Journal of Destination Marketing & Management 19 (2021) 100517

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Journal of Destination Marketing & Management

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Turning impediment into attraction: A supplier perspective on Halal food in

non-Islamic destinations
Xiong Jia a, Zhang Chaozhi a, b, *
a
School of Tourism Management, Sun Yat-sen University, No.135 Xin Gang Road, 510275, Guangzhou, China
b
Center for Tourism Planning & Research, Sun Yat-sen University, No.135 Xin Gang Road, 510275, Guangzhou, China

A R T I C L E I N F O A B S T R A C T

Keywords: Muslims’ demand for tourism is increasing, with their primary concern being Halal food. There remains, how­
Halal food ever, a dearth of empirical studies in this domain, particularly in the non-Islamic context. This research explores
Muslim tourists how non-Islamic destinations can satisfy Muslim tourists’ food demand from a supplier perspective. Based on
Food suppliers
interviews with 33 food suppliers in four research sites in China, this research reveals ‘4As’ (Awareness of the
Non-Islamic destinations
Muslim-friendly tourism
Halalification of food, Assurance of the true Halalness, Association with other Muslims, and Availability of
China various and diversified food) as key themes, with 14 underlying attributes. The research contributes to Halal
tourism studies from a food perspective and provides valuable insights for turning the religious impediment of
food into an attraction.

1. Introduction Islamic teachings (Mohsin, Ramli & Alkhulayfi, 2016).

Halal is an Arabic word referring to what is permitted by Islamic
Religion is a significant parameter of culture and a value in itself that teachings. When designating food, it represents Islamic foodways (Wang
affects every aspect of a believer’s life (Alqudsi, 2014; Moira, Sarchosis, & Yang, 2011). Examples of the difference between Halal and non-Halal
& Mylonopoulos, 2017). Compared to other religions, Islam has had the food include the abstinence from alcohol and pork as well as specific
fastest growth over the past few decades and has become the world’s slaughter methods (Liu, Yang, & Xue, 2018). Since religion affects a
second largest religion. The Pew Research Center (2015) projected the believer’s dietary habits in his/her lifetime and constrains his/her food
global population of Muslims to reach 2.8 billion in 2050, with choices during a stay in a destination (Moira et al., 2017), Halal food is
approximately one in three people worldwide practicing Islam. How­ the primary concern for Muslim tourists and is the most essential
ever, although faith-based marketing – which addresses consumers’ component of Halal or Muslim-friendly tourism (GMTI, 2018; Xiong &
religious sensibilities and provides faith-friendly offerings – has emerged Zhang, 2020).
as a new wave of leveraging unmet demand, the needs of Muslim con­ However, gaining awareness of or paying sufficient attention to the
sumers remain largely untapped worldwide (Izberk-Bilgin & Nakata, complexities of Halal food is challenging (Hassan & Awang, 2009; Ste­
2016). phenson, 2014). Since some physical, political, economic, and social
In the tourism industry as well, an unexplored area is the religion- cultural realities limit access to certain foods (Weller & Turkon, 2015),
conscious segment (Battour, Ismail, Battor, & Awais, 2017). Parallel there is a lack of public Halal food supply in non-Islamic societies
with the increasing population, Muslims’ demand for tourism has grown (Andersson, Sadgrove, & Valentine, 2012; Hopkins, 2011; Liu et al.,
significantly over recent years. It was forecasted that there would be 156 2018). For example, people in non-Islamic countries know little about
million Muslim tourists in 2020, representing 10% of the global travel Islam and do not have many opportunities and experience to deal with
segment and an expenditure of US$220 billion (Global Muslim Travel Muslims (Yang, 2016). Thus, they do not understand or respect the sa­
Index, GMTI, 2018). These impressive statistics posit Muslim tourists as cred values in Halal food. Furthermore, due to the growing attitude of
a powerful commercial force and motivate the development of Halal or Islamophobia, Halal food practices might position Muslims as ‘stranger’
Muslim-friendly tourism: a type of Muslim-oriented tourism that re­ in non-Muslim societies and be over-interpreted. Non-Muslims might
quires tourism products, services, and activities to be in accordance with regard Halal food practices as an overreaction (Andersson et al., 2012), a

* Corresponding author. School of Tourism Management, Sun Yat-sen University, No.135 Xin Gang Road, 510275, Guangzhou, China.
E-mail addresses: [email protected] (X. Jia), [email protected] (Z. Chaozhi).

https://doi.org/10.1016/j.jdmm.2020.100517
Received 13 March 2020; Received in revised form 20 October 2020; Accepted 5 November 2020
Available online 5 December 2020
2212-571X/© 2020 Elsevier Ltd. All rights reserved.
X. Jia and Z. Chaozhi Journal of Destination Marketing & Management 19 (2021) 100517

signal of distancing and unwillingness of integration (Marranci, 2012), 2. Literature review

