Egypt and Latin America: New Media and Politics

Arab and Latin American media have many similarities. Both regions have new media that has an influential relationship with the nations' governments. They are moving toward a censored, government-controlled media to a liberalized media. In this blog I will specifically be focusing on new media in Egypt and Latin America and the impact it has on government.

Hughes and Lawson claim that "despite the spread of electoral democracy, few countries in Latin America have established the sort of media regimes that systematically reinforce popular representation and governmental accountability" (9). The region's media are dominated by private organizations that often drown out approaches found in independent publications. Because the news media plays a strong role in modem democracy, "increasing independence and pluralism in the media remains an important element of the political reform agenda in Latin America" (9). In recent Latin American history, official repression has been the biggest hindrance to the opening of media. Media outlets rarely face state-sponsored censorship.

 Liberal democracy has brought new stability throughout South America and has contributed to investigative reporting by ushering in a better environment for journalists.

 Democracy, doesn't guarantee complete 'freedom of press,' but it stops state-sanctioned violence against reporters. Government censorship decreased greatly once the military relinquished power and the overall situation has improved considerably. Hughes and Lawson state that "Latin American media is hardly free from threats and pressures from political actors of all stripes, including govemment officials" (10).

In Latin America, the last decade has witnessed a serious erosion of press freedom throughout the region "that parallels the larger 'hollowing out' of democracy in many countries" (10).

In the article Press Liberalization, the New Media, and the 'Coptic Question,'  Elsasser explains that "the year 2005 in Egypt witnessed a period of political liberalization" (131). The nation saw its least-manipulated legislative election in it's recent history and its first multi-candidate presidential election. Unfortunately "hopes for substantial political change were soon replaced by disillusionment, as the regime again tightened its grip on the political scene in the following years" (131).  However, there is one legacy of the liberalization period that remains, and this is that Egypt still has a "more independent, more diversified and more critical press, which had been developing since the late 1990s" (131).

In summary, "while the independent press created more open and integrated public spaces, the new media until now have displayed a distinct tendency in the opposite direction" (147).

New media in Latin America and Egypt  is greatly influenced by the government. This influence has been strict in recent history, but 'freedom of speech' is becoming popular in many nations and the government's hold on media is beginning to look diffrent. The relationship between new media and politics is ever-changing and will continue to do so.



Hughes, S., & Lawson, C. (2005). The Barriers to Media Opening in Latin America. Political Communication, 22 (1), 9-25.

Elsasser, S. (2010). Press Liberalization, the New Media, and the 'Coptic Question': Muslim-Coptic Relations in Egypt in a Changing Media Landscape. Middle Eastern Studies, 46(1), 131-150.

The Egyptian National Commission and UNESCO

According to the organization's website, UNESCO has been partnered with The Egyptian National Commision for a variety of projects. The Egyptian Commission co-operates with Arab National Commissions through the regular exchange of information, publications and training of staff members. "The National Commission also collaborates with the UNESCO Field Offices in Cairo, Egypt, in the implementation of program activities and in the organization of seminars and training courses," the website stated.


To narrow in on a specific example of how The Egyptain National Commision has partnered with UNESCO, I will focus on their joint collaboration with the Entrepreneurship Education (EPE) in the Arab Region. In 1974 Egypt embarked on a wide restructuring reform of its economy, ending decades of public sector domination. The necessary changes took much longer and was more difficult than expected, and it is actually still in process. "One major area of the reform focused on reviving the entrepreneurial spirit and promoting the establishment and development of small and medium enterprises (SMEs)," states the article "Entrepreneurship Education in the Arab States" (73).

Entrepreneurship Education (EPE) in the Arab States is a joint project between UNESCO and

StratREAL Foundation which includes two main components. In summary, it collects

successful experiences of EPE from different countries of the region and provides technical support for the development of strategic plans to facilitate the incorporation of the concept of EPE in education systems. The report was prepared through an analytical process, in co-ordination with the Egyptian National Commission for UNESCO. Data were collected through an extensive review of related documents, as well as through interviews with "staff members of the Ministry of Education, Ministry of Higher Education, the Social Fund for Development, the ILO Sub-regional Office in Cairo and academics," the article explained (74).

