1. The Halal Journal | World Halal Forum 2012 Special Edition | 32 www.halaljournal.com
A
rguably
the most
exciting
and
significant
segment in
today’s global market lies in
the hands of Muslim Youth.
Advertising and Branding
agency Ogilvy Noor has
estimated that over half of
Muslims are under 24 years
old and that makes for over
Muslim Youth Culture
A new wave of
Hip hop Grunge
The exciting new wave of
Muslim Youth culture embodies
the modern-day phenomenon of
collective individualism and hybrid
personalities – which connects people
across nationalities and ethnicities.
This article highlights some of the key
trends and offers further insight,
from a marketing communications
and anthropological perspective.
10 per cent of the World’s
population. Furthermore,
more recent academic
opinions on globalisation
are taking alternative
positions than previously
argued. de Mooij (2011)
gives consideration to the
effects of globalisation and
global consumer culture –
and in particular those that
produce negative effects. de
Mooij (2011) observes that,
“In practice, notwithstanding
the worldwide reach of
television and the internet,
in many people’s lives, in
consumption or entertainment
habits, be it music or sports,
the people of different
nations continue to have
different habits, tastes,
and loyalties. Instead of
causing homogenisation,
globalisation is the reason for
the revival of local cultural
Words by
Jonathan (Bilal)
A.J. Wilson
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2. The Halal Journal | World Halal Forum 2012 Special Edition | 33www.halaljournal.com
identities in different parts
of the world.” (p.5).
This is a view also
supported by Giddens
(2000) and Featherstone
(1991). This is because
de Mooij challenges
Levitt’s (1983) rational
view of global markets,
where technology leads
to the homogenisation
of consumer wants and
needs – as they will crave
high-quality and low price
standardised products over
customised high-price
offerings. de Mooij (2011)
points to observation of
Usunier (1996), that there
exists no empirical evidence
to show homogenisation
of tastes or the appearance
of universal price-minded
consumer segments.
Furthermore, that those
consumers are in fact not
after profit maximisation.
Instead, “Convergence at a
macro level (e.g., convergence
of GNI [gross national
income] per capita) does not
necessarily imply convergence
of consumer choice. As people
around the globe become
better educated and more
affluent, their tastes diverge”.
(de Mooij, 2011 p.6).
In support both of de Mooij
and Levitt’s views, further
technological developments
have now made it possible
to offer more customised,
high quality and low-price
offerings – which are driving
opportunity and growth.
When looking
specifically at Muslim
youth, I argue that rather
than these Muslims
becoming ‘Westernised’,
as has been suggested by
traditional Muslim quarters
and many Western non-
Muslim sources, Muslim
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3. The Halal Journal | World Halal Forum 2012 Special Edition | 34 www.halaljournal.com
youth is in fact entering
an age of new becoming.
For if this is a simple case
of Westernisation, does
this mean that the ‘West
is best’, and are Muslim
youth moving away from
Islam as understood and
practiced in the Muslim
world? Or is it that they
see Islam as not just being
the property of Muslim
nations? Therefore, is it that
they are open to inspiration
and truth wherever it
exists? Evidence for the
last perspective lies in the
increase in visible practice
of Islam by Muslim youth –
most notably in their dress
and the conversations on
the internet, which are there
for all to see. Muslim youth
are consuming commodities
that were thought of not to
necessarily have any Islamic
reference or relevance and
they are Islamifying them.
In addition, I would
argue that East/West, or
Muslim/The West thinking
harms the development
of Muslims – as it implies
separation. And more
importantly by inference
supports the idea that the
strongest brands, media
platforms and educational
systems lie outside of the
hands and inception of
the Muslim world, which
profiles the Muslim majority
as being intellectually
impoverished. Therefore,
if this is the case, Muslims
may now and in the future
be profiled as romantics
who were once great, but
now live in the shadow of
the enlightened West.
Furthermore, if profit
maximisation is taken to
more socio-cultural and
intangible rather than
just financial, then this
encapsulates the essence of
cultured human existence.