and even an approach to separating Muslims from Chinese society and
conquering spaces belonged to non-Muslims (Liu et al., 2018). It is even 2.1. Food as an attraction
more difficult to find Halal food in small cities (Halkias, Pizzurno,
Massis, & Fragoudarkis, 2014; Samori, Salleh, & Khalid, 2016). The Tourists spend one-third of their overall expenses and a large portion
unavailability of Halal food in non-Islamic destinations has thus of their time on food (Telfer & Wall, 2000). Some researchers even es­
consistently been a source of hardship, anxiety, and stress for Muslim timate food purchases to reach up to half of tourists’ expenditures
tourists (Bon & Hussain, 2010; Henderson, 2016). (Omar, Karim, Abubakar, & Omar, 2015). Food consumption is a tourist
Nevertheless, given that food suppliers can expand their businesses activity that satisfies not only tourists’ physical needs, but also internal
by introducing new and differentiated products to the food market, desires motivated by their interest in food (Ellis, Park, Kim, & Yeoman,
Halal food is increasingly appearing not only in religious ghettos but also 2018). With its ability to evoke all the five senses, food is a central part of
in secular places (Latif et al., 2014; Shaikh & Sharma, 2015). This has the tourist experience and is even regarded as the peak of such experi­
caused some food suppliers in the tourism and hospitality industry to ence (Quan & Wang, 2004). Food provides tourists the opportunity to
provide Halal food as a new form of touristic products (Moira et al., learn about local cuisines, people, culture, and tradition (Okumus &
2017). For example, China has a growing number of Halal restaurants to Cetin, 2018). It can manifest political, social, cultural, technological,
cater to Muslim tourists (Akhtar, Sun, Ahmad, & Akhtar, 2019). How­ and environmental aspects of a destination, thereby creating a destina­
ever, when food is produced in a non-Islamic setting rather than an Is­ tion’s identity (Beer, 2008; Bessiere, 2013; Ellis et al., 2018; Okumus,
lamic one, Muslims become skeptical on whether it is truly Halal. The Okumus, & Mckercher, 2007). Destinations could thus use food to
fact is that the authenticity and integrity of Halal food in such contexts is maintain their features and culture, enrich authenticity, generate pride,
indeed questionable (Centi & Dincer, 2016; Shaikh & Sharma, 2015; and avoid becoming standardized. At the same time, utilizing food in
Zulfakar, Anuar, & Taib, 2014). Thus, it is essential to provide Halal food tourism development may stimulate local agricultural production,
that inspires a high level of confidence (Akhtar et al., 2019). encourage entrepreneurship, create job opportunities, and overall, bring
From an academic perspective, research on Halal tourism is still economic benefits to the local community (Haven-Tang & Jones, 2006;
limited and remains in its infancy (Aziz & Chok, 2013; Ryan, 2016). Horng & Tsai, 2012; Okumus & Cetin, 2018; Rand, Health, & Alerts,
Existing studies have largely been conducted in Islamic countries, while 2003).
research in non-Islamic countries remains sparse (Al-Ansi & Han, 2019;
Halkias et al., 2014; Henderson, 2009; Xiong & Zhang, 2020). This is the 2.2. Food as an impediment
case with Halal food research as well (Bon & Hussain, 2010; Henderson,
2016). Moreover, there is a lack of empirical research from both demand Food impediments that constrain tourists’ food consumption
and supply sides (Henderson, 2016). The food culture production pro­ behavior include food-related personality traits, home food culture, and
cess involves multiple stakeholder groups (e.g. the government, super­ religious dietary rules. As a psychological factor, food personality traits
vision department, supply chains, restaurants, and guests) and is a are sometimes akin to a stable personality that affect food consumption
dynamic process (Zeng, 2019). Given the centrality of Halal food in behavior consistently, while sometimes it is likely to be a momentary
Halal or Muslim-friendly tourism, it is possible to investigate how reaction to a certain kind of food or a particular food culture (Barrena &
non-Islamic countries are positioning and branding themselves to attract Sánchez, 2013; Mak, Lumbers, Eves, & Chang, 2012). Most studies
the Muslim market through the lens of Halal food supply (Khan & divide tourists into two categories, food neophilia and food neophobia,
Callanan, 2017). Recent studies on Halal food have started to provide which represent the tendencies of variety-seeking and variety-avoiding,
tourist-centric insight (Akhtar et al., 2019; Mannaa, 2019), ignoring respectively. Compared to food neophilia, food neophobia results in
suppliers’ perceptions and responses, who are a significant stakeholder more negative evaluations and less willingness to try unfamiliar foods
group working in the front line in food culture production process and (Jang & Kim, 2015; Ji, Wong, Eves, & Scarles, 2016). A recent study
have the closest contact with Muslim guests. In a nutshell, how food found that most tourists fall in between food neophilia and food neo­
suppliers in non-Islamic countries target Muslim tourists is an important phobia (Lin et al., 2018).
aspect of Halal tourism studies, which, however, remains almost un­ Although some tourists are eager to try novel food, home food cul­
known and needs further exploration. ture inevitably influences their food preferences and choices. Home food
It should be noted that there are two facets of food in tourism: as an cultures are secular, diverse, and flexible. Tourists thus seek a bubble of
attraction and as an impediment. Most studies have recognized the their home environment, and generally refuse to eat what is inedible in
attraction facet of local food but have overlooked that cultural impedi­ their own culture (Cohen & Avieli, 2004). For example, the differences
ments may make tourists avoid local food as well. In this regard, reli­ between Chinese and Spanish food culture in terms of ingredients, taste,
gious dietary rules are one of the most influential impediments in quantity, dining time, dining duration, and constructions of healthy food
tourism (Cohen & Avieli, 2004; Lin, Julve, Xu, & Cui, 2018). Thus, the were found to be impediments for Chinese tourists dining in Spain (Lin
aim of this research is to examine how non-Islamic destinations address et al., 2018).
Islamic dietary rules as a food impediment and turn Halal food into an In contrast with secular home food culture, religious dietary rules are
attraction for Muslim tourists. Specifically, two research questions are more sacred and stricter. Religious food rules stipulate specific food
raised from the food suppliers’ perspective: (1) What are the key attri­ items, ritualistic processes, or food taboos that must be followed or
butes to ensure the true Halalness of food, thus reducing Muslim tour­ avoided by certain religion groups (Kwon & Tamang, 2015). Religious
ists’ dining impediment? (2) What kinds of foods are provided to tourists must follow these dietary practices and restrictions wherever
enhance Muslim tourists’ food experience, thus making dining attractive they are (Mak et al., 2012). Of the known religions, Judaism and Islam
to them? The paper starts by reviewing of the role of food in tourism, the have the strictest dietary rules, which require food to be Kosher- or
concept of Halal food, and previous Halal food supply studies. The Halal-certified (Cohen & Avieli, 2004). Therefore, understanding these
subsequent sections then present the methodological procedures and groups’ religious dietary rules is crucial in maximizing the potential of
findings of supply-side interviews conducted in four research sites in food in tourism development (Bon & Hussain, 2010). However, such
China. The paper concludes with the managerial and academic impli­ research is still limited in the tourism and hospitality domain (Lin et al.,
cations of the research. 2018).

