DOCSLIB.ORG

FULFILLING the PROMISE of FREE EXERCISE for ALL: Muslim Prisoner Accommodation in State Prisons

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
FULFILLING the PROMISE of FREE EXERCISE for ALL: Muslim Prisoner Accommodation in State Prisons FREE EXERCISE REPORT JULY 2019 FULFILLING THE PROMISE OF FREE EXERCISE FOR ALL: Muslim Prisoner Accommodation in State Prisons 1 Table of Contents EXECUTIVE SUMMARY ........................................................................................................................... 4 I. METHODOLOGY: A Multi-Faceted Examination of Free Exercise Conditions in State Prisons..................................................................................................................................................... 7 A. State Religious Preference Data: 35-Jurisdiction Response .............................................................. 7 B. Database of 163 Recent Federal Cases Brought by Muslim Plaintiffs Alleging Free Exercise Violations .......................................................................................................................................... 7 C. Religious Services Policies and Handbooks: 50-State Survey .......................................................... 8 II. BACKGROUND: Muslim Free Exercise History and Today’s Legal Regime .......................... 9 A. Early America and the Preservation of African Muslim Practices Under Conditions of Slavery ............................................................................................................................................... 9 B. Muslim Prisoners Spearhead Prison Conditions Litigation in the 1960s and 1970s .................... 10 C. Courts Reduce Prisoners’ Free Exercise Protection in the 80s and Early 90s ............................... 12 D. Congress Responds to the Deterioration of Free Exercise Rights by Passing RFRA, Then RLUIPA .......................................................................................................................................... 13 E. Conclusion ....................................................................................................................................... 14 III. FINDINGS: Numerous Muslim Prisoners Face Obstacles to Practicing Faith and Face Discrepancies in Accommodation from State to State. ............................................................... 14 A. Muslims in State Prison by the Numbers....................................................................................... 15 1. Muslims Are Overrepresented in State Prisons. ................................................................. 15 2. For Most States, the Share or Number of Muslim Prisoners Is Increasing. .................... 15 3. Muslim Women Are Also Overrepresented in Prison. ...................................................... 16 4. Conclusion ................................................................................................................................ 16 B. Recent Muslim Prisoner Litigation Database................................................................................. 16 1. Background: Challenges To Filing a Lawsuit While in Prison ......................................... 16 2. California Is the Source of the Largest Share of Prisoner Complaints. ............................ 17 3. The Top Two Accommodation Problem Areas Are Diet and Prayer. ............................. 17 4. Conclusion ................................................................................................................................ 19 C. State Prison Religious Accommodation Policy Survey .................................................................. 19 1. Daily Prayer, in Groups .......................................................................................................... 20 2. Work Exemptions and Work Proscriptions ......................................................................... 21 3. Religious Rights and Burials for Prisoners Who Die in Prison ......................................... 23 4. Head Covering ......................................................................................................................... 24 5. Diet ............................................................................................................................................. 26 6. Religious Property: Access to Devotional Items and Items Used in Prayer ................... 30 7. Administrative Segregation and Free Exercise Deprivation as a Form of Punishment ............................................................................................................................... 31 2 IV. RECOMMENDATIONS: Best Practices for State DOCs and Benchmarks for Prisoner Rights Advocates ................................................................................................................................ 33 A. Prayer: Prisons should permit individual, group, and weekly congregational prayer, and should train officers on how to facilitate this common Muslim practice. ....................................... 33 B. Work Proscriptions and Exemptions: Prisons should pre-approve work holidays and allow for additional holiday requests and for religious work exemptions. ..................................................... 34 C. Burial: Prisons should treat the funerary beliefs of prisoners and their family members with the utmost respect, and should have clear policies allowing for prisoners to indicate their burial beliefs. ................................................................................................................................... 34 D. Head Covering: Prisons should allow religious head coverings throughout the facility and should train officers on how to respectfully search religious garments. ......................................... 