate within which brands are operating, and appreciate them sticking their necks out. The response is loyalty, pride and collective endorsement. Friends in a time of need are not forgotten.

All-American Muslim

The “Happy Eid Al-Adha” image on a Best Buy flyer sparked controversy, but ultimately won customers. Image courtesy of TechCrunch

Last year, U.S. consumer electronics retailer Best Buy prompted a backlash when it referenced the Muslim festival of Eid in a holiday flyer. Best Buy stood by its decision, winning the support of Muslim consumers in the process.

This year’s marketing campaign by health food supermarket chain Whole Foods to promote Saffron Road halal foods during the month of Ramadan also faced criticism. They too held firm, sales went up 300 percent and Whole Foods acquired a new segment of customers.

Just last month, TV channel TLC began airing an eight-part series called All-American Muslim, which follows the lives of five American Muslim families in Dearborn, Michigan. The pilot episode pulled the second-highest ratings of the station’s reality TV shows, beaten only by Sarah Palin’s Alaska.

Predictably, the show has stirred controversy but TLC has kept it on the air and it continues to gain ratings. From a brand perspective this kind of courage is proof that addressing Muslims can and does pay off, and that mainstream America is ready and willing to watch.

But other Muslim-centric content has fallen foul of the political climate. A new superhero cartoon series called The 99, based on the Islamic idea of God having 99 attributes, was bought by a mainstream American channel. With the inflamed political backdrop, the channel has shelved it indefinitely. This is a case where courage is much needed.

From kosher to halal

There is great precedent for American brands reaching out to segments that are part of the fabric of American life, even in the face of objections. In 1911, Procter & Gamble was the first company to advertise that its vegetable shortening product, Crisco, was kosher.

Whole Foods increased sales by 300 percent by selling Saffron Road Halal products

In 1915 the New York State Legislature enacted the United States’ first Kosher Food Law, which was to serve as a model for all subsequent kosher food legislation. This law has been challenged again and again by those who claim it is unconstitutional, but it has stood the test of time.

The U.S. kosher market has grown today to an estimated $12.5 billion, but only 25 percent of kosher consumers are actually observant Jews. Other consumers believe simply that kosher food is healthier. Muslims believe that halal food will have wider appeal than its core target Muslim consumer for similar reasons.

Courage and rewards

The lesson from these examples is that courage and investment in communities pay off. Muslims will respect and show loyalty to brands that support them in the public space. They are not asking for political or media support. In fact they want brands to avoid the political discourse and treat them as mainstream consumers with mainstream needs.

The events of the last year indicate that companies will need to demonstrate courage in embracing this strategy. The good news is that Muslim consumers recognize this and the reward from them is loyalty and public devotion.

Related posts:

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3. USA: Corporate Leaders & Entrepreneurs to Meet This Month for Third Annual American Muslim Consumer Conference
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Before I genuinely began to cultivate and nurture my relationship with God, I regarded the five daily prayers that Islam enjoins on believers as laborious. It seemed impractical to expect that I would be able to stop what I was doing during my busy work schedule to take time out and pray.

Working as a news wire journalist, I was often spending upwards of 10 hours a day in the office or at conferences, interviews and meetings, barely able to make time for a lunch break. If I wasn’t working, my time was divided between house chores, errands, family and friends, and exercise. I was punctual with everything in my life, except that I was late five times a day.

In my mind, it was not viable to expect that I could wake up before the crack of dawn to pray the early-morning prayer, fajr, otherwise I would be too tired to work effectively later that morning. It also seemed inefficient to interrupt my work meetings to pray duhr, the mid-day prayer, and asr, the afternoon prayer.

Making the sunset prayer maghrib was often a challenge because the window to pray is typically quite short and coincides with the time between finishing work, having dinner and returning home. So, in effect, the only prayer that was feasible for me to pray on time was isha, the evening prayer. For most of my life, thus, I would at best pray all five prayers in the evening, or skip prayers here and there to accommodate my immediate commitments.

