Understanding the Arab Consumer

The low-profile Arla Foods, Scandinavia’s largest manufacturer of dairy products, had become a major player in the Arab world by 2005. The Dano-Swedish cooperative’s brands, such as Lurpak, Puck, and the eponymous Arla, dominated the Middle East’s markets for butter, cheese, and cream, and its sales in the region reached a record $550 million that year. Then the cartoons appeared. On September 30, 2005, a Danish newspaper, Jyllands-Posten, published an article titled “The Face of Muhammad” along with a dozen cartoons that depicted Islam’s prophet unflatteringly. Muslims the world over were incensed, and in January 2006 Saudi Arabian clerics called for a boycott of Danish goods. Within days, most retailers in the Arab world had pulled Arla’s products off their shelves. The company mounted a massive communications campaign to distance itself from the cartoons, pointing out that it had been doing business in the region for 40 years. But even though the clerics lifted the ban in April, the company’s sales for 2006 were only half the preboycott levels. In 2008, just when Arla’s sales had nearly recovered, 17 Danish newspapers republished one of the controversial cartoons. Sales plummeted again, costing the company around $274 million. Arla fought back, but its revenues didn’t rebound until 2010—an indication of how powerfully Islam affects Arab markets. In fact, its influence is much stronger in the Arab world than it is in nations with large Muslim populations such as Indonesia, India, and Bangladesh. In the post-9/11 world, Islam’s resurgence has made multinationals jittery about investing in the 22 countries that constitute the Arab League. The Arab world, runs the stereotyped assumption, is a closed society of mullahs and militants, fatwas and jihad, whose leaders hate foreigners and whose young men and women are taught to despise Western products and culture. Add the political turmoil and armed conflicts of the Arab Spring revolutions—which ousted rulers in Egypt, Libya, Tunisia, and Yemen—and it’s easy to conclude that the region is unstable, chaotic, and closed for business. Like many other notions about the Arab world, this one is a figment of the imagination. From 2008 to 2010 I traveled through 18 Arab League countries, visiting many markets and companies and speaking with more than 600 people—from CEOs and entrepreneurs in skyscrapers to shoppers in souks and bazaars. Everything I saw and everyone I met suggested that the Arab market is not divorced from the rest of the world. Consumers there have the same demands as people everywhere, and despite the turmoil the region’s markets are growing, globally interlinked, and intensely competitive. Companies that gloss over the interplay between culture and religion ignore a critical factor for success in the region. If the Arab League were a single country, its 2011 GDP would have been more than $2.3 trillion, making it the world’s eighth-largest economy—bigger than India or Russia. Its per capita income would have been around $6,700—higher than that of China and India. (See the exhibit “Per Capita GDP in the Arab World.”) More than half the population is under 25 years of age, making it one of the world’s most youthful markets. Per Capita GDP in the Arab World If the 22 nations that constitute the Arab League were a single country, it would be the world’s eighth-largest economy. Sources: IMF’s World Economic Outlook Database, World Bank’s World Development Indicators database, and CIA’s The World Factbook (accessed January 2013). Data for Sudan do not include South Sudan. Data for the Palestinian Territories and Somalia are estimates based on 2010 data. Comoros is not depicted on this map. The region’s draw is no longer solely the top of the economic pyramid. A growing middle class of more than 150 million people (the total population is over 350 million) is busy earning and spending. (See the exhibit “The Arab Middle Class.”) Household consumption accounted for as much as 44% of the region’s economy, higher than China’s 35% but less than India’s 56%. No wonder Middle East expert Vali Nasr wrote in his 2011 book, Forces of Fortune, “All across the region, a whole new economy is rising, mixing local values with surging consumption and building ever richer ties to the global economy, and this trend is not only every bit as powerful and important as the threat of fundamentalism, it is more so.” Sources: Population data are from IMF’s World Economic Outlook Database and World Bank’s World Development Indicators database (accessed January 2013). Data for Sudan do not include South Sudan. Population distributions are the author’s estimates based on socioeconomic data from several companies in the region. No data were available for Comoros, Djibouti, Iraq, Somalia, and the Palestinian Territories. The Arab nations are in