35 E. Diet: Prisons should provide a halal-designated meal option and should not erect unreasonable obstacles to obtaining and maintaining that special diet. ......................................... 35 F. Religious Property: Prisons should provide access to common religious property, especially Qur’ans, prayer rugs, head coverings, and prayer beads. ............................................................... 36 G. Administrative Segregation and Restrictive Housing: Prisons should not strip prisoners of fundamental religious exercise rights as a form of punishment...................................................... 36 V. APPENDIX A: Religious Preference Statistics ............................................................................. 37 A. TABLE 1: Prisoners Identifying with a Muslim Group, by State .................................................. 37 B. TABLE 2: Muslim Share of Prisoners Over Time in Select States that Provided Longitudinal Data ................................................................................................................................................. 39 C. TABLE 3: Muslim Women in State Prisons .................................................................................. 45 VI. APPENDIX B: Analysis of 163 Muslim Prisoner Cases in Federal Court ............................... 47 A. TABLE 1: Prevalence of States as a Source of Muslim Free Exercise Complaints......................... 47 B. TABLE 2: Procedural Posture of the 163 Cases.............................................................................. 47 C. TABLE 3: Accommodation Requests Raised in 163 Cases and Likelihood of Success* .................. 47 D. TABLE 4: Institutions Producing the Highest Number of Complaints ......................................... 48 ENDNOTES ................................................................................................................................................ 49 3 EXECUTIVE SUMMARY In my opinion the conscientious scruples of all men should be treated with great delicacy and tenderness: and it is my wish and desire, that the laws may always be as extensively accommodated to them, as due regard for the protection and essential interests of the nation may justify and permit. -George Washington1 Freedom of religion is a core American value, and religious free exercise is enshrined in the Constitution’s First Amendment. But these essential rights and liberties have not always been extended equally to all faiths, or to all members of society. Prisoners, and Muslim prisoners in particular, have faced multiple hurdles in obtaining basic accommodations for their devotional practices, holidays, burial practices, and religious diet requirements. The U.S. Congress twice reiterated America’s commitment to religious liberty for all, including prisoners, by passing two pieces of bipartisan legislation: the Religious Freedom Restoration Act (1993) and the Religious Land Use and Institutionalized Persons Act (2000). These laws were a direct response to Supreme Court decisions that weakened some of the religious exercise protections the First Amendment offered. But even after Congress passed RFRA and RLUIPA, courts applied the protections unevenly and did not always rigorously question government burdens on religious exercise, as the statutes demanded. In Holt v. Hobbs in 2015, the Supreme Court confirmed that the statutes are extremely demanding and require strict scrutiny of prison polices that block religious practice. Until now, little information has been compiled about the numbers of state prisoners who identify with any particular faith, and there have been few state- by-state comparisons of accommodation policies and practices. Muslim Advocates therefore submitted records requests to 49 states and the District of Columbia to learn more about prisoners’ religious preferences and to compare levels of religious
Load more

Recommended publications
  • Marketing Islamico: Una Sfida Per Le Imprese Italiane Del
    Corso di Laurea Magistrale in Relazioni Internazionali Comparate ordinamento ex D.M. 270/2004 Tesi di Laurea Marketing islamico: una sfida per le imprese italiane del settore food & beverage Relatore Ch. Prof. Marco Valentini Correlatore Ch. Prof.ssa Laura Cerasi Laureando Francesca Nessi Matricola 840698 Anno Accademico 2017/2018 INDICE Abstract……………………………………………………………………...1 Premessa…………………………………………………………………….8 Introduzione………………………………………………………………..10 Capitolo I: Il Made in Italy nel mercato islamico 1.1 Il posizionamento economico italiano nell’area MENA…………………...12 1.2 I dati export dell’Italia verso i Paesi MENA per il settore Food&Beverage……………………………………………………………13 1.3 Un confronto tra Italia, Francia, Germania e Spagna………………………15 1.4 Le principali destinazioni dei prodotti alimentari Made in Italy…………...21 1.5 I principali prodotti italiani esportati nei Paesi MENA…………………….24 1.6 La composizione dell’export italiano in Arabia Saudita, Emirati Arabi Uniti e Turchia……………………………………………………………………26 1.7 Previsioni e rischi al 2020………………………………………………….29 1.8 Punti forti e deboli dell’export italiano in Arabia Saudita, Emirati Arabi Uniti, Egitto, Tunisia e Turchia…………………………………………….34 1.9 Considerazioni finali………………………………………………………..39 Capitolo II: Gli intrecci storico-culturali tra Italia e Islam 2.1 Venezia e la Sublime Porta…………………………………………………41 2.1.1. I rapporti commerciali tra Venezia e l’Impero ottomano………….42 2.1.2. I rapporti diplomatici tra Venezia e l’Impero ottomano…………...44 2.1.3. Le influenze alimentari turco-arabe a Venezia…………………….46 2.2. Gli arabi nell’Italia meridionale…………………………………………..48 2.1.1 La dominazione araba in Sicilia: apporti e influenze culinarie……48 2.1.2 La dominazione araba in Campania: le tracce nella cucina napoletana………………………………………………………….50 2.3 Attualità: gli immigrati musulmani e la cucina italiana.
