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Moslem immigrant consumers' interest

for Italian food specialties certified Halal
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Maurizio Canavari 1
Abeer Besheer 2
Phil Wandschneider 3
1
Alma Mater Studiorum-Università di Bologna, Italy
2
Agricultural Economics Research Institute, Egypt
3
Washington State University, USA

Abstract: Recent immigration to Italy of thousand of Muslim workers and families has
intensified the problem of a partial incompatibility of different food cultures. For
Moslems it is difficult to avoid purchasing foods that contain forbidden ingredients,
because these ingredients are common in the generic Italian food market. Halal marks
have not been very visible in the Italian market until now. We reports results of a pilot
study addressing the question of the interest Moslem consumers may have for the Halal
certification of food products that are normal for the Italian market and are usually
produced by Italian food processors. We surveyed a sample of 200 immigrant consumers
and the data were analyzed trying to connect the interest for Halal certified Italian
specialty foods with the principal dimensions concerning the attitudes showed towards
the Italian culture and of different aspects of the lifestyle of respondents. Results of the
study suggest that a consistent portion of the sample would be willing to purchase Italian
traditional food products if the Halal mark would be applied to them, although with some
differentiation among the different types of product.

Key words: Consumer preference, food marketing, halal certification, immigration,

segmentation.

JEL classification: M31 Q13

1. INTRODUCTION

Higher cross-boundary mobility of people is one of the main trends emerged in

the first decade of the twenty-first century. This trend is manifest in Italy, where
remarkable flows of foreign citizens enter, often in transit to other European Countries.
Sometimes these immigrants are motivated by the need to escape from critical,
sometimes life-threatening situations in their places of origin, or they may simply be in
search of better conditions of life, job opportunities, or best future perspectives for
themselves and children. While the arrival of a limited number of refugees, political or of
other type, has a history lasting decades, the immigration of such large masses of people
to Italy is a rather recent phenomenon – perhaps unprecedented since Italy’s unity in mid
19th century. Ironically, Italy is a country that fed strong flows of emigration toward the

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rest of the world among the XIX and the XX century, particularly toward Northern
Europe, North and South America and Oceania.
Migrants flows into Italy have produced a series of remarkable effects on Italian
society. These effects require social adaptations at several levels, e.g., political, cultural,
normative, economic. One of these effects is the growth in demand for unusual food
products on the Italian market (compared to traditional Italian foods), including the rise
of demands from consumers with strong ties to their cultures of origin. In many cases,
the Italian food industry has not yet been able to provide suitable solutions to these needs.
Fischer (2004) shows that this is an international phenomenon – he has shown that the
presence of immigrants influence the international commerce of agri-food products
because the immigrants demand products not otherwise available in the market of the
country of destination.
In this realm, a particular phenomenon is the growth of demand for goods that
possess features tied in to particular religious prescriptions. Note also that, while religious
food prescriptions are part of tradition of the dominant Italian Catholic culture (e.g.,
restrictions on meat consumption on Fridays) they have lost importance in the recent
decades. Furthermore, the traditional prescriptions for the Roman Catholic Italian
culture are different from those of Italian subcultures belonging to a religious matrix
different from the Catholic – including followers of various Protestant and orthodox
Christian, Jewish, Moslems, and Buddhists faiths and practices. These differences
become more sensitive as such religions have a smaller history of integration in the
Italian social fabric.
Today, in Italy, many religious minorities exist – belonging to a diverse set of
confessions. However, until recently the immigrant communities with different credes
have been rather limited in size and have often been represented by ethnic minorities with
long histories in the Italian culture. For instance, Jewish communities in Italy date from
Roman times and the Byzantine Catholics communities of Albanian origin (Arbëreshë)
have settled down in some specific places in several waves of migrations, from the 15th
to 18th century. In other cases the new religious minorities represent single households
from mixed marriages or individual conversions. However, the migratory flows facing
the largely Catholic Italian culture comprise peoples with a deeply different cultural and
religious heritage. In particular, recent years have seen the arrival large numbers of
immigrant workers (and their families) of the Islamic faith (King, 1993).
In the 2008 edition, the dossier Caritas / Migrantes estimates that in Italy over 51
million are Catholic Christians, while the presence of Moslem (mainly of Sunni
orientation) citizens and immigrants exceeds 1,200,000 units – which is around 2% of the
population. The Islamic religion therefore ranks second in terms of adherents, and it has
recently slightly overtaken the number of adherents of orthodox Christianity. So, the
immigration of thousand of Muslim workers and families has intensified the problem of a
partial incompatibility of different food cultures. Specifically, the sacred text of Islam
(the Koran or Quran) contains a series of prescriptions that the believer must observe.
Among these are the prohibition of eating products containing pork, the prohibition of
alcohol, and the general prohibition against using ingredients derived from animals
whose butchery has not followed proper procedures. In a word, foods that comply with
the Koranic requisites are defined Halal (admitted), while those that don't respond to the
prescriptions are defined haram (impure).

