The government of Indonesia in the second term of the Jokowi presidency has fully endorsed the concept of halal to become not only a sharia-driven state law but also an incentive for the advancement of the national economy and market. In addition, Jokowi wants Indonesia to become the centre of the global halal industry. In the history of Indonesian Islam, although the issue of halalness, being an unseparated part of Islamic doctrine, is not new, it had never been the role of the state to formalize it into state law prior to the legislation of State Law No. 33/2014 on Halal Legal Assurance. From the 1990s to 2014, halal matters including halal certification had been unofficially handled by the Council of Indonesian Ulama (MUI). Then, the Ministry of Religious Affairs (MORA) proposed that halal certification be officially handled by the government of Indonesia, not by Muslim organizations. The legislation of State Law No. 33/2014 reflects contestation between MUI and MORA regarding which institution should serve as the authority in certifying halal products. Promoting and advancing the halal project of Indonesia are related not only to commodification but also to theology. The choice of the Islamic method for determining halal can become a barrier to improving inclusive economic and market performance. The halal system in Indonesia follows the Shafi’i school of thought in Islamic law, which is very strict in defining the halalness of relevant products. However, a more flexible method of ijtihad (Islamic legal reasoning), which can accommodate the development of the halal market, is needed. Despite claims that the formalization of halalness through State Law No. 33/2014 accommodates universal and inclusive values, some religious minority groups worry that the law will shore up the shariatization agenda of the Muslim majority and marginalize religious minorities in terms of their lifestyle preferences. The legislation of State Law No. 33/2014 has allowed shariatization to be not merely an issue associated with political Islam, but one that through commodification is grounded in the everyday lives of Muslims and non-Muslims alike.

The increasing demand for halal products, including goods and services, every year, especially for food and beverages, has resulted in a growing need for products with halal guarantees. Along with the increasing trend of the global demand, it has resulted in an increase in producers of halal food and beverages in both Muslim and non-Muslim countries. In addition the demand for halal tourism is also increasing. Indonesia is one of the largest Muslim countries in the world. However, there are still many Muslim consumer actors and Muslim producer actors who do not yet have an awareness of the importance of complying with the provisions of Islamic law in consuming and producing goods and services. There are still many restaurants and hotels that serve food and drinks that are not certified halal. There are still many food, medicinal and cosmetic products that are not halal certified. But now many secular countries such as France, Canada, Australia, the United States, Britain are also halal certified with the aim of meeting the Muslim demand for halal products for food and beverage, including for halal tourism. Starting from the development of the halal industry both in the fields of food, beverages and services, an International Seminar was held, which provides a more complete understanding of halal products, current halal developments and can serve as motivation to produce halal products, providing research results from the topic of halal development. The international seminar, entitled International Conference on Halal Development, listed speakers from several countries able to provide an overview of the halal development of several countries. This book contains a selection of papers from the conference.

This book is a succinct and critical account on the shariatisation of Indonesia, the largest Muslim country in the world. It comes with an important conclusion that the change of such a non-theocratic state like Indonesia into a theocratic state is highly possible when its law is penetrated by those who want to change the state system.

The increasing demand for halal products, including goods and services, every year, especially for food and beverages, has resulted in a growing need for products with halal guarantees. Along with the increasing trend of the global demand, it has resulted in an increase in producers of halal food and beverages in both Muslim and non-Muslim countries. In addition the demand for halal tourism is also increasing. Indonesia is one of the largest Muslim countries in the world. However, there are still many Muslim consumer actors and Muslim producer actors who do not yet have an awareness of the importance of complying with the provisions of Islamic law in consuming and producing goods and services. There are still many restaurants and hotels that serve food and drinks that are not certified halal. There are still many food, medicinal and cosmetic products that are not halal certified. But now many secular countries such as France, Canada, Australia, the United States, Britain are also halal certified with the aim of meeting the Muslim demand for halal products for food and beverage, including for halal tourism. Starting from the development of the halal industry both in the fields of food, beverages and services, an International Seminar was held, which provides a more complete understanding of halal products, current halal developments and can serve as motivation to produce halal products, providing research results from the topic of halal development. The international seminar, entitled International Conference on Halal Development, listed speakers from several countries able to provide an overview of the halal development of several countries. This book contains a selection of papers from the conference.

The implications of the “halalization” phenomenon in Indonesia today involve not only the food sector but also other sectors. Starting with travel, medication in case of illness, fashion, make-up equipment for women to support their appearance, and other lifestyle models. A person’s habit of consuming goods/services oriented towards a halal frame of mind is also known as a halal lifestyle. Practising a halal lifestyle can ensure and manage the morality of everything that is done by someone involved in it. At the same time, the halal lifestyle also maintains human self-esteem, dignity, and respect; human self-control; and maintaining human integrity and individuality. Practising the halal lifestyle in this life is every Muslim’s right, but it is a privilege for any non-Muslim. Therefore, let’s start a halal lifestyle from an early age because halal is good for oneself and others.

As the forces of globalisation and modernisation buffet Islam and other world religions, Indonesia's 200 million Muslims are expressing their faith in ever more complex ways. This book examines some of the ways in which Islam is expressed in contemporary Indonesian life and politics. Editors from Australian National University.

The concept of Halal defines what adheres to Islamic law and is so comprehensive that it goes beyond food to include processes. The Halal industry has allowed many business firms a competitive advantage and is integral in its support for industries from food, tourism, banking and hospitality to medical. This book gives an overview of what Halal is in logistics and supply chain management, and discusses related issues and challenges in Southeast Asia. The book also examines Halal logistics and supply chain in reference to global trends and practices. It attempts to integrate theoretical and methodological aspects of Halal logistics and supply chain study in different geographical areas across industries. This will be a useful reference for those who wish to understand the Halal ecosystem and Halal logistics supply chain development.

Contention has surrounded the status of minorities throughout Indonesian history. Two broad polarities are evident: one inclusive of minorities, regarding them as part of the nation’s rich complexity and a manifestation of its “Unity in Diversity” motto; the other exclusive, viewing with suspicion or disdain those communities or groups that differ from the perceived majority. State and community attitudes towards minorities have fluctuated over time. Some periods have been notable for the acceptance of minorities and protection of their rights, while others have been marked by anti-minority discrimination, marginalisation and sometimes violence. This book explores the complex historical and contemporary dimensions of Indonesia’s religious, ethnic, LGBT and disability minorities from a range of perspectives, including historical, legal, political, cultural, discursive and social. It addresses fundamental questions about Indonesia’s tolerance and acceptance of difference, and examines the extent to which diversity is embraced or suppressed.