Given the current size and projected expansion of the global Muslim population, there is considerable commercial interest in Muslim travellers. The phenomenon is commonly labelled Islamic or halal tourism, although this obscures the diversity within the overall market. Many destinations outside the Islamic world of the 57 Organisation of Islamic Cooperation (OIC) members are attempting to attract these visitors, but the tourism industry confronts certain challenges arising from defining characteristics related to religious commands. Singapore is an interesting case of a country achieving some success as a Muslim tourist destination whilst it can be argued that potential has still to be realised. This chapter examines the Muslim leisure tourism market and industry responses in the city-state, assessing its strengths and weaknesses as a place for Muslims to visit based on the three central themes of wider national conditions, Muslim-oriented facilities and services, and destination marketing. Attention is also given to future prospects in light of existing trends and rising competition. While distinctive, the Singapore experience affords general lessons about and broader insights into the demands of contemporary Muslim tourists and how these can be addressed.
Attention to Muslim consumers is unsurprising in view of the estimated Muslim population of 1.6 billion in 2010 or almost a quarter of the world’s total. Over 60 per cent of all Muslims are inhabitants of the Asia Pacific region with Indonesia, Pakistan, India, and Bangladesh having the greatest concentrations. The Middle East and Africa account for around 20 per cent of Muslims and there are large communities in Europe (Pew Research Center 2016). Numbers are growing rapidly with forecasts that one-third of the global population will be Muslims by 2050. They are united by a set of core religious beliefs, yet do not all exhibit the same intensity of religious commitment or acceptance of alternative interpretations of Islam. Tolerance of other sects (and religions) is not uniform and divisions between the two main branches of Shia and Sunni are more pronounced in the Middle East and Africa (Pew Research Center 2012). There are also economic, social, and cultural differences affecting lifestyles and consumption patterns which are further shaped by age and education so that generalisations about consumer behaviour can be misleading (Temporal 2011).
Islam advocates travelling as a means of acquiring knowledge and understanding of the world and an appreciation of God’s work. It also enjoins adherents to welcome strangers and proffer hospitality. There is a long history of Muslim travel (El-Gohary 2016), notably for pilgrimage purposes, but modern flows are unprecedented in their scale and perhaps geographical spread. Muslim travellers have increased in parallel with the population which tends to be younger than the global average and were calculated to number 117 million in 2015. At least 168 million are expected by 2020 who will spend US$200 billion. Expansion can be explained by demographics accompanied by rising disposable incomes and a burgeoning middle class in several majority Muslim countries. Many European and North American Muslims are relatively affluent and all have better access to modern information communication technologies which facilitate travel and the exchange of advice and information. In addition, there have been changes in supply as the tourism and leisure industries pursue opportunities to sell to Muslims and more companies are specialising in the field (MasterCard & CrescentRating 2016a).
Life for Muslims, whether travelling or at home, is governed by Sharia law which is derived from the holy book of the Quran and the Sunnah in the Hadith books depicting the story and teachings of the Prophet Mohammed. Actions which are permissible are classed halal while haram denotes those deemed unacceptable. Rules apply to dress, personal conduct, and social activities in addition to religious duties which include performing prayers five times daily, preceded by ritual washing or wudhu. There are rigid regulations about diet (Chaudry & Riaz 2014) which are commonly explained by a verse from the fifth chapter of the Quran (Bonne & Verbeke 2008). Textual instructions usually call for interpretation by expert religious scholars and an OIC (2009) publication devotes 50 pages to advice about food. Meat is a particular concern and there are specific instructions about slaughtering rites (Harvey 2010). Pork and any related products are forbidden as are alcoholic drinks, but there are no universal standards and any accreditation is usually conducted nationally by Islamic associations which may be independent of government. Authorities do not always agree, but there is broad consensus on what is halal and haram with a third category labelled dubious (syubbah or mashbuh) which it is safer to reject (Marzuki, Hall & Ballantine 2012).
Islam is therefore a critical influence on Muslim tourists and endows them with distinguishing features which set them apart in many ways. However, they may conform to some general patterns whereby certain expectations and experiences transcend religious affiliation. Muslim tourists are not all expecting a familiar environment and interest in discovering new places and exploring different cultures are as powerful a motivator for them as for other leisure travellers. All tourists require transport, accommodation, attractions, amenities, and supporting services. Connectivity is vital, especially by air, for international movement and visa regulations should not be overly restrictive. Affordability is another consideration, linked to currency exchange rates, alongside environmental issues which include climate and natural disasters. Health and safety matter too and places perceived as dangerous will be shunned by most leisure visitors. Finally, all tourists need to be aware of and informed about destinations and marketers strive to persuade them to visit by cultivating favourable images and associations.
