ISLAMABAD: Enormity of Halal business cannot be denied whereas importance and significance of value added exports in any economy could not be over emphasized, said Minister for Science and Technology Mir Changez Khan Jamali. He said contrary to the common understanding, Halal business was not limited to Muslim communities and countries rather because of its high hygienic values the Halal products are attracting non-Muslims as well. He was chairing the first meeting of National Steering Committee for promotion and development of Halal products, on Friday. The minister said Halal market and Halal branding was today a global phenomenon and it had the potential to make Pakistan proud and prosperous. The minister said without research and development no industry could go far in that competitive world so S&T organisations had to make sure that private industry was fully supported by applied Research & Development work. Jamali said there were only four Islamic Republics in the World including Pakistan, Iran, Afghanistan and Mauritius, and Pakistan was the only country with such a potential for production and export in Halal market. The participants included Federal Secretary Irfan Nadeem representatives from Ministry of Religious affairs, Ministry of Food and Agriculture, Ministry of Live Stock and Dairy Development, Ministry of Industries and production, Ministry of Commerce, and Ministry of Law, Board of Investment representative of each province, Lahore and Karachi Chamber of Commerce etc. staff report
Courtesy By: Daily Times
Friday, March 18, 2011
Information | Establish good dietary lifestyle early
This past week, I had the pleasure of going into my daughter's kindergarten class to discuss healthy eating with her classmates.
There was plenty of energy and excitement around the room and I felt like a rock star when I left.
But then, smoothies and fruit with dip are always a hit with the under-six crowd.
Helping children understand why their little bodies need healthy food can be challenging and I am very careful to not demonize less than healthy foods lest I trigger some food issue later in life. Developing healthy eating habits early will lead our children to a healthier adulthood and all the grown-ups around them have to join in the effort.
Schools around the world are wrestling with food policies that will enable them to deliver healthy food to children while still being fiscally responsible. I have the honour of working with the Calgary Board of Education on healthy eating policies and initiatives and it is a daunting task.
What, after all, is healthy food when there are so many definitions and interpretations? Add in religious, health and economic issues and it gets even more complicated.
For example, when I go out to talk to a school group, I have to consider food allergies, intolerances and dietary restrictions if I'm bringing a treat.
So, Jell-O fingers may sound like a good idea, but as gelatin is derived from animals, I might need to find a halal or even vegetarian option so that all the children can enjoy the treat and not feel left out. I also have to ensure that ingredients for the take-home recipes are accessible to all students regardless of geography and economic means. If they can't recreate it when they get home, then the learning is lost.
What amazes me most is how open-minded young people are; they do want to talk and learn about food. While a five-year-old may not care abut a food's glycemic index or how an animal was dispatched, she knows that food is important for survival and may also have a sense that what we eat is part of who we are.
My daughter does not really understand why her friend next door doesn't eat pork or regular marshmallows, but she does know that we need to have halal snacks on hand if her friend is to enjoy afternoon tea at our house.
Healthy eating doesn't have to be difficult and, as an example, I have included our recipe for Apricot and Banana Squares. They are a great snack for a quick pick-me-up and they freeze well.
There is oat bran, which is a good source of fibre and other essential nutrients, in this recipe. The apricots and bananas let us check off another selection from Canada's Food Guide, and the macadamia nuts make a nice change from the ubiquitous walnut-banana pairing in so many recipes.
I encourage you to have conversations with the young people in your life about healthy food choices. Canada's Food Guide (easy to find on the Internet) is a good place to start, but you have to make sure children understand what it means beyond the colour coding and pretty pictures. We can't just assume they understand why making healthy choices matters.
The more we talk about food with our kids, the more we raise smart eaters.
Courtesy By:Business Journal
Tuesday, March 15, 2011
For Elderly Muslims, Few Care Options Outside the Home
Nazli Currim lived for 14 years at the intersection of tradition and frustration. After her father died, her mother moved into Ms. Currim’s home. She cared for her mother full time, even after a stroke six years before she died.
Ms. Currim, 69, founder of the American Muslim Women’s Association, never considered finding a nursing home for her mother. Her attitude is common among Muslims in the United States, many of whom are reluctant even to consider placing an aging family member in a facility.
Part of that decision was a personal one, but part of it was practical: It is difficult for Muslims to find nursing homes and assisted living facilities that reflect their way of life.
Cultural competence has become a buzzword as adult children seek elder care solutions that acknowledge an older person’s cultural and religious identity. But the Muslim community faces a particular challenge. The elderly segment of that population is quite small, representing “only 0.5 percent of our American Muslim population,” according to Aneesah Nadir, president of the Islamic Social Services Association U.S.A., based in Phoenix. “Most of the elders of those who have immigrated here are still overseas. We’re a youthful population.”