    [Show full text]
  • Basic Concepts in Halal Education
    Basic Concepts in Halal Education Dr. Hani Mansour Al-Mazeedi @AzkaHalal Brazil, 2012 . @AzkaHalal 2012 ¡ ¢£¤¥¦§¤ Halal Education Is the knowledge of the religious and scientific aspects of Halal, Haram, Mushbooh, Makrooh and Tayyib and the knowledge and the steps taken to avoid Haram and doubtful products especially during this era. Halal Education Part of Halal Education is also the necessary proactive actions that must be taken especially at this era of our life. Halal Halal: Is a Divine value system and lifestyle and is applicable to all facets of life. Halal Halal: Is a religious terminology of Islam that means “allowed” or “lawful”. Halal: is that which is permitted and allowed by Divine Law. With respect to Halal, there are no restrictions of consumption or use. Haram Haram: Is a religious terminology of Islam that means “prohibited”, “forbidden” or “unlawful”. Haram: is that which is absolutely forbidden by Divine law. Halal and Haram have aspects in all parts of our life Mushbooh Mushbooh: Is a religious terminology of Islam meaning “suspected”. If one does not know whether a food or drink is Halal. Such a food/drink is then considered as Mushbooh. Makrooh Makrooh: Is a religious terminology of Islam that means things or acts that we were asked not to do, but not in a definitive manner. Makrooh Makrooh may be said that it means that for which the person who does not do it out of obedience will be rewarded, but the one who does it will not be punished. However, a person who is persisting and disregarding Makrooh will encourage himself on doing Haram.
    [Show full text]
  • A Guide to Hosting Students from a Muslim Background Introduction Muslims Have the Following Beliefs: One Incomparable God – Allah
    A guide to hosting students from a Muslim background Introduction Muslims have the following beliefs: one incomparable God – Allah. Allah is the Arabic word for God. Islam rejects characterising Allah in any human form or depicting him as favouring certain individuals or nations on the basis of wealth, power or race. Although Islam began in the Middle East, not all Arabs are Muslims as detailed in the map below. Only 15 per cent of the world’s Muslims are Arabs. There are Arabs who are Christian, Jews and atheists. Islam is the religion followed by Muslims throughout the world. Islam is a religion and a complete way of life. Its origin is the same as that of Christianity and Judaism. The prophets of all three religions are direct descendants from the prophet and patriarch Abraham. When Muslims speak of Allah, they refer to the God of Abraham, Moses, Jesus and Mohammed. Muslim, Christians and Jews share a common religious heritage that includes the stories of Adam and Eve, Noah, Abraham, Moses, and David. All three faiths believe in prophets and angels and worship the same God. 1 Islamic Dress Code (Awrah) In every society there is a dress code to suit each gender, place etc. The Islamic dress code for males and females is prescribed to be modest. Muslims can wear any national or chosen dress code if it covers certain parts of the body. The Awrah for a male is the part of the body from the naval to the knee, this he can only show to his wife.
    [Show full text]
  • Chapter Two Definition of Halal
    CHAPTER TWO DEFINITION OF HALAL by DR HASAN AHMAD PBMSK [email protected] INTRO TO HALAL STUDIES BY DR HASAN AHMAD 1.2. Definition of Halal, Haram and Shubhah • Halal simply means permitted or lawful. So when we are talking about halal foods it means any foods that are allowed to be eaten according to Islamic Sharia law. • This means that for any food to be considered halal it must comply with the religious ritual and observance of Sharia law. • Kosher meats, which are consumed by Jews, are permitted to be eaten by Muslims.This is due to the similarity between both methods of slaughter and the similar principles of kosher meat which are still observed by the observant Jews today. Exception if no halal is available • If there is absolutely no other halal food available and the Muslim is forced by necessity, then a Muslim is allowed to eat non-halal food. (Source: Wikipedia) INTRO TO HALAL STUDIES BY DR HASAN AHMAD What is haram? • The opposite of halal is haram (forbidden). • Food can be forbidden in Islam if it includes: • blood • alcohol • meat or any products from a forbidden animal, including pigs and any carnivorous animals or birds of prey • meat or any products of an animal which has not been slaughtered in the correct manner in the name of Allah • Under Islamic law (sharia) it is permissible (halal) to consume items that would otherwise be termed haram so long as it is a matter of survival and not just an act of disobedience. INTRO TO HALAL STUDIES BY DR HASAN AHMAD HARAM FOODS • Foods that are not halal for Muslims to consume as per various Qurʼanic verses are: • Pork • Blood • Intoxicants and alcoholic beverages • Animals killed incorrectly and/or without Allah's name being pronounced before slaughter – Animals slaughtered in the name of anyone but "Allah".