The importance attached by Muslim tourists to meeting religious obligations may differ with the individual, yet availability of halal food is often an anxiety (Bon & Hussain 2010). The problem is compounded during the month of Ramadan when Muslims who are physically able must fast during the hours of daylight. Travel is avoided at this time by some, but those on the move (including business travellers who have no option) might be looking for appropriate provision; for example, hotels and restaurants which serve meals known as suhor and iftar before dawn and after dusk respectively. Facilities for worship are also a priority at all seasons and mosques are preferred, but praying can be undertaken at any location judged sufficiently clean. Toilets of a suitable design are welcomed and some Muslims might seek segregation by gender in particular settings and an environment free from proscribed activities such as alcohol consumption and gambling. There is a tendency for Muslims to travel in large family groups so appropriate amenities and entertainments can be a key factor in vacation decisions.
A recent report assesses Muslim travel destination competitiveness on the basis of these considerations. Eleven criteria are cited and organised into three essential elements of ‘family-friendly holiday and safe travel destination, Muslim-friendly services and facilities at the destination, and halal awareness and destination marketing’ (MasterCard & CrescentRating 2016a: 10). A second exercise (MasterCard & CrescentRating 2016b) evaluates the popularity of destinations at Ramadan using measures of average temperatures during the day, length of fasting, and the above rating. A distinction is made between destinations within and outside the OIC as the former are clearly better positioned to meet specific religious prerequisites. Mecca and Medina are stated to be the first choice for Ramadan tourists (MasterCard & CrescentRating 2016b), but Singapore emerges as third behind Malaysia and Indonesia and above Turkey in a list which excludes the Saudi Arabian holy cities. Malaysia is judged to be the top OIC destination in the broader index followed by the United Arab Emirates (UAE), Turkey, and Indonesia. The most popular non-OIC location is Singapore and reasons for its attractiveness are returned to later in the chapter.
Islamic dictates underlie the demands which define Muslim tourists, but the religion recognises that it is not always possible to comply when travelling. Non-halal food can be eaten and prayers delayed if there is no alternative and the intention to obey is present. The Quran says that ‘whoever is driven to necessity, not desiring nor exceeding the limit, then surely Allah is Forgiving, Merciful’ (Bonne & Verbeke 2008: 38). Some Muslims may be less orthodox than others and more willing to forgo certain customs depending on individuals, families, and home country environments. There are marked contrasts between austere versions of Islam practised in much of the Middle East, such as Wahhabism in Saudi Arabia where Sharia law is strictly enforced, and more liberal regimes in South East Asia (Zamani-Farahani & Henderson 2010). However, several formerly more secular and moderate countries worldwide are undergoing pressures towards what has been termed Islamisation of state and society which is often driven by political agendas of Muslim and non-Muslim factions. The movement is leading to greater conservatism in both religious and socio-cultural domains as well as igniting tensions with modernisers and religious minorities, illustrated by events in Indonesia and Malaysia (Suryadinata 2017).
Singapore is constrained by its small size of about 277 square miles (719km2) and limited natural resources, but has engaged in creative marketing and constant upgrading and product innovation to establish itself as a leading international destination for both business and leisure tourists. The industry is backed by a government prepared to invest heavily and engage in strategic planning. Achievements are reflected in a history of steady growth and recent arrival and receipt increases from 10.3 million and S$14.1 billion in 2007 to 15.2 million and S$22 billion in 2015 (Singapore Tourism Board (STB) 2016a). There was a record 16.4 million international tourists and expenditure of S$24.8 billion in 2016, but the expansion rate is slowing. The Singapore Tourism Board (STB) is responsible for the sector and has adopted a strategy of quality tourism with the objective of sustaining development through maximising revenue (STB 2013, 2016b).