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 For Italian Moslems it is difficult to avoid purchasing foods that contain haram
ingredients, because Haram ingredients are common in the generic Italian food market.
Many products containing fat derived from pork. Many contain small percentages of
alcohol, blood, or meat from animals which were not (of course) slaughtered according to
the Koranic prescriptions (Eliasi and Dwyer, 2002). For instance, the ordinary flat bread
which is part of the common “street food” in some Italy regions – the piadina/foccacia –
often contains lard. This can represent a serious problem for a Muslim household living
in Italy that wants to observe the laws of the Koran. Of course, this is especially the case
of new immigrants – where both religious prescriptions and cultural traditions strongly
influence consumption preferences, while language and culture may impede knowledge
of the Italian food markets. In contrast, many Moslems of Italian birth and/or culture
may have the language and cultural experience to navigate the Italian food markets. They
may be able to careful analyze labels and may have adopted habits of avoiding types of
foods likely to contain the haram ingredients. These informed consumer skills are hardly
possible for those people who don't have a good mastery of the language yet, are new to
the Italian culture and traditions, and who are not familiar with the products are offered
on the shelves of the Italian shops and supermarkets.
Overall then, for the consumer and the person responsible for food purchases in a
Moslem family, the choice of food products represents a more demanding exercise in
comparison to other consumers. An effect of this situation is that many Moslem food
buyers prefer to shop in small ethnic grocery stores rather than in supermarkets (or
generic food stores). In the last few years, in order to facilitate these shoppers,
certifications that guarantee that the product complies with certain religious prescriptions
have been proposed on the market. The food market already has the K-star quality mark
for Kosher products – those that comply with the requirements of the Jewish religion.
There are also a few Halal certification marks. While the K-star quality mark is fairly
widely dispersed in the large scale Italian retail market, and while there are some Halal
marks that are already strongly developed in other markets, they have not been very
visible until now. Therefore, it is not infrequent for Moslem consumers who buy food in
supermarkets to use the Kosher mark as a substitute indicator that food is not impure
(haram).

This situation represents an opportunity for Italian enterprises as well as for those
from the countries of origin of immigrant Moslems that want to meet the needs of a
growing market niche created by the demographic phenomena. They may provide an
“information service” to a segment of the population that needs to be informed in a fast
and easy to understand way about the compliance of foods to the Islamic religious norms.

This paper reports results of a pilot study addressing the question of the interest
Moslem consumers may have for the Halal certification of food products available in the
Italian retail food market – and particularly for Halal certification of foods that are
normal for the Italian market and are usually produced by Italian food processors.
Together with the evaluation of the presence of a potential interest, we also try to point
out what elements can be the antecedents of such interest. Understanding the antecedents
would help understand how the market may evolve. The pilot study was performed in
the Bologna urban area. The Bologna market is particularly suitable for many reasons: it

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is an area with an important food and gastronomic tradition; such tradition is mainly
based upon products with a high presence of pork-related ingredients; it is a region in
which the agri-food enterprises form a remarkable share of the industrial and handicraft
fabric.

