Strategic decision making mechanisms available to deal with airport Essay

Strategic decision making mechanisms available to deal with airport development at the national and local levels - Essay Example It seems that in the area of strategic planning, the British airline industry needs several alterations and improvements in order to meet the challenges set within the global market. The delays in the application of the relevant projects as described above could affect the performance of the industry towards its competitors and for this reason appropriate plans of action should be designed in order to support the improvement of the particular industry in the long term. Current paper refers to the strategic decision making options/ methods that can be used in the airport development in Britain. Towards this direction, general principles and schemes of strategic decision making procedure will be presented while the current trends that characterize airport development in Britain are also going to be analyzed. On the other hand, a comparison with the conditions that apply in the relevant sector of Ireland has been considered to be necessary in order to understand the elements of airport development and their role within different markets. In this way, any possible differentiation among the British and the Irish market regarding the airport development will be revealed offering valuable information on the formulation and application of strategic decision making mechanisms in both the above countries. The main aspects of the airport development in Britain are presented in the White Paper â€Å"The Future of Air Transport† which published by the British government in December 2003. In accordance with this paper, current efforts in UK regarding the airport development in the various regions across the country focus on the following issues: ‘a) A new runway at Stansted, to be operational by 2011/12; b) A third runway at Heathrow, as long as legal air quality limits are not breached. If this is not possible, Gatwick will have the runway instead, to be operational by 2020; c) A new runway in Birmingham; d) Also, existing airports

Russia culture 1 Essay Example | Topics and Well Written Essays - 500 words

Russia culture 1 - Essay Example They mostly operate an autocratic management style whereby the leader has more power than committees. Their mode of communication in business is very formal. Russia has many ethnic groups, and each individual group has their form of music. Therefore, the culture has diverse music. Their traditional music was mainly ritual folk songs and the holy music of the Orthodox Church (Rickman, Mead, and Gorer 65). In the 19th century, they developed their music and were the founders of classical music. Their music has developed over time and has been characterized with improvement in use of musical instruments The Russians believe in respect for the old people and that failure to obey them results in misfortunes. The formal greetings for males are bone-crushing handshakes, and a soft handshake implies that one is unhappy. Eye contact is valued since it is a sign of honesty between the communicating parties. Women and girls kiss three times or can hug one another. Gift giving is highly appreciated, and it is a taboo to visit other people and fail to take to them gifts or presents. The Russians are very superstitious. They believe in the evil look and do not want unknown people commenting good things about their property. They believe that carrying empty buckets or cans is a sign of bad omen. They also believe that touching their money makes it unprofitable. Russians value wedding so much and the finances to be spent are only limited to the financial ability of the families. To them, it is a big occasion and would lead to lasting enmity if a person ruined that day. The wedding dress is hidden from the male and is supposed to be a surprise to him. The value of the wedding ring defines the amount of love that the bride has for the groom (Rickman, Mead, and Gorer 85). After death, Russians wash the body and dresses it into expensive clothes. The death of the elderly is very sorrowful, and they are treated with respect on

A, Critically explain an account for the equitable maxim equity will Essay

A, Critically explain an account for the equitable maxim equity will not assist a volunteer and B, Critically explain an account for the differences between equitable and common law remedies - Essay Example A donatio mortis causa is where property is transferred to another in expectation that the maker will be dying soon after the item has been transferred. The transfer is conditional that the death is imminent. Such a gift is effective form the moment it has been made subject to the death of the testator soon after making the bequest. The gift is classed as an inter vivos gift such that if the testator does not die as expected the gift will be revoked. Blackstone talks of donatio mortis causa as occurring when a person ‘in his last sickness, apprehending his dissolution near, delivers or causes to be delivered to another the possession of any personal goods to keep in case of his decease’. Swinburne identifies 3 types of donatio mortis causa, these being a gift in anticipation of death, a gift moved by imminent danger which takes effect immediately and a gift where a person in peril of death gives something to the donee that only becomes the property of the donee if the donor dies. The Lord Chancellor disagreed with this stating that only the first of these was a donatio mortis causa. The Lord Chancellor made the comment that the second type would be an inter vivos gift whilst the third type would be a testamentary disposition. ‘for an effectual donatio mortis causa three things must combine: first, the gift or donation must have been made in contemplation, though not necessarily in expectation, of death; secondly, there must have been delivery to the donee of the subject-matter of the gift; and, thirdly, the gift must be made under such circumstances as shew that the thing is to revert to the donor in case he should recover’ As a result of cases such as Sen v. Headley2 the courts have adopted a different approach to the application of donatio mortis causa. The new conditions require that the gift was made in contemplation of death, rather than expectation; that the gift is made subject to the condition that it will only