Older parents who do come to the United States often live an insulated existence. “They don’t speak the language, so people can’t communicate with them,” said Ms. Nadir. For them, life in a majority of residential facilities would be an alien experience.
“Many of the facilities are not equipped to provide the kind of care a Muslim elder needs — requirements for diet, for prayers, for things that would make a comfortable setting,” she said. “We can’t count on those things in most elder care facilities. They’re not used to us.”
Demand for these facilities may not yet be enormous, but that seems likely to change. The Pew Research Center reports that the Muslim population in the United States will double by 2030, which means that more adult children will need a greater range of options for their aging parents. Without expanded services at existing facilities, or a combination of Muslim-run residences and an increased willingness to use them, the coming generation will face a care crisis.
The traditional model of a full-time stay-at-home caregiver will not survive as the elderly population increases and Muslim women step into the work force. Ms. Currim knows that she was able to do it only because she had both time and a network of supportive relatives to help out.
“Many of the women in our community are stay-at-home moms, even though we’re very educated,” said Ms. Nadir. “We’ve been fortunate that way. But the next generation is not going to stay at home. My daughter’s not going to stay at home.”
As the community enters a period of transition, the need for outside help will increase.
“I envision facilities where ethnicity and religions would be taken into consideration,” said Ms. Nadir, which for her family would mean that only women would attend to female residents; that halal foods, in which animals are slaughtered according to instructions, would be available; and that the staff would be aware of the presence of alcohol or animal gelatin in any medications or preparations.
For now, she focuses her outreach work on smaller steps, interim changes that provide services short of full-time care. “First, I have to get the Muslim community to admit we have social issues, like everyone, that we have to start preparing for,” she said. “Then I have to get my Muslim colleagues to recognize that the Muslim community is going to be part of this elderly community.”
“We need more social support groups within our own community, more things we can do together so our daughters and sons won’t worry,” said Ms. Nadir. “Take lunch. I don’t like to cook alone or eat alone — so if we could go somewhere and have lunch together, even that would be a start.” Until there are residential facilities or community centers that cater to the halal dietary restrictions that many Muslims observe, her options for meeting her friends are limited.
Ms. Currim says that her mother drew comfort and peace of mind from her religious and cultural practices. “My mom passed away as serenely as she lived,” she said, “her soul pouring out as easily as water from a glass laid on its side.”
She and Ms. Nadir anticipate that providing a peaceful end of life will not be as simple for the next generation of aging Muslims.
Courtesy By: The new Hork Times
Where’s My Halal Food?
The New Jersey City University cafeteria does not cater to Muslims who have a religious obligation to eat halal food. There are many cultural foods ranging from Italian to Spanish dishes that are served, but the one important choice the cafeteria does not have is for people with religious restrictions.
"NJCU is very diverse and full of multiple religions. It is not fair to serve one group of people and force all others to adjust," Rita Rosario, 19, Psychology, Hoboken.
In particular, Islam and Judaism dictate a need for food restrictions. Specifically, for Muslims Halal food is embedded into ones culture and upbringing and for Jewish individuals kosher not only pertains to food but is considered a way of life.
What is Halal food?
In Arabic the word halal means lawful or permitted. A Muslim has a set of rules or standards to live by and one of those is that they must follow certain dietary guidelines (Halal foods). All foods are considered to be halal except particular substances specified in the Qur'an. For example, Muslim believe that pork is harmful to their health because it is unsanitary.
Muslims can only eat meat from animals that were living when slaughtered to ensure that there is no blood in the meat when it is eaten. Animals must be freshly killed in a humanitarian way in order to be considered halal.
"Halal food plays a big role in or religion. Our university is bent on educating students about all individual religions, backgrounds, and culture. I do not understand why the cafeteria finds it difficult to be open towards all different eating habits and choices," Maysa Abdelrazeq, 19, Political Science of Cliffside Park.
The fact that NJCU does not serve halal food can be construed as an insult to the Muslim student body because there is a substantial number of Muslims who attend NJCU and are proud of the diversity and acceptance it offers. Leaving students without a viable option when they want a bite to eat is not acceptable.
Halal meat is more expensive than normal meat because its specifications and demand are high. The benefits of halal food are numerous health wise because it is cleaner and less likely to have risks. By adding halal foods to the cafeteria menu more Muslim students will be able to eat in the cafeteria as opposed to packing lunch or eating at home. As a whole, it gives NJCU the satisfaction of being culturally driven and show religious acceptability.