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2.3. ‘Halal’ and Halal food strengthens his/her faith in Allah (Samori, Ishak, & Kassan, 2014).
Therefore, wherever they are, a substantial number of Muslims partake
In the tourism context, several terms are generally used to describe only in Halal food (Ambali & Bakar, 2014).
Muslim-oriented tourism, including Islamic, Sharia-compliant, Halal In essence, religious food is in demand in places beyond its place of
and Muslim-friendly tourism. Regardless of the intensity, all the terms origin (Chhabra, Lee, Zhao, & Scott, 2013), since it enables certain
reflect that the travel should follow Islamic teachings. Islamic tourism religious groups to reconnect with their religious culture (Kurth &
emphasizes on the religious-nature of places to visit and travel motiva­ Glasbergen, 2017). The provision of genuine Halal food in non-Islamic
tion, while the other three terms give more attention to Muslim-oriented destinations, as a significant attribute of Muslim-friendly destination
products, facilities and activities. The intensity of obeying Islamic performance, is thus a mode of responsible tourism which respects the
teachings of Sharia-compliant, Halal and Muslim-friendly tourism is beliefs of Muslims (Sarac, Batman, & Kiper, 2019), and would therefore
from a strict-to-loose hierarchy, and would meet Muslim tourists’ strict, attract Muslim tourists (Al-Ansi & Han, 2019).
soft and customized obligations flexibly (Centi & Dincer, 2016; Crescent
Rating, 2015). However, one of the common obligations, also a strict 2.4. Halal food supply
obligation, is ‘not to eat pork’ (Centi & Dincer, 2016). Regardless of how
strongly the Muslim tourists are willing to adapt to local circumstances, Due to its nature of safety, hygiene, and quality assurance, Halal food
the food is always their primary concern (Xiong & Zhang, 2020). is not only purchased by Muslims but is also readily accepted by non-
Regarding Muslims’ foodways, Halal food is a set phrase, where the Muslims (Ambali & Bakar, 2014). The Halal food market accounts for
word ‘Halal’ or its Arabic version is always presented on food and 20 percent of the global food industry and is estimated at US$667
beverage. million (Masrom, Rasi, & Daut, 2017). Many companies that produce
Halal means permissible, lawful, or legitimate action set in the Holy Halal food, as such, are not from Muslim countries. For example, major
Quran and in the virtues or Sunnah (way of life) of Prophet Mohammad. Halal meat producers are found in countries like Australia, New Zealand,
Halal food, referring to what Muslims are permitted to eat, is one of the USA, and China (Wan-Hassan & Awang, 2009). This reflects that Halal
strictest practices in Islam, which covers the nature, origin, and pro­ food has attracted both Muslim and non-Muslim countries’ interest in
cessing method of food (Bonne & Verbeke, 2008). Malaysia’s Depart­ the adoption of the Halal orientation strategy (HOS) in the food industry
ment of Islamic Development (JAKIM) defines Halal food as food that is: (Zailani, Kanapathy, Iranmanesh, & Tieman, 2015).
(1) neither made of nor containing any part of an animal which is pro­ Previous studies from the Halal food supply perspective have largely
hibited for consumption in Islam, and (2) free from any unlawful or focused on the mechanism of HOS, i.e. the Halal concept in the opera­
impure elements (Khalek, 2014). Latif et al. (2014, p.88) listed the tional strategies of food manufacturers and restaurants. Studies have
following examples of Halal and Haram food: revealed that the practices of HOS can be measured through a set of
requirements, i.e. Halal and thoyyib, internal process, Halal assurance,
Examples of Halal food, including its products and derivatives, are
and staff management (Othman, Shaarani, & Bahron, 2016). In the
milk (from cows, sheep, camels, and goats), honey, fish, plants that
antecedent stage, researchers have identified the determinant factors of
are not intoxicants, fresh or naturally frozen vegetables, fresh or
HOS, including drivers that motivate food producers to adopt HOS
dried fruits, legumes and nuts, and grains such as wheat and rice.
(Zailani et al., 2015), critical factors for effective implementation of
Animals such as cows, sheep, goats, deer, moose, chicken, ducks, and
Halal food management systems (Ahmad, Abdul Rahman, Othman, &
game birds are Halal. However, such animals must be slaughtered
Abidin, 2016), and expectations of Halal restaurant entrepreneurs to­
according to Islamic rites before they can be consumed.
wards Halal certification (Marzuki & Abdullah, 2016). In the outcome
Examples of Haram food, including its products and derivatives, are stage, studies have attempted to evaluate the effects of HOS, such as its
pigs, boars, dogs, monkeys, blood, carnivorous animals with claws influence on business excellence (Masrom et al., 2017) and financial
and fangs, almost all reptiles and insects, bodies of dead animals, and performance (Zailani, Iranmanesh, Jafarzadeh, & Foroughi, 2019).
pests such as rats. Permissible animals that are not slaughtered ac­ Research on Halal food from the food supplier perspective in the
cording to Islamic rites, wine, ethyl alcohol, and spirits are also tourism and hospitality industry is rare. A pioneering study was con­
considered Haram. ducted by Wan-Hassan and Awang (2009) to explore the types and lo­
cations of Halal restaurants in New Zealand as well as the restaurants’
The writings of Latif et al. (2014) emphasize the slaughter method of attitude towards Halal certification. However, most extant studies sim­
Halal meat. Permitted animals must be well-nourished and rested by ply mentioned that certain countries (e.g. Malaysia, Singapore, Japan,
being given full access to food and water before slaughter, and must be New Zealand, and Thailand) have taken an interest in Halal food supply
alive at the time of slaughter. A mentally sound Muslim must use a sharp for Muslim tourists (Bon & Hussain, 2010; Henderson, 2016; Samori
knife to cut the front part of the animals’ neck and invoke the name of et al., 2016), without discussing how Halal food is managed and pro­
Allah, preferably with the animals turned toward Mecca. Furthermore, moted. Overall, a review of the literature suggests that previous studies
the production of Halal food has to follow stringent hygiene and sani­ on Halal food supply have been heavily focused on Muslim countries,
tation standards from farm to table (Alqudsi, 2014). Muslims perceive food factories, and technical perspectives. In contrast, non-Muslim
that such attentive processing methods and humane treatment produces destinations, restaurants, and experiential perspectives of Halal food
the highest quality of food (Bonne & Verbeke, 2008; Farouk et al., 2014; have been neglected in research. These are gaps this research has
Wibowo & Ahmad, 2016). attempted to address.
Food is central to the sense of identity humans seek by solidifying
group membership and setting their group apart from others (Fischler, 3. Research methodology
1988; Mintz & Bois, 2002; Weller & Turkon, 2015). Religiously inspired
food thus aids the creation of religious group boundaries and expresses 3.1. Research sites
one’s religious identity, such that consuming Halal food is an expression
of Muslim identity (Kurth & Glasbergen, 2017). Muslims believe that the Most Chinese Muslims are concentrated in the north-west part of
food they consume becomes part of them: physically, mentally, and China, particularly in the provinces of Xin Jiang, Ning Xia, Gan Su, and
spiritually (Marzuki, Hall, & Ballantine, 2012). Food is also believed to Qing Hai, while others are scattered around the country (Wang & Yang,
influence their body, mind, and heart (Hassan & Awang, 2009; Samori & 2011). As this research targeted the non-Islamic context, it avoided the
Sabtu, 2014) and affect their health, mood, and faith (Mannaa, 2019). above-mentioned traditional Muslim settlements. Instead, this research
To a Muslim, Halal food grants tranquility, purifies his/her heart, and was conducted in four research sites in China: (1) Zhang Jiajie city in the