Leadership Essay Example | Topics and Well Written Essays - 250 words - 44

Leadership - Essay Example Innovation is the hallmark for success in today’s dynamic world and therefore, healthcare professional must exhibit innovative ways and means to develop better ways of patient care in modern times. Innovative ideas of patient care leads to faster patient recovery enabling early discharge resulting into a significant savings to patient, insurance provider and nation (Reflections on Nursing Leadership, 2013). With the Affordable Care Act of 2010 in force, nurses will also be taking on leadership roles in healthcare services (Reflections on Nursing Leadership, 2013). In the current world, timely and clear communication with colleagues, superiors, patients, and their family members is utmost necessary to enhance the patient outcomes. Effective and clear communication is one of the most essential requirements for any healthcare professional in the success of organization. Collaborative approach through team work can bring miraculous results. In this process, mutual cooperation is must among all team members because tasks can be accomplished smoothly and successfully through exchange of ideas and collaborative attitude among team members (Gokenbach,

Comparative Vertebrate Anatomy Essay Example | Topics and Well Written Essays - 1500 words

Comparative Vertebrate Anatomy - Essay Example The seal's flippers are composed of living cells that needs constant blood oxygen supply. The dilemma is that the circulation of blood to the flippers will bring back ice-cold venous blood to the interior of the seals body. This dilemma is solved with the counter-current exchange system that is existent in these animals' flippers. Venae comitantes are veins that surround the limb arteries of the seals to prevent the return of cold venous blood to the body of the seal(Koeslag, 1995). Before the oxygenated blood enters the arteries of the flippers, the heat which is present that blood releases its heat through the venae comitantes to the cold venous blood. The oxygenated blood that enters the flipper arteries is cold as it circulates the flippers but when in enters the veins through the venae comitantes it is warmed near the body temperature (35C) utilizing the heat that it released before its entry in the flipper artery. Thus, the counter-current exchange mechanism of the seals' flippers prevent the alteration of the normal internal body temp of the animal which is 37C even though blood is continuously circulating to the flippers(Koeslag, 1995). Human beings also have a counter-current mechanism that is similar to that of the seals. ... The limbs of human beings are equipped with a counter-current system that maintains the normal temperature of the blood flows from the limbs during cold weather(Koeslag, 1995). Closely at the deep center of the limbs, the arteries of humans are strategically located. These arteries are also surrounded by venae comitantes or deep veins which receives the blood that circulated the limb arteries for transportation to the center of the cardiovascular system. The normal temperature of human blood is 37C so the oxygenated blood before entering the limb arteries transfers the heat to the venae comitantes making the oxygenated blood cold to about 20C. Then before entering the veins of the limbs the deoxygenate blood is warm to 37C in the venae comitantes. The temperature of the blood that is returned to the heart therefore remained unaltered that is still 37C. The process of blood circulation in the limbs in cold weather is slow to facilitate the function of the counter-current system(Koeslag, 1995). During warm weather that counter-current system of the human limbs is switched off because the circulation of blood to the limbs is increased compromising this system. The venae comitantes is not utilized instead the blood from the limb arteries return to through the subcutaneous veins. The blood circulating during hot weather is cooled with the facilitative dilation of the superficial veins and constriction of the venae comitantes(Koeslag, 1995). Question number 2: Camel or Camelus spp. are dessert animals that posses this taxonomic characteristic: Kindon Animalia, Phylum Chordata, Subphylum Vertebrata, Class Mammalia, Order

Different Approaches to Romantic Poetry Essay Example for Free

Different Approaches to Romantic Poetry Essay 1- Introduction For passion or profession, for hobby or obligation, for delight or duty, for this reason or another, one takes his pen and devotes few minutes he steals from time to trace expressive words on paper. I am among many, in ruptures about literature and this study day comes as a golden opportunity to show how much my fancy is caught and how far my love is increased when the heart excitingly beats and the feeling increasingly grow, to ask the self to enjoy a travel by means of distinct words along the path of different ideas for the sake of a visit to some parts of poetical world. Two enquiries draw our attention: which approach to adopt to clear up an idea in mind about this or that line from a poem mostly sounding melodious nevertheless its grasping is a difficult experience that represents a real challenge for most of us?, the second is that criticism with all its schools and theories is a helpful tool to manage in a way or another interpretation and then appreciation of the piece of poetry; but does it with all its complexities dull the meaning, and obstruct any attempt to get it. If so, it gives a tedious attempt to elucidate clumsy verses and anything that is unclear is involuntarily unlovable and of course unrewarding. 