many ways no different from Brazil, India, and China two decades ago: They’re big, complex—and easily ignored. But what makes the Arab market more complicated, even threatening, is that Islam and Arab culture are intertwined. The religion is central to society and business, governing most facets of the marketplace. Its influence isn’t fading; the same Arab consumers who yearn for progress, modernity, and inclusion don’t wish to abandon their religious and cultural traditions. Thus, Arabs like and respect Western brands—but only as long as those brands don’t conflict with their values. Companies that gloss over the interplay between culture and religion, believing them to be mutually exclusive, ignore a critical factor for success in the region. Respecting the Five Pillars of Islam Not all consumers in the Arab world are Muslims, but Islam molds the region’s economy, touching every consumer and company through its five pillars. Shahada. In the Koran, Islam’s sacred book, the belief in monotheism and the acceptance of Muhammad as Allah’s prophet is encapsulated by the rhythmic Arabic phrase, lā ’ilāha ’illā l-Lāh, Muhammadun rasūlu l-Lāh (“There is no god but God, and Muhammad is the messenger of God”). This declaration of faith is the first pillar of Islam. The shahada, as it’s called, has several layers of implications and interpretations. Figuring them all out, especially for business purposes, isn’t always easy. Islamic jurisprudence depends on sayings or acts of approval or disapproval ascribed to the prophet Muhammad, called hadith, as tools for interpreting the Koran. These can be subjective. Moreover, Sunnis (the majority in Saudi Arabia), Shias (Bahrain’s dominant community), and Ibadis (Oman’s most common denomination) rely on different sets of hadith, so companies operating in the Arab world must understand the nuances of each. Breaches of the shahada’s letter or spirit have a major impact on corporate fortunes and reputations, as Arla unwittingly found. “We took 40 years to build a business in the Middle East, and we’ve seen it come to a complete stop in five days,” a company spokesperson told BBC News in 2006. Western businesspeople in particular need to understand that Islam’s rules are perceived to have derived from divine command, as Frank Vogel and Samuel Hayes point out in their book Islamic Law and Finance: Religion, Risk, and Return. However, Arab consumers are quick to forgive: After Arla appealed to the Islamic values of tolerance, justice, and forgiveness, it became the first Danish company to be exempted from the boycott. Foreign companies should distance themselves from anything that could be construed as offensive to Islam. For example, Islam forbids the depiction of Allah’s image, including the writing of his name. Many companies have had to change logos and packaging to fit in. In the late 1990s, for instance, when Unilever Arabia executives saw the new corporate logo days before its global launch, some felt that from a certain angle it resembled the word Allah written in Arabic. In another market, the executives would have ignored the risk, but they knew better than to do so in Saudi Arabia. Despite the costs, Unilever Arabia worked with global headquarters to develop a new logo before its launch. Although Islam is the bedrock of their culture, Arabs often prefer businesses to draw a line between religion and commerce. Advertising with overtly religious tones hardly ever works. When Procter & Gamble launched Tide liquid in Arab markets in the 1990s, it decided to use a series of ads showing how easily women could use the product to wash their veils. The company was careful to present the act as an everyday chore without religious overtones, making it clear that it understood the dynamics between business and culture in the Arab market. Salah. Formal worship, or salah, consists of the repetition of a unit of actions and words five times a day. Be it the muezzin’s calls to prayer or the arrows in hotel rooms pointing toward Mecca, the holy city Muslims face during prayer, there’s no getting away from salah in the Arab world. Prayer sets a routine to which foreign companies must adapt. In countries such as Saudi Arabia, companies must shut briefly three times a day; it’s against the law to prevent employees from praying. Factories and offices stop work, meetings break up, and stores close. Once prayers are over, people go back to business as usual. The dedication to daily prayers can vary from one Arab country to another, but regardless of the local custom, prayer times set the rhythm for the day. That has not been lost on some companies. For instance, Titan Industries, the Indian watchmaker, has developed a clock for the Arab market that displays the time for each daily prayer. Apps such as alQibla, which displays precise prayer times and indicates the direction of Mecca through