Women pray at Prophet’s Mosque in Medina, Saudi Arabia, Mandy Merzaban photo

Without realising it, my inconsistency and approach to praying trivialised the principle behind performing prayers throughout the day. I believed in God and loved Him, but on my own terms, not on the terms very clearly set out in the Quran and Prophetic teachings. Yet praying the five daily prayers, at their prescribed times, is the backbone of being a Muslim; we cannot stand upright in our faith without them. It is one of the essential practices that God has called on those who endeavour to live in Islam, a state of existence whereby a human strives to live in submission to God.

When I came to truly understand the importance of prayer, the realisation was both overwhelming and quick. It dawned on me that if I was not fulfilling this precondition, then I really could not claim to be Muslim. Even if I desired to have a solid connection with the Almighty I was not taking the necessary steps to do so. I promptly reoriented my life and it has now been a year and a half that I have not intentionally missed a prayer time, whether I am in the office, mall, grocery store, out with friends or travelling.

Looking back, I see how wrong I was about the impracticality of Islamic prayers, which are succinct and straightforward notwithstanding their resonance. When I moved from trying to fit prayers into my life to fitting my life around my prayer schedule, I instantly removed a great deal of clutter from my daily routine. Since regular prayer promotes emotional consistency and tranquillity, I began to eliminate excess negativity and cut down on unnecessary chitchat, helping me be more focused, productive and patient.

Over a short period of time, what amazed me was how easy and fluid the prayers became. Performing the early-morning prayer actually gave me a burst of energy during the day and, gradually, the prayers that I had initially perceived as cumbersome became an essential facet of my routine. With God’s help, I would find ways to make a prayer regardless of the hurdles. While in Canada for the summer, I would often catch duhr prayer in a department store fitting room, with the help of a handy Islamic prayer compass application on my Iphone.

“‘Verily the soul becomes accustomed to what you accustom it to.’ That is to say: what you at first burden the soul with becomes nature to it in the end.”

This is a line drawn from a magnificent book I am in the process of reading by great Islamic thinker Al-Ghazali, entitled “Invocations and Supplications: Book IX of the Revival of Religious Sciences.” Al-Ghazali describes a series of formulas, drawn from the Qur’an and Hadith, which we can repeat to help us attain greater proximity to the divine and purify our hearts.

Women gather for prayer outside the Prophet’s Mosque in Medina, Mandy Merzaban photo

At each turn in my quest to enrich my faith, I have found that what at first appears difficult becomes easy when performed with sincerity. Soon after I reoriented my life to revolve around prayer, the five prayers felt insufficient in expressing my devotion. I examined Hadith, or the traditions of Prophet Muhammad, peace and blessings be upon him, and discovered there were optional prayers I could add to my routine. Since then, I have not let a day pass without praying them.

To supplement my prayers, I have integrated various zikr, or remembrance and mentioning of God, into my days. Zikr, including repeating such phrases as “la illa ha il Allah” (There is no God but God), habitually draws our attention back to God.

Among the many rich invocations mentioned in Ghazali’s book is this one which I have started to incorporate. As we leave our houses each day, if we say “In the name of God” (Bismillah), God will guide us; when we add “I trust in God” (Tawakalt al Allah), God will protect us; and if we conclude with “There is no might or power save with God” (La hawla wa la quwwata illa billah), God will guard us.

I suppose to an outsider, these acts of devotion can appear a bit obsessive, and I have had a couple of people say this to me. Yet it is an obsession with the greatest possible consequences that can improve rather than disintegrate one’s disposition. The more time I devote to God, the greater the peace of mind I find filling my life and the more focused I become on what is important — such as treating my family and friends honourably, working hard in my job, giving charity with compassion and generosity, and maintaining integrity.

Remembering God throughout the day, through prayer and invocation, truly does polish the heart as Hadith teaches; you erase obstructions that would impede faith in its purest form.

“Truly when a man loves a thing, he repeatedly mentions it, and when he repeatedly mentions a thing, even if that may be burdensome, he loves it,” writes Ghazali.