2- Poetry and Criticism  It is almost admitted that the poem is an elevated thought expressed in a beautiful way to rouse the emotion and mind of the reader, listener or the poet himself. However it is not usually easy to define a poem if you link any perception of it to Criticism Traditionalists for example do not recognize the talent of any poet unless he can have the capacity to visualize any particularity as universal, any specific to more general and any momentary to eternal; besides he has to have the art to transmit the message of his poem intelligibly to others arousing by that their emotions and stirring up their minds. Joseph Conrad once said that his task through the power of the written word is â€Å"to make you hear, to make you feel, it is above all to make you see† (Christopher Gillie: 38) William Wordsworth from his part insists in  preface of Lyrical Ballads on poets to visualize life more than critics because â€Å"it is the honourable characteristic of Poetry that its materials are to be found in every subject which can interest the human mind. The evidence of his fact is to be sought, not in the writings of Critics, but in those of Poets themselves†. On the other hand, Mathews Arnold disagrees with Wordsworth in the Function of Criticism at the Present Time (1865) when he says â€Å"almost the last thing for which one would come to English literature is just that very thing which now Europe most desires—criticism† The approach in this school focuses mostly on traditional elements such as: diction, sound, imagery, rhetoric, rhythm, genre, stanza, and sentence structure all form organic unity for ,aesthetic purposes and an independent entity sharing relationship with real life and poems may seem transcendental going beyond any expectations. Furthermore this approach insists that poetry is an aesthetic representation of life according to social needs because it is not a private pleasure since it induces in us a response up to the circumstances of the world Modernists rather exclude poetry from being a representation of reality and that is out of social purpose and then detached from historical context because poems are only fiction and uncommon to what is exact and sensible. Henceforward, modernism did not develop traditional poetry but was instead characterized by a deviation from the norms, a rejection of the past, an anti realism using myth, a rejection of conventional plot and a support to individualism and intellectualism, and so writing poetry is cerebral than emotional and it is a work that is open ended and searches to pose questions rather than answering them. All of E.Pound: Hugh Selwyn Mauberly and T.S.Eliot: the waste Land, and W.Stevens: Thirteen Ways of Looking at a Black Bird are good examples of these characteristics. Post modernists from their part gives great importance to the reader response and only for him can the final say of interpretation be referred, Walter Slatoff in his book â€Å"with respect to readers† thinks that no one can deny the effective existence of reader and reading even those who insist on the autonomy of the literary work. (R.Wellek/A.Warren:145). Some views insist on good reading as a quality that â€Å" has nothing necessarily to do with something one writes or says or anything else one does apart from reading† (G.Strickland:6) Post modernists also claim that poems are complex but they create a pattern out of that chaos, that they are trivial and  disheartening but clever pieces and original. Schools of Criticism They are cited as follows âÅ"“ Traditional: it gives information about the writer and his time in order to broaden understanding and meaning. âÅ"“ New Criticism: it highlights the lyric, it detaches the poem from biography or history and directly moves to analysis of diction, imagery, meaning of unfamiliar words âÅ"“ Rhetorical: it focuses the art of persuasion through different arguments, truth evidence. In order to understand the content with great appeal to the reader âÅ"“ Stylistic: great importance is given to the peculiarities of diction and imagery âÅ"“ Metaphorical: a deeper interest to metaphor as part of meaning âÅ"“ Structuralist: clarity is drawn from sociology and anthropology that represent important factors in a given society âÅ"“ Post structuralist: evading organic unity and interdependence âÅ"“ Myth theory: it derives from Northrop Frye placing the poem to categories and sub categories up to the hero’s myth, fall, and enemies âÅ"“ Freudian: a sexual imagery is concerned, struggle for the superego. Oedipus complex âÅ"“ Jungian: recurring poetic images, symbols and imagery as related to patterns from life âÅ"“ Historical: historical context and data are concerned âÅ"“ Biographical: the writer’s psychology and biographic data are concerned âÅ"“ Sociological: include society and social factors in a poem âÅ"“ Political: the different political movements the poet supports âÅ"“ Marxist: a political correctness .i.e. to assess the poem according to the support for workers against capitalist’s exploitation âÅ"“ Moralist: to assess the poem according to religious convictions, tolerance and social justice âÅ"“ Cognitive scientific: relate poems to brain functioning, but it’s an approach that is still in its infancy. 4- Practical Analysis to Shelley’s Ode to the West Wind and Keats’s Ode to a Nightingale in fact in spite of all the complexities of criticism it opens doors to suspect different levels of meaning and significance and if we arte drifted towards confusion out of the many schools of criticism we are as well lucky to have them but selection of which approach to adopt should be made precise and practical and out of my experience in teaching poetry and sometimes writing it. I infer that being eclectic is is the best approach that may serve in a  good way analysis of poems by incorporating several approaches in one article to better approach the poem for the sake of evidence, that can never be easy without truth evidence transmitted in a beautiful performance Bibliograghy 1- Matthew Arnold. The Function of Criticism at the Present Time, Essays in Criticism. London and Cambridge: Macmillan and Co., 1865. Pp. 1-41. 2- C.Gillie. Movements in English Literature 1900-1940, Great Britain: CUP, 1978 3- G.Strickland, Structuralism or criticism, New York: CUP 1985 4- R.Wellek/A.Warren, Theory of Literature, Great Britain, 1978. 5- William Wordsworth, Lyrical Ballads, with a Few Other Poems. London: Printed for J. and A. Arch, 1798. Web Library. WWW.poets.org En.wikipedia.org

Marketing Islamic Travel Destinations A Religious Perspective Tourism Essay