    [Show full text]
  • Halal Food & Certification Halal Food
    HALAL FOOD & CERTIFICATION HALAL FOOD Food and drink have direct effects on our physical and spiritual state. Islam has prohibited certain types of food and drink. The prohibition of these things is due to their impurity and harmfulness. Halal, Haram and Mushbooh: 1- Halal: Halal is an Arabic word/Islamic term which means “permissible” or “lawful.” 2- Haram: The opposite of Halal is “Haram” which means “unlawful” or “prohibited. 3- Mushbooh / Doubtful (Source unknown) - These are food and ingredients which are likely made from non-Halal sources unless one is sure about the origin. It is an obligation upon Muslims to eat only Halal food. They must avoid Haram and Mushbooh food and drinks. Dietary Regulations in Islam: The dietary regulations in Islam can be summarised as follows: 1. All things that Allah has created for humankind are permissible except what He has prohibited by an authentic and explicit text of the Qur’an and Hadith (saying of the Prophet Muhammad, peace be upon him.) Accordingly, the sphere of prohibited things is very limited in Islam. 2. Basically, four types of food have been deemed Haram "unlawful" for Muslims in the Qur’an. These are: i) The flesh of a dead animal (carrion). ii) Blood. iii) Pig meat. iv) Meat from any animal on which the name of someone other than Allah was invoked when it was slaughtered. 3. Intoxicants of any kind (alcohol, drugs etc.) are prohibited for Muslims to consume, even in small quantities. Alcohol should not form part of the ingredients of any food prepared for Muslims.
    [Show full text]
  • Halal Food(Food Safety and Control System)
    Halal Foods Our Food Food Safety and Control System 1 Halal foods ● Deep changes in production, ingredients and packaging enhances shelf life, food colour and texture. ● Global spread of exotic foods and rapid changing of nutritional habits makes it important to verify the lawfulness of food in compliance with the commands of the Islam. www.ourfood.com Karl Heinz Wilm 2 Halal foods ● The commandments of the Qur`an, the Wholy Book, and religous ethics permit Muslims to consume only halal food. www.ourfood.com Karl Heinz Wilm 3 Halal foods Global trade `Muslims are allowed to eat food prepared by people who are of other beliefs ( 5:5) and Muslim food is permitted to be eaten by them, on condition that these foods are pure and permitted foods. They should not be excluded from diet.´ (5:88). This permits an interchange and living together of Muslims with other groups all over the world. This turns global trade possible. Precautionary considerations: `Do not eat unless Allah's name has been taken and this (not taking Allah's name) practice is transgression´(6:121) Unless there is certainty that the Ahlul-kitaab takes the name of God when slaughtering an animal, only then the meat will be permissible. www.ourfood.com Karl Heinz Wilm 4 Haram foods Gelatine Frogs and snails Pork and its derivates Intoxicants and harmful substances Meat of dogs Blood Birds of prey Animal fat in baking Animals that died from A violent blow Carrion A fall Being savaged by a wild animal Being gored Exeptions: that which makes it lawfull Exceptions are allowed only in emergency, such as being forced by hunger without intention to practice sin.
    [Show full text]
  • Halal Food and Human-God Relationship: the Study of Muslim Indonesian Students in Stockholm
    HALAL FOOD AND HUMAN-GOD RELATIONSHIP: THE STUDY OF MUSLIM INDONESIAN STUDENTS IN STOCKHOLM By Andamar Pradipta Submitted to Central European University Department of Sociology and Social Anthropology In partial fulfillment of the requirements for the degree of Master of Arts Supervisors: Prof. Vlad Naumescu Prof. Andreas Dafinger CEU eTD Collection Budapest, Hungary 2016 ABSTRACT One of the rules written in the Quran is that Muslims shall consume only halal food and drink. Since Indonesia is a Muslim-majority country, the society accommodates Muslims with easy access to halal products, or at least such is the common assumption among Indonesians. This thesis follows a group of Muslim Indonesian students who study in Stockholm and their reactions to the lack of options for halal food. The findings suggest that the freedom of interpreting the Quran plays a pivotal role in producing the diversity of decisions of how and what to eat among Muslim Indonesian students. Moreover, since such difficult decision making is not required when these students are in Indonesia, they are then forced to rearticulate their perception towards their own belief and reinvent themselves as full-fledged religious beings as soon as they step into the secular environment of Stockholm. CEU eTD Collection 2 ACKNOWLEDGEMENTS 1. I would like to thank my supervisors Professor Vlad Naumescu and Professor Andreas Dafinger for all their guidance. I would like to thank them for being patient with me despite all of my flaws and limitations both as a student and as a writer. 2. I would like to thank my sister Aidilla Pradini for making all of this possible.
