Naeema Halim
The concept of McDonaldization, introduced by sociologist George Ritzer, refers to the global spread of fast-food culture, which prioritizes efficiency, predictability and control. This phenomenon has transformed food consumption practices around the world, offering convenience and affordability but also leading to the homogenization of food and a loss of cultural diversity in culinary traditions. In many countries, particularly in Muslim-majority societies, the rise of fast-food chains has led to the commercialization of certain sacred rituals, including Ramadan. Doing so also changes the way people experience and observe this blessed month of fasting, prayer, and reflection.
In many parts of the Muslim world, Ramadan was once marked by simple, home-cooked meals, serene moments of worship and reflection, and community solidarity. However, globalization has introduced a new flavor to this ritual, blending traditional religious practices with consumer culture. The commercialization of Ramadan has, in some cases, led to a dramatic shift from the spiritual to the material, as the festive atmosphere of the month is increasingly linked to shopping, dining out, and indulgence. The increasing influence of global fast-food chains has led to the replacement of traditional foods with standardized, convenience-oriented meals.
In Turkey, for example, Ramadan has traditionally been a time for simple communal iftars using home-cooked meals. However, the introduction of Ramadan festivals by local municipalities and various commercial activities in shopping malls and upscale hotels in the form of lavish iftar buffets has contributed towards the glo-commodification of this blessed month. These festivities are mainly centered around Ottoman-inspired themes that not only evoke cultural nostalgia and national identity but also associate the ritual with luxury and exclusivity. This blending process has transformed Ramadan into a marketable and commodified experience.
While this commercialization helps boost the economy, it shifts the focus from spiritual practices to indulgence, undermining the traditional simplicity associated with the month. The rising trend of extravagant Ramadan buffets, where people indulge in vast quantities of food, replaces the more modest home-cooked meals that once characterized local customs. This commercialization may also contribute to social inequalities by making these lavish iftar experiences more accessible to affluent segments of society. However, some argue that this interaction between global and local elements allows for the evolution of cultural practices, as they become embedded within a commodified context in modern consumer culture while safeguarding the political and social interests of the local governments and businesses respectively.
Similarly, in Malaysia the onset of Ramadan is marked by the launch of bazaars and iftar buffets that attract large crowds. These markets offer a wide variety of foods, creating an environment where abundance is celebrated. While this may benefit the economy by generating revenue for businesses, it also contributes to food waste and overeating. The excessive consumption of food, particularly fast food, is a growing concern, as many of these buffets serve large portions that often go uneaten. Moreover, these extravagant food festivals present a sharp contrast to the spiritual focus of Ramadan, which emphasizes self-discipline and moderation. The increasing prevalence of fast-food consumption during Ramadan contributes to rising rates of lifestyle-related diseases, such as obesity and diabetes. While fast food offers convenience, it poses challenges to the preservation of traditional dietary practices and cultural heritage in Muslim communities, particularly during Ramadan.
However, the globalization of Ramadan often enforces communal ties in certain Muslim societies. In Indonesia, particularly in rural communities, everyday eating practices reveal a shift from individualistic consumption to communal eating during Ramadan. Historically, people in villages preferred eating alone, possibly due to food scarcity, where meals were consumed quickly and without interaction. However, during Ramadan, a shift occurs where eating becomes a collective, community-driven activity, particularly with the emphasis on sharing meals with neighbors and extended family during iftar. The positive side of globalization is visible in this shift. As more global practices become integrated into local traditions, these shared meals and food exchanges reinforce social ties and contribute to a sense of unity within the village, blending global and local practices harmoniously.
Speaking of some deeply ingrained Ramadan traditions, one activity that has been practiced uniformly across the Muslim world is community iftars. However, the rise of social media and global communication platforms has also facilitated the organization of these events on a larger scale. The “Spreading Smiles” initiative in Lahore, Pakistan, is a prime example, where youth and volunteers organize mass roadside iftars and distribute meals to orphanages and old homes. Just as McDonaldization emphasises efficiency, predictability, calculability, and control, the use of social media platforms in organizing large-scale community iftars has streamlined the process of mobilizing volunteers, raising funds, and spreading awareness concerning the importance of charity during Ramadan. The involvement of youth, particularly from the upper echelons of society, has also created a more organized and widespread movement of charitable giving. The global visibility of these events may further inspire other regions to adopt similar practices, promoting the values of generosity and communal sharing far beyond the borders of Pakistan.
Following a similar pattern, Qatar’s Sustainable Zero-Waste Community Iftar for Doha’s Education City community is an exemplary initiative that combines modern sustainability efforts with traditional Ramadan practices. This event, organized every Ramadan by Qatar Foundation and other local institutions, emphasizes environmental responsibility by promoting zero-waste practices during iftar. It also encourages the use of reusable materials, minimizes food waste, and raises awareness about sustainability in the context of Ramadan.
It is worthwhile to note that while highlighting examples of community-driven iftar initiatives in these countries one cannot deny the fact that lavish iftar buffets are also a common and significant part of their Ramadan celebrations. Moreover, the examples of charitable and sustainable iftar events discussed here are only a part of the broader spectrum of Ramadan practices, which vary greatly across different regions and communities.
Globalization, including McDonaldization, has both positive and negative effects on Ramadan. While mass commercialization has somewhat overshadowed the spiritual values, globalization has also fostered communal charity and connectivity through social media. However, the global nature of Islam predates modern globalization, as the practices of Ramadan have always transcended cultural and geographical boundaries. The core rituals of this blessed month remain consistent across the world, regardless of contemporary influences. Ultimately, Ramadan’s global observance is a reflection of Islam’s inherent “global character,” not merely a product of modern consumerism.
— Naeema Halim is a PhD Student at Hamad Bin Khalifa University’s (HBKU) College of Islamic Studies.