Marketing Islamic Travel Destinations A Religious Perspective Tourism Essay Literature on tourism and destination marketing research is rich with key themes which seek to explain why people travel and select specific destinations. Many of the studies are based on the theory of pull and push motivations. The theory posits that tourists are pushed by internal desires or emotional factors to travel as well as pulled by external factors in the form of the attributes of various destinations. While many studies have been conducted to investigate the various types of destination attributes, there has been a lack of research on the religious attributes of the destination and its impact on tourists choice as well as satisfaction. Moreover, when it comes to Islamic religious attributes, the lack of study is more noticeable and profound. The objective of this study is to investigate whether there exists a basis for segmenting the tourism market by Islamic religious attributes through studying the views and opinions of tourists visiting Malaysia. 2. Significance of the Study The Muslim tourism segment may consider a target for destination marketers. Assuming religion represents one of important factors in the decision-making process in regards to travel destinations(Collins Tisdell, 2002), it is important to ensure that Islamic religious attributes are available in those destinations. This may lead to tourist satisfaction as well as encourage multiple return visits. Muslims are well-ordered to follow Islamic teachings which directly and indirectly impact on their decisions concerning leisure and travel plans (Hamira Henderson, 2009). In this regard plans to market destinations for Muslim tourists should be guided by Shariah (Islamic code of life) rules specifically those that pertain to tourism activities. In recent years, it has been observed that there is a growing interest in new tourism concepts such as Islamic tourism. Another concept is Halal hospitality which is akin to the concept of Halal food, a concept already recognized in many countries including those in the Middle East(WTM, 2007). Newspaper articles consider this to be a new phenomenon in the United Arab Emirates and Middle Eastern countries. Halal tourism has attracted many tour packages entirely based on what they term Islamic culture (Javed, 2007) which is defined as a type of religious tourism which is in conformity with Islamic teachings regarding behaviourisms, dress, conduct and diet (WTM, 2007). Heyers (2008) elaboration on the rapid large-scale development of Shariah-compliant hotels is but another expression of the existing trends towards increased Islamisation of activities which in the past focused more on banking, insurance and finance. Thus, tourism is generally encouraged by Islamic law as following the re ligion entails etiquettes, mannerisms, rules and regulations regarding conduct, dress, food, and prayer(Hamira Henderson, 2009). Halal tourism operators target families from the Gulf region known for their conservative interpretation of the teachings of Islamic Shariah. The World Travel Market Report (2007) shows that Halal tourism has the potential to develop into a resilient market. Promising market potentialities cause it to be targeted by industry operators and market researchers. Focus on this market is further increased by a forecasted increase in growth whereby tourist income for the Middle East is expected to grow 108% to a staggering US$ 51 billion while domestic tourism is expected to grow by 82% to reach US$24 Billion by 2011. Much of the forecasted growth is due to increased numbers of Middle Eastern tourists which underlines the need for tailored Halal tourist packages offering services catering to Muslim needs. The negative side of western tourism causing Halal tourism to be increasingly popular among Muslims is issues which have a negative impact on the Muslim community such as the consumption of alcohol, prostitution, inappropriate dressing, kissing in public and open affection between sexes in public (Sindiga, 1996). However, non-Muslim countries continue to attract Muslim families, including those from the Gulf region interested in visiting attractions such as nature parks as these comply with Islamic Shariah. In response to this the current study is an attempt to greater understand the new concept of Halal tourism. Muslims constitute a global market of 1.82 billion potential customers (Muslim population worldwide, 2009). Islamic religious attributes are bound to be very important considerations when a Muslim decides to travel abroad. Given the potential problems expected from non-Halal tourism, the Muslim tourist may decide not to travel to a particular destination due to the absence of these attributes. According to Uysal et al. (2008, p. 413) a study of a the particular attributes of any given destination would provide clues and/or insights that destination marketers could use in developing and promoting their tourism destinations. Bogari et al.(2004) claim that destination attributes and issues pertaining to Islamic culture were not sufficiently covered by researchers. In effect, the study focuses in the Islamic attributes of destinations which could be used as a base to attract Muslim tourists in destination marketing programs. The marketing of Islamic destinations is certainly not an easy task(Henderson, 2008b) because of the variance between the demands of western tourists and the Islamic teachings. Therefore, exploring Islamic attributes may help destination marketers to tailor products and services that satisfy Muslim tourists in addition to using them in promotional programs. In addition, this study attempts to offer insights into the tourism expectations and experiences of followers of the Islamic religion. Muslim tourists could be influenced by religious aspects in their destination choice. Thus, the objective of this study is to explore which Islamic attributes of destinations such as worship facilities and Halal food that may be important to the Muslim tourist; especially in the Muslim world. 