Huffington Post.com

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Ogilvy Noor

There is a consumer segment that is growing faster than any other globally. In regions where both population and economy are stagnant, there is one group of consumers set to grow in both size and spending power: the Muslim consumer segment.

The global ‘Halal’ market is estimated at US$2.1 trillion, growing at a phenomenal US$500 billion annually. Muslims account for 23% of the world’s population and are expected to grow by 35% to be 2.2 billion in 2030. Muslims make up approximately 60% of the population of Malaysia.

The movers and shakers, the ones leading Muslim consumer trend, also dubbed ‘The Futurists’ tend to be under 30. This 42% of the Muslim population command disproportionate influence. Marketers who wish to build a relationship with these consumers need to recognize that glib generalizations are not enough. Industry consideration on how to best speak to Muslim consumers has grown rapidly in the last few years.

“Islamic Marketing” or “Islamic Branding” as it’s colloquially known is fast becoming one of the most hotly debated topics in today’s marketing circles. ‘Halal’ is moving beyond the conventional good, wholesome and pure. It is extending to beauty, pharmaceutical and even tourism. At the heart of this ‘Halal’ revolution is the unsung consumer, the new age Muslim consumer, the Futurist, responsible for shaping branding and marketing for the generations to come.

So who are these Futurists? In our segmentation of the Global Muslim consumer population, the Futurists show marked difference in values and behavior compared to the Traditionalists. Those brought up inthe aftermath of 9/11, have a strong sense of identity as Muslims, some suggest. They are twice as likely as theTraditionalists to say that ‘religion gives me a sense of identity’. It is this sense of purpose that differentiates them from global Gen Y populations. They are proudly individualistic unlike the Traditionalists who seek belonging and social harmony. The Futurists are driven by success and progression.

They believe in an Islam that is flexible, that allows them to find their own path, balancing their sense of self within the realms of the Ummah or society.

The Futurists are inarguably the first generation of educated, world travelled and tech-savvy Muslims. They use the knowledge of the world and their experiences to improve their lives and those around them. They are tomorrow’s catalysts, confident in using their knowledge and skills to bring about a positive change in their worlds.

For Marketers, the Futurists are an ideal target audience, simply because they enjoy the deepest relationships with brands. They seek brands that embrace the values that are important to them: humility, transparency, purity and togetherness; brands that shape the communities they serve and demonstrate a higher purpose that goes beyond product delivery. Brands that ignore or stereotype them will do so at their own peril.

If the revolution in the Middle East is anything to go by, the Futurists have a way of getting heard.

Shazia Khan is the Associate Planning Director Kuala Lumpur, and Shelina Janmohamed is the Senior Strategist for Ogilvy Noor.

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2. Opinion: Can We Really Speak of a ‘Muslim Consumer’?
3. Opinion: The Muslim consumer: building your brand for a fast-growing segment
4. USA: Brand Courage and the American Muslim Consumer
5. Opinion: Islamic Branding and the Revolution 2.0

Consumers have been cheated due to economical reason?

On flights to the Islamic countries, Muslims are often the absolute majority of Passengers. The business of airline companies is booming not only in the Summer months, when Muslims with their large families in their home countries fly, but also during the Hajj season. As a target group that fly to the south and east to fill much sought after, we wondered how it looks like the onboard service for these customers?

According to information provided by IATA, the International Air Transport Association, there are no such rules as a “Muslim-friendly” look-flight meal, but each airline determines arbitrarily what they served their Muslim customers. This would be unobjectionable if the appropriate experts available in the employee pool would be sufficient among the airlines or the availability knowledge of Halal requirements for general education in Europe. But this is not so.

In reality, the airline caterer, supplier of on-board meals, in Europe simply overwhelmed them. So there are many caterers for the Muslim passengers are offering two different types of meal: the MOML – “Moslem Meal” and a “Halal Meal”.