MuslimYouthPalette
fight
injustice
FreedomofChoice
Allah is
with me
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4. The Halal Journal | World Halal Forum 2012 Special Edition | 35www.halaljournal.com
For people are both rational
and emotional. And for
Muslims this also means
being spiritual, which takes
existence from the transient
‘here and now’, to the
transcendent ‘hereafter’.
Further evidence for more
faith-based calculations
can be derived from the
Islamic concept of rizq.
Wilson and Liu (2011)
charted the development
of the term ‘risk’:
“which has its linguistic
roots derived from the Arabic
word Rizq and the Classical
Greek… Rizq is a wider and
more inclusive term, which
more correctly translated
means “sustenance”, with that
sustenance ultimately being
attributable to God. Its passage
into English and Italian has
restricted the term – largely
to focusing on loss of current
or future wealth” (p.39).
Therefore, Muslims will
always balance evaluations
and calculations according
to this life and the hereafter
– either of which could
be short, medium or long
term, but work in parallel.
Another key
development has been the
ascendance of English
language. English in
particular, because it is the
worldwide language of
business. In tandem, whilst
Arabic is the language
of Islam and with Islam
spreading across the globe,
Arabic it is not the mother
tongue of most Muslims,
which means that it is often
used alongside another
mother tongue to derive
meaning and understanding.
Therefore, today it could
be argued that English has
grown in its importance in
connection with Islam, as it
is more widely understood.
However, a key question is
what sort of English – as
most people who speak
English have it as a second
non-native language. Also,
non-English languages
are in turn influencing
Figure 1: C.H.A.N.G.E.S. model (Wilson, 2011)
English – as collectively
they all express culturally
specific patterns, which are
embedded in contextual
situations. Evidence points
to the strongest global
brands being known
according to strong linkages
with English language text
and English derivatives,
shaped by non-English
language natives. Examples
of colloquial terms are:
Americanisms, BBC
English, Business English,
Engrish (sic), Indian
English Jamaican Patois,
and Malaysian English,
amongst others. Language
is especially central to youth
culture in general – as it is
subject to context, group
and rapid fashionable
change. What may be cool
for some, or today, may not
be the case in the future.
The following model (Figure
1) is one that I’ve used to
outline this process of global
culture, communication
and commerce.
Gaining insight into
tAke IT to da sTreEt
my Mosque is
my university
Culture
Surrogacy
Aunthenticity
Nation Branding
Global Positioning/
Game Theory
Faith
Feature.indd 35 3/26/12 4:52:35 PM
Hybridi ation
English Hybrids
s

5. The Halal Journal | World Halal Forum 2012 Special Edition | 36 www.halaljournal.com
MuslimYouthPopCulture
stakeholder perceptions
– concerning individual
and group identities, are
central components of any
good marketing. Arguably,
the youth market is tough:
because how many brands
can predict whether they’ll
be the next cult, or cool
thing – especially when
tastes change so quickly?
If we add into the mix the
fact that Muslim youth are
balancing adherence to
their faith (which is taken
from information largely
based upon classical texts),
with living in the here and
now (meaning that some
texts have to be brought
up to speed with the world
today) – then there are
plenty of debates to be had.
Amongst the younger
generation especially,
patterns are being
broken up by additional
displays of conspicuous
consumption – the all-
important accessorising
and customising. However,
an additional level of
understanding worth
considering is, are more
Muslim youth accessorising
and customising Muslim
dress and entertainment;
or in fact the opposite –
that they are Islamicising
non-Muslim sources?
For example, some more
orthodox Islamic quarters
see women wearing jeans
as: a departure from Islamic
convention; attempting to
be Western (the inference
being that Western is
bad); and imitating men
(“because men wear the
pants in the house”).
However, an alternative
view would be that jeans
are: technically comparable
with, for example, female
Pakistani shalwar trousers,
or in fact are a step up – as
they have more practical
uses. Furthermore, whether
to wear jeans or not is
not the key issue – it’s
how, when and where.