3. Literature review: Religion plays a large influence on many peoples behaviour as customers (Essoo Dibb, 2004). In the context of tourism, religion may influence the choice of destination and tourists product preferences(Adi Ron, 2008). According to Poria et al. (2003), the effects of religious belief on behaviour come from two main sources First, there are the yes and nos, dos and donts of a persons religion which are to be observed. Examples consist of the religious rules prohibiting Muslims from consuming pork, or Hindus from consuming beef. The second means by which behaviour is influenced is the fact that religion shapes the culture, attitudes and values of society. This is supported by Grigg (1995) whose research provides evidence on the influence of religion and religiosity on dietary habits. Further support is found in Essoo and Dibb (2004) who demonstrated the influence of religion on consumer behaviour by identifying the differences in consumer spending between Muslims and Hindus. Although the relationship between tourism and religion has been addressed in the literature on tourism, there remains a shortage of theoretical publications in the area of tourism in the context of Islam. Religion and religiosity are acknowledged factors influencing behaviour according to various social settings. In spite of this widely acknowledged fact, research that explores relationships between religion, behaviour and tourist destination choice remains highly limited (Adi, 2006; Adi Ron, 2008; Din, 1989; Fleischer, 2000; Howe, 2001; Poria et al., 2003; Rinschede, 1992). Din (1989) argues that social scientists have tended to overlook the importance of religion in tourism studies. Its importance is emphasized by Adi and Ron (2008) who underline the general importance of the relationship between tourism and religion. For this reason Heo et al. (2004) recommend more related studies that identify and discuss special tourist requirements and preferences. Although neglecting to menti on religion specifically, Fang et al. (2008) conclude that tourists are more likely to choose destinations believed to best satisfy tourist push needs and preferred destination attributes. Studies conducted in this area include Adi (2006) which investigates the religious needs of Christian tourist in the hospitality industry and Fleischer and Nitzav (1995) which investigates the religious needs of Christian pilgrims in the tourism industry. Likewise Hoffmann (1994 Cited in Adi 2006) conducts research on Jewish ultra-orthodox tourism segment. In addition to this, some papers complement the aforementioned research by discussing the religious requirements in the tourism food sector. For example, Dugan (1994) presents the religious necessities in food supply for Muslim, Christian, Jews, Hindus and Buddhists. When it comes to the relationship between tourism and religion, particularly Islam, the lack of literature is more obvious especially regarding Islamic religious attributes and their impact on tourist needs in general and Muslim tourists in particular. The only studies available typically focus only on the needs of Muslim pilgrims (when they visit Makkah for the Haj) rather than the needs of tourists. However, Adi and Ron (2008) forecast increased number of religiously-minded tourists who join dynamic multipurpose packages especially from developing countries many of which are Muslim countries. 3.1 Religious Attributes What does the term `religious attributes of destinations really mean? There are many aspects that can constitute `religious attributes of destinations. The following sections present the literature on the matter: 3.1.1 Hotels Meeting the Religious Needs of Patrons Additional religious services and provisions in hotels may result in attracting new markets and improved hotel rates (Adi, 2006). A study in Israel conducted by Mansfeld et al. (2000) recommended placing Makkah stickers or `Qibla stickers (stickers with ornamented arrows pointing towards the city of Makkah in Saudi Arabia for prayer directions) as well as placing a copy of the Quran in every room occupied by Muslim visitors. Din (1989) found that hotels in Kuantan, Malaysia catered to Muslim needs in the hospitality industry by requiring first class hotels to provide prayer rooms fully equipped with prayer mats, the Quran, Suruh Yasin, and Tasbih, plus Qibla stickers. Adi (2006) presented a number of suggestions to improve the religion-friendliness of hotels. The suggestions begin by simply providing a bible in hotel rooms along with providing information on religious activities and institutions. This keeps religiously-minded tourists in direct contact with scripture and informed of available services. Employment of Christian workers creates a religious atmosphere in the hotel. The hotel may choose to organize its own religious activities. It should provide a place of worship within the hotel itself or be in close proximity to a church. Christian symbols within a hotel such as a cross and images of the Virgin Mary help to provide a religious environment and dà ©cor. Religious values play a role in catering to religious needs. For example, Collins-Kreiner Kliot (2000) hypothesizes the Protestants need for a bible in hotel rooms based on their belief in direct communication with God. Fleischer (2000) compares between Catholic and Protestant pilgrims in terms of the peculiarities of their tourist needs. The study reveals that Protestants appreciate religious symbols and opt for religious-sensitive tourist packages more so than Catholics. Moreover, Adi (2006) recommended catering to such Christian needs in the hotel room as that may increase the satisfaction of Christian tourists Empirical studies on the impact of catering to Islamic religious needs and the level of satisfaction of Muslim tourists are very few. Some of the studies discuss services of this nature which may include Muslim religious restrictions such as activities of vice and forbidden entry for unmarried couples (Din, 1989; Hamira Henderson, 2009; Henderson, 2003) . They also found that hotels may provide religious information such as the location of nearby mosques or prayer times and nearby Halal restaurants (Henderson, 2003). Furthermore, as Muslims avoid free mixing between the sexes, hotels could offer separate swimming pools and recreational facilities (Al-hamarneh steiner, 2004; Henderson, 2003; Timothy Iverson, 2006). Hashim et al. (2007) suggest that providing Halal food on the hotel menu or information on nearby Halal restaurants would enhance the holiday experience. Timothy and Iverson (2006) also suggest that hotels should educate their staff on cross-cultural communication to all ow them to treat Muslim tourists with respect and consider recruiting religious staff. 