3Purpose: This paper argues that there is an absence of halal integrity within the conventional stages 4 of a food chain. This paper adapts the understanding of the different stages and argues the need to 5 develop a critical consciousness for halal integrity within the food chain to address the needs of the 6 ever-growing Muslim consumers' market. The aim of this paper is to propose a definition of halal 7 integrity using farm to fork and global food supply chain models. 9Design: The study includes a review of priori literature and media reports regarding cross 10 contamination of food products with haram (forbidden) components. This background will be used to 11 conceptualise halal integrity using farm to fork and a global supply chain models. 12 13 Findings: Different interpretations of halal -what is permitted and what is prohibited -exist for the 14 different schools of Islamic legal thought and within the customs of different countries. In order to 15 ensure that food production is embracive of the religious needs of the global Muslim customer 16 market, this paper utilises the farm to fork and global supply chain models to foster a critical 17 awareness of halal needs. Halal integrity should be clearly presenting the details of the halal status of 18 the product and assuring that the requirements for halal as stated are met. Halal integrity not only 19 deals with permitted and prohibited foods, but that the halal status of the food products (i.e. from 20 raw materials until it reaches the consumers) should not be breached (i.e. no cross contamination 21 with haram products / methods and no ill intents). A formal definition of halal integrity has been 22 proposed. 23 24 Research limitations: The SWOT analyses serve as a guideline as the analysis done may be outdated 25 as the environments are constantly changing. 26 27 Originality/value -This research although academic is meant to have a real value in improving the 28 integrity of the halal food supply chain, providing value to the food industry, to countries that are 29 concerned about this supply chain and to Muslim consumers. Halal integrity is crucial to the success 30 of the emerging halal market.31 32
Abstract:Background: Traditionally, suicide rates were low in Islamic countries. However, the process of modernization can erode the ties of the individual to society and lead to questioning of religion and weakening of faith. Therefore, a cross-national study with the null hypothesis that there will be no relationship between general population suicide rates and the percentage of adherents of Islam was undertaken. Methods: The correlation between general population suicide rates and the percentage of people in the general population adherent to Islam, whilst controlling for socioeconomic status and income inequality, was examined using cross-national data from the World Health Organization and the United Nations. Results: There were significant negative correlations between general population suicide rate and the percentage of people adherent to Islam in males and females whilst controlling for socioeconomic status and income inequality. Conclusions: Caution should be exercised in attributing a causal relationship and the direction of causality from this ecological study due to ecological fallacy. However, there is case to study further the impact of Islam on suicide by in-depth study of adherents Islam with and without suicidal ideation and behaviors.
Advanced life-sustaining technologies can now prolong indeterminately the lives of patients in a persistent vegetative state (PVS). However, where the assistance rendered is not expected to restore consciousness, they are considered futile from a medical perspective. English law, in such a scenario, has taken the view that it is not in the best interests of the patient to continue to receive medical intervention. This makes it lawful to discontinue all life-sustaining treatment and medical support measures including the termination of clinically assisted nutrition and hydration (CANH). The withdrawal of such apparatus, which is classified as medical treatment, is deemed as an omission rather than negligence or an act which causes death. In light of this, the law holds that doctors are merely allowing such patients to die a natural death rather than bringing about their death. The medical debate on the matter, which is underpinned by a series of intertwined medico-legal concepts which justify the English Law position, is often considered as settled. The UK Court of Protection was nevertheless recently asked to resolve a conflict between the family of a Muslim PVS patient who objected to his doctors' intention to withhold resuscitation or ventilation should there be a lifethreatening event on the grounds that such measures would be futile and thereby not in the patient's best interests. The family instead insisted that all steps should be taken to preserve the patient's life until such time that God takes it away. This paper seeks to discuss how such medical futility or at least the semantic conceptual landscape (which also includes best interests, omissions and medical treatment) that determines the legal position is dealt with under Islamic Law with a view to assess its compatibility with English Law. Some of the key questions that the article will consider as part of the above will be: does Islam allow all medical interventions, including CANH to be withdrawn when these are not expected, by medics, to bring any medical benefit? Or does it instead deem their withdrawal from such patients, who may still be able to breathe naturally, as an activity which is tantamount to killing? The work concludes by emphasizing the need for more religiously and culturally sensitive discussions to take place among medical, legal and religious representatives.
The ongoing debate on the ecological climate 3 and the possible courses of action 4 suggests the need for a global consensus or mitigation 5 towards an informed pedagogical approach on climate change. 6 In 2006, a UK government white paper (Stern report) "identified climate change as a current challenge, not a future threat. The influential Stern report also identified three key elements in response to climate change, of which twotechnological transfer and behavioural changehave clear implications for education" 7 Freire argues: 'When people lack a critical understanding of their reality, apprehending it in fragments which they do not perceive as interacting constituent elements of the whole, they cannot truly know that reality.' 8
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