In summary, UNESCO and The Egyptian National Commision have joined at many points in history to facilitate change in different areas of humanitarian efforts in the Arab Region. The program I focused on in this blog, EPE in education systems, is a great example of the values for global equality that UNESCO holds.  

"UNESCO.ORG.|Egypt." United Nations Educational, Scientific and Cultural Organization. N.p., n.d. Web. 29 Oct. 2010. <http://www.unesco.org/nac/geoportal.php?country=EG&language=E>.

"Entrepreneurship Education in the Arab States." Web. 29 Oct. 2010. http://www.unevoc.unesco.org

Advertising and Language

On Saturday morning, October 23, I went to the Global Fusion Conference held at the Hilton Hotel.  It was a Media and Communications conference hosted by Texas A&M; this years theme was Sustenance and Globalization. I attended Session 1.2 titled “Cultural Identity and Media Use.” The session included four speakers:  “What West is it? Anime and Manga according to Candy and Goldorak” by Fabienne Darling-Wolf, “Old diasporas, media and cultural identity” by Charu Uppal, “blending reality and fantasy in Millennium Actress” by Lucy J. Miller, and “ ‘Buy Me, I Speak English:’ The choice of language in Lebanese advertising” by Assem Nasr. I will focus on the presentation by Assem Nasr in more detail because it relates to my topic and region of study. The other speakers narrowed in on regions such as Japan, France, India, and Fiji, whereas Nasr focused on the Arab Region, specifically Lebanon.

Assem Nasr’s presentation, in summary, focused on the choice of language in Lebanese advertising. TV commercials, he stated, legitimize products for the viewers. If someone recognizes a product from an advertisement while they are at a store, they are more likely to view it as reliable.  Furthermore, advertisers strategically use language to produce appeal of that product. They do this by framing consumption and creating an identity for the product, such as a social status.  Nasr’s presentation focused on the study he did on advertisements on Arab television channels and the results that he found. He discovered that there is a preference for the Lebanese dialect of the Arabic language in music, voiceovers and dialogue.  When I spoke to him after the session I asked him if Egypt has similar advertising techniques as Lebanon.  To my surprise he explained that “Egypt has its traditions and history that make it different from other nations in the Middle East, they are known for being the first; an ancient nation.”  So, regarding many aspects of culture in the Middle East, Egypt stands out as a rebel, straying from the norm at times. He went on to say that with a history including “the pharaohs and Egyptian government leaders” the nation has a unique culture that makes it stand out even now, giving the citizens patriotic pride.  He explained that Egypt has their own dialect that is most popular; according to “Languages Spoken in Egypt,” the most “widely spoken language in Egypt is Egyptian Arabic (Masri).” Nasr also discovered through his experiment that in Lebanon, English is viewed as more attractive in advertising. Arabic is often perceived as traditional and rigid because it’s the official language of the Quran; whereas English is seen as hip and modern. He showed a clip of a Lebanese Dove commercial where the actresses where from Lebanon, the voiceover was Arabic, but the writing was in English. This mix of languages and cultures is interesting and shows the complexity that international communication can bring. According to forbes.com, the Arabic television channel Al Jazeera has begun to broadcast in English from Washington DC. But, although the channel is aired in English, it is viewed by many to be “biased against the U.S. and western Europe.”  This could create a “bigger hurdle” when the station tries to “persuade commercially minded cable companies” to carry the network.

In conclusion, the Global Fusion Conference, proved to be a learning experience and I gained new knowledge on different topics. Nasr’s presentation helped me gain understanding on the influence that language has on international communication, especially advertising. I feel that I have been learning more about culture, politics, and communication in the Middle East and Nasr’s insight helped me even more to grasp the concept that I have been researching so far this semester.  

