Halal Industry of Ukraine in the Period of Independence (original) (raw)

Bacon or Beef? ‘Fake’ Halal Scandals in the Russian Federation

Sociology of Islam

This article aims at analyzing how the penetration of a commercial rational into the religious field impacts the relations between the State and the Muslim religion in the case of post-Soviet Russia. Here, the rise of a ‘halal market’ – that is the market for halal products and the market of halal certification – was punctuated by scandals. This research scrutinizes one of them, linked with halal meat products containing pork dna. This scandal is studied as it reveals the pre-existing order and is considered per se, as a critical test when common values and norms are either abandoned or strengthened, and previously established relations are transformed. First, the article presents how Islam is organized and regulated in the Russian Federation; then it analyzes the ‘scandalization strategy,’ which leads to the reconfiguration of the game of actors. Lastly, it examines how the scandal, through the use of law and court decisions, contributes to the extension, legitimization and consoli...

Ethnic Muslims and the ‘Halal Movement’ in Tatarstan

Anthropological Journal of European Cultures, 2018

The ‘halal movement’ is an orientation predominantly mobilised by urban youth and by the emerging urban middle class in Tatarstan. It articulates a cosmopolitan, universal Islamic discourse, explicitly separates ethnicity and Muslimness, and stages religion as an ethical issue, tied neither to a nation nor to a theological doctrine.

Rethinking Halal: Critical Perspective on Halal Markets and Certification

Rethinking Halal, 2021

Etymologically, Halal means 'permitted'. Looked at logically, everything should be considered as permitted unless or until proven otherwise. However, halal today pervades the life of most Muslim societies, for many reasons. Religiously, it corresponds to what many Muslims consider as the good performance of their beliefs. Economically, it creates new opportunities for business. Politically, it corresponds to times in which identity issues became paramount. Socially, it relates to the need to cope with new realities without losing one's right to define the norms of the community. Legally, it is linked to the framing of 'traditional' norms in modern terms and categories. The outcome is that nowadays, the principle has been inverted and everything is taken as non-halal until proven otherwise. A no-trust principle is assumed and nothing can be accepted until certified as halal by a relevant body. The phenomenon of halal is part of a process of 'positivisation' that directly affected Islam and Islamic normativity, often called the shariʿa. In a continuum stretching from the most local to the most global, and from the legal to the technical and quasi-managerial, we can illustrate the many forms taken by this positivisation process, In its first stage, this process resulted in the transformation of the shariʿa into 'Islamic law', that is, in a hierarchical, comprehensive, codified, state-centred, and unified system of positive rules of law. The example of the 2000 law governing khul' divorce in Egypt is paradigmatic of the transformation of the fiqh into Islamic law, that is, a norm originating from Islamic sources interpreted according to the procedures and standards of positive law. Another illustration can be drawn from the lawmaking process, which in many Muslim-majority countries included the shariʿa or the fiqh in constitutions as sources of legislation, showing that nowadays, the components of the shariʿa must be spelled out in the constitutional text in order to become legally meaningful and consequential within the realm of positive law. The arena of international law, e.g. several rulings of the European Court of Human Rights, can also prove illustrative, since it shows how courts do not refer to the shariʿa-per se, but to the shariʿa made-into-positive-law. A last illustration, that of the ruling of the International Criminal Court in the Al-Mahdi case, illustrates how the Islamic normativity, while being both reified and positivised, is at the same time made illegitimate with respect to international and globalised legal standards. In its second stage, the process of positivisation created and affected other types of norms. These include technical and managerial norms, which have had a deep and global impact on the governance of contemporary societies. This holds true for norms inspired by Islam and Islamic doctrine which, through this positivisation movement, were reconceptualised and transformed. Within a framework of normative hyper-densification of social life, the use of such technical and managerial norms, taking the form of indicators and standards, complements or conflicts with legal norms. Islamic finance is a first example. While the justification for the search for a specifically Islamic form of financing is derived from Muslim jurists' opinion that revenue is only considered legitimate if it is derived from a real sharing of the risks that have enabled the revenue to be generated, it has led to Islamic financial institutions offering a variety of products