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Hu Nan province; (2) Yuan Jia village near Xi’An city in the Shan Xi welcoming almost 20,000 Muslims for Friday prayers. The city also
province; (3) Yi Wu city in the Zhe Jiang province; and (4) Xiao Bei developed a set of Muslim-friendly facilities such as Halal restaurants,
village of Guang Zhou city in the Guang Dong province. These four sites Sharia compliant hotels, and advertising boards in Arabic languages,
are not historically Muslim residential areas, but have successful expe­ thus creating a strong sense of belonging for the Muslim community.
rience in establishing Halal restaurants and creating a Muslim-friendly Moreover, the number of Halal restaurants increased from two in 1997
environment. Zhang Jiajie launched Halal restaurants to expand the to 35 restaurants in 2010, and to more than 300 today (Jiang, 2018; Ma,
Southeast Asian tourism market, while Yuan Jia village utilizes the 2010). It is unsurprising, therefore, that 70% of the Muslims in Ji’s
ethnic and regional characteristics of Halal food as a destination (2011) research expressed that Yi Wu satisfies their daily dietary needs.
attraction. Halal restaurants in Yi Wu and Xiao Bei are prepared for and Guangzhou is the entry point of Islam in China. Xiao Bei is located in
owned by business travelers, typically foreigners. Hence, these multiple the Yue Xiu district of Guangzhou city. Due to its convenient trans­
research sites were deemed suitable to provide more insightful data and portation system, prosperous international trade, and high foreign in­
improve validity of the results. vestment, Guangzhou has attracted an increasing number of both
Zhang Jiajie, located in the northwest part of Hunan, is the home of domestic and foreign Muslims to do business in the city since the late
the Tujia and Bai ethnic groups, who occupy 66.43% and 6.45% of the 1990s. The number of Muslims in Guangzhou reached 120,000 by 2016
total population respectively, while the majority ethnic group, Han, only (Su, 2017), while a recent report revealed that there are 63,600 African
occupies 24.72%. Other ethnic groups, including practising Muslims like businessmen in Guangzhou. About 5000 to 6000 Africans flow into Xiao
Hui, only occupy 2.4% of the local population. The city has the repu­ Bei every day (Qiu, 2019), as the village is the stepping stone for those
tation of being a National Forest Park, a natural World Heritage Site, and who trade clothes, bags, and electronic devices. As such, Xiao Bei is
a World Geo-Park, receiving 61.43 and 73.36 million tourists in 2016 known as ‘Little Africa’ or ‘Little Islamic World’, having the greatest
and 2017. According to the Ethnic and Religious Affairs Commission number and variety of Halal restaurants in Guangzhou and forming a
(2013, 2014), the number of domestic and international Muslim tourists contact zone for floating Muslims in the city (Su, 2017).
to the city reached more than 100,000 per year in the early 2010s.
However, since there were no decent Halal restaurants at the time, these 3.2. Data collection and analysis
tourists had to eat in a Halal canteen at a local university. Thus, an ur­
gent solution was needed to the Halal food problem for Muslim tourists. Adopting a qualitative research design, this research employed the
Consequently, in 2017, the municipal government established two observation and interview methods to collect data. Qualitative research
large-scale Halal restaurants for Muslim tourists, and added a five-star is designed to explore unknown aspects of a phenomenon and to capture
hotel-embedded luxury Halal restaurant in 2018 along with several the essence of the phenomenon (Teddlie & Tashakkori, 2009), which
small-scale Halal ramen restaurants near popular scenic spots. The suits this research’s aims. The data-collection periods were August 2017
recent availability of Halal food has attracted increasing numbers of and July 2018 in Zhang Jiajie, November 2017 in Yuan Jia, January
Muslim tourists, including tourists from Malaysia, Indonesia, Pakistan, 2019 in Yi Wu, and June 2019 in Xiao Bei. Though data were collected
Saudi Arabia, and Kazakhstan. For example, the number of tourists from over a span of two years, a change of context only happened in Zhang
Malaysia and Indonesia increased from 26,898 to 12,083 in 2016 to 32, Jiajie, which newly adopted HOS in tourism in 2017. More Halal res­
672 and 14,057 in 2017 respectively, becoming the third and the sev­ taurants were opened in the city by 2018 and the city had gained more
enth most inbound countries to Zhang Jiajie (Xiong & Zhang, 2020). experience by the second phase of data collection. Meanwhile, Yi Wu
Yuan Jia village is 60 km from Xi’An, the capital city of the Shan Xi and Xiao Bei were already mature in creating a Muslim-friendly envi­
province. It covers an area of 0.33 km2, with over 5000 locals from the ronment, so the maintenance and development of Halal restaurants in
village and surrounding villages doing business and working there. The both places were smooth and steady. Finally, Huimin street in Yuan Jia
village has promoted rural tourism since 2007, and has witnessed sig­ village has had good business since its establishment in 2015, where a
nificant development in recent years, receiving 5.6 million tourists in set of fixed rules are implemented for all restaurants’ operations and
2017 (Guan, Gao, & Zhang, 2019). There are eight streets in the village, management.
of which Huimin street was built in 2015 to sell only Halal food as a new The total number of interviewees was 33 (Table 1), solicited from
form of business and tourism attraction. The 200-m-long Huimin street four restaurants in Zhang Jiajie, three restaurants in Yuan Jia, six res­
is a replica of the world-famous Huimin street in Xi’An city, and houses taurants in Yi Wu, and four restaurants in Xiao Bei. The interviewees
more than 40 time-honored Halal food brands that offer ancient, tradi­ were selected using purposive sampling and snowball sampling. Such
tional, and famous Halal food to tourists (Northwest Tourism and Cul­ mixed sampling techniques have been used in previous Halal food
ture Research Institute, 2016). The Halal Industry Committee of the studies with good results (Ahmad et al., 2016; Liu et al., 2018; Wan-­
World Federation of Chinese Catering Industry (2019) acknowledged Hassan & Awang, 2009). Initially, the authors sought help from local
the Huimin street as a top Chinese Ethnic Food Street. religious departments/organizations and searched for Halal restaurants
Historically, Yi Wu is not a traditional Muslim settlement. Records listed on websites and mobile apps. Snowballing was then utilized by
indicate only two Muslims in Yi Wu in 1953 and only 19 Muslims in inviting the interviewees to introduce their social groups, such as their
1989 (Jiang, 2018). The city had a total population of 913,000 in 2000, workmates and friends. There was no rule regarding sample size, as long
among which only 195 Muslims were reported in the census (Ji, 2011). as the samples provided adequate information for the research (Patton,
These figures prove that Muslims comprised a small proportion of Yi 2005). The criteria for selecting interviewees was to ensure maximum
Wu’s population, resulting in no Islamic cultural relics, mosques, variation based on Halal restaurant types and interviewees’ personal
Muslim tombs, or religious activities in the city at the time (Bai, 2013; profiles.
Guo, 2007; Ma, 2013). Afterward, with the expansion of commodity From the restaurant aspect, this research referred to established
markets and the open/friendly policies of the local government, Yi Wu categories of Halal restaurants in Yi Wu, Xiao Bei, and other non-Muslim
received rapidly increasing numbers of global Muslim business travelers, locations like Italy and New Zealand (Halkias et al., 2014; Qiu, 2019;
especially from Arabic and South Asian countries. Recent statistics Wan-Hassan & Awang, 2009) to ensure the participant restaurants in
further show that Yi Wu has become home to 13,000 foreign business this research covered the categories within and outside China. This al­
travelers (Yang, 2019). Among the current floating Muslim population, lows the results of this research to be generalized to other non-Muslim
35% are domestic Muslims and 65% are foreign Muslims, affecting a places. From the individual aspect, the chosen interviewees repre­
high degree of Islamic internationalization (Ma, 2014). In fact, Arabic sented a wide range of food supplier characteristics. Specifically, the 33
business travelers make up to 70–80% of the market (Li, 2007). The interviewees comprised 22 males and 11 females aged between 20 and
municipal government subsequently built a mosque in 2004, now 50, of whom 26 were Muslims and seven were non-Muslims, while 26