"The Languages spoken in Egypt." Study Abroad and International Exchange. N.p., n.d. Web. 24 Oct. 2010. <http://www.spainexchange.com/guide/EG-language.htm>.

"Will Americans Tune To Al Jazeera? - Forbes.com." Forbes.com - Business News, Financial News, Stock Market Analysis, Technology & Global Headline News. N.p., n.d. Web. 24 Oct. 2010. <http://www.forbes.com/forbes/2009/0713/comcast-al-qaeda-will-americans-tune-to-al-jazeera.html>.

Egypt and the Media

According to "Global Communication," McPhail explains that "the world's information and media flows have been enhanced by the widespread surge in sales" of various modern technological advancements (224). BBC News states in the article "The Media in Egypt" that "Egypt has a population of nearly 75 million and likes to portray itself as the leader of the Arab world in all aspects of modern life, including the media." In Egypt, "television remains the most popular medium" and viewers are increasing at a rapid pace.  Pan-Arab Satellite television, such as Al-Jazeera, has produced changes in Egyptian media. Because the nation began to lose viewers to the newer pan-Arab channels, "Nile Thematic TV" was established in order to "modernise the image of state television and win back audiences." The domestic state broadcaster is known as ERTU.

Along with television, another popular media outlet is the radio. The BBC News station also states that "nearly two-thirds of Egyptians also listen to the radio on a daily basis."  News and religious programming are particularly popular topics aired on the radio. The ERTU controls the majority of Egypt's radio stations, but audiences numbers have dropped due to an increase in television viewing throughout the nation. Although there has been a decline in radio listening, "Egyptians rely on state radio for recitations from the Koran," according to BBC News. State radio also providees the nation's news programmes, "presenting the government's position on local and world affairs."

Overall, Egypt's media has shifted from a strict government censorship to a more open display of social and political issues. In 1961, President Nasser oversaw the nationalisation of the media where "the state controlled what people read and watched and private media investment was impossible." Nevertheless, in the 1990s Al-Jazeera provided Egyptians with more shows that openly approached diverse social and political issues, changing Egyptian media drastically.  



Unknown Author (2005, September, 02), The Media in Egypt. Retrieved from
http://newsbeta.bbc.co.uk/2/hi/middle_east/4199054.stm

McPhail, T.L. (2010). Global Communication: Theories, Stakeholders, and Trends. Massachusets: Blackwell Publishing.

Think Globally, Act Locally

The concept of glocalization and the idea to "think globally, and act locally" is spreading across nations and corporations everywhere. According to McPhail in our "Global Communication" textbook, "many powerful non-US global corporations are extremely active in the global communication marketplace" (202). He goes on to say that "all global media firms rely heavily on foreign customers" (203).

In the article, "Dubaization vs. Glocalization: Arab Cities Transformed," Alrouf explains the impact that modern-city Dubai has had on the rest of the Arab region. He states that "the most positive aspect of the phenomenon of globalization for our developing world is the fact that different regimes, cultures and people of the developed world have a hunger towards understanding the other" (8). He dives into the concept of glocalization by noting the value of being aware of the nations around you. In the exposure of local architectural and cultural products from different nations, it's important that they are "coming from deep and original local vision, which makes the ultimate balance between past, present and future" (9). As a result, "think globally, act locally", according to Alrouf, becomes the most relevant slogan in our contemporary time.

In the book, "Glocalization: The Human Side of Globalization as if the Washington Consensus Mattered," the author states that "with the movement of people, ideas, capital, and other resourcs across national borders, the interaction among countries have increased "(1).  The increasing interactions and movement of people has started to affect cultures and initiate globalization, and the way we respond to this change at different localities is the process of glocalization. He notes that "glocalization is likely to empower local communities through strategic linking of global resources to address local issues" (2).