3.1.2 Places of worship The five daily prayers are of great importance to practicing Muslims. Therefore, the mosque (a Muslim house of worship) or prayer room is considered to be one of the most crucial facilities for Muslims (Al-hamarneh steiner, 2004; Syed, 2001). Adi (2006) suggests that proximity to a mosque may influence Muslim tourist preferences when making hotel reservations. Mohsin (2005) conducted a study to assess Peninsular Malaysians attitude towards choosing the Northern Territory of Australia for a holiday as a tourism destination and found that Muslim respondents were concerned about the availability of mosques. Mohsin and Ryan (1997) recommend that the ease of access to Islamic services are important when they explored the attitudes of Malaysian and Indonesian business people towards the possibility of holidaying in Australia. It is also suggested that Middle Eastern countries take concrete steps to develop Halal tourism internally by having prayer rooms at tourism sites (WTM, 2007). Syed (2001) also suggested that the availability of mosques at tourist destinations may increase satisfaction levels. The mosque itself may be considered as a tourist attraction if they are unique and outstanding (Henderson, 2003). 3.1.3 Availability of Halal food Dugan (1994) presented findings on food service requirements by Jews, Muslims, Hindus, Buddhists and Christians. Evidence from Browns (1996) ethnographic study shows the influence of religious prohibitions on determining their expectations regarding services provided by a hotel such as appropriate ingredient choice and preparation. This is further supported by Williams (2002) who identified the role of the Jewish Kashrus (Jewish religious requirements) in prohibiting certain foods and regulating compliance procedures for food preparation. For Muslims, the issue is centred on the concept of Halalness. Halal food refers to food that can be lawfully consumed when conditions for Islamic food preparation are met. Food that is unlawful to Muslims includes pork, pork-derived foods including lard and bacon and meat and other products from carnivorous animals or those that feed on carrion. Consumption of any food or drinks with alcoholic content is also prohibited (Dugan, 1994). One important distinguishing feature of the Halal label is that animals must be slaughtered in the name of Allah (God). There are many studies that show the importance of the availability of Halal food to Muslims in choosing their tourist destinations (Adi, 2006; Adi Ron, 2008; Mohsin, 2005; Mohsin Ryan, 1997; Syed, 2001). The importance of this to some Muslims is reflected by the fact that even when served halal food, many are still concerned over whether the food is genuinely halal. Henderson (2003) found that some firms in the Western tourism industry are concerned over this issue. Some Muslims ask about the ingredients the meal is made up of because pork and alcohol in all its many forms are forbidden. Therefore, meals which are provided to Muslim have to be alcohol and pork-free and the utensils have to be uncontaminated by these two elements (Dugan, 1994). Catering to Muslim tourists needs in terms of providing Halal food in any particular destination may increase their overall satisfaction and loyalty. Mansfeld et al. (2000) gives explicit recommendations for providing food which complies with Shariah laws. Therefore, a caterer who is aware on how to satisfy Muslims or who offers religious groups dietary needs will attract more Muslim customers (Dugan, 1994). 3.1.4 Banning of Alcohol Consumption and Gambling According to Islamic Shariah, it is completely forbidden for Muslims to drink or sell alcohol. Muslims are also prohibited from gambling and being involved in the gambling industry. It is stated in Al-Quran: O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satans handwork: eschew such (abomination), that ye may prosper. (Al-Quran, 5:90). Moreover the Prophet of Islam, Muhammad (peace be upon him) said: Alcohol is the mother of all evils and it is the most shameful of evils. (Ibn Majah, 2004). It is also not permissible for Muslims to visit places where alcohol is consumed and gambling is practiced (Al-hamarneh steiner, 2004; Din, 1989; Hamira Henderson, 2009; Hashim et al., 2007; Henderson, 2003, 2008a). Muslim countries like Saudi Arabia implement very restrictive policies related to gambling and the sale of alcohol. Other countries are not so restrictive. For example, in most states in Malaysia alcohol is freely available although Muslims can be punished for drinking in public. 3.1.5 Sexual permissiveness The Shariah expressly forbids Muslims from engaging in fornication or adultery. Activities deemed conducive to sexual permissiveness are not allowed to take place in public. This is based on many verses in The Holy Quran including like: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils). (Al-Quran, 17: 32). Many Muslim scholars take the view that it is Haram or not permissible to visit, for the sake of tourism, places where sexual permissiveness is rampant. Their opinion is based on the principle that Islam came to impede all roads leading to evil. If some tourist activities result in the facilitation or the commission of sins then it is not permissible for Muslims to be involved in such tourist activities (Rasma, 2008). Most Muslim countries including Malaysia prohibit adultery. The Malaysian licensing policy prohibits prostitution and behaviours such as public or indecent displays of affection (Din, 1989; Hamira Henderson, 2009; Henderson, 2003, 2008a). Moreover, in some Malaysian towns municipal enactments for lodging establishments explicitly forbid unmarried couples from being in close proximity (Din, 1989). Many Muslim authorities frown on tourism in general due to the perception that tourism is associated with sexual permissiveness (Din, 1989). Therefore, some Muslim scholars prohibit sex tourism as practiced by some Arab Muslims from the Middle East in travelling to Europe or Bangkok (Din, 1989). What is more, using sexually provocative images in marketing tourist destinations to Muslim customers is also frowned upon. According to Shariah, promotion techniques must not use sexual appeal in international marketing (Mohammad et al., 2001). Female images are therefore not featured in tourism promotion in some Malaysian states like Terengganu (Henderson, 2003). Mohsin (2005) is of the opinion that the use of sexually provocative images of bikini-clad girls to promote a destination will not attract Muslim tourists. 