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Table 1 themes with 14 attributes, which are explained in the following section.
Profile of the interviewees.
Label Gender Age Religiosity Position 4. Findings
ZJJ1 Male 30 Non-Muslim Receptionist
ZJJ2 Male 23 Muslim Receptionist 4.1. Awareness of the Halalification of food
ZJJ3 Male 43 Muslim Owner
ZJJ4 Male 48 Muslim Manager Consistent with previous studies (Yang, 2016), it was revealed that
ZJJ5 Male 47 Muslim Chef
non-Muslims in China know little about Islam, Muslims, and Halal food.
ZJJ6 Female 22 Non-Muslim Waitress
ZJJ7 Male 35 Muslim Owner
Generally, their knowledge of Halal food extends only to the prohibition
ZJJ8 Male 36 Muslim Chef of pork and alcohol. As some interviewees recalled:
YJ1 Female 45 Non-Muslim Committee of Huimin street
YJ2 Male 55 Muslim Imam of the mosque Local people have no idea how to deal with Muslims. The govern­
YJ3 Male 23 Muslim Waiter ment once served a Syrian prince and his party with non-Halal
YJ4 Female 46 Non-Muslim Waitress chicken, ducks, and beef. They had to eat vegetables and fruits
YJ5 Male 23 Muslim Chef
during their stay. I felt embarrassed when I heard this incident.
YJ6 Male 24 Muslim Chef
YJ7 Female 37 Muslim Owner (ZJJ4)
YJ8 Female 26 Non-Muslim Salesman
YW1 Male 37 Muslim (Turkey) Receptionist
In the early 2000s, local barbecue restaurants simply printed the
YW2 Male 34 Muslim (Turkey) Receptionist Arabic word ‘Halal’ on their signboards to attract Arabic people. Our
YW3 Female 20 Muslim Waitress Imam visited those restaurants to tell them that Halal is not just a
YW4 Male 26 Muslim (Yemen) Waiter word and involves more than excluding pork. It took a long time for
YW5 Male 32 Muslim (Yemen) Chef
the non-Muslim locals and Muslim immigrants to understand each
YW6 Female 28 Non-Muslim Cashier
YW7 Male 44 Muslim Working staff of the mosque other. (YW7).
YW8 Female 24 Muslim Waitress
YW9 Male 36 Muslim (Turkey) Chef This is not the reality only in these research sites, but also in other
YW10 Male 47 Muslim Owner non-Islamic regions in China. Limited access to Halal food in non-Islamic
XB1 Female 38 Muslim Waitress destinations bring Muslim tourists inconvenience, stress, and negative
XB2 Female 22 Non-Muslim Cleaner experiences (Henderson, 2016; Xiong & Zhang, 2020). Thus, Muslims
XB3 Male 42 Muslim Owner
XB4 Male 48 Muslim (Uganda) Manager
have adopted a ‘defensive strategy’ to food called ‘bring your own’ in
XB5 Male 30 Muslim Chef non-Islamic environments (Liu et al., 2018).
XB6 Male 50 Muslim (Turkey) Receptionist Many interviewees (n = 20) emphasized the necessity of providing
XB7 Female 36 Muslim Cashier Halal food. One interviewee (ZJJ4) recalled his first visit to Zhang Jiajie
*ZJJ = Zhang Jiajie, YJ=Yuan Jia, YW=Yi Wu, XB = Xiao Bei. as a tourist, stating, “I suffered from starvation for one week. There was
*Except for interviewees YJ1, YJ2 and YW7, the others work in restaurants. only one tiny restaurant selling Halal ramen.” The inconvenience of
finding Halal food motivated him to invest in a Halal restaurant, as he
were Chinese and seven were foreigners (Turkey, Yemen, and Uganda). said, “Zhang Jiajie has beautiful mountains and lakes, but carries no
A majority of the interviewees (n = 30) were employed in Halal res­ appeal for Muslim tourists if they have nothing to eat. When the gov­
taurants, while the remaining three were a committee member of Hui­ ernment tried to promote tourism in Kazakhstan, the first thing
min street (YJ1), an Imam of a mosque (YJ2), and a member of staff of a Kazakhstan people confirmed was the availability of Halal food.” This
mosque (YW7) respectively. Since Yuan Jia village promotes and su­ reaffirms that easy-to-find Halal food is a significant determinant of
pervises Huimin street as a whole, interviewees YJ1 and YJ2 served the Muslim tourists’ destination selection.
Halal restaurants on the street as consultants, supervisors, managers, Some interviewees (n = 10) realized the benefits of providing Halal
and community members with shared interests. Interviewee YW7 had food, manifested in the increasing numbers and lengths of stay of
similar roles. The research samples are thus believed to have had high Muslim tourists. For example, one interviewee (YW7) noted that, “In the
typicality and representativeness. past, Arabic businessmen would negotiate business and book commod­
Seven interviews were conducted in English for the foreign re­ ities within a day, then transfer to nearby cities like Hang Zhou and
spondents (YW1, YW2, YW4, YW5, YW9, XB4, XB6), while the other Shang Hai where there are mosques and lots of Halal restaurants. Since
interviews were conducted in Chinese. A list of questions was prepared we opened more Halal restaurants in the city, especially near the com­
for the semi-structured interviews. To answer research question one, modity market, they tend to stay longer and enjoy themselves in Yi Wu.”
questions such as “What are the basic requirements to open a Halal Similarly, respondent YJ1 observed that, “We didn’t have many Muslim
restaurant?”, “How do you prove your food is truly Halal?”, “Based on tourists before. Those who did come always brought their own food and
your work experience, what are the Halal cues that the Muslim guests stayed in the village for a short time. Since we built Huimin street, more
usually seek for?” were asked. To answer research question two, ques­ Muslims from nearby provinces come in groups and stay overnight,
tions like “What kind of food do you provide?”, “What is special about especially during Eid Al-Fitr.”
this kind of food?”, “Have you ever compared your food with other Halal The term ‘Halalification’ was adopted from Khan and Callanan’s
restaurants?” were asked, with other follow-up questions. The in­ (2017) study, meaning the promotion and labelling of Halal values in
terviews lasted between 25 min and 1.5 h. The point of information tourism products to target Muslim tourists. Therefore, awareness of the
saturation was reached. The interviews were tape-recorded and tran­ Halalification of food calls for non-Islamic destinations desiring to
scribed, supported by notes taken during the interview sessions. After a expand their Muslim tourist market to seriously understand, respect, and
thorough understanding of the transcripts was achieved through mul­ follow Islamic dietary rules as well as recognize Halal food as a basic
tiple meticulous readings, thematic analysis was used to analyze the necessity to receive Muslim tourists. In turn, Halal food, as a new form of
data. This was performed by identifying open codes, sorting the codes Muslim-oriented hospitality and a new product in tourism attractions,
into potential themes, and placing all the relevant open codes within will enhance destinations’ competitiveness and bring economic benefits.
identified themes. Finally, two doctorate scholars in food studies and
tourism studies checked the clarity of the themes and the coherence of 4.2. Assurance of the true Halalness
coding for each theme. Ultimately, the analysis revealed four main
When asked for proof of their food being Halal, interviewees listed