    [Show full text]
  • Gender, Mobility and Self: Afghan Women in Vancouver, British Columbia
    GENDER, MOBILITY AND SELF: AFGHAN WOMEN IN VANCOUVER, BRITISH COLUMBIA by CHRISTINA W. O’BRYAN A DISSERTATION Presented to the Department of Anthropology and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Doctor of Philosophy September 2014 DISSERTATION APPROVAL PAGE Student: Christina W. O’Bryan Title: Gender, Mobility and Self: Afghan Women in Vancouver, British Columbia This dissertation has been accepted and approved in partial fulfillment of the requirements for the Doctor of Philosophy degree in the Department of Anthropology by: Lynn Stephen, Ph.D. Chairperson Lamia Karim, Ph.D. Core Member Diane Baxter, Ph.D. Core Member Susan Hardwick, Ph.D. Institutional Representative and J. Andrew Berglund Dean of the Graduate School Original approval signatures are on file with the University of Oregon Graduate School. Degree awarded September 2014 ii © 2014 Christina W. O’Bryan iii DISSERTATION ABSTRACT Christina W. O’Bryan Doctor of Philosophy Department of Anthropology September 2014 Title: Gender, Mobility and Self: Afghan Women in Vancouver, British Columbia In this study of Afghan women and the relationship of identity to gendered mobility, I found that the Afghan women in this study were affected by prevailing ideologies which recognized them as refugees no matter how long they had lived in Canada. In this dissertation, I assert that the category of refugee haunts discussions of class, the creation and continuation of a sewing cooperative, and veiling--so much so that in each category, the gendered role of Afghan refugee woman is not only attached to these Afghan women but they must also reinscribe it repeatedly in order to receive services and participate in other community activities and structures.
    [Show full text]
  • FREEDOM of RELIGION VERSUS ANIMAL WELFARE the Compatibility of the Flemish Ban on Unstunned Slaughter with Freedom of Religion
    FREEDOM OF RELIGION VERSUS ANIMAL WELFARE The Compatibility of the Flemish Ban on Unstunned Slaughter with Freedom of Religion Cheryl-Lynn van de Wiel - 2007475 Tilburg University - European and International Law Supervisor: J.S.V. Dubrulle Word count: 19.607 Table of content TABLE OF CONTENT ........................................................................................................... 2 LIST OF ABBREVIATIONS ................................................................................................. 4 INTRODUCTION ................................................................................................................... 5 CHAPTER ONE .................................................................................................................... 10 1.1 INTERPRETATION SLAUGHTER AND STUNNING REQUIREMENTS ................................................. 11 1.1.1 Religious framework applicable to Jewish and Islamic slaughter ....................................... 11 1.1.1.1 Kosher slaughter ........................................................................................................................... 11 1.1.1.2 Halal slaughter .............................................................................................................................. 16 1.1.2 Legal framework applicable to stunned slaughter in Belgium ............................................ 20 1.1.2.1 European law ...............................................................................................................................