3.1.6 Dress code According to Shariah Muslim women must not expose their hair and body. The Holy Quran states: O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyedà ¢Ã¢â€š ¬Ã‚ ¦ (Al-Quran, , 33: 59) Men are supposed to cover their thighs (Timothy Iverson, 2006). In deciding tour destinations, Muslims look at the local dress codes in that particular region of the world being considered. Such considerations are to gauge the level of conformity to Islamic dress norms in order to determine if they will or will not be comfortable visiting that particular destination. This is particularly so for Arab tourists who have to observe strict dress codes in their native countries and prefer not to expose themselves and families to environments that may threaten their sense of proper dressing. Hashim et al (2007) demonstrates the Malaysian Tourist Boards awareness of Islamic dress sensitivities by restricting their marketing campaigns to present only traditional Malay Muslim dress codes. Women with headscarves and men wearing Songkoks-a black rimless hat worn by Malay men usually for praying-were depicted on advertising billboards and home pages. Some conservative Malaysian states enforce appropriate dress norms prohibiting people from disturbing cultural norms by wearing revealing clothes such as bikinis. Furthermore, western tourists are expected to adorn the Islamic attire when visiting religious places like mosques (Henderson, 2003). Hamira and Henderson (2009) claim that Shariah laws prohibit improper dressing. Al-Hamarneh and Seiner (2004) assert that considerations of the religious conservatism of any particular region including prescribed dress codes should be respected. Such cultural considerations are expected more so of tourism operators in all aspects of the tourism industry as they are interacting directly and regularly with foreign tourists (Adi Ron, 2008). 4. Methodology The objective of this study is to explore Islamic religious attributes which may be important to Muslim travellers. In order to achieve this objective, focus group discussions (FGD) were conducted and were followed up with interviews to explore opinions and travel experiences in more depth. This combination of the FGD and the interviews has its advantages. Firstly, in identifying a range of Islamic religious attributes from the FGD. Secondly, to explore in depth, by conducting interviews using a relatively wide range of participants in order to discover more Islamic attributes and to check the conclusions with the FGD (Morgan, 1996). The FGD and the interviews are research techniques pertaining to qualitative research (Myers, 2009, p. 121). The aim of the FGD is to collect information through group interaction but the interview is considered an opportunity to discover new information from individuals (Cavana, Delahaye, Sekaran, 2008, p. 138). Semi-structured questions were designed in this study for the purpose of conducting interviews and focus group discussions. Semi-structured questions were designed in this study for the purpose of conducting interviews and focus group discussions. The participants were asked about the Islamic attributes they would require when traveling in a Muslim country or a non Muslim country. They were then asked specifically about these attributes when visiting Muslim countries. This was followed by probing questions that sought to explore in detail specific attributes generated from FGDs such as access to worship facilities, availability of Halal food, services provided in hotels, and morality. Two focus group discussions were conducted in June 2009. The participants of these focus groups were international PhD students currently studying in Malaysia in different areas of research. The participants of FGD1 consisted of eight males from Saudi Arabia, Palestine, Mauritania, Oman, Jordan, Yemen, Egypt and Sudan. The duration of FGD1 was one and a half hours. The participants of FGD 2 consisted of seven females from Egypt, Libya, Yemen, Nigeria, Oman, Turkey, and Algeria. The duration of FGD 2 was one hour and fifteen minutes and the participants did not agree to record the session digitally. The reason for this may be culturally related. All FGD participants had overseas travel experience for various purposes such as tourism, business, learning, and visiting friends. A total of 53 interviews were conducted with tourists in Kuala Lumpur, the capital city of Malaysia; 27 interviews in July 2009 and 26 interviews in October 2009. Thirty of the interviewees were males, and twenty three were females. Only those who professed to be Muslims were selected. 38 tourists did not accept to be interviewed. The duration of most interviews was between 35 to 45 minutes. 41 interviews were recorded digitally. The rest were unable to be recorded due to objections from the interviewees who were females from the Middle East. The interviewer transcribed both the FGDs as well as all interviews session. Some interviewees from the Middle East preferred to communicate in Arabic while the rest were conducted in English. The interviewer adopted the probing technique during the session to encourage the participants to provide more details. Some demographic information was also gathered. The digital recording of the interviews was changed into text. The data was organized fo r easy categorization and systematic data analysis. 