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five key requirements: (1) Halal logo and certification (n = 23); (2) Halal or outside food’, which is typically hung on a restaurant’s wall in print
meat and other ingredients (n = 21); (3) Islamic exterior and interior or verbally notified by the restaurant staff. For instance, one of the au­
environment (n = 15); (4) Halal logistics and delivery (n = 12), and (5) thors visited a mosque in Guang Zhou and took away some fried chicken
the ‘no alcohol or outside food’ rule (n = 10). These are considered as from the Halal market in front of the mosque. As there was no Halal logo
hardcore elements of a truly Halal restaurant. on the takeaway box, it was not allowed inside a Turkish restaurant in
First and foremost, food suppliers must apply for Halal certification Xiao Bei where the author had lunch. As an interviewee (XB1) who was
from government organizations, legal non-government organizations, the Turkish restaurant’s waitress at the time exclaimed, “What if people
local Islamic associations, or mosques before starting a Halal food pro­ bring in pork? The smell is disturbing. It will negatively influence
duction business in China. For example, an interviewee (ZJJ3) stated Muslim guests’ experience and destroy our image.”
that, “Our restaurants are certified by the district’s civil and religious
affairs bureau, and are supervised by the Islamic Association of Hu Nan.
4.3. Association with other Muslims
We spent several months for the application and registration.” Halal
certification is not only evidence that a restaurant is producing food in
This research found that providing Muslim guests opportunities to
accordance with Islamic teachings, but is also the main reason Muslim
associate with other Muslims comforts them and enhances their trust
guests decide to dine in a restaurant. Additionally, instant noodles and
towards a restaurant’s Halal food. This includes interactions with
packaged snacks must display the Halal logo clearly, as one interviewee
Muslim staff and other Muslim guests who dine in the restaurants.
(YJ4) suggested, “You could check each plastic box and paper bag of the
Furthermore, since it is difficult for large-scale restaurants or food pro­
sweetmeat and candy. The Halal logo is printed in the upper middle
duction companies in non-Islamic countries to hire only Muslim staff,
area. It will not cause any problems when they give these to their family
specific training is necessary for non-Muslim staff members. These are
and friends as souvenirs.”
considered as softcore elements of a truly Halal restaurant.
Interviewees then stressed the selection of Halal raw materials,
First, interviewees (n = 20) tended to emphasize their own identity
particularly Halal meat. One of them (XB3) explained, “Did you see the
as Muslims. It is not only a regulation in the Chinese Halal food industry
Halal meat shop? It satisfies the daily needs of the Muslim community.
that an enterprise’s legal representatives and top management must be
We have a long-term cooperation with it and purchase mutton from
Muslims, it is also an emotional religious bond between food suppliers
wholesale.” Some seasonings and spices for international cuisines are
and their guests. For example, an interviewee (ZJJ4) reverently
even imported from their places of origin, as interviewee ZJJ4 revealed,
expressed that, “Our boss is an Imam. He is the associate secretary
“We have a range of curry cuisine. We import the curry cubes from
general of Yiyang’s Islamic Association. I’ve worked in the food industry
Malaysia.”
for more than 30 years. We have to be fair in our religion, so of course,
Furthermore, the surrounding environment, as well as the exterior
we are frank and honest in business.” Another interviewee (YW2, see
and interior design of restaurants, substantiate the authenticity of their
Fig. 1) said, “Do you see the young Chinese Muslim lady? She wears the
Halal food. For example, respondent YJ5 divulged that, “Halal food is
headscarf. This is not usually seen in China.”.
only available in Huimin street, which has a decent distance from the
Regardless of country of origin and personal religiosity, Muslims
non-Halal food street. This segregation has ensured the cooking process
worldwide share the same teachings and practices. The dressing styles,
avoids contamination by Haram food.” From the authors’ observation,
greeting manners, common language, and personal reflections attrib­
Halal restaurants either portray Islamic designs or Muslim countries’
uted to the religion act as a bridge between hosts and guests. Thus, it is
and regions’ styles with specific seats, bark paintings, utensils, and even
easy for Muslim food suppliers to communicate with Muslim guests,
lamps. This view was supported by an interviewee (ZJJ2) who claimed,
serve them better, and reduce their uncertainty pertaining their food’s
“Many Korean and local restaurants are nearby. But it’s not difficult to
true Halalness. Respondent ZJJ5 reflected, “I worked in Turkey for eight
find us, right? The ‘onion roof’ design and the green color of the over­
years and converted to Islam three years ago. My Muslim name is Ali. I
door tell you that it’s a Muslim restaurant.” Some restaurants have
like to share my stories from Turkey and my journey from a non-Muslim
creatively named private rooms after Muslim countries, such as Emir­
to Muslim.” “Sometimes they require me to read chapters in the Quran
ates, Iraq, and Saudi Arabia. For simple and unadorned Halal restau­
or explain prayer rituals to confirm I’m a real Muslim. It’s OK.” stated
rants, hanging pictures of Mecca, Muslims praying, or famous mosques
another interviewee (ZJJ2).
on the wall is normal. Furthermore, a few large-scale Halal restaurants
Second, interviewees (n = 16) believed that sitting in a familiar
in Yi Wu prepare water-friendly facilities, praying rooms, praying mats,
environment surrounded by other Muslims is highly persuasive. Ac­
Qurans, and other Islamic books for Muslim guests. According to
cording to interviewee YW1 (see Fig. 1), “It’s common for 90% of those
interviewee YW1, “If we are not serious Muslims, why do we provide
seated around you to be Arabians. Some of them come to our café every
such a space for praying? Most Halal restaurants in China do not have
afternoon. Our café is like their home where they can easily find fellow
such facilities. Customers can feel our devotion and consideration. Of
countrymen and make new friends.” Some restaurants use a form of
course, they will trust our food.”
Though highlighted by only 12 interviewees, the logistics of raw
materials arriving at kitchens and the delivery of food to Muslim guests
is a concern for food suppliers. Since Yi Wu is more mature in terms of
Muslim-friendly business, some restaurants hire specific logistic com­
panies that provide Halal logistics to transfer Halal meat from suppliers
or airports. Other Halal restaurants have their own vehicles to avoid the
risk of contact with pork or other Haram materials. In addition, food
delivery services agitate Halal food suppliers in terms of Haram
contamination. Generally, a delivery person picks up food from several
restaurants, puts them in a big heat preservation box on their motor­
bikes, and then distributes the food to customers within a certain dis­
tance. Interviewee ZJJ2 asserted that, “Some Muslims order our food
online. If their location is near, we’ll send it ourselves. If not, we only use
delivery companies that provide a segregated food box for Halal food,
even though not all our guests are Muslims.”
Finally, a rule widely seen in Halal restaurants in China is ‘no alcohol Fig. 1. A scene in a Turkish Café in YiWu (photo taken by the authors).