Asia Pacific currently generates around 80 per cent of Singapore’s inbound tourism and primary sources are China, Indonesia, Malaysia, and India. Official figures omit the flows of Malaysian nationals who enter by land using the causeway and bridge which connect the two countries so that their presence is understated in the statistics. Indonesia is another close neighbour and has a population in excess of 237 million, 87 per cent of whom are followers of Islam which makes it home to 13 per cent of the world’s total (Pew Research Center 2016). Of Malaysia’s 27 million population, 61 per cent are Muslims (United Nations Statistics Division (UNdata) 2017). In terms of tourists from other OIC members, arrivals are relatively low. Only 165,639 out of 14.9 million for January to November 2016 came from West Asia which encompasses states such as the United Arab Emirates and Saudi Arabia (STB 2017a), although average spending is likely to be high by Gulf travellers and their economic significance should not be overlooked.
Quantification of the volume and value of Muslim visitors is, however, difficult because religion is not recorded by Customs and Immigration. Not all citizens of Muslim-majority countries will be of the faith as in the cases of Malaysia and Indonesia while those from non-OIC nations may be, notably Indians whose Muslim community is set to surpass that of Indonesia by 2050 (Pew Research Center 2016). Nevertheless, it can be concluded that Muslims make up a sizeable proportion of Singapore’s tourists and the share was calculated to be about 17 per cent or 2.6 million arrivals in 2015 (Lin 2016). It is a market which has the potential to grow alongside the population and mounting prosperity in several Muslim countries, not least Indonesia, yet Singapore is one of many destination options for Muslim tourists.
Aspects of conditions in Singapore facilitate its role as a Muslim tourist destination and give it a competitive advantage over some rivals. Malay Muslims comprise 13 per cent of the almost 4 million residents and are the second largest ethnic group behind Chinese (74 per cent) and Indian (9 per cent) (Department of Statistics, Singapore 2016). Malays are the island’s indigenous people and were once predominant before colonisation by the British and subsequent transformation into an international trading port which drew migrant workers from around the world. Maintaining racial harmony and averting a recurrence of 1960s race riots has been a preoccupation of the government of the People’s Action Party, in power since independence in 1965. It has pursued a policy of meritocracy and sought to avoid the politicisation of race through steps such as banning race-based parties and imposing quotas for public housing to prevent the formation of ghettoes. The 2017 presidential election was reserved for Malay candidates to ensure that the new President, and only the second since independence, is from the minority. The post is largely ceremonial, but the decision is a mark of endeavours to show fairness and foster unity and loyalty amongst the races. There is an official commitment to the elimination of discrimination, creating a climate in which Muslims are less vulnerable to the anti-Islamic sentiment they could be exposed to elsewhere in an era of seemingly increasing Islamophobia (Moufakkir 2015).
It would be misleading to suggest, however, that all Muslims will feel completely at home or comfortable in Singapore in terms of religious and socio-cultural affinity. South East Asian Muslims have their own traits which do not always correspond with Middle Eastern Islamic schools of thought. Interpretations of some social norms and behaviour deviate in a manner apparent in the female dress code which is relatively relaxed in Singapore. Many women choose to wear a headscarf, known locally as a tudung, but often in bright colours coordinated with the outfit and secured by a sparkling pin. Versions of the traditional Malay costume of baju kurung, comprising a loose-fitting tunic and long skirt, are also popular; again these can be brightly coloured and especially on festive occasions when men adopt traditional dress and families tend to don matching clothes. In contrast, some younger women combine a headscarf with jeans. It is very unusual to see face veils or full burkas and there is an official ban on the wearing of the tudung by public service uniformed staff in the professed interests of social harmony. There are no religious or ‘morality’ police to monitor and enforce observance of rules of clothing and conduct in public places (BBC News 2016).
Muslims are formally represented by Majlis Ugama Islam Singapore (MUIS), the Islamic Religious Council of Singapore, which is a statutory agency with the function of advising the President about Islamic affairs. A key task is halal food accreditation and certification and its approach has been praised for robustness and reliability in international comparisons (Latif, Zainalabidin, Juwaidah, Amin & Ismail 2014). Certification is granted only by MUIS and for categories of eating establishments; endorsements (imported, exported, or re-exported halal-certified products); food preparation areas; poultry abattoirs; products; storage facilities; and whole plants. Chain and franchise businesses must submit separate applications for each outlet and a distinction is made between hotels with a halal-certified restaurant where alcohol is not sold and those selling alcohol, but with a halal-certified kitchen (Henderson 2016a). MUIS also approves foreign schemes and operates a Halal Quality Management System covering the food supply chain which embraces hazard analysis and critical control points (HACCP) and International Organization for Standardization (ISO) standards. The rigorous procedures, involving exhaustive criteria and inspection and auditing for restaurants (MUIS n.d.), makes obtaining a certificate an exacting and expensive undertaking for some enterprises and especially smaller businesses. Nevertheless, the Malay Muslim community and Muslims from other groups, such as Indians, are sufficient in number to be a lucrative pool of customers which is boosted by tourists and commercial returns are believed to justify the investment (Lada, Tanakinjal & Amin 2009).