Therefore, does
that mean that:
Muslim dress =
national dress, from
Muslim countries
non-Islamic dress =
items from East/West not
associated with Islam, e.g.
baseball cap, Japanese
tabi (split toe socks)
Islamic dress is really
about covering certain body
parts; in addition to some
parts, which should be
covered to hide also their
shape. The informed tribes
of Muslim youth social
networkers understand this
concept, perhaps at times
better than their elders –
and this basic principle
allows youth to experiment.
There also appear to
be two staring points:
Muslim dress, with
non-Islamic ‘peripherals’
(accessory items) e.g. male:
wearing thoub/kandora
(long white robe), with
a Yankees baseball cap
and Timberland boots
Non-Islamic dress, with
Islamic peripherals e.g.
female: wearing rah-rah
mini skirt over jeans, with a
headscarf and dog tag chain
saying ‘Muslim and proud’.
But from these two
ends of the spectrum:
fashion, customisation,
personalisation and
collective individualism
appear to be on the
increase. They are
encouraging youth to
congregate around brand-
centric tribes and to
associate brands with their
faith. Furthermore, from
a marketing perspective,
you have youth who are
more likely to wear more
clothes, layers and use
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6. The Halal Journal | World Halal Forum 2012 Special Edition | 37www.halaljournal.com
greater volumes of fabric
– so that means more
brand site opportunities
and consumption. So for
marketers, the present
suggests that future young
Muslim consumers will
become more vocal,
experimental, are brand
hungry, and marketing
savvy. Therefore we look
set for more cool culture
and celebrities, as has
been seen with Malaysian
recording artist, Yuna.
We are seeing how
stakeholder networks
and Web2.0 are driving
increasingly dynamic
communications, which
are both influencing and
engaging more parties.
The result is the creation
of ‘collective individuals’,
who converge around
culturally embedded and
‘human’ brands; and
supports the idea of global
identities, which enhance
local cross-border sub-
cultures. In the face of
this, Transformational
Leadership will be a
powerful tool for shaping
the thoughts, feelings and
actions of empowered
clusters of engaged
stakeholders. Furthermore,
consumers don’t just
consume, they look to do
two things. Firstly, they
share as a form of social
capital and gains from the
idea of reciprocity. Evidence
can be see on YouTube
where consumers are
reviewing their purchases,
sharing fashion tips and
entertainment. Secondly,
where possible, consumers
seek to monetise what they
own. Consumers think
about whether this sharing
can lead to a revenue
stream, future career,
sponsorship opportunity,
or if items can be sold
in online auctions. This
however doesn’t mean that
Muslim youth are spending
more money on everything.
Some spending on designer
labels has increased;
but equally spending on
movies and music has
declined in favour of illegal
downloads. Therefore,
Muslim youth look to get
the best value for money,
from a holistic standpoint.
The Hip hop Grunge
of Muslim Youth
In the 90s, Hip hop and
Grunge music rose as
two global phenomena
which crossed ethnic, socio
economic and national
identities. To their followers
they were two sub-cultures,
which were more than
a music form. Also, in
some places later on, each
began to influence each
other. Hip hop originated
from ethnic America,
whilst Grunge from white
America. Central to them
was the role of the media
and entertainment industry.
Both movements were
held to be a state of mind,
a way of life, a culture,
a language, and a social
commentary. Islam pulls
the faithful beyond cultural
ethnicity, so it is likely that
Consumers don’tjust consume, theylook to do twothings. Firstly, theyshare as a form ofsocial capital andgains from the ideaof reciprocity.Secondly, wherepossible, consumersseek to monetisewhat they own.
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7. The Halal Journal | World Halal Forum 2012 Special Edition | 38 www.halaljournal.com
References:
• de Mooij, M. (2011), Consumer
Behavior and Culture:
Consequences for Global
Marketing and Advertising,
(2nd Ed.), Thousand Oaks,
CA: Sage Publications, Inc.
• Featherstone, M. (1991),
Consumer culture and
postmodernism, London: Sage.
• Giddens, A. (2000), Runaway
world, New York: Routledge.