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‘silent interaction’ by hanging photos of other Muslims, especially those countries.” (XB4).
who are well-positioned or associated with the government, to show
guests that they are reliable Halal restaurants. For instance, an inter­ 5. Discussion
viewee (ZJJ1) voiced, “Have you seen the photo wall along the stairs?
We put some photos of our VIP guests and group tourists. This is to tell In contrast with previous studies in the tourism and hospitality
new guests that we are a real Halal restaurant and they don’t need to domain that simply explain Islamic dietary rules or emphasize the sig­
worry.” As observed by the authors, such photos include officers from nificance of Halal food to Muslim tourists, this supplier-centric empirical
Tourism Malaysia, ambassadors from Bosnia and Herzegovina, as well as research explores how non-Islamic destinations create a trustworthy and
a large group of Uygur Muslim women adorning headscarves. rich culinary experience for Muslim tourists by drawing from the setting
Third, it is inevitable that some restaurant staff members are not of four research sites in China. As shown in Fig. 2, this research’s key
Muslim. Although they generally work as cashiers, waiters, and cleaners, themes can be summarized as ‘4As’ that cater to Muslim tourists’ food
they have to be trained before they start work, according to the in­ demands: (1) Awareness of the Halalification of food; (2) Assurance of
terviewees (n = 10). They illuminated their experience by expressing the true Halalness; (3) Association with other Muslims; and (4) Avail­
that, “I’ve worked here for just one month, but the chef has taught me ability of various and diversified food. Achieving these 4As starts with
some basic knowledge of Islam, like what food can be eaten by them and recognizing religious dietary rules as an important impediment to
why.” (ZJJ6), and “The Imam organized classes for us, and inspects and tourists’ consumption of local food, followed by dealing with the
corrects our behavior every day. He teaches us to behave appropriately impediment by respecting religious dietary rules and presenting
towards Muslims.” (YJ1). authentic hardcore and softcore markers (answering research question
one), and lastly, turning the impediment into an attraction by providing
4.4. Availability of various and diversified food various and diversified options of food (answering research question
two) that satisfies tourists’ supporting and peak experiences.
A total of 17 Halal restaurants were involved in this research, The importance of Halal food to Muslim tourists has been discussed
encompassing three categories, i.e. fusion restaurants (n = 3), ethnic- widely in tourism reports and studies. A majority of Muslims follow Is­
themed restaurants (n = 7), and fast-food restaurants (n = 7). Halal lamic dietary rules, with around 96% of Muslims consuming only Halal
instant food and packaged snacks were also available in six of the res­ food and believing that partaking in non-Halal food is a sin (Ambali &
taurants. Such variety shows that non-Islamic destinations are also able Bakar, 2014; Linh & Bouchon, 2013; Wu, Yang, & Chiu, 2013). Likewise,
to provide different and diversified Halal food choices. Muslim tourists care whether food is truly Halal (El-Gohary, 2016) and
Fusion restaurants provide Halal versions of local food, Chinese are increasingly concerned about the authenticity and verification of
Muslim food, and world-famous Muslim food. Halal versions of local Halal food at travel destinations (Khan & Callanan, 2017). However,
food replicate local tastes with Halal ingredients and Halal cooking Halal food characteristics are intangible and difficult for Muslims to
methods, enabling Muslim tourists to enjoy local culinary culture. As validate for themselves, forcing them to rely on sellers, external ob­
one respondent (ZJJ4) shared, “The most famous dish is San Xia Guo, servers, and public information (Bonne & Verbeke, 2008). Thus, in order
which is traditionally cooked with parts and haslets of a pig. We make it to expand the Muslim tourism market, non-Islamic destinations must
with Halal beef instead of pork. We also serve famous Hunan cuisine, seriously boost their awareness of the Halal nature of Muslim food. It is
such as chili fish head and fried bamboo shoots. Foreign tourists should crucial for non-Islamic destinations to ensure Halalness throughout the
know what local people eat.” Fusion restaurants also dish up traditional preparation, production, package, storage, delivery, and service of food.
Chinese Muslim food from northwest China, and in case some tourists While many factors contribute to the authenticity of Halal food,
refuse to try Chinese food or do not prefer Chinese food for every meal, extant studies have focused predominantly on the Halal certification and
an interviewee (ZJJ4) responded that, “We have a range of curry cuisine logo (Ambali & Bakar, 2014). The results of this research fill this gap by
to deal with those who don’t want to try local food. We let them go back identifying a set of attributes that enhance Muslim tourists’ confidence
to their own cuisines with something they have adapted to and lived and trust in their dining experience. Furthermore, this research’s find­
with.” ings add to that of Khan and Khan’s (2017) study, which uncovered
Ethnic-themed restaurants either represent the cuisine of Chinese demand-side Halal cues in food products in non-Muslim countries,
Muslim minority groups, such as Uygur and Hui cuisine, or the cuisine of namely product labels, contents and key ingredients, the use of multiple
other Muslim countries, such as Turkish and Yemeni cuisine. Inter­ languages, and Islamic symbols such as the star, the moon, the minaret,
viewee YW2 further explained that, “Arabic businessmen need time to or the color green. From the supply side, this research finds that Mus­
adapt to Chinese food. Some of them might never get used to it. Thus, we lims’ dining experiences include more experiential, interactive, and
offer Turkish food for them. Chinese locals have the chance to try picturesque attributes in judging Halal food.
Turkish food as well.” The hardcore and softcore elements of Halal food found in this
Similarly, fast-food Halal restaurants include both Chinese and research were similar to manifestations of authentic ethnic restaurants
Western styles, selling ramen and fried rice or hamburgers and fried (e.g. food, environment, and service) widely agreed upon by researchers
chicken, respectively. These restaurants provide cheap and convenient (Chhabra et al., 2013; Ebster & Guist, 2005; Lu, Gursoy, & Lu, 2015;
Halal food that is affordable and widely acceptable for both domestic Robinson & Clifford, 2012; Tsai & Lu, 2012; Zhao et al., 2016). For
and international Muslims. For example, an interviewee (XB5) example, raw materials, dining experience, food taste and texture, staff
mentioned that, “There are no Halal KFCs or McDonalds in China. I still costumes, service language, and tableware have been established as key
remember a 12-year-old Muslim boy having his first fast-food experience indicators of dining experience (Yang & Ma, 2019). Additionally, as
in my restaurant. He was so happy. Fried chicken is always a safe and discovered by this research, some attributes are unique to Halal res­
good choice for people.” taurants, such as the Halal logo and certification, Halal logistics and
Additionally, some restaurants sell Halal instant food and packaged delivery, prohibition of alcohol and outside food, and association with
snacks, such as instant noodles, biscuits, and sweetmeats. This facilitates Muslim staff. It reflects that Halal food has its own requirements for food
Muslim tourists when they are rushing for a quick bite or choosing production, including equipment and utensils, labeling and packaging,
souvenirs for their family and friends. This was evident from in­ storage, processing, transportation, and staff management.
terviewees’ comments that, “There is no Halal food on the way up to the A restaurant’s Halal logo and certification reflect that its food has
mountain. Muslims could bring our Halal instant noodles for their one- undergone strict inspection according to Islamic teachings. It is the
day trip.” (ZJJ2), and “I sell Chinese honey dates in the restaurant. They fastest and smartest way to reduce Muslims’ skepticism and to build
are different with Arabian dates, so guests like to take it back to their their trust and confidence (Khalek, 2014; Mukhtar & Butt, 2012).

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Fig. 2. “4A” of Halal food provision in non-Islamic destinations. *figure presented the research results and drawn by the authors.

Meanwhile, Halal logistics and delivery methods as well as the ‘no cooking processes, Halal Chinese restaurants enable Muslim tourists to
alcohol and outside food’ rule represent what Zulfakar et al. (2014) call taste original local cuisines. Also, Halal international restaurants allow
Halal dedicated assets. They imply that utensils, equipment, and ma­ Turkish tourists to dine in Turkish restaurants and Pakistani, Indian, and
chinery used to produce Halal food must be protected from contami­ Afghan tourists to dine in Pakistani restaurants, serving as salons or
nation by Haram materials. Thus, Halal food must have completely clubs for Muslim tourists from different countries to return to their own
segregated spaces in warehouses, transit places, and transportation units cultures. Offering various food choices and diverse meal arrangements
(Zulfakar et al., 2014). thus add much value to tourists’ dining experience (Chang, Kivela, &
The people in a restaurant, including the chefs, locals, and other Mak, 2011). Doing so effectively deals with Muslim tourists’ broad range
tourists, are important in creating its dining atmosphere (Okumus & of food-related personality traits and home food cultures, thereby
Cetin, 2018). In ethnic restaurants, ethnic-looking service providers, satisfying different Muslim tourists’ appetites, allowing them to explore
especially those whose names are congruent with perceptions of the different culinary cultures and seek peak food experiences.
ethnic group and who can speak tourists’ native languages, enhance the
authentic food experience and create a relatively safe and comfortable 6. Conclusion
environment for tourists (Kim & Baker, 2017; Ozdemir & Seyitoglu,
2017). In the present research, Halal restaurants’ Muslim owners and To this end, unlike previous studies solely referring to Halal acts,
staff reduce tourists’ uncertainty about food’s true Halalness by acting as standards, guidelines, and regulations in both food science and tourism
guarantors of Halal standards. Since a Halal restaurant is a traditional domains, this research provides deeper insights into Halal food supply
Muslim business, Muslim businessmen regard it as an integral part of and its implications for Muslim tourists’ dining experience. It adds
their faith, culture, and tradition, passed down by their ancestors (Wang further value by investigating the impediment facet of food and bridging
& Yang, 2011). Thus, if a Muslim betrays religious dietary rules or cheats the impediment facet with the attraction facet of food in tourism and
tourists, he/she will carry the burden of sin (Khan & Callanan, 2017). hospitality research. Furthermore, given the continuously growing
Moreover, regardless of nationality, ethnicity, and country of origin, Muslim market, the findings of this research help destination marketing
Muslim tourists believe that it is a Muslim’s responsibility to provide organizations and food industry players in non-Islamic destinations gain
only Halal food in the name of Allah, so they place their trust in Muslim knowledge and guidance on Halal food and Halal restaurant operations.
owners (Bonne & Verbeke, 2008; Su, 2017). It is noteworthy that it is not From the tourist perspective, the availability and good quality of
compulsory for owners or entrepreneurs of Halal restaurants in other Halal food encourages longer stays, boosts expenditure, enhances
countries to be Muslims (Marzuki & Abdullah, 2016; Wan-Hassan & enjoyment and satisfaction, and increases the revisit intention of Muslim
Awang, 2009; Zailani & Tieman, 2015), though it is so in China. tourists (Al-Ansi & Han, 2019; Mannaa, 2019). From the destination
Lastly, the most popular Halal restaurants in China are Halal ramen perspective, the provision of Halal food is a marketing tool that creates a
restaurants operated by Chinese Muslims, selling beef noodles and competitive edge against destinations with limited Muslim-oriented
Xinjiang fried noodles (Liu et al., 2018). The Halal ramen restaurants, as products (Marzuki & Abdullah, 2016), and also enhances host-guest
a form of Chinese fast-food, are easily recognized with similar sizes, relationships, generates economic benefits, as well as strengthens the
layouts, and decorations. Their ease of access in crowded areas, cheap sustainability of local tourism development. Moreover, in everyday
prices, and generous portion size of food are major reasons to attract politics of multiethnicity and multiculturalism, it is important to create
both Muslims and non-Muslims. However, although limited by in­ an inclusive atmosphere of ‘living with difference’ (Liu et al., 2018). The
gredients, preparation and cooking, hence are with limited varieties role of Halal food and Halal restaurants in the non-Islamic context is not
when compared with non-Halal food, Halal food in China is not only only to help sustain Muslims’ religious identity, but also to enable social
Halal ramen, but a complete style of cuisine that comprises more than interactions and develop a deeper understanding between Muslims and
3000 kinds of Halal dishes, noodles, pastries and beverages (Ma, 1999). non-Muslims. According to Xiong and Zhang (2020), availability of
Additionally, as identified by this research, with Halal ingredients and Halal food and other Muslim-friendly facilities in non-Islamic