    [Show full text]
  • Copyrighted Material
    9 1 What is Halal Food? Yunes Ramadan Al‐Teinaz Independent Public Health & Environment Consultant, London, UK 1.1 ­Introduction 1.1.1 Basic Terms The editors appreciate this book is aimed at a wide cross‐section of readers, from the devout Muslim practitioner to those who are interested in learning about halal but may know little about the religious context behind it. To aid readers who may be non‐Muslim or non‐Arabic speakers, we first lay out a few basic Arabic terms: ●● Quran: means ‘recitation’ in Arabic and is the literal word of God recited to the Prophet Mohammed (peace be upon him “pbuh”) (pbuh) in Arabic by the Angel Gabriel. ●● Sura: a chapter of the Glorious Quran ●● Hadith: means ‘traditions’ in Arabic and is a written record of Mohammed’s (pbuh) life and thoughts. ●● Shariah: means ‘legislation’ in Arabic and provides the moral code and religious law for Muslims. ●● Halal: means ‘lawful, allowed or permitted’ in Arabic. ●● Haram: means ‘prohibited and unlawful’ in Arabic. ●● Makrooh: means ‘disapproved, disliked, hated or detested’ in Arabic. ●● Mushbooh: means ‘doubtful or questionable’ in Arabic. ●● Tayyab: meansCOPYRIGHTED ‘wholesome or fit for consumption’ MATERIAL n Arabic. 1.1.2 What is Halal? To understand halal and its importance to Muslims, one must first understand some - thing about Islam. Every day a quarter of the earth’s population is called to prayer five times a day. From Indonesia to Bangladesh, from Nigeria to Morocco, from Egypt to the USA, no matter where in the world Muslims live, whether alone or with others, they are The Halal Food Handbook, First Edition.
    [Show full text]
  • The World Religions Cookbook
    THE WORLD RELIGIONS COOKBOOK THE WORLD RELIGIONS COOKBOOK ARNO SCHMIDT AND PAUL FIELDHOUSE Library of Congress Cataloging-in-Publication Data Schmidt, Arno, 1937– The world religions cookbook / Arno Schmidt and Paul Fieldhouse. p. cm. Includes bibliographical references and index. ISBN 978–0–313–33504–4 (alk. paper) 1. Cookery, International. 2. Cookery—Religious aspects. I. Fieldhouse, Paul. II. Title. TX725.A1S42155 2007 641.59—dc22 2007002974 British Library Cataloguing in Publication Data is available. Copyright C 2007 by Arno Schmidt and Paul Fieldhouse All rights reserved. No portion of this book may be reproduced, by any process or technique, without the express written consent of the publisher. Library of Congress Catalog Card Number: 2007002974 ISBN-13: 978–0–313–33504–4 ISBN-10: 0–313–33504–4 First published in 2007 Greenwood Press, 88 Post Road West, Westport, CT 06881 An imprint of Greenwood Publishing Group, Inc. www.greenwood.com Printed in the United States of America The paper used in this book complies with the Permanent Paper Standard issued by the National Information Standards Organization (Z39.48–1984). 10987654321 Copyright Acknowledgments The authors and the publisher gratefully acknowledge permission for use of the following material: Illustrations by J. Susan Cole Stone. The publisher has done its best to make sure the instructions and/or recipes in this book are correct. However, users should apply judgment and experience when preparing recipes, especially parents and teachers working with young people. The publisher accepts no responsibility for the outcome of any recipe included in this volume. To Margaret To Corinne, Emma, and Veronica CONTENTS List of Recipes ix Glossary xvii Measurement Conversions xxix Acknowledgments xxxi Introduction xxxiii 1.
    [Show full text]
  • Redalyc.“Halal Way of Life”: Significados, Oportunidades Y Retos
    Opción ISSN: 1012-1587 [email protected] Universidad del Zulia Venezuela Ruiz Callejón, Encarnación “Halal way of life”: significados, oportunidades y retos Opción, vol. 31, núm. 3, 2015, pp. 1123-1145 Universidad del Zulia Maracaibo, Venezuela Disponible en: http://www.redalyc.org/articulo.oa?id=31045567059 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Opción, Año 31, No. Especial 3 (2015): 1123 - 1145 ISSN 1012-1587 “Halal way of life”: significados, oportunidades y retos Encarnación Ruiz Callejón Universidad de Granada, España [email protected] Resumen El objetivo de este trabajo es realizar un examen crítico del término halal. Parto de su significado tradicional para abordar su transformación en nuestro tiempo. El trabajo se divide en las siguientes partes: la primera explica el significado del binomio halal-haram; la segunda aborda las características de su transformación; los aspectos fundamentales de su dimensión bioética, y la relación del estilo de vida halal con dos exigen- cias: “complete peace of mind” y“sharia compliant”. Destaco los retos pendientes y las posibilidades de un binomio complejo y polisémico cuyo sentido último aún estaría por determinar. Palabras clave: Bioética, certificación halal, halal- haram, islamiza- ción. * Este trabajo se inscribe en el proyecto de investigación del Grupo de Investigación financiado por la Junta de Andalucía: “Antropología y Filosofía” (SEJ-126). Para agilizar la lectura del artí- culo no se adoptó ninguna transcripción técnica de los términos en árabe.
    [Show full text]