GPS and mapping software, are available in the iTunes store. Zakat. Islam requires that Muslims donate 2.5% of their wealth every year. Because it is one of Islam’s pillars, zakat, as Muslims call the donation, generates a guaranteed annual pool of philanthropic dollars. Calculating the amount of zakat generated in Arab countries is next to impossible. Most Arabs make their donations privately and informally, so there are no records. Moreover, the donation is a percentage of personal wealth in excess of a certain amount—not a percentage of income—which makes it even more difficult to estimate. While my extremely conservative calculations suggest that the annual collection could be around $3.3 billion, local experts claim that it easily tops $25 billion a year, or about 1.3% of the region’s economy in 2010. By comparison, individuals, companies, and foundations in the United States together donate around 2% of GDP every year to charity. Through zakat, Arabs have created one of the world’s largest philanthropic annuities. Unfortunately, its use is almost entirely unorganized, which creates an opportunity for the global social sector. In the past, governments or ruling families oversaw the collection and distribution of the funds. However, fewer Muslims give their money to state-owned organizations nowadays; they don’t trust the power brokers to put the money to the best philanthropic use. Moreover, the fragmented nature of the donations in most Arab countries makes them far less effective than they could be. If Arab countries, collectively or individually, pooled the zakat collections and managed them professionally, they could achieve amazing things. Take, for example, Sudan’s Zakat Chamber, which attracts much of the country’s zakat collections. It took in roughly $250 million in 2010 and disbursed much of it to programs that promote development and self-sufficiency, especially among women. The organization distributes seeds for agriculture and flour for baking, which women use to grow or make products they can sell. Governments do not necessarily need to oversee zakat funds; financial experts from Islamic banks could manage the money, and Islamic scholars and philanthropy experts could create a system for disbursing the funds in an efficient manner. According to several experts, the money could provide microfinance loans as well as health and welfare services for needy citizens. The hurdle is that Arab governments strongly believe that caring for people is their job and worry that others who do so are just trying to score political points. A few pioneers have developed innovative ways to enhance the value of zakat giving. For instance, Abdul Latif Jameel Company in Jeddah, Saudi Arabia, funds a program—to which employees can make zakat contributions—that trains blue-collar workers, supports budding entrepreneurs, and incubates small businesses. The Jameel family decided that such a program would be more helpful to the community than their employees’ monetary donations. Although expensive, the program has trained hundreds of workers for better-paying jobs and has helped launch dozens of small businesses since 2002. Indeed, it might be the forerunner of a zakat-based model of corporate social responsibility in the Arab private sector. Sawm. During the month of Ramadan, which marks the revelation of the first verses of the Koran to the prophet Muhammad, Muslims practice sawm, or fasting during daylight hours. (Non-Muslim foreigners in the Arab world are exempt, although as a courtesy they shouldn’t eat or drink in public during the fasting hours.) The period of Ramadan is both spiritual and celebratory, with the emphasis varying among Arab countries. Governments in the region mandate a two-hour reduction in office hours, which poses a challenge and an opportunity: Consumers have more time for leisure (and for spending), but it can be tough to keep businesses open because employees often can’t work long hours. Most organizations turn the clock upside down, realizing that people will stay awake from dusk to dawn and sleep late or leave early. Foreign and local companies have made the month of Ramadan as important for sales as the period between Thanksgiving and Christmas is in the West. Most Arab retailers sell as much during this month as they do the rest of the year. Television advertising rates go up during Ramadan as networks launch new shows, and mobile phone usage shoots up as people connect with friends and family. Arabs go shopping into the wee hours of the morning, so malls and stores stay open, and companies offer huge promotions. Paradoxically, food and beverage companies in the Middle East see sales rise dramatically during this period of fasting. That’s because Arabs get together with family members and friends to break their fasts with special meals, and restaurants offer buffets for