It is sad that halal food is not included in a lot of seemingly diverse cities. When a person goes to the food court at the mall they don't see a food stand advertising halal foods. Are the 1. 8 billion Muslims in America supposed to refrain from eating in every public place they attend because the food industry does not include Muslims? The American Fast food chains don't offer anything even remotely Halal on their menu. America prides itself on the different cultures, but they don't take other cultures into consideration. I guess this melting pot doesn't allow halal ingredients.
Courtesy By:The Gothic Times
"NJCU is very diverse and full of multiple religions. It is not fair to serve one group of people and force all others to adjust," Rita Rosario, 19, Psychology, Hoboken.
In particular, Islam and Judaism dictate a need for food restrictions. Specifically, for Muslims Halal food is embedded into ones culture and upbringing and for Jewish individuals kosher not only pertains to food but is considered a way of life.
What is Halal food?
In Arabic the word halal means lawful or permitted. A Muslim has a set of rules or standards to live by and one of those is that they must follow certain dietary guidelines (Halal foods). All foods are considered to be halal except particular substances specified in the Qur'an. For example, Muslim believe that pork is harmful to their health because it is unsanitary.
Muslims can only eat meat from animals that were living when slaughtered to ensure that there is no blood in the meat when it is eaten. Animals must be freshly killed in a humanitarian way in order to be considered halal.
"Halal food plays a big role in or religion. Our university is bent on educating students about all individual religions, backgrounds, and culture. I do not understand why the cafeteria finds it difficult to be open towards all different eating habits and choices," Maysa Abdelrazeq, 19, Political Science of Cliffside Park.
The fact that NJCU does not serve halal food can be construed as an insult to the Muslim student body because there is a substantial number of Muslims who attend NJCU and are proud of the diversity and acceptance it offers. Leaving students without a viable option when they want a bite to eat is not acceptable.
Halal meat is more expensive than normal meat because its specifications and demand are high. The benefits of halal food are numerous health wise because it is cleaner and less likely to have risks. By adding halal foods to the cafeteria menu more Muslim students will be able to eat in the cafeteria as opposed to packing lunch or eating at home. As a whole, it gives NJCU the satisfaction of being culturally driven and show religious acceptability.
It is sad that halal food is not included in a lot of seemingly diverse cities. When a person goes to the food court at the mall they don't see a food stand advertising halal foods. Are the 1. 8 billion Muslims in America supposed to refrain from eating in every public place they attend because the food industry does not include Muslims? The American Fast food chains don't offer anything even remotely Halal on their menu. America prides itself on the different cultures, but they don't take other cultures into consideration. I guess this melting pot doesn't allow halal ingredients.
Courtesy By:The Gothic Times
Halal or Haram? A new council gives advice to Muslims in Sweden
The newly-formed Swedish Fatwa Council sets out to help Muslims in Sweden seeking advice about how to live in accordance with Islam, but not everyone is convinced the group is necessary, The Local's Karen Holst discovers.
•'God's House' being built in suburban Stockholm (2 Mar 11)
•Swedish Muslim Council renews support for leader (11 Jan 11)
•Swedish fatwa council condemns bomb attack (20 Dec 10)
Is it halal or haram? Right or wrong?
For the more than 450,000 Muslim living in Sweden, or about 5 percent of the total population, it may not always be easy to understand how Islamic practices are best applied in Swedish society.
The group, known as the Swedish Fatwa Council (Svenska Fatwarådet), officially began in mid-2009 with 14 members, composed of educated imams and people with qualified experience in the field.
“The most common questions we receive are related to relationship issues, marriage and divorce, economic issues, private issues of how to live as Muslims in Sweden and arbitration of conflicts,” says Saeed Azam, chairman of the Council.
It is common practice that Muslims seek religious advice regarding how to live in the best, most constructive way where ever they are as well as how to interpret contradictory information.
The word fatwa is commonly defined as a legal pronouncement in Islam that is issued by a religious law specialist on a specific issue.
Fatwas run the spectrum from basic - which foods to eat - to the modern – which music to listen to – to the political – positions on world terrorism. They are adopted to the specific circumstances, environment and time of a certain situation, as fatwas cannot be the same all over the world, in all times due to differing elements.
The decrees also can be refuted or redefined by other Islamic scholars.
For example, in 2001, Egypt's Grand Mufti issued a fatwa stating that the popular television show “Who Will Win the Million?”, modelled after the British show “Who Wants to be a Millionaire?”, was un-Islamic.
The Sheikh of Cairo's Al-Azhar University later rejected the fatwa, finding that there was no objection to such shows since they spread general knowledge.