L • evitt, T. (1983),“The globalization
of markets”, Harvard Business
Review, May-June, pp.2-11.
• Usunier, J-C. (1996),
“Consommation: Quand global
rime avec local (Consumption:
When global rhymes with
local), Revue Française de
gestion, 110, pp.100-116.
• Wilson, J.A.J. (2011a),“New-School
Brand Creation and Creativity –
lessons from Hip-Hop and the
Global Branded Generation”,
Journal of Brand Management,
Vol.19 Issue 2, Oct/Nov, pp.91-111.
• Wilson, J.A.J. and Liu, J. (2011c),
“The Challenges of Islamic
Branding: navigating Emotions
and Halal”, Journal of Islamic
Marketing, Vol.2 Iss.1, pp.28-42.
About the Author:
Jonathan Bilal is currently
the Senior Lecturer in
Advertising and Marketing
Communications Management
at the University of Greenwich
in London, UK, and is also
editor of the Journal of Islamic
Marketing by Emerald Group
Publishing. Jon has over 15
years of collective academic
and practitioner experience
in: marketing communications
(advertising, sponsorship,
sales, public relations);
branding; key account
management; magazines and
new media; management
and training – in both the
private and public sectors.
Jon became a Muslim at the
beginning of 2000 and chose
the name Bilal. Since then he
has travelled in the Muslim
world extensively, researching
marketing, branding and
management issues linked
with multiculturalism and
cross-culture. He has won
several awards for his
published work looking
at: sports and national/
ethnic identity; and Halal
and Islamic branding.
*Opinions expressed by
contributing writers do not
necessarily reflect the views
of The Halal Journal.
Figure 2: The 10 Cs of Youth Culture
Muslims feel comfortable
with drawing from wide
sources, which could see
them flip-flop between the
‘white’ and the ‘ethnic’.
Also initially, Hip hop and
Grunge were categorised
as forms of rebellion and
separation. However, with
more understanding it
can be argued that they
represented a signal of
redefining and asserting
what ‘their view’ was of
wider society. Now, with
their relative successes
signalled commercialisation
and wider acceptance
within the establishment.
Therefore, could the same
fate await Muslim youth
culture and if so, inevitably
it is likely set to change
over the next decade. So
key considerations will
be whether trends can be
predicted or engineered, as
opposed to being responded
to; and the role of media
and entertainment.
The key elements to
mapping Youth Culture
So what of the future? Be
prepared to witness the
reigns being taken by a
generation of informed,
self-mediating, empowered
and technologically savvy
urbanites. For them,
heritage is progressive: they
embrace the eradication of
hierarchy and knowledge
that simply translates to
power. Instead: diverse
networks; the sharing and
adaptation of information;
and ultimately the
positioning of Islam as
a ‘co-brand’ with other
spheres of life offer more
of a pull. So perhaps it
could be argued that we
are coming full-circle to the
early golden days – where
Islam gifted social mobility
and empowerment through
structured innovation.
Moving forward,
Muslims seem set to
gravitate towards greater
collaborative consumption
and new ways of
interpreting what faith
means – and how it shapes
life in the here and now.
This could mean that
the role of the imam or
scholar changes. Rather
than being autocratic
sources of knowledge
and verdicts, they will be
brought into an arena of
democratic collaboration
and consultation with the
wider Muslim community.
Muslim youth check and
check again, from wide
ranging sources and they
aren’t afraid to voice their
opinions. Perhaps a notable
example of this can be
taken from the Arab Spring
– where communities
mobilised themselves using
social media, in a form
of leaderless opposition.
If this can be understood
then that’s great – because
messages and ways of
understanding can be
reached transparently,
quickly and virally. If
misunderstood, then equally
as transparently, quickly
and virally things can move
against organisations and
brands. To finish, I’ve put
together the following
model (Figure 2) to see
how we can map youth
culture, using The Cs.
Culture
Creativity
Create
Connect
Communication
Conspicuous
Consumption
Consumer
Commerce
Cool
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