Johan Fischer – författare

The first volume to explore Muslim piety as a form of economy, this book examines specific forms of production, trade, regulation, consumption, entrepreneurship and science that condition – and are themselves conditioned by – Islamic values, logics and politics. With a focus on Southeast Asia as a site of significant and diverse integration of Islam and the economy – as well as the incompatibilities that can occur between the two – it reveals the production of a Muslim piety as an economy in its own right. Interdisciplinary in nature and based on in-depth empirical studies, the book considers issues such as the Qur’anic prohibition of corruption and anti-corruption reforms; the emergence of the Islamic economy under colonialism; ‘halal’ or ‘lawful’ production, trade, regulation and consumption; modesty in Islamic fashion marketing communications; and financialisation, consumerism and housing. As such, it will appeal to scholars of sociology, anthropology and religious studies with interests in Islam and Southeast Asia.

The first volume to explore Muslim piety as a form of economy, this book examines specific forms of production, trade, regulation, consumption, entrepreneurship and science that condition – and are themselves conditioned by – Islamic values, logics and politics. With a focus on Southeast Asia as a site of significant and diverse integration of Islam and the economy – as well as the incompatibilities that can occur between the two – it reveals the production of a Muslim piety as an economy in its own right. Interdisciplinary in nature and based on in-depth empirical studies, the book considers issues such as the Qur’anic prohibition of corruption and anti-corruption reforms; the emergence of the Islamic economy under colonialism; ‘halal’ or ‘lawful’ production, trade, regulation and consumption; modesty in Islamic fashion marketing communications; and financialisation, consumerism and housing. As such, it will appeal to scholars of sociology, anthropology and religious studies with interests in Islam and Southeast Asia.

Never before in human history have vegetarianism and a plant-based economy been so closely associated with sustainability and the promise of tackling climate change. Nowhere is this phenomenon more visible than in India, which is home to the largest number of vegetarians globally and where vegetarianism is intrinsic to Hinduism. India is often considered a global model for vegetarianism.

However, in this book, which is the outcome of eight months of fieldwork conducted among vegetarian and non-vegetarian producers, traders, regulators and consumers, I show that the reality in India is quite different, with large sections of communities being meat-eaters. In 2011, vegetarian/veg/green and nonvegetarian/ non-veg/brown labels on all packaged foods/drinks were introduced in India. Paradoxically, this grand scheme was implemented at a time when meat and non-vegetarian food production, trade and consumption were booming. The overarching argument of the book is that a systematic study of the complex and changing relationship between vegetarian and non-vegetarian understandings and practices illuminates broader transformations and challenges that relate to markets, the state, religion, politics and identities in India and beyond.

The book’s empirical focus is on the changing relationship between vegetarian/ non-vegetarian as understood, practised and contested in middle-class India, while remaining attentive to the vegetarian/non-vegetarian modernities that are at the forefront of global sustainability debates. Through the application of this approach, the book provides a novel theory of human values and markets in a global middle-class perspective.

Never before in human history have vegetarianism and a plant-based economy been so closely associated with sustainability and the promise of tackling climate change. Nowhere is this phenomenon more visible than in India, which is home to the largest number of vegetarians globally and where vegetarianism is intrinsic to Hinduism. India is often considered a global model for vegetarianism.

However, in this book, which is the outcome of eight months of fieldwork conducted among vegetarian and non-vegetarian producers, traders, regulators and consumers, I show that the reality in India is quite different, with large sections of communities being meat-eaters. In 2011, vegetarian/veg/green and nonvegetarian/ non-veg/brown labels on all packaged foods/drinks were introduced in India. Paradoxically, this grand scheme was implemented at a time when meat and non-vegetarian food production, trade and consumption were booming. The overarching argument of the book is that a systematic study of the complex and changing relationship between vegetarian and non-vegetarian understandings and practices illuminates broader transformations and challenges that relate to markets, the state, religion, politics and identities in India and beyond.

The book’s empirical focus is on the changing relationship between vegetarian/ non-vegetarian as understood, practised and contested in middle-class India, while remaining attentive to the vegetarian/non-vegetarian modernities that are at the forefront of global sustainability debates. Through the application of this approach, the book provides a novel theory of human values and markets in a global middle-class perspective.

Halal (literally, "permissible" or "lawful") production, trade, and standards have become essential to state-regulated Islam and to companies in contemporary Malaysia and Singapore, giving these two countries a special position in the rapidly expanding global market for halal products: in these nations state bodies certify halal products as well as spaces (shops, factories, and restaurants) and work processes, and so consumers can find state halal-certified products from Malaysia and Singapore in shops around the world. Building on ethnographic material from Malaysia, Singapore, and Europe, this book provides an exploration of the role of halal production, trade, and standards. Fischer explains how the global markets for halal comprise divergent zones in which Islam, markets, regulatory institutions, and technoscience interact and diverge. Focusing on the "bigger institutional picture" that frames everyday halal consumption, Fischer provides a multisited ethnography of the overlapping technologies and techniques of production, trade, and standards that together warrant a product as "halal," and thereby help to format the market. Exploring global halal in networks, training, laboratories, activism, companies, shops and restaurants, this book will be an essential resource to scholars and students of social science interested in the global interface zones between religion, standards, and technoscience.