The most notable fatwa to recently hit the global audience is the 600-page Fatwa on Terrorism, an Islamic decree against terrorism and suicide bombings released last year.
This fatwa was a direct rebuttal of the ideology behind al-Qaeda and Taliban. It is one of the most extensive rulings to date, with an "absolute" condemnation of terrorism without "any excuses or pretexts" and even goes as far as to declare terrorism under Islamic law as kufr, or of a person who does not believe in Allah.
It was produced in Canada by the influential Muslim scholar Dr. Muhammad Tahir-ul-Qadri and launched in London last March. According to experts, this fatwa is a significant set-back to terrorist recruiting operations.
Dr. Qadri said during the launch, "Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts."
The Swedish Fatwa Council issued its first fatwa last year in response to the suicide bomb attack in Stockholm, condemning the act and describing it as not compatible with Islam.
Back in Malmö, Azam believes there is a great need in Sweden for the Muslim minority to have such a council to turn to for advice in a context that fits the environment.
“We know what it’s like to live in Sweden and the conditions that people live with here, we understand the challenges,” Azam says.
The Swedish Fatwa Council aims to have a geographical spread of qualified imams throughout the country to increase their reach.
Within the Council they plan to establish the Fatwa Committee, which will consist only of imams who have earned at least a bachelor’s degree in Sharia, or the study of a system of laws derived from the Koran and the Prophet Muhammed’s actions.
Sharia, however, can differ from country to country, and the interpretations of it can range from conservative to liberal.
“It’s been a balancing act to find the right representatives, to avoid extremes,” Azam says.
Today the Committee has nine such educated imams, who reference both the Koran and the Prophet Muhammad’s actions when answering questions about what is and what is not permissible under Sharia Law.
Since fatwas can differ depending upon the school and branch of Islam, the Committee will remain an odd number to ensure a majority vote when providing answers.
Questions are submitted to the Council by letters and e-mails through their website.
The imams plan to lean on authorities abroad when needed, rather than compete with the major fatwa centres of the Middle East and elsewhere in the world, such as the European Fatwa Council.
The Council can then reshape those fatwas in a manner that is applicable to life in Sweden.
However good the intentions though, not all are in favour of the Swedish Fatwa Council.
“They are a little group without the real qualifications to be established here in Sweden,” says a representative from the Grand Mosque in Stockholm.
“There are many other organisations that are properly established in Sweden to provide such counsel. This is not one of them.”
The Grand Mosque, which is run by the Islamic Association, fails to see the need in assigning its own representative to the group.
The Swedish Fatwa Council’s biggest challenges thus are to earn the recognition and respect of the numerous Muslim factions and organizations within Sweden, as well as find representation that matches the nation’s diverse Muslim community.
The Muslim Council of Sweden (Sverige’s Muslimska Råd - SMR) is regarded as the highest Muslim authority in the nation and serves as the influential umbrella organization to most registered Islamic groups in Sweden.
SMR president Helena Benaouda says there's not a real need for the Swedish Fatwa Council or the need to have a fatwa for every little detail of life.
She adds that while it's good for imams or groups of imams and educated individuals to think about how to best implement Islamic practices in Sweden, Benaouda warns against opinions and guidance coming from too narrow a field.
"We welcome all efforts to explain Islam in a European context but this group is still too little - they need to be much bigger and much broader," Benaouda says, adding that educated female representation also is important, which the group in Malmö currently lacks.
The diverse Muslim community in Sweden includes large numbers of believers who originate from countries outside the Middle East such as Bosnia and Somalia. As of yet these groups do not have representation in the Council either.
Despite views from those who are sceptical about the Fatwa Council and its ability to represent Sweden's diverse Muslim population, Azam is nevertheless optimistic about the Council's potential to serve as an important resource for Muslims in Sweden.
"We believe we have the specialist knowledge needed, since the imams in our Council have the proper religious education," he says.
"We want other Muslim minorities to be included in the Council in the future."
Courtesy by: The Local
•'God's House' being built in suburban Stockholm (2 Mar 11)
•Swedish Muslim Council renews support for leader (11 Jan 11)
•Swedish fatwa council condemns bomb attack (20 Dec 10)
Is it halal or haram? Right or wrong?
For the more than 450,000 Muslim living in Sweden, or about 5 percent of the total population, it may not always be easy to understand how Islamic practices are best applied in Swedish society.
The group, known as the Swedish Fatwa Council (Svenska Fatwarådet), officially began in mid-2009 with 14 members, composed of educated imams and people with qualified experience in the field.