postsunset and predawn meals. Sales get a final boost leading up to Eid al-Fitr (the Festival of Breaking the Fast), the day that marks Ramadan’s end, when Muslims pray, feast, and exchange gifts. Ramadan isn’t good for all business, though. Because the Islamic calendar is based on the lunar cycle, it doesn’t synchronize with the seasons. From 2008 to 2018, Ramadan occurs in the summer, which results in changes in consumption trends. For instance, soft drink and perfume sales generally rise during the summer months and during Ramadan. When they overlap, companies in those industries enjoy only a single sales spurt. Smart players plan campaigns at other times of the year to boost sales. Interestingly, a backlash is brewing against Ramadan’s commercialization and the conspicuous consumption that sometimes characterizes it. Sensing the winds of change, some multinational companies are focusing on family togetherness, generosity, and spirituality in their advertising. In 2009, for instance, P&G announced that for every pack of Tide White Musk customers in Egypt purchased during Ramadan, it would donate one garment to a needy family. It built credibility by working with Resala, a well-respected NGO, secured an endorsement from a government minister, and signed up Hakim, a popular singer in Egypt, as the campaign’s ambassador. By the end of Ramadan, P&G and its customers had combined to provide 640,000 garments to needy children, and Tide’s volume share of the Egyptian detergent market had risen by 3 points. During the hajj, companies in Mecca, Medina, and Jeddah capitalize on the surge in demand for everything from souvenirs to headache cures. Hajj. The hajj to Mecca—a duty that able-bodied Muslims must carry out once in their lifetimes if they have the means—is one of the world’s largest pilgrimages. The annual influx of over 1.5 million Muslims into Saudi Arabia creates numerous business opportunities. Although official figures are scarce, reports estimate the hajj’s impact on the Saudi Arabian economy at $42 billion in 2011—almost 7% of GDP. Several hotel chains, Arab and foreign, have capitalized on the need to house millions of people during the annual pilgrimage, which lasts just under a week. The InterContinental Hotel in Mecca stands meters away from the Kaaba, Islam’s most sacred site, and the chain has several properties in Medina, another holy city for Muslims. Even though they triple their fees during the hajj, hotels in Mecca enjoy full occupancy every night of the pilgrimage (compared with a 65% occupancy rate the rest of the year). In 2011, the Saudi Arabian government licensed the construction of 500 new hotels in Mecca, which has become a perennial boomtown in the region. The hajj is a religious experience, but consumption is often part of the pilgrimage. Hundreds of local and multinational companies in Mecca, Medina, and Jeddah capitalize on the surge in demand for everything from souvenirs to headache cures. P&G promotes just about all its products during the hajj, but those that people can take home as gifts sell best. Perfume sales peak, and small appliances, such as electric razors, fare well, especially those that are unavailable in the visitors’ home markets. For consumer electronics companies such as Sony and Samsung, the sales boost during the hajj is equal to a month of revenues. Samsung moves much of its staff from the rest of the country to Mecca and Medina during the hajj, and its point-of-sale displays feature headlines in four or five languages to cater to foreign visitors. The hajj has become so alluring an opportunity that some Arab companies are using it as a launchpad for global expansion. Because the pilgrimage draws a large group of first-time visitors to Saudi Arabia, companies can test their brands on a new group of international consumers each year. They build brand recognition among the pilgrims through intense marketing and sales activities in Mecca and Medina and then establish retail footholds in their home countries. Arabian Oud, which creates perfumes using oud (agarwood), has 52 stores in Mecca and Medina, which account for roughly 11% of the company’s global sales during the hajj, and has built a network of 550 stores in 28 countries by following Muslim pilgrims home. Yalla! “Let’s Go!” You hear it everywhere in the Arab world, and despite the region’s political and social challenges, it encapsulates the vibrancy of the marketplace. The only other Arabic word you hear more often is yanni, “that is” or “that means.” It’s a throwaway word, but it underscores the Arab people’s deep yearning to be understood. Only companies in the Arab world that are able to cope with the energy of its yalla future while coming to grips with its yanni past are likely to flourish in the region.

Understanding the Arab Consumer

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