2. DATA AND METHODS

The study began with a brief literature review that highlighted that the theme is
still little treated in the international scientific literature (Ahmed, 2008; Bergeaud-
Blackler, 2008; Bonne et al., 2009; Bonne and Verbeke, 2008a and 2008b; Bonne et al.,
2007; Okumus, 2008; Riaz, 2007). More specifically it is practically nonexistent in the
Italian literature, if we exclude some occasional articles published in newspapers and
magazines. For this reason, we proceeded to carry out a preliminary, exploratory and
informal survey comprising a series of face-to-face interviews of a small sample of
Muslim consumers. The integration of information obtained from the literature and the
exploratory phase survey allowed us to set up a data collection tool (questionnaire),
which was prepared in two versions: one version in Italian and Arabic languages and a
version in English and Arabic language – since some immigrants have a cultural or
educational background in English.
The questionnaires were designed to be completed by the respondent. For this
reason we decided to adopt a structured formulation of the questions. Most of the
questions were Likert-type questions, in which the respondent had to express a degree of
agreement or disagreement to a statement using a 4-point scale without a central value.
Other questions asked the respondent to express a choice among pre-defined multiple
options. Numerical scores have been assigned to the possible answers, and, assuming that
the adopted semantic scale can be considered equivalent an interval scale, the scoring is
as follows: Totally disagree -3, Somewhat disagree -1, Somewhat agree +1, Totally agree
+3.
The questionnaire was drafted and tested on 10 consumers. It was subsequently
modified on the basis of comments and suggestions of the pilot respondents and of a
small number of other reviewers. The questionnaire was administered in the period June-
August 2008. Respondents were recruited at the Islamic Cultural Center in Bologna,
some hypermarkets and other meeting places in the center of the city. Hence, the sample
is a “convenience sample” with the usual and well-known difficulties related to this
sampling technique. However, it is not clear that this sampling could be improved upon
without great effort since 1) the reference population is not clearly distinguishable
(Muslims come from many countries, cultures, and ethnicities), and a considerable part of
the immigration is clandestine makes information obtained through ordinary demographic
data sources quite unreliable.
Given the difficulties, we put great care in the respondent interception technique
in order to avoid systematic bias. However, the sample is still ultimately non-random so
we cannot state that the selected sample is representative of the population of Islamic
immigrants in Bologna. This because at the Islamic center could, for instance, people
with a greater commitment to the observance of the Koranic prescriptions can be more
likely found or some ethnicities may be more or less likely to feel comfortable at such a
center. Moreover, during the interception near other aggregation places we necessarily
relied on signals (for instance the aspect and the dressing style) of the affiliation to the

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Islamic religion, therefore it is reasonable to think that the quota of Islamic population
that is more "secular" may be under represented in this sample. With these caveats, we
feel the sample is “good” if not statistically representative, and we feel it should be
reflective of a substantial part of the target population.
Our objective was to collect at least 200 completed questionnaires and the survey
was stopped as soon as this objective was reached. The questionnaires partially compiled
or not valid have been 15. The data analysis methodology consists in factor analysis
(principal component analysis) for the identification of interpretative dimensions of the
attitude of Islamic consumers and cluster analysis for the identification of homogeneous
groups of such consumers. Besides, we tried to connect the interest for Halal certified
Italian specialty foods with the principal dimensions concerning the attitudes showed
towards the Italian culture and of different aspects of the lifestyle of respondents.