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destinations in China will improve the structure of the local tourism be made available in major tourist attractions, shopping malls, trans­
market by attracting more Muslim tourists, enhancing ethnic unity be­ portation junctions, and Halal restaurants as well. Polite, friendly, and
tween Muslim and non-Muslim residents, and creating a positive coun­ unbiased local people are also an important aspect for Muslim tourists.
try image in Muslims’ minds worldwide. From an academic perspective, this research has addressed the
This research’s findings carry important managerial implications. dearth of research on the supply side of Halal food tourism. However,
First, since Halal certification is the integral part of a Halal product only food-suppliers cannot present the whole “picture” of Halal food
(Khan & Khan, 2017), Halal food should be certified by international culture production process in a non-Islamic destination. Particularly,
bodies that are recognized globally by all Muslims, such as Malaysia’s most of them are Muslims and cannot accurately represent the public
JAKIM, America’s IFANCA, and Hong Kong’s IFRC. Halal certification opinion towards Halal food and Muslim-friendly environment in a non-
instills confidence and reassures consumers of their choices; accord­ Islamic society. Future studies may include other groups of stakeholders’
ingly, it must be displayed in an obvious place in restaurants, such as perceptions and tasks in providing Halal food, such as exploring relevant
near the entrance, counter, cashier, or at least, somewhere immediately policies made by the government, guidelines and rules established by
viewable when Muslim guests enquire. Second, since Halal food requires the supervision department and collaborations among the supply chains.
a strict ‘farm-to-table’ process (Alqudsi, 2014), larger-scale Halal res­ Future studies may also use the extracted themes and attributes of this
taurants could use Halal traceability applications that enable guests to research to develop a scale of Halal food experience and validate it
trace ingredient origins as well as stages of the supply chain. Third, among Muslim tourists. They could also use the importance-
training non-Muslim staff on Halal food and proper reception etiquette is performance analysis to identify gaps between Muslim tourists’ expec­
important to enhance service quality and trust. A good example is Ja­ tations and experiences. Moreover, studies might employ qualitative
pan’s Halal consultant group, which consists of Muslim residents, Is­ methods to explore how Muslim tourists judge the true Halalness of
lamic community members, Islamic scholars, and businessmen who Halal restaurants. This will help suppliers understand and analyze
have enterprises in Islamic countries (Yasuda, 2017). This group orga­ Muslim tourists’ demands against their own strengths and weaknesses.
nizes trainings for non-Muslim tourism practitioners and local commu­ Last but not least, since Huimin street in Yuan Jia village is quite popular
nities and provides advice on Halal or Muslim-friendly tourism among tourists, it is worth exploring non-Muslim tourists’ experience of
development. Halal food to gain more insight on Halal food’s role in destination
Fourth, a serious challenge for Muslim tourists is the language bar­ attractiveness.
rier, which results in difficulties understanding food ingredients on This research was conducted exclusively in mainland China. How­
packages and menus (Yusof & Shutto, 2014). Thus, restaurant menus ever, Hong Kong and Taiwan, as well as other neighboring non-Muslim
should include multiple languages, such as Chinese, English, Indonesian, countries like Japan, Korea, and Thailand, have put more effort into
and Arabic, along with elaborations on the ingredients and cooking creating a Muslim-friendly environment and have thus gained richer
methods. Fifth, public spaces like airports, railway stations, hotels, experience in this area (GMTI, 2018; Kim, Im, & King, 2015). Future
roadside services, and scenic spots should also provide Halal food to studies could be expanded to these destinations to compare the results.
facilitate Muslim tourists’ travel. Additionally, Halal food locations Finally, empirical research from both supply and demand perspectives
should be highlighted in tourism brochures or guidebooks, and on should be extended to other sectors of tourism shaped by Islamic
signage along streets. teachings, such as the hotel, transportation, entertainment, and shop­
Sixth, non-Islamic destinations should leverage the use of Halal ping sectors.
travel apps and social media to provide promotional information and
stay connected with Muslim tourists on the wider eUmmah. Users of Author contributions
apps like Muslim Pro or Halal Trips rate or comment on businesses like
Halal restaurants for the reference of other Muslim tourists, which plays Xiong Jia: Funding acquisition, Investigation, Writing-original
a valuable marketing role for destinations attempting to attract Muslim draft; Zhang Chaozhi: Supervision, Writing-review & editing.
tourists. Additionally, besides religious backgrounds, neophobic ten­
dencies and cultural backgrounds are also constraints in Muslim tour­
ists’ travel dining experience. Restaurants could thus downplay local
Declaration of competing interest
tastes to suit tourists, but have to be mindful of losing their attractive­
ness. They could instead allow tourists to choose from multiple grades of
None.
intensity, such as mild, medium, and hot versions of local spicy food.
Alternatively, restaurants could prepare local food with ingredients and
cooking methods that are familiar to tourists to enhance acceptability Acknowledgement
and palatability. Global restaurant chains, such as McDonalds, KFC, and
Pizza Hut, are also a solution. This work is supported by Ministry of Culture and Tourism of the
Last but not least, Halal food does not only encompass religious re­ People’s Republic of China [grant number: 18TABG015]. Thanks for all
quirements, but also imposes strict hygiene, safety, and quality re­ the interviewees who provided valuable information for the research.
quirements (Ahmad et al., 2016). Thus, Halal food is increasingly And thanks for the reviewers’ and editors’ comments that helping us to
popular among non-Muslims as well. Fortunately, Halal restaurants are improve the quality of the paper.
open to everyone and non-Muslims are always welcome (Liu et al.,
2018). This presents an opportunity for Halal food to be marketed as a References
distinguished cuisine serving a broader market segment that includes
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