Over 2,200 eating establishments and 350 caterers/central kitchens were halal certified at the beginning of 2017, allowing them to display the formal mark and be listed in the Singapore Halal Directory (MUIS 2017). At the same time, halal dining can still cause anxiety for Singaporean Muslims and their compatriots. South East Asian Muslims usually follow the Shafii school of Sunni Islam which stresses purity. Sharing food and utensils with non-Muslims may be seen as contaminating (Marranci 2012; Nasir & Pereira 2008) so that there is a preference for eating separately. Singaporeans are united by their love of eating, but food can also be divisive there as elsewhere. Tolerance of difference is, however, evident in communal dining spaces such as traditional hawker centres and modern fast food outlets where both halal and non-halal food are sold and consumed.
Muslims are thus an element of everyday life in Singapore and integral to its society and heritage, although it must be admitted that frictions persist underneath a surface of harmonious multiculturalism due to the numeric dominance of the Chinese and fears of marginalisation amongst some in the minority communities. The part played by Muslims is demonstrated by the availability of halal food and the 71 mosques across the island. Many of the latter are located in residential areas, but they can be found in the more central zones frequented by tourists. Such provision addresses some of the worries of visitors and while circumstances do not accord with those in Middle Eastern theocracies, the divergences may be appealing to even the more conservative. Singapore is a modern and cosmopolitan global city (Cities Research Center & JLL 2016) with a substantial foreign labour force of diverse nationalities and religions. All Muslims can feel comparatively safe in the small republic which is without the political instability endemic in much of South East Asia (Economist Intelligence Unit 2017) and renowned for its order, discipline, and efficiency. The crime rate is one of the lowest in the world and the country is amongst the most corruption-free globally (Overseas Security Advisory Council (OSAC) 2016). The risk of terrorist attack cannot be discounted and is universal, but the administration has a rigorous anti-terrorism policy. The hot and humid tropical climate can be debilitating yet pleasurable and extreme weather and natural disasters are exceptional. Public health and hygiene standards are very high and healthcare is advanced, if expensive (PwC 2016).
Access is critical to global city and tourist destination status and this is supplied by Changi Airport which handled a record 58.7 million passengers in 2016 with over 100 airlines connecting to 380 cities worldwide. It is one of the busiest airports in the world and consistently ranked amongst the best for the user experience. Almost 90 per cent of growth in 2016 came from routes to South and North East Asia and Oceania and the heaviest traffic was on flights to Jakarta and Kuala Lumpur, the capitals of Indonesia and Malaysia respectively. A fourth terminal opened in 2017, increasing capacity from the current 66 million to 82 million, and a fifth is planned whereby 135 million passengers will be able to be accommodated by 2025 (Changi Airport Group 2017b).
Entry to Singapore is strictly controlled in a bid to prevent illegal immigration, but most tourists with valid documents are granted a one-month visit pass on arrival. However, a visa is necessary for nationals of 37 countries, divided into two levels of assessment. The first level group of 17 contains 8 OIC members which are mainly from Central Asia. Of the 20 in the second level category all are OIC members, with the exception of Kosova, and predominantly Middle Eastern and African. Social visit visa applicants must submit a completed form accompanied by a letter of introduction from a Singapore citizen or Permanent Resident who may also be asked for a security deposit of between S$1,000 (US$707) and S$3,000 (US$2,121). The process can be completed online for a fee of S$30 (US$21) and takes one working day for the first assessment level and three for the second (Immigration and Checkpoints Authority, Singapore Government 2017).
Changi Airport is the primary gateway for tourists as a whole and boasts of an ‘exciting array of attractions, shopping and dining’. Its online dining guide advertises 22 ‘halal and vegetarian choices’, but there is no reference to other offerings specifically for Muslims. However, each of the three passenger terminals has a ‘multi-faith’ prayer room (Changi Airport Group 2017a) and another website advises that these have the requisite ablution facilities (Halal Trip 2017). Airport washrooms have a choice of toilet, including the type favoured by Muslims, as do most public lavatories in Singapore.