In conclusion, Glocalization is an emerging and widespread process. A hybrid of globalization and localization, it influences the local and global communities of our time. The impact of glocalization is seen all over the globe, from Dubai to Cairo and beyond. In "Dubaization vs. Glocalization: Arab Cities Transformed, " the author notes that "today, the collective ability of people to shape the future is more powerful than any past time in the history of mankind" (10).

Alrouf, A.A. (2005). Dubaization vs. Glocalization: Arab Cities Transformed. Kuwait: University of Bahrain. Found at http://www.kfupm.edu.sa/crp/Kuwaitconference/Papers/540-Kuwait%20final%20Paper.pdf.


Mendis, P. (2005). Glocalization: The Human Side of Globalization as if the Washington Consensus Mattered. Sri Lanka: LuLu Press. Found at http://books.google.com/books?id=yMT7MkXVLcMC&printsec=frontcover&dq=glocalization&source=bl&ots=4O0h1uSxs4&sig=NUMDhbQvwqVkN9cKyvKqxKc7GTg&hl=en&ei=z3a4TPLxFoGC8ga3kNn1Dg&sa=X&oi=book_result&ct=result&resnum=9&sqi=2&ved=0CFwQ6AEwCA#v=onepage&q&f=false


McPhail, T.L. (2010). Global Communication: Theories, Stakeholders, and Trends. Massachusets: Blackwell Publishing.

Free Flow of Information?

After doing much research on the topic of governmental regulations on the flow in information on the internet, I have concluded that some countries may have less freedom than they would hope. In tackling this topic, i will specifically look at the types of restrictions on the free flow of information on the itnernet, and will discuss what restrictions there are due to government laws and regulations.


In the article 'Freedom on the 'Net: a Global Assessment," I uncovered information regarding governmental regulation of the internet, specifically directed toward the middle eastern countries. Authoritarian governments, such as those in China, Iran, and Tunisia. . .  place wide-ranging controls over digital media to prevent their use by government critics." The government places limits on the content citizens can view and post on the internet. "Surveillance of Internet and mobile phone communications is pervasive, and citizens who criticize the government online are subject to harassment, imprisonment, and torture," the article noted. Overall, "threats to Internet freedom are growing and diversifying both in the array of countries that impose restrictions and in the range of methods employed. "


In "Global Communication" by Mcphail, I noticed that the United States has a different level of regulation put on internet access. According to Mcphail, "in the age of the internet there is no privacy” (134). The 9/11 event caused a flooding of internet hits as a government report was watched by internet users all over the nation, putting pressure on the Us Federal Government to act. This report was spread over the internet causing a demand for copies especially on websites such as Amazon.com and other sites.  “Millions of average people around the world now have access to the full, unedited governmental reports” (133). Unlike countries in the Middle East, the United states has freedom of access to information on the internet, maybe more freedom than is beneficial, according to the governments point of view.


In conclusion, I researched the answer to the question "what restrictions are there on the global free flow of information on the internet due to government regulations" and found some interesting conclusions and comparisons. The Arab region government has a more strict view on the regulation of internet, than that of the United States, where one can find any information at any time. This is a strike comparison and should be noted when studying the global free flow of information in our generation.



Mcphail, "Global Communication" Wiley-Blackwell. Malden, Ma (2002)

Calingaert, D. and Cook, S. "Freedom on the 'Net: a Global Assessment." e-journal USA. (2010) http://www.america.gov/st/democracyhr-english/2010/July/20100727145843enelrahc1.823062e-02.html

Department of Commerce, Office of the Secretary. "Global Free Flow of Information on the Internet"

Media Globalization

In the article "Theories of Media Globalizatoin" that we went over in class, there was a section that focused on Arab Comic Strips and the lenses of globalization that relate. One of these lenses that I will focus on is called "top-down" globalization.  Jim Kenney notes in his article "Globalization and the Dialogue of Civilizations" that top-down globalization is often marked by " the locally destructive global interpenetration of markets, by a disconcerting cultural homogenization with a distinctive western and American flavor, and by a corresponding felt threat to social, political, economic, cultural, and religious identity in many regions of the world." (Kenney, 2006)