3. RESULTS AND DISCUSSION

The analysis of the 200 valid questionnaires produced interesting results. In this
paper we summarize for the sake of brevity.
The sample is 61.5% male. The age of the respondents is divided in five age
brackets, and the more represented (modal) group is between 20 and 34 years old,
followed by the 35 to 49 bracket. Other characteristics of the sample include: well
distributed across income levels: 42% of respondents own a car; the age in which they
completed their formal education varies from 6 and 30 (the calculated average, modal and
median values for education are all around 18 years old). The households are mostly
small in size – singles (31%) and 2-3 member households (37%) are largely prevalent.
The number of household members younger than 18 years varies from 0 to 4. The
Countries of origin are altogether 18, with the most frequent being Morocco, Tunisia,
Egypt, and Pakistan. A large share of the respondents have lived in Italy for fewer than 8
years. Altogether, these characteristics are roughly in line with the Italian migratory
phenomenon.

Table 1: Sample demographic statistics

Age brackets Monthly income brackets Arrival in Italy

< 20 7.0% < 800 EUR/month 22.0% 1970s 1.6%
20-34 45.0% 800-1200 EUR/month 31.5% 1980s 7.3%
35-49 39.0% 1200-1600 EUR/month 27.5% 1990s 33.9%
50-64 8.5% 1600 EUR/month 19.0% 2000s 57.3%
>= 65 0.5%
Source: survey data

The most interesting variables for the study are represented by the intention to
purchase different type of Italian food specialties (meat-filled pastry, Pre-cooked poultry,
sausage, Ragu/meat sauces, potato chips or snacks, Piadina/Focaccia or other special
breads), if certified Halal. In Table 2 we show the results referred to the hypothesis of
Halal certified Italian filled pasta as an example.

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Table 2: Responses to the statement “If the food were clearly marked Halal I would
buy the following Italian product: Meat-filled pastry”

Answer Score Count Percent

Totally disagree -3 48 24.0
Somewhat disagree -1 11 5.5
Somewhat agree +1 34 17.0
Totally agree +3 107 53.5
Total 200 100.0
Source: survey data

The six variables mentioned above have been summarized into a single index
using principal components (PC)analysis. The PC analysis allowed us to extract a single
factor we labeled as "Intention to purchase Italian Halal specialty", accounting for 74.6%
of the overall variance in the 200 observations. The distribution of the index is illustrated
in the following Figure 1.

Figure 1: Distribution of the index “Intention to purchase Italian Halal food specialty”
obtained from the principal components analysis of 6 variables related to the
intentions to purchase.

75

50
Count

25

0
-2,000 00 -1,000 00 0,00 000

Intenz ione di acquistare spe cialità italiane certificate Halal

Note: The index is a standardized variable, therefore it has mean equal to 0 and variance
equal to 1. The value 0 of the index corresponds to the average values of the 6 original
variables.
Source: survey data.

Both the six variables on the intention to purchase, and the factor derived from
them, have been used for dividing the sample into groups, through a k-means clustering

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procedure. The division into two clusters appears to be the most reliable result, and it is
the classification that perfectly coincides using the two methods. The sample has been
split into a group of 61 subjects (30%) that declared not to be prepared to purchase meat-
based products. This group is also generally suspicious about farinaceous foods. This
second group comprised 139 subjects (70%) whose stated propensity to purchase certified
Italian food specialties which were certified Halal is rather high. In another model, we
create 3 clusters which essentially involved splitting the favourably disposed group into
two separate groups – one composed of 92 subjects (46%) with a strong intention to
purchase Italian products, the other composed of 54 subjects (27%), who are favorable
but somewhat more suspicious. The remaining 54 consumers (27%) are strongly against
considering the purchase of Italian food specialties, even if certified Halal. Further
clustering and classifications based on a greater number of groups have been considered
but provided less interesting results and are omitted here for the sake of brevity.
Additional results concern the attitudes of these consumers in relationship to
different aspects of food culture and their purchasing habits. The analysis of the answers
to the questions about attitudes allows us to profile respondents by using the clusters
reported above. Furthermore, respondents provided an indication of their knowledge of
the availability of foods Halal in nearby shops (83.5%), and the presence of the Halal
mark (73%) on manufactured products available on the market. Descriptive statistics
regarding the questions on attitudes are illustrated in the following Table 3.