Halal (literally, "permissible" or "lawful") production, trade, and standards have become essential to state-regulated Islam and to companies in contemporary Malaysia and Singapore, giving these two countries a special position in the rapidly expanding global market for halal products: in these nations state bodies certify halal products as well as spaces (shops, factories, and restaurants) and work processes, and so consumers can find state halal-certified products from Malaysia and Singapore in shops around the world. Building on ethnographic material from Malaysia, Singapore, and Europe, this book provides an exploration of the role of halal production, trade, and standards. Fischer explains how the global markets for halal comprise divergent zones in which Islam, markets, regulatory institutions, and technoscience interact and diverge. Focusing on the "bigger institutional picture" that frames everyday halal consumption, Fischer provides a multisited ethnography of the overlapping technologies and techniques of production, trade, and standards that together warrant a product as "halal," and thereby help to format the market. Exploring global halal in networks, training, laboratories, activism, companies, shops and restaurants, this book will be an essential resource to scholars and students of social science interested in the global interface zones between religion, standards, and technoscience.

In today’s globalized world, halal (meaning ‘permissible’ or ‘lawful’) is about more than food. Politics, power and ethics all play a role in the halal industry in setting new standards for production, trade, consumption and regulation. The question of how modern halal markets are constituted is increasingly important and complex. Written from a unique interdisciplinary global perspective, this book demonstrates that as the market for halal products and services is expanding and standardizing, it is also fraught with political, social and economic contestation and difference. The discussion is illustrated by rich ethnographic case studies from a range of contexts, and consideration is given to both Muslim majority and minority societies. Halal Matters will be of interest to students and scholars working across the humanities and social sciences, including anthropology, sociology and religious studies.

In today’s globalized world, halal (meaning ‘permissible’ or ‘lawful’) is about more than food. Politics, power and ethics all play a role in the halal industry in setting new standards for production, trade, consumption and regulation. The question of how modern halal markets are constituted is increasingly important and complex. Written from a unique interdisciplinary global perspective, this book demonstrates that as the market for halal products and services is expanding and standardizing, it is also fraught with political, social and economic contestation and difference. The discussion is illustrated by rich ethnographic case studies from a range of contexts, and consideration is given to both Muslim majority and minority societies. Halal Matters will be of interest to students and scholars working across the humanities and social sciences, including anthropology, sociology and religious studies.

Kosher is a Hebrew term meaning ‘fit’ or ‘proper’ and halal is an Arabic word that literally means ‘permissible’ or ‘lawful’. Within the last two decades or so, kosher and halal markets have become global in scope and states, manufacturers, restaurants, shops, certifiers and consumers around the world are faced with ever stricter and more complex requirements – most clearly exemplified by Muslim and Jewish groups’ call for kosher and halal certification by third party certification bodies. During this period hundreds of kosher and halal certifiers have emerged around the world, and while thousands of manufacturers, restaurants and shops have been certified, the majority have not.

Kosher and halal requirements are comparable, but there are also many differences and the book discusses how these similarities and differences affect production, trade and regulation around the world. The authors research demonstrates that there is a need to address kosher and halal markets simultaneously and answers the question "what characterizes global kosher and halal markets and how can businesses comply with the rising demands and requirements that have emerged?"

This is the only book of its kind and it will appeal to manufacturing companies, restaurants and shops that already are or want to be kosher/halal certified. The book can also be assigned in a variety of upper-level undergraduate courses and graduate seminars in business studies, management and marketing. Moreover, the book will be of interest to readers in the natural sciences (for example, food scientists) and outside academia, that is, to state as well as non-state kosher/halal certification bodies, policy makers, interest groups and consultants. Kosher and Halal Business Compliance is accessible in style, global in scope and based on decades of research.

Kosher is a Hebrew term meaning ‘fit’ or ‘proper’ and halal is an Arabic word that literally means ‘permissible’ or ‘lawful’. Within the last two decades or so, kosher and halal markets have become global in scope and states, manufacturers, restaurants, shops, certifiers and consumers around the world are faced with ever stricter and more complex requirements – most clearly exemplified by Muslim and Jewish groups’ call for kosher and halal certification by third party certification bodies. During this period hundreds of kosher and halal certifiers have emerged around the world, and while thousands of manufacturers, restaurants and shops have been certified, the majority have not.

Kosher and halal requirements are comparable, but there are also many differences and the book discusses how these similarities and differences affect production, trade and regulation around the world. The authors research demonstrates that there is a need to address kosher and halal markets simultaneously and answers the question "what characterizes global kosher and halal markets and how can businesses comply with the rising demands and requirements that have emerged?"

This is the only book of its kind and it will appeal to manufacturing companies, restaurants and shops that already are or want to be kosher/halal certified. The book can also be assigned in a variety of upper-level undergraduate courses and graduate seminars in business studies, management and marketing. Moreover, the book will be of interest to readers in the natural sciences (for example, food scientists) and outside academia, that is, to state as well as non-state kosher/halal certification bodies, policy makers, interest groups and consultants. Kosher and Halal Business Compliance is accessible in style, global in scope and based on decades of research.