The MOML – “Muslim Meal” is just a meal “without pork and without Alcohol “(In the jargon Airline Caterer term it is called a “Non-Pork”-Meal). Everything else does not meet the Islamic dietary laws. It is also not the laid down claim that the meat would be Halal slaughtered or the ingredients are Halal-compliant.

But the “Halal Meal”, instead is something “more halal” because the ingredients are purchased and processed so that they are Islam-compliant. This is true especially for the meat with halal confirmation.

Anyone familiar with the intricacies of the assessment of halal, knows that the buyers from the caterer should be overwhelmed with the appropriate ingredients to find for a Halal Meal, because on the local market do have only a few food ingredients and a Halal Certificate from a recognized Certification Authority or Halal Body.

According to information from the airline caterer, there are purely economic reasons, instead of “Halal Meals” is usually the cheaper to offer MOML “Muslim Meal”(Non Pork meal).

That with the (false) labeling MOML “Muslim Meal” for their Muslim Passengers and cheated or deceived halal meals are served to them, neither halal nor Islam is justifiable by these companies tacitly to accept it and claim the main component is true halal. As the claim of the airlines  companies agree to open-mindedness and customer orientation with the practice, their Muslim passengers are not been informed about what they are served and what will get to be seen.

As proven, that it can be handled in different manner without any negative impact on revenue and have real Halal service as demonstrated by the good example of Malaysia Airlines. This airline ordered in their contract from designated caterers throughout the year a specially compiled “Halal Meal “which are produced according to the strict Malaysian Airline Halal standards and is guaranteed to Islam-compliant.

Halal.deRedaktion
www.halal.de

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Jon Wilson will chair Total Marketing, a conference of marketing professionals in Dubai next week, followed by a workshop on Islamic Marketing and Muslim Consumer Behaviour. He is Senior Lecturer and Course Leader in Advertising & Marketing Communications Management in the university Business School; the new editor of the international Journal of Islamic Marketing; and co-author of award-winning research on shaping Halal into a brand. Jon has recently completed a tour of Indonesia, the world’s most populous Muslim nation, speaking at an international conference, universities and businesses. He also hails Dubai, Kuala Lumpur and London as being hubs offering benchmarks and the potential for further development.

“Muslims are an often neglected and misunderstood group of consumers,” Jon says. “Businesses have not yet thought through in sufficient depth their marketing, branding and PR for this section of the market.” He argues that businesses need to develop a greater understanding of different Muslim markets, providing a broader range of products that move beyond the traditional focus on “meat and money” such as Halal foods and shariah finance.

Jon says that non-Muslim consumers could also feel a strong affinity with Islamic-focussed products, if marketed properly. He believes this can open up new areas for product development and help to bring insight into other areas of marketing where there is a high degree of emotional connection between consumers and brands beyond conventional interpretations of faith and religion, for example areas such as sports and music.

“Islamic consumerism will throw up new issues and paradoxes,” says Jon.  “Can a super-expensive designer hijab with Swarovski crystals be consistent with the idea of ‘modest fashion’? Or, can there be such a thing as a ‘luxury’ Hajj pilgrimage?”

He has particular interests in the rapid growth of the vibrant Islamic youth market; over a half of all Muslims are under 24. “Increasingly, their consumption, religious views and opinions are decided through empowered consensus, using social media and the internet. This approach is drawing Muslim behaviour towards conspicuous consumption, rebellion and leaderless collective individualism.”

He predicts that products targeted at Islamic consumers will come to appeal to wider markets across increasingly blurred ethnic divides, in the same way that food, fashion, music and other commodities were once targeted at Afro-American and Caribbean communities and have now been adopted by the mainstream.