A total of 208 formally gazetted hotels are catalogued in the 2016 official guide (STB 2016c), 78 of which are described as having ‘Muslim-friendly facilities and services’. All of the 78 have a Qibla compass in bedrooms to show the direction of Mecca for purposes of worship, 41 have prayer spaces, and 21 serve halal food, with 18 hotels offering all three amenities. A media report cites instances of more Western international chains introducing iftar menus during Ramadan and prayer rooms with washing facilities (Lin 2016). These properties are not, however, Sharia-compliant which is a label given to hotels conforming to Islamic law. Characteristics such as the prohibition of alcohol and gender segregation in selected areas (Henderson 2010) are unlikely to be commercially viable outside the Islamic world and, indeed, may not be expected by Muslims when abroad.
As stated previously, there are numerous halal-accredited eating establishments in Singapore recognisable by the official certificate on display and which appear in various directories. Food products too are clearly marked with the formal halal logo. Visitors are informed about where to find halal food on the Your Singapore STB website which has links to recommendations by other organisations, but there is no comprehensive list (STB 2017b). MUIS also deals with questions about halal-certified premises and has observed an increase in enquiries from non-Singaporeans (Lin 2016).
Singapore has a mix of attractions, albeit lacking the range of natural and cultural heritage found in bigger and better endowed destination countries. Most of these are not designed for or oriented towards Muslims, but they will still be visited by them according to tourist profiles and inclinations. Online STB promotion categorises ‘things to see and do’ as neighbourhoods, arts, history, architecture, recreation and leisure, and nature and wildlife. Shopping opportunities, food and festivals, and events are other selling points alongside two integrated casino resorts. While gambling is prohibited by Islam, the complexes contain amenities and entertainments which are acceptable and of family appeal; an example is Universal Studios which is the second such theme park in Asia alongside that in Tokyo. Elsewhere, Singapore Zoo and Night Safari are popular venues for those with children. The STB website suggests three- and seven-day itineraries for families and identifies an assortment of activities and sites of particular interest to them (STB 2017b).
The latest STB marketing plan outlines three ‘strategic thrusts’ of ‘telling a great Singapore story, attracting the right fans and enhancing our delivery’ (STB 2016d). Targets are working millennials, families with young children, active silvers (senior travellers), and BTMICE (business travel, meetings, incentives, conferences, and exhibitions) travellers. Attempts are also being made to diversify in order to reduce reliance on the Asia Pacific region, but the intention is to maintain promotional activity at a high level in core markets of China and India as well as those which are growing such as South Korea and Vietnam.
There is no mention of Muslim tourists as a distinct group in the plan, but secondary Indonesian cities are being targeted because of the perceived continued importance of Singapore’s neighbour. The middle class of affluent consumers in the country is forecast to expand from 30 per cent of the population in 2015 to 53 per cent by 2020 and more air routes are being launched by scheduled and budget carriers. Singapore is a preferred destination for Indonesians and an STB (2016e) report acknowledges Muslim travellers from there as worthy of awareness and affinity-building efforts. A Muslim travellers’ guide in Bahasa Indonesian was published in 2015 with information about shopping and attractions generally alongside details of halal dining, mosques, and airport prayer facilities. Historic and other sites with connections to Islam are also highlighted (STB 2015).
Singapore is one of the top five destinations for Malaysians who cannot be neglected, but there is an appreciation that it is an unusual market given the cultural similarities and the close (if somewhat tense) relationship between the two neighbours. They have a common history as British colonies and subsequently united for a short period before Singapore was ejected from the federation and became fully independent, leaving a legacy of some political mistrust. Each has a multicultural society made up primarily of Chinese, Malays, and Indians with the first predominant in Singapore and the second in Malaysia. Many Malaysians are familiar with Singapore which is easily accessible and much travel is to see friends and relatives who have settled there. Nevertheless, the STB appreciates that Malaysian Muslim visitors worry about halal food and prayer facilities when in Singapore to which due regard must be given (STB 2014). Another travel guide in the Malay language has been introduced recently in cooperation with a lifestyle magazine, but this stresses fashionable (halal) dining and shopping rather than conveying assurances about religious obligations (Glam Glam n.d.).