“The most common questions we receive are related to relationship issues, marriage and divorce, economic issues, private issues of how to live as Muslims in Sweden and arbitration of conflicts,” says Saeed Azam, chairman of the Council.
It is common practice that Muslims seek religious advice regarding how to live in the best, most constructive way where ever they are as well as how to interpret contradictory information.
The word fatwa is commonly defined as a legal pronouncement in Islam that is issued by a religious law specialist on a specific issue.
Fatwas run the spectrum from basic - which foods to eat - to the modern – which music to listen to – to the political – positions on world terrorism. They are adopted to the specific circumstances, environment and time of a certain situation, as fatwas cannot be the same all over the world, in all times due to differing elements.
The decrees also can be refuted or redefined by other Islamic scholars.
For example, in 2001, Egypt's Grand Mufti issued a fatwa stating that the popular television show “Who Will Win the Million?”, modelled after the British show “Who Wants to be a Millionaire?”, was un-Islamic.
The Sheikh of Cairo's Al-Azhar University later rejected the fatwa, finding that there was no objection to such shows since they spread general knowledge.
The most notable fatwa to recently hit the global audience is the 600-page Fatwa on Terrorism, an Islamic decree against terrorism and suicide bombings released last year.
This fatwa was a direct rebuttal of the ideology behind al-Qaeda and Taliban. It is one of the most extensive rulings to date, with an "absolute" condemnation of terrorism without "any excuses or pretexts" and even goes as far as to declare terrorism under Islamic law as kufr, or of a person who does not believe in Allah.
It was produced in Canada by the influential Muslim scholar Dr. Muhammad Tahir-ul-Qadri and launched in London last March. According to experts, this fatwa is a significant set-back to terrorist recruiting operations.
Dr. Qadri said during the launch, "Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts."
The Swedish Fatwa Council issued its first fatwa last year in response to the suicide bomb attack in Stockholm, condemning the act and describing it as not compatible with Islam.
Back in Malmö, Azam believes there is a great need in Sweden for the Muslim minority to have such a council to turn to for advice in a context that fits the environment.
“We know what it’s like to live in Sweden and the conditions that people live with here, we understand the challenges,” Azam says.
The Swedish Fatwa Council aims to have a geographical spread of qualified imams throughout the country to increase their reach.
Within the Council they plan to establish the Fatwa Committee, which will consist only of imams who have earned at least a bachelor’s degree in Sharia, or the study of a system of laws derived from the Koran and the Prophet Muhammed’s actions.
Sharia, however, can differ from country to country, and the interpretations of it can range from conservative to liberal.
“It’s been a balancing act to find the right representatives, to avoid extremes,” Azam says.
Today the Committee has nine such educated imams, who reference both the Koran and the Prophet Muhammad’s actions when answering questions about what is and what is not permissible under Sharia Law.
Since fatwas can differ depending upon the school and branch of Islam, the Committee will remain an odd number to ensure a majority vote when providing answers.
Questions are submitted to the Council by letters and e-mails through their website.
The imams plan to lean on authorities abroad when needed, rather than compete with the major fatwa centres of the Middle East and elsewhere in the world, such as the European Fatwa Council.
The Council can then reshape those fatwas in a manner that is applicable to life in Sweden.
However good the intentions though, not all are in favour of the Swedish Fatwa Council.
“They are a little group without the real qualifications to be established here in Sweden,” says a representative from the Grand Mosque in Stockholm.
“There are many other organisations that are properly established in Sweden to provide such counsel. This is not one of them.”
The Grand Mosque, which is run by the Islamic Association, fails to see the need in assigning its own representative to the group.
The Swedish Fatwa Council’s biggest challenges thus are to earn the recognition and respect of the numerous Muslim factions and organizations within Sweden, as well as find representation that matches the nation’s diverse Muslim community.
The Muslim Council of Sweden (Sverige’s Muslimska Råd - SMR) is regarded as the highest Muslim authority in the nation and serves as the influential umbrella organization to most registered Islamic groups in Sweden.
SMR president Helena Benaouda says there's not a real need for the Swedish Fatwa Council or the need to have a fatwa for every little detail of life.
She adds that while it's good for imams or groups of imams and educated individuals to think about how to best implement Islamic practices in Sweden, Benaouda warns against opinions and guidance coming from too narrow a field.
"We welcome all efforts to explain Islam in a European context but this group is still too little - they need to be much bigger and much broader," Benaouda says, adding that educated female representation also is important, which the group in Malmö currently lacks.
The diverse Muslim community in Sweden includes large numbers of believers who originate from countries outside the Middle East such as Bosnia and Somalia. As of yet these groups do not have representation in the Council either.
