Journal of Asian Studies, 69 (1), 2010

Proper Islamic Consumption addresses issues that are both timely and important. Fischer convincingly argues that the Malaysian state has taken on the certification of halal commodities as part of its attempt to nationalize Islam and has effected a Malaysian ontology of consumption that is poised between individual consumer desires, social anxieties, and halalization (p. 102).

Proper Islamic Consumption addresses issues that are both timely and important. Fischer convincingly argues that the Malaysian state has taken on the certification of halal commodities as part of its attempt to nationalize Islam and has effected a Malaysian ontology of consumption that is poised between individual consumer desires, social anxieties, and halalization (p. 102). As part of a neoliberal paradigm within the framework of a “Malaysianised mode of millennial capitalism,” the state has continued to deliver a steady stream of privileges to the Malay middle class in return for patriotic consumption or “shopping for the state.” These privileges have come at a cost, however. The price of proper Islamic consumption in the case of Malaysia, Fischer observes, is deepening state authoritarianism.

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