Online STB promotion has dedicated sites for Indonesia and Malaysia which contain useful facts for Muslims, but few allusions to Islam. There are no sites for any other Muslim-majority countries, but the global English language website reassures a general audience about halal food and hails the abundance and diversity of cuisines. Attractions linked to the Malay Muslim community are featured in the section devoted to culture and celebrations of Hari Raya Aidilfitri and Hari Raya Hajj appear as examples of festivals and events. The perspective is that of a non-Muslim with explanations of the occasions which are used as illustrations of Singapore’s colourful multiculturalism. The approach applies also to the account of the Malay culture and religion which is depicted as one of the ‘faces’ of Singapore (STB 2017b).
The STB has a network of overseas bureaux dealing with the Americas; Europe; Greater China; North Asia; South East Asia; and South Asia, the Middle East, and Africa collectively. The last has offices in Mumbai (for West and South India and Sri Lanka), Delhi (for North and East India, Bangladesh, Nepal, and Pakistan), and Dubai (with a stated emphasis on Saudi Arabia, the UAE, and Qatar); this compares to five offices in China (STB 2017c). In response to a media query about whether more could be done to entice Muslims, an official from the STB’s International Group is quoted as saying that Singapore will remain popular because of a ‘sense of familiarity’ generated by the availability of food and prayer spaces together with family-friendly attractions. He spoke about working with partners in the Middle East to raise awareness of Singapore as a suitable destination and engaging in marketing which is culturally sensitive and fitting, making greater use of digital and social media (Tay 2016).
Singapore thus possesses several advantages as a destination for Muslim tourists arising from broader conditions prevailing in the country and the nature of its tourism industry. The presence of a sizeable local Muslim community and supporting facilities and services ensures that visitors have access to vital amenities such as mosques and halal food. Muslims are a visible and accepted part of Singapore society and the prosperous and well-managed city-state affords a very high level of safety and security, ameliorating any concerns about threats to well-being. There is an interesting array of attractions, many suited to families, and wide choice of accommodation. Changi Airport provides international air connectivity and the internal transport infrastructure is excellent, facilitating access and mobility. Images of Singapore are generally positive and the Tourism Board is very active in marketing and product innovation. Marketers are also able to communicate reassuring information of specific relevance to Muslims. These favourable attributes perhaps help to explain why Singapore has the top score for non-OIC destinations in the aforementioned Muslim travel index ahead of Thailand, the United Kingdom, and South Africa (MasterCard & CrescentRating 2016a) as well as its strong performance in the Ramadan travel ranking (MasterCard & CrescentRating 2016b).
At the same time, Singapore does exhibit weaknesses as a leisure tourist destination in general related to its size and the extent of urbanisation and industrialisation. There is a reliance on man-made attractions and an absence of natural and cultural heritage, leading to a short length of stay. It has traditionally been seen as rather dull and boring in comparison with more vibrant global cities. While there have been successful attempts to rejuvenate tourism and maintain growth through new developments such as the integrated resorts, there are limits to what can be achieved in the years ahead and some doubts about the future. Regarding Muslims in particular, the visa restrictions which confront nationals of many OIC countries might be discouraging and an obstacle to travel. They may also be disappointed that over 60 per cent of registered hotels reportedly do not make any special provision and only 21 out of 208 serve halal food. There are cost constraints, but measures such as the installation of compasses showing the direction of Mecca are relatively inexpensive. The deficiency could be partly caused by insufficient industry knowledge, suggesting the need for education initiatives. A higher priority to Muslims might also be expected in marketing plans and campaigns, especially to those living outside South East Asia. Tourists from the Middle Eastern Gulf States merit attention because of their affluence and the fact they are not too distant. Flying time is about seven to eight hours and there are direct flights on a variety of routes serviced by several airlines, not least the ambitious and ever-expanding Gulf carriers.
In addition, Singapore faces challenges from destinations within and outside the Islamic world which are actively targeting the Muslim travel market. Japan, for example, has seen a significant increase in South East Asia Muslim arrivals as a consequence of heightened advertising and practical steps such as relaxation of visa rules even though its resident Muslim population is very small (Henderson 2016b). Recommended responses are to extend industry understanding of special requirements, develop more products and services with Muslim appeal, and intensify promotion (MasterCard & CrescentRating 2016b). There are signs of implementation of such proposals in Singapore (and beyond), but there seems scope for additional endeavours. However, it must be recognised that Muslims are only one group of visitors to Singapore and other markets are of equal or greater importance so that overemphasis on them might be inappropriate. It is unlikely that there will be a major shift in marketing strategy, but Singapore’s geographical position between two large and developing Muslim-majority countries and its role as an international civil aviation hub create opportunities to be exploited.
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