Despite views from those who are sceptical about the Fatwa Council and its ability to represent Sweden's diverse Muslim population, Azam is nevertheless optimistic about the Council's potential to serve as an important resource for Muslims in Sweden.
"We believe we have the specialist knowledge needed, since the imams in our Council have the proper religious education," he says.
"We want other Muslim minorities to be included in the Council in the future."
Courtesy by: The Local
Monday, March 14, 2011
Major Halal Food Producer By 2016
BINTULU: Sarawak should be able to become a major producer of halal food once Tanjung Manis Halal Hub is fully operational in the next five years, said Chief Minister Pehin Sri Abdul Taib Mahmud.
And the state must adopt modern agriculture practices to achieve that.
Taib noted that the state had the ingredients to become a major halal food producer if it put greater emphasis on agriculture as one of 10 sectors to be implemented under the Sarawak Corridor of Renewable Energy (SCORE).
The chief minister revealed that in 2009, the halal food market was worth an estimated US$600 billion and would reach US$1 trillion in the next three years.
"Through modern agriculture, Sarawak can become a major halal food producer once Tanjung Manis Halal hub is fully operational in the next five years," Taib said at the State Farmers', Breeders' and Fishermen's Day at Bintulu Old Airport here yesterday.
He revealed that some 70,000 hectares of land in Tanjung Manis had been set aside for the halal hub, where some 40,000 hectares were allocated to farmers under the first phase.
"The first phase will benefit farmers with contract farming to ensure their products have ready markets," he said.
Taib who is also Minister of Planning and Resource Management revealed that his deputy, Datuk Patinggi Tan Sri Alfred Jabu, who is also minister of modernisation of agriculture would be tasked to duplicate the halal hub model in other districts to increase the income of rural farmers.
"He (Jabu) is to lead the state forward to embrace modern agriculture," he said.
Taib assured non-Muslims that the government's emphasis on halal food production was not meant to Islamise them as even Nestle, a non-Muslim major global food producer based in Switzerland, has gone into halal food production.
Sarawak's livestock has been known to be free from the dreaded foot and mouth disease.
"Our farmers must expand their knowledge and adopt modern agriculture to raise their income. Modernisation of agriculture means we have to adopt biotechnology to ensure our food is safe for consumption and for export," he said.
Taib urged youths to be involved in agriculture as it is a lucrative endeavour.
The cottage industry must continue to be developed as it would be a major contributor to the economy.
"We must be willing to learn modern techniques of packaging and marketing," he added.
The chief minister announced that from next year two special prizes would be awarded for food processing and entrepreneurship.
Courtesy by: Borneo Post Online
And the state must adopt modern agriculture practices to achieve that.
Taib noted that the state had the ingredients to become a major halal food producer if it put greater emphasis on agriculture as one of 10 sectors to be implemented under the Sarawak Corridor of Renewable Energy (SCORE).
The chief minister revealed that in 2009, the halal food market was worth an estimated US$600 billion and would reach US$1 trillion in the next three years.
"Through modern agriculture, Sarawak can become a major halal food producer once Tanjung Manis Halal hub is fully operational in the next five years," Taib said at the State Farmers', Breeders' and Fishermen's Day at Bintulu Old Airport here yesterday.
He revealed that some 70,000 hectares of land in Tanjung Manis had been set aside for the halal hub, where some 40,000 hectares were allocated to farmers under the first phase.
"The first phase will benefit farmers with contract farming to ensure their products have ready markets," he said.
Taib who is also Minister of Planning and Resource Management revealed that his deputy, Datuk Patinggi Tan Sri Alfred Jabu, who is also minister of modernisation of agriculture would be tasked to duplicate the halal hub model in other districts to increase the income of rural farmers.
"He (Jabu) is to lead the state forward to embrace modern agriculture," he said.
Taib assured non-Muslims that the government's emphasis on halal food production was not meant to Islamise them as even Nestle, a non-Muslim major global food producer based in Switzerland, has gone into halal food production.
Sarawak's livestock has been known to be free from the dreaded foot and mouth disease.
"Our farmers must expand their knowledge and adopt modern agriculture to raise their income. Modernisation of agriculture means we have to adopt biotechnology to ensure our food is safe for consumption and for export," he said.
Taib urged youths to be involved in agriculture as it is a lucrative endeavour.
The cottage industry must continue to be developed as it would be a major contributor to the economy.
"We must be willing to learn modern techniques of packaging and marketing," he added.
The chief minister announced that from next year two special prizes would be awarded for food processing and entrepreneurship.
