Food is the oldest global carrier of culture.

In fact, food has always been a driving force

for globalization, especially during earlier phases of European trade and colonial expansion. The
hot red pepper was introduced to the Spanish court by Christopher Columbus in 1493. It spread
rapidly throughout the colonial world, transforming cuisines and farming practices in Africa,
Asia, and the Middle East. It might be difficult to imagine Korean cuisine without red pepper
paste or Szechuan food without its fiery hot sauce, but both are relatively recent innovations—
probably from the 17th century. Other New World crops, such as corn (maize), cassava, sweet
potatoes, and peanuts (groundnuts), were responsible for agricultural revolutions in Asia and
Africa, opening up terrain that had previously been unproductive.
One century after the sweet potato was introduced into south China (in the mid-1600s), it had
become a dominant crop and was largely responsible for a population explosion that created
what today is called Cantonese culture. It is the sweet potato, not the more celebrated white rice,
which sustained generations of southern Chinese farmers. These are the experiences that cause
cultural meaning to be attached to particular foods. McDonald’s also succeeds in countries that
might be expected to disdain fast food. In France, for example, food, especially haute cuisine, is
commonly regarded as the core element of French culture. Nevertheless, McDonald’s continues
to expand in the very heartland of opposition: by the turn of the 21st century there were more
than 850 McDonald’s restaurants in France, employing over 30,000 people. Not surprisingly,
many European protest movements have targeted McDonald’s as an agent of cultural
imperialism. French intellectuals may revile the Big Mac sandwich for all that it symbolizes, but
the steady growth of fast-food chains demonstrates that anti-globalist attitudes do not always
affect economic behaviour, even in societies (such as France) where these sentiments are nearly
universal. Like their counterparts in the United States, French workers are increasingly pressed
for time. The two-hour lunch is largely a thing of the past.
Food and beverage companies attract attention because they cater to the most elemental form of
human consumption. Close study of cultural trends at the local level, however, shows that the
globalization of fast food can influence public conduct. Fast-food chains have introduced
practices that changed some consumer behaviours and preferences. For example, in Japan, where
using one’s hands to eat prepared foods was considered a gross breach of etiquette, the
popularization of McDonald’s hamburgers has had such a dramatic impact on popular etiquette
that it is now common to see Tokyo commuters eating in public without chopsticks or spoons.1
The changes in the global food system, along with changes in global diets, did not happen simply
or all at once. The emergence of the ‘global’ food system, rather than a focus on state food
systems is complex and is influenced by hundreds of years of gradual shifts in government
investment, trade, intervention in markets, infrastructure, changes in production systems,
international relations, urbanization, and culture. One of the major shifts in production systems
has been making calories from major agricultural crops like corn, rice, and wheat cheaply
available to both high-income and low-middle income countries. Additionally, this change led to
the manufacturing of cheap livestock feed and low input costs for processed food. As a result,
incentives for this type of production grew and became reinforced by technology improvements
through globalized production and transportation, mass media and food marketing, movement of
capital and services, and the supermarket and fast food revolutions. The old food system focused
on local production by local producers for local markets. There was little to no processing and
populations generally knew where their food came from. Now the food system involves multiple
international actors whose goals are to maximize efficiency, reduce costs, increase production,
and attract consumers.

In connection with the processes of globalization and the extreme liberalization of economic
relations directly connected with them, the increasing consumer consciousness about food and
health can be observed. Consumers demand the necessary remedial actions in the field of food
safety status protection, so there are initiatives, which focus on creating, changing or
modernizing legal, control and organizational structures in the area of food safety.

Global trends associated with globalization and servicization of consumption makes more
consumers looking for comfort and saving time ideas. They minimize the attention devoted
to cooking, using convenience, fast or take-away food products.

1
See https://www.britannica.com/science/cultural-globalization/Entertainment, last accessed on 22nd
November,2019.
The main benefit of globalisation however, is the sharing of agricultural and production practice
and consequently of efficiency across borders. Child malnourishment is at an all time low and
still in decline which might be attributed to a global modernisation of agriculture and food
production. While this modernisation process undoubtedly differs disproportionately according
to continent and country and its respective wealth, the overall positive benefit is a global one.

Religion and Globalisation

Globalisation helps to increase greater religious tolerance and acceptance of other culture and
religion that enhances our mind, knowledge etc.With globalisation religion becomes a culture of
pluralism that teach us to respect of other religions. In one country, people from different
religions live in harmony and peace and also respect one another. Media and technology play an
important role to spread the ideas of every religion so that people can know about every religion
and can choose the right path of their life. For example- websites provides opportunities to
contact with others worldwide and gives information and explanations about different religions
regardless of his or her geographical location so that religious ideas can be spread everywhere.
Through various TV channels, radio, internet etc, religious ideas are disseminated. Such as, we
find various TV channels as Iqrae, Ennass, Majd, El Houda, Erahma, peace TV etc. as purely
religious channels created for the strengthening and the fortification of Islam. Through media,
we can learn about every religion that enhances and broadens our mind and knowledge. We can
say that globalisation increases the capacity to strength, tolerate and respect for every religion.

As globalisation brings economic marginalisation, many various religious organisations play an

important social role such as- Catholic Relief Services, World Vision International, and Islamic
Relief Worldwide etc serve many disadvantage areas such as- poverty relief, health care, the
HIV/AIDs crisis, and environment problems etc that draws massive followers while
strengthening religious values and ideas. For example- In face of political chaos, and crushing
poverty, the Africans find the church is the place they can go for assistance and relief. The
Winner’s Church in Nigeria is one of Africa’s fastest growing churches that help the members
who come for salvation from economic hardship. In this way, many religious organisations are
working in favour of the poor and needy people.
Globalisation also brings global political forums that try to diminish cultural, ethnic, ideological
and religious differences such as- while discussing issues such as international peace and
security, health, poverty, environment etc., the UN, WHO, EU, AU, OIC etc organisation also
shares basic commitments of religious tradition such as peace, human dignity and equality,
religious freedom, conflict resolution etc.

With these political organizations various religious communities such as the world council of
churches, the Jewish Diaspora, Roman Catholic Church also take part in international affairs. For
example, they have participated in Jubilee 2000 that was an international effort advocating for
cancelling third world debt by the year 2000. They also participated in world faiths development
dialogue that was an effort of international faith leaders along with the World Bank to support
development agendas corresponding to the UN’s Millennium Development Goals. Besides this,
various religious organizations were involved in interfaith dialogues such as the 1993 Parliament
of the World’s Religions that provide an opportunity for assembly members to come to know
other spiritual and religious leaders in ways which could support future collaboration and action
together for peace, the relief of suffering, and the preservation of the planet.In this way,
globalisation opens a new door for religion that enhances cooperation, tolerance and brings new
opportunities and possibilities.