Table 3: Attitudes of respondents

Statement N Mean St.Dev.

Q04_atti - 4. I prefer to buy products imported from 200 1.33 1.84
my home country
Q05_atti - 5. I could buy food containing some 200 -2.23 1.50
alcohol
Q06_atti - 6. For me, fair price is the most important 200 1.21 1.83
thing when I buy food
Q07_atti - 7. I only buy and use halal food 200 2.53 1.25
Q08_atti - 8. Outside my house I would eat non- 200 -1.73 2.05
Halal food
Q09_atti - 9. I prefer to buy the cheapest food 200 0.48 1.93
Q10_atti - 10. I try to select the most nutritious foods 200 2.37 1.26
Q11_atti - 11. I only buy foods familiar to me 200 1.24 1.53
Q12_atti - 12. Eating Halal food is the most 200 2.58 1.23
important sign of being a good Muslim
Q13_atti - 13. I am interested in the food typical of 200 0.91 1.98
the region where I live now
Q14_atti - 14. If I saw a halal quality mark on a food 200 1.80 1.68
package I would trust it
Q15_atti - 15. I ask the store keeper if food is halal 200 1.93 1.64
Q16_atti - 16. I look at the food to see if there is a 200 2.37 1.29
sign or certificate on the package showing the food

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is halal
Q17_atti - 17. I check the ingredients in the food 200 2.59 1.09
label
Q18_atti - 18. I would be more likely to buy a food 200 2.48 1.26
if it had a special sign that certifies it is Halal
Q19_atti - 19. I believe that if food I eat is not Halal 200 1.08 2.13
I will get sick
Q20_atti - 20. I prefer to spend my free time with 200 1.78 1.71
people of my same religion
Q21_atti - 21. When I work I bring my lunch from 200 1.02 2.09
home
Q22_atti - 22. When I watch TV I mostly watch 200 0.66 1.89
Italian programs
Source: survey data. Possible scores: Totally disagree -3, Somewhat disagree -1,
Somewhat agree +1, Totally agree +3.

Data on attitudes have been elaborated using principal components analysis,

extracting 6 factors from the 19 original variables, with a level of variance explained
equal to 59%. The components' rotated matrix (calculated using the Varimax method)
allows us to partially separate the incidence of the variables on the different components.
A first interpretation of this elaboration allows us to identify the following factors:
- fac1_2 - Pay attention to whether the food is Halal
- fac2_2 - Trust your friends and fellow countrymen
- fac3_2 - Be open to further possibilities
- fac4_2 - Buy at a fair/cheap price
- fac5_2 - Don't “mess with” (avoid) the culture of strangers
- fac6_2 - Keep your (place of origin) habits
The factors extracted by the questions on attitudes were linked with the factor
"Intention to purchase Halal certified Italian specialties" through a linear regression
model. Also, their relationship with the clusters identified before were analyzed through
a multinomial logit model. In both the models, results show that meaningful effects on
both the cluster membership and on the factorial score of the intention to purchase exist
for the factors fac1_2, fac5_2 and fac3_2. In particular, the analysis of the multinomial
model identifies which variables influence the probability of the subject to belong to the
cluster with high propensity to purchase Halal Italian specialties. The coefficient on
factor fac5_2 (where positive scores highlight a higher than average distrust toward the
Italian culture) has a negative sign, while the estimated coefficients for factors fac1_2
(attention that food is Halal) and fac3_2 (openness toward different experiences) show a
positive sign.
The overall performance of the linear regression models is not particularly high
(adj. R square 15%), while the discrete models perform slightly better (Cox and Snell
Pseudo R-squares vary among 15 and 29%). As a further step, more complex and flexible
models may be applied and they should be integrated with variables able to contribute to
the explanation of the individual differences in behaviour (e.g., demographic variables).
However, they are already useful to a first diagnosis of significance of the single

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variables included in the models and as a first confirmation that certain aspects may play
an important role in forming the purchase intention.