Courtesy by: Borneo Post Online
Friday, March 11, 2011
Establishing a manufacturing plant to produce halal medicines
The Minister of Health, Yang Berhormat Pehin Orang Kaya Johan Pahlawan Dato Seri Setia Awang Haji Adanan, invited the Second Minister of Finance at the Prime Minister's Office to respond to the matter.
Yang Berhormat Pehin Orang Kaya Laila Setia Dato Seri Setia Awang Haji Abdul Rahman, said the manufacturing 'plant' sector to produce medicines is an area identified as having potential to be developed and it is hoped it would further enhance the government's revenue especially in the non-oil and gas sector. Yang Berhormat said the establishment of VIVA Pharmacy Sendirian Berhad or Viva Brunei, constitutes a project that can be implemented under the Brunei auspices. Viva Pharmaceutical Incorporated Canada, the Minister said, was established in 1984 in Canada and produces pharmaceutical and natural health products. The Company aspires to become the leading supplier in halal certified medicines, vitamins and nutritional supplement not only for the local market but also regional and middle east markets.
Courtesy by: Brunei News
Wednesday, March 9, 2011
Mellow Hope (HTDS) Reaches a Milestone in Indonesia
The Indonesian Muslim Association inspected the Mellow Hope plant that produces the ACYW135 and A+C Meningococcal Polysaccharide vaccines. Mellow Hope plant and method of production of these vaccines met the HALAL certificate (Halal Assurance System) requirements. The Indonesian Muslim Association is well-known and regarded as the most authoritative Muslim organization in the world. The HALAL is a difficult certificate to receive, and Mellow Hope believes that there are only two companies in the world that have obtained this certificate. With the HALAL certificate in hand, Mellow Hope believes that it will have advantage in marketing its MEVAC-ACYW and A+C in Indonesia and other Muslim countries. Mellow Hope is participating in tenders of Group ACYW135 in Indonesia and Bangladesh, and believes that the ability to acquire HALAL certificate will be a great help in securing the tenders.
Safe Harbor Statement
Information in this filing may contain statements about future expectations, plans, prospects or performance of Hard to Treat Diseases, Inc. that constitute forward-looking statements for purposes of the safe harbor Provision's under the Private Securities Litigation Reform Act of 1995. The words or phrases "can be," "expects," "may affect," "believed," "estimate," "project," and similar words and phrases are intended to identify such forward-looking statements. HTDS Corporation cautions you that any forward-looking information provided by or on behalf of Hard to Treat Diseases, Inc. is not a guarantee of future performance. None of the information in this filing constitutes or is intended as an offer to sell securities or investment advice of any kind. Hard to Treat Diseases, Inc.'s actual results may differ materially from those anticipated in such forward-looking statements as a result of various important factors, some of which are beyond Hard to Treat Diseases, Inc.'s control. In addition to those discussed in Hard to Treat Diseases, Inc.'s press releases, public filings, and statements by Hard to Treat Diseases, Inc.'s management, including, but not limited to, Hard to Treat Diseases, Inc.'s estimate of the sufficiency of its existing capital resources, Hard to Treat Diseases, Inc.'s ability to raise additional capital to fund future operations, HTDS Corporation's ability to repay its existing indebtedness, the uncertainties involved in estimating market opportunities and, in identifying contracts which match Hard to Treat Diseases, Inc.'s capability to be awarded contracts. All such forward-looking statements are current only as of the date on which such statements were made. Hard to Treat Diseases, Inc. does not undertake any obligation to publicly update any forward-looking statement to reflect events or circumstances after the date on which any such statement is made or to reflect the occurrence of unanticipated events.Courtesy by: Sys- Co Media
Do you know where your meat has been?
As a practitioner of Islam, I am only allowed to eat meat that is "halal," or in other words, the Jewish concept of kosher. Halal is an Arabic word meaning "permissible." Kosher, according to the Jewish website Jewfaq.org, is a Hebrew term that means "fit or proper."
So where do the laws of which meats I can and cannot consume come from?
According to the same website, both of dietary laws go back to the guidelines outlined in the Holy Quran for Muslims, and the Torah, or Holy Bible, for those practicing Judaism.
So why should you care if Muslims and Jews are catered to on the campus?
A major point regarding catering to different groups on campus is that it allows the university to promote "a sense of community."
According to the Office of Institutional Research, there isn't any data or reports on the numbers of Muslim and Jewish students on campus. However, based on the 2007 Campus Climate Service Report, "75 percent of the respondents think that Sac State should place an emphasis on promoting a sense of community."
Though, can food "promote a sense of community," and bring different types of people together?