For more information:

Total Marketing conference: www.iirme.com/totalmarketing<http://www.iirme.com/totalmarketing>

Workshop on Islamic Marketing and Muslim Consumer Behaviour: www.iirme.com/totalmarketing/agenda/post-summit-workshops<http://www.iirme.com/totalmarketing/agenda/post-summit-workshops>

Jon Wilson: www.gre.ac.uk/schools/business/about-us/departments/mktg/staff/Jonathan_W<http://www.gre.ac.uk/schools/business/about-us/departments/mktg/staff/Jonathan_W>

Journal of Islamic Marketing: www.emeraldinsight.com/products/journals/editorial_team.htm?id=jima

DinarStandard, New York column: http://experts.dinarstandard.com/author/jonathan-wilson/

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fastcoexist.com

A new study of consumer engagement finds that companies that aren’t making a difference—to the world and to consumers—aren’t going to be around much longer. Instead of just making your product incrementally better than the competitor, you need to create impact.

We interact with brands almost every moment of our day. From the moment we wake up, we’re being bombarded with logos, advertisements, and products, all designed to make our lives easier but also to make us feel a connection to companies. But most of that work is totally meaningless: most people don’t care about brands, and think that only a few positively impact their lives. More importantly, brands that are perceived as irresponsible or just creating products with no meaning are in danger of being severely punished by consumers.

The state of brands and how they affect well-being was measured by media consultancy Havas Media. Umair Haque, the director of the Havas Media Labs and Harvard Business Review blogger who writes frequently on how business can create real value, says that the study is about discovering how people are interacting with businesses in a world where many people feel that institutions are crumbling: “In an age where institutions are failing and contracts are broken, and people are clamoring for more—pounding their fists for better—we’re asking: What is the role for a brand? And how is the relationship between people and boardrooms changing? People are beginning to say: ‘What you’ve been able to give us in the past isn’t good enough.’”

How is the relationship between people and boardrooms changing? People are beginning to say: ‘What you’ve been able to give us in the past isn’t good enough.’The most tangible outcome of this is that the Meaningful Brands survey—which spoke to 50,000 consumers in France, Spain, the U.K., Germany, Italy, Mexico, Brazil, Colombia, Chile, Argentina, China, Japan, India, and the U.S.—found that only 20% of the brands they interact with have a positive impact on their lives. And they feel that 70% of brands could disappear entirely without them noticing.

What’s the trick to making a brand meaningful? Focus on outcomes, not outputs. The criteria, says Haque, are simple: “Did this brand make you fitter, wiser, smarter, closer? Did it improve your personal outcomes? Did it improve your community outcomes? Did it pollute the environment? We’re trying to get beyond “did this company make a slightly better product” to the more resonant, meaningful question: Did this brand actually impact your life in a tangible, lasting, and positive way?”

Haique cites Nike+ as a prime example. “Instead of putting up another campaign of billboards with celebrities saying ‘Buy our shoes, they’ll turn you into a master runner,’ Nike+ actually helps makes you a better runner. That’s a constructive way to build a meaningful brand.”

But the 10 most positive brands aren’t necessarily the do-gooding corporate entities you might expect: The top 10 are:

1. Ikea
2. Google
3. Nestlé
4. Danone
5. Leroy Merlin
6. Samsung
7. Microsoft
8. Sony
9. Unilever
10. Bimbo

There aren’t a lot of companies on that list that you might associate with anything but outputs, and certainly none that would be on any list of major companies giving back (though company founders like Bill Gates have, of course, become hugely important in terms of personal philanthropy). But that’s starting to shift. More than half (51%) of consumers want to reward responsible companies by shopping there; 53% would pay a 10% premium for products from a responsible company. And they want companies involved: 85% of consumers want companies to be engaged on global issues, but only 22% think they’re getting enough. Haque says that if companies don’t start responding to these trends, they’ll be punished:

“If you have a company where a small but significant number of people are saying this is beginning to negatively impact us—I think for companies that face that challenge, unless they take the idea of difference seriously, those numbers are going to grow. We don’t see intensely negative feelings [for companies] at the moment, but my guess is that for companies that don’t get their acts together over the next decade, we will see those numbers begin to shift.”

Want to make sure your company doesn’t fall into that category? It may sound simple, but it’s difficult to execute: “Impact people’s lives. Focus on well-being from your product. That’s tough. You have to have that right from the get-go.”

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