Measuring the Unmeasurable? Production & Certification of Halal Goods and Services

Sociology of Islam, 2020

Attending to the rise of halal economy and particularly halal certification initiatives in the region and globally, this paper asks why and how third-party certifiers would gain credibility and authority, and what does authority have to do with the work of entrepreneurs in the sector. Drawing on fieldwork conducted between 2012 and 2015, and interviews with entrepreneurs and a private halal certification agency in Kyrgyzstan as well as their accreditors in Kazakhstan, I pay close attention to the collective meaning-making deliberations that revolve around questions of what makes goods and services halal and also what makes one a 'good Muslim'. Certifiers and entrepreneurs come to form what I call a valuation circuit. In these circuits, they construct shared understandings of ethical and behavioral norms for market actors, create and reinforce binaries around halal and haram, and rely on the transnational network of religious authority as they attempt to valuate and measure compliance to halal standards.

Rethinking Halal. Genealogy, Current Trends, and New Interpretations

Leiden: Brill, 2021

This book invites to rethink certain aspects of halal, and in particular the issue of the halal market and halal certification in Muslim-minority contexts. Rather than limiting itself to elucidating the doctrinal traditions relating to halal/haram, or on the contrary, focusing only on the external economic, financial, political or demographic factors that explain the changes taking place, Rethinking Halal shows the need to underline the points of balance between the aspects of religious doctrine on the one hand and the economic or political contextual aspects on the other hand. Through the study of various countries, Rethinking Halal demonstrates that Islam underwent a process of positivisation, that is, a kind of reframing of its rules and principles through the lens of a characteristically modern standardising, scientificising, and systematising mind.

Theology Meets the Marketplace: The Discursive Formation of the Halal Market in Turkey

This study outlines the ways in which the halal movement in Turkey co-opts the tenets of modernity in its quest to institutionalize halal certification and forge a faith-based market. In contrast to previous claims that Islam is anti-modern and anti-market, this study shows how Islamists appropriate modernism and capitalism with religious teachings to form a consumptionscape that is compatible with their ideology. Islamists selectively use modern cultural and ideological mores to make space for a halal market as they both contest and accommodate the prevalent social structures and ideologies in Turkey.

The Politics of Halal Label: Between Economic Piety and Religious Ambiguity

Al-A'raf : Jurnal Pemikiran Islam dan Filsafat

The use of the ‘halal’ label was expanded. Label, which is originally shown on food and beverage products only, but currently also shown on non-food and beverage products, such as tissue, pan, and refrigerator. It is a phenomenon of halalization; an expansion of halal label for the product consumed by the Muslim community. Based on the qualitative method, the results of this study show that the Millennial Muslim generation’s understanding of halal is varying and affected by varying sources of knowledge and internet use. Knowledge source was no longer lies on Kiai/Ustadz only, but also on searching engine available in cyberspace. Social media and the internet also become media used by millennial Muslim generation to search for information on the product’s rightfulness. Millennial Muslim generation just wants to use a product with a halal label, and an affordable price. If it is unaffordable, they will choose other affordable products volitionally despite no halal label. The contestat...

The Halal Industry from a Shariah Perspective

The halal industry is still in its early stages of development, and efforts to chart the way forward in compliance with Islamic principles are desirable and necessary. As with Islamic banking in the early years, this industry has also been largely driven by market demands and realities. It would be advisable to enrich the achievements of the halal industry with research efforts that advance a better understanding of Islamic principles and the scientific knowledge relevant to our concerns. The article begins with a review of evidence in the Qur’an and hadith on the halal or mubah. , and then proceeds to address the haram. The later part of the article covers the reprehensible (makruh) and the recommendable (mandub) respectively, as well as fiqh and the relationship between Islam and science.