Table 4 – Linear Regression Model (OLS) on the Dependent Variable: fac1_1 -

“Intention to purchase Italian Halal specialty”

Coefficient Std. Error Std. Coeff. t Sig.

Beta
(Constant) .000 .065 .000 1.000
Fac1_2 - Pay attention food is .245 .065 .245 3.755 .000
Halal
fac5_2 - Do not mess with the -.237 .065 - - .000
culture of strangers .237 3.633
fac3_2 - Be open to further .222 .065 .222 3.396 .001
possibilities
Adj. R2 0.153
Source: survey data

Analyzing Table 4, it is apparent that three variables in the model are very
significant. The interest for the certified Italian Halal specialties increases in the case in
which the respondent assigns a higher than average importance to the fact that the food
and purchased eaten is truly halal, or that the respondent shows a higher than average
attitude to be more open to novelties. Contrarily, an attitude of suspicion toward other
cultures determines a smaller interest toward the Italian specialties, even if they are
certified halal.

4. CONCLUSIONS

The objective of the present study was to perform a first analysis of the
potentialities offered by the segment of immigrants of Islamic religion in relationship to
the supply of food specialties, produced in Italy but certified conforming to the
prescriptions of the Islamic religion. The peculiar characteristics of this potential target
market and the inherent difficulties in data collection suggest that the results obtained are
to be considered with care –they cannot be said to statistically fully represent the
population. However, we believe we have interviewed a significant element of the target
population and results are economically meaningful, if not strictly statistically pure.
Results of the study suggest that a consistent portion of the sample would be
willing to purchase Italian traditional food products if the Halal mark would be applied to
them, although with some differentiation among the different types of product. A first
analysis of data suggests that the intention to purchase is influenced by specific
personality traits of the respondent, linked above all to the attitude toward the new culture
which the respondents face.
In the future, this analysis can be deepened through the exploration of possible
relationships among these attitudes and social-demographic variables to which can be in
relationship, which are surely more interesting to the purpose of identification of a
possible target segment.

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 In conclusion, this study, to the best of our knowledge, is the first one on this
topic in Italy. Despite the limitations, the results would suggest that the identified
consumer segment could be very interesting to follow over the next years. Certainly the
demographic data indicates a strong growth of its size is expected. In order to further
appraise the attractiveness of this consumer segment further information would be needed
(e.g., size of the segment, expenditure capacity of its members, willingness to pay for
Halal certified products) that could be provided only by an analysis at national level on a
larger and more representative sample.
A final concern has not been addressed in this study but should be mentioned for
completeness. From the point of view of the Italian food producing and retailing
enterprises, the impact that the presence of certified Halal products can have on the
consumers that are not Moslems must be evaluated, because: first, of the presence of a
certain degree of animosity against this religion that is apparent in some layers of the
Italian society, and second of the characteristics of Islamic ritual slaughtering that may
generate protests by activists defending animal rights. Thus, recent news in the press (La
Repubblica, 2010) has given account of an initiative of an important Italian retail chain in
a store in Rome. This chain has introduced Halal marked products and an Islamic
butchery in the store. These actions have aroused the attention and the applause of some
groups of opinion, but also more than a few negative reactions and perplexity, besides
with political polemics from other groups.

ACKNOWLEDGEMENTS

This research has been designed and conducted jointly by the authors, that have
collaborated in defining the objectives and drafting the questionnaire. Data collection has
entirely been performed by Abeer Besheer. Data analysis has been made by Maurizio
Canavari. Abeer Besheer gratefully acknowledges the contribution of a scholarship
granted by the Egyptian government.

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