5. Findings Results of the analysis were categorized into two major aspects which are tangible and intangible. The tangible aspect consists of Islamic religious facilities such as, worship facilities, Halal food, and Islamic recreational facilities: (A)Prayer facilities: Mosque: all interviewees were concerned about the availability of Mosques (Masjid) or prayer rooms for their tourist destination. Easy access to a mosque/prayer room is considered a vital aspect for Muslim tourists and should not be ignored by tourism planning but should be considered a necessary service. This can be shown in the following response: à ¢Ã¢â€š ¬Ã‚ ¦ Masjid or prayer room must be available in the streets and public places. In other words, a prayer room should be available in all places which I may visit in the destination such as hotels, shopping malls, and airports. Even in the airplane to destination, it should allocate a place for prayer. (FGD No. 1) Masjid is available in most of the places in the destination during my journey, in shopping malls, highwaysà ¢Ã¢â€š ¬Ã‚ ¦ and of course in the hotel. (Int. No.1, USA) It is noticed from the previous responses that Muslim tourists expect easy access to a Masjid and/or prayer room to be a primary requirement in Muslim countries. They also highlighted that they expect to find prayer facilities readily accessible during tourist activities. Islamic call (Azan) for prayer: 31 interviewees were concerned about the need for public calling of the Azan (prayer time). Destination operators should provide information about Muslim prayer times. 17 interviewees recommended a prayer time call during flights or journeys to their destinations, hotels, shopping malls and parks. Some also requested prayer time clocks (which ring with each prayer time) or a prayer timetable in the hotel room. à ¢Ã¢â€š ¬Ã‚ ¦ I need also Prayer time call in the airplane, airport, hotel or at least prayer timetable in hotel room. (Int.No.2, Canada) à ¢Ã¢â€š ¬Ã‚ ¦ Prayer timetable or Alfajr clock (Prayer time clock brand) should be found in hotel room. (Int.No.4, Saudi Arabia). In Islam Muslims should pray five times daily but they are permitted to merge and shorten the prayers while travelling according to the length of the journey and other Islamic legal rules and requirements. As such, the participants preferred that they be reminded about prayer times in order that they may choose between praying at the usual times or merge them. Quran and Qiblah direction pointer: all interviewees emphasized the importance of the provision of Qurans and Qiblah direction pointers in hotel rooms. Some proposed that one or two simple Islamic books to be provided in hotel rooms and in aeroplane seat pockets. à ¢Ã¢â€š ¬Ã‚ ¦It will be fine if I find Quran book in hotel room, some Islamic leaflets in the airplane seat pocket, Makkah direction pointer, Sejadda for prayer (prayer mat), simple Islamic book in hotel room à ¢Ã¢â€š ¬Ã‚ ¦ (FGD No. 1) à ¢Ã¢â€š ¬Ã‚ ¦I need the Holy Quran book inside the hotel room, some Islamic books which I can read; I dont want any statue or sculpture like a Buddhist. I found that in India when I was there. Also direction of Qibla is important to meà ¢Ã¢â€š ¬Ã‚ ¦ (Int. No.15, Djibouti) The Quran is the Holy book for Muslims. Muslims are requested to read the Holy Quran. Although most of Muslims have a soft copy of the Quran on their hand phones, the hard copy represents the preferable option for reading. Moreover, the Makkah direction pointer is a basic demand of Muslims as they perform their prayers elsewhere even though in public places. Some hotel industry practitioners, even some hotels in non Muslim countries, already provide Qiblah pointers inside their hotel rooms but some participants report that they did not find it in some hotels in Muslim countries. Muslim toilets: 36 interviewees who have travelled to western destinations complained about the bath room because they could not perform ablution (Muslim mandatory washing before performing prayers). There is no such facility inside airport toilets and hotels. Therefore, they requested Muslim toilets to be provided in all airports, hotels and public places. Muslim toilet is very important in airport because the regular toilets provide only tissue. As Muslims, we need water supply inside the toilet. It should be found in public places because in the hotel you can find water but in public it is difficult. (Int. No.14, Thailand) I will be very happy if I find à ¢Ã¢â€š ¬Ã‚ ¦ and Bidet in the bathroom (Int. No.2, Canada). Muslim followers must do ablution before prayers. They are required to clean themselves with water when using the toilet. Some countries adopt modern toilet designs which do not enable users to wash themselves using water; providing only tissue. However, some Muslim countries have modified this style and have adopted a Muslim design for their bathrooms which provide water. From previous participant responses, they find it satisfying when water facilities are made available in toilets. (B)Halal food: all interviewees reported that the availability of Halal food is a basic need for all destinations. It is noticed that all interviewees need Halal meals in flights to their destination. Moreover, they recommended that hotels and restaurants in the destination should provide Halal meals free from pork and alcohol. Some of them were worried about the preparation of Halal meals. Seven interviewees highlighted that the kitchen should also be Halal which means that Halal and non-Halal foods cannot be cooked together in the same kitchen and with the same utensils. à ¢Ã¢â€š ¬Ã‚ ¦ I need Halal food to be available. The mosques and Halal food restaurants, mostly they are close to each other. Last week, I was in Cambodia. Once I was close to the Masjid I found Halal restaurants. (Int. No.13, Turkey) à ¢Ã¢â€š ¬Ã‚ ¦ Some hotels, in breakfast they provide Halal food and non-Halal food from the same kitchen that means the Halal and non Halal food are cooked together using the same facilities. I need Halal kitchen. Moreover, some Arabian tourists cant read English so they eat non-Halal meat. (Int. No.12, Egypt) The travel experiences of some participants highlighted that easy to find Halal food is one factor in choosing the destination for their vacation. Some are very sensitive regarding Halal issues and go well beyond Halal labels. They want to make sure the meat and ingredients used in cooking are Halal and do this by usually asking the service providers. On top of this they also ask whether the kitchen is Halal or not. In response to this some hotels in Malaysia allocate two kitchens; Halal and non-Halal. (C)Islamic entertainment: 39 interviewees gave high priority to finding Islamic-oriented recreations s