"Yes, and this is why we have many ethnic food choices on campus such as Gyro 2 Go, Mother India Express, Saigon Bay Express, Crepe de Paris, etc." said Ruedi Egger, director of Dining Services at University Enterprises Incorporated.
So, does that mean the Sac State campus caters to the Muslim and Jewish community as a whole, with regards to campus eateries?
I asked around campus and many of the eateries were familiar with kosher; however, they did not serve any kosher meats.
"Dining Services does not cater to any specific religious or ethnic group," Egger said. "We cater to the campus community as a whole depending on survey results and our capabilities."
However, there is an outlet for Muslims to eat on campus. The new Gyros 2 Go in the River Front Center, provides halal meat to the general Muslim body on campus.
I asked where the Gyros 2 Go meat came from.
"The halal meat we get is brought all the way from New York," said Wahida Kakar, Sac State alumna and owner of the Gyros 2 Go in the River Front Center.
Kakar said she knows the person who sends her the halal meat and that the business that she runs is a family trade.
"I can give you the name and the number of the man I get my halal meat from, he is central to our business not only in the east coast but also in the west coast, as well," Kakar said.
So what about catering to the Jewish students on campus? If we now have an outlet for Muslims to eat on campus, shouldn't we have an eatery for the Jewish students as well?
Some Jewish students think that having a kosher eatery on campus would be too complicated and that having a vegetarian eating place such as Fresh Choice would be better, not only for Jews but for Muslims as well.
"Many youth are keeping kosher for ecological reasons—however, having a vegetarian institution on campus would better serve the needs of both populations - it's nice to serve the Jewish populations needs, but the process for practicing kosher are complex and most Jews will bring their own food or they will be lenient on the institutions in which they buy their food from," said Sheree L. Meyer, associate dean for Undergraduate Studies for Academic Affairs, and a self-considered liberal Jew.
The rules for practicing kosher are complex. Some rules include not mixing meat with dairy; your cheese pizza, for example, cannot have any pepperoni on top. Other examples would include keeping all your silverware separate, Meyer said.
"Personally, I don't keep kosher; however, I do try to understand the reasons behind the dietary laws of Kashrut," Meyer said.
I hope for the near future both Muslims and Jews will see a number of halal and kosher eateries on campus. Having such eateries on campus will not only affect both Muslims and Jews, but more and more people should know where their meat is coming from and how it is processed; through the dietary laws of both Muslims and Jews, people will find it easy to have access to clean, and natural meat.
Furthermore, do yourself a favor, the next time you get hungry, open your horizons and visit a place that is culturally different from your own, in hopes that you will become a more tolerant, respectful, and understanding human being.
Courtesy By: The State
Saturday, March 5, 2011
Plan for Halal food a step forward
The University’s introduction of Halal foods should be seen as a major step forward in providing dining options for those on a restricted diet of any kind, whether for religious, cultural or health reasons. Wash. U. currently offers vegetarian, vegan, gluten-free and kosher offerings, among others, and in this respect it is a commendable food service provider for those with special dietary needs. Between 70 and 100 people have requested halal foods, and this population cannot go unnoticed. With so many options available for kosher dining, we believe that introducing Halal options on-campus is long overdue.
It is understandable that the University has not offered Halal foods up until now. The group of people who currently benefit from kosher foods is few in number, and there are additional costs associated with implementing Halal Foods, just as there are with kosher foods. Specifically, Dining Services would have to find a new, Halal-certified source of meat, which could be costly. Still, Dining Services does not anticipate a major increase in cost, and while the number of students that would benefit from Halal Foods is small, the University is acting properly in accommodating their needs.
On a progressive campus such as that of Wash. U., it is important that we extend our notions of tolerance and acceptance to all aspects of one’s lifestyle. For example, to be a vegetarian is not just to avoid eating meat, but to embrace a conscious lifestyle that takes into account ethical questions and demands. While we may not all agree with vegetarianism, we still support the right to be vegetarian for those who choose to do so, and the University provides them with dining options to facilitate these choices.
More often than not, however, we forget that religious restrictions on dining constitute just as much of a conscious lifestyle, and observing religious customs on dining is part of a larger way of living and thinking. As students, we should respect the decisions of others to engage in any kind of decision involving food, and part of this respect involves ensuring that such options are available for those who choose to observe Halal regulations.
Ultimately, the University and Bon Appétit should be praised for the expected new Halal options. Accommodating the needs of observant Muslim students only increases our level of awareness of differing lifestyles on campus, and while the number of people requesting Halal is comparatively small, the University ought to do so on principle alone. After all, Wash. U. prides itself on being a welcoming community.
Courtesy By: Student Life
Subscribe to:
Posts (Atom)