Regarding the Arabic-language comic strips mentioned earlier, this type of globalization occured between 1950 and throughout the 60s as well. During that time, Disney introduced comics such as Miki, the Egyptian version of Mickey Mouse, which contained both Egyptian-originated and translated content. In one specific story, the egyptian mummy King Tut is stolen, but hope arises as the Ramsees statue comes alive and travels to Paris to try and retreive it. Ramses is later captured and returned to Egypt, exclaiming at the end of the comic that "there is nothing better than Egypt."

Machin and Leeuwen explain in "Theories of Media Globalization" that "this comic may use a global format of storytelling, but the story it tells is Egyptian- a story of Western archaeological theft, of Egypt's nostalgia for its glorious past and its problems in successfully competing with its former colonisers. . . at the base of this still lies a European model of nation and of invented national heritage and mythology."





Kenny J. (2006). Globalization and the Dialogue of Civilizations. Journal of Globalization for the Common Good. Retrieved from http://lass.calumet.purdue.edu/cca/jgcg/2006/fa06/jgcg-fa06-kenney.htm 

Machin D. and Leeuwen T.V. (2007). Global Media Discourse: A Critical Introduction. London: Routledge.

Jihadist Ideology of Globalization

This week in class we discussed the cultural dimension of Globalization as well as ideologies of Globalization. In Steger's short introduction of Globalization, he takes two chapters to focus on these topics. While reading his insight on ideologies, I found that he explored the Arab World in depth, mentioning the region's radical ideological movements. Steger notes that there are three ideologies: market, justice and jihadist. To focus on the Arab Region we will look closely at Jihadist globalism. It is not be mistaken with the religion of Islam, but it more is directed towards the dangerous, violent actions such as terrorist strategies. Jihad literally means "armed or unarmed struggle against unbelief purely for the sake of God." For example, Al-Quada's core ideological claim is to rebuild a unified global Islamic community of believers through jihad.

 Al-Quada leader Osama bin Laden has claimed that the 9/11 attack was a response to the influence America has had on his nation. This 'Americanization' has forced outside ideas on Muslim peoples and has upset those who seek an authentic and pure form of their religion. He believes that the 'Judeo-Crusader alliance' has had an eighty-year history of disgrace and humilition directed toward the Islam community. Therefore, Jihadist globalism "seeks to mobilize the global Muslim community of believers in defence of allegedly Islamic values and beliefs that are thought to be under severe attack by the forces of secularism and consumerism."

In the book "Al-Quada, Salafi Jihad, and the Diffusion of Suicide Attacks: The Globalization of Martyrdom," Assaf Moghadam adds on to that definition by stating that one adopts "Jihad as a method for change so that the 'Word of God' becomes supreme." Moghadam explains that there is a globalization of suicide missions rising that is interrelated with the Jihadist globalism. Looking at the bigger picture, Globalization is not only affecting the movement of goods and products, but also ideas and beliefs as well.



Steger, M.B. (2009). Globalization: A Very Short Introduction. New York: Oxford University Press Inc.

Moghadam, A. (2008). Al-Quada, Salafi Jihad, and the Diffusion of Suicide Attacks: The Globalization of Martyrdom. Maryland: The John Hopkins University Press

Clash of Civilizations

In class this week, we were introduced to the book "Clash of Civilizations and the Remaking of World Order" by political scientist Samuel P. Huntington. The section we read interested me so I decided that my blog post for today would focus on that. The basic message that Huntington attempts to get across is that peoples religious and cultural identities will cause conflict and tension. Huntington identifies a major shift of economic, military, and political power from the West to the other civilizations of the world. He goes on to explain that there are two civilizations that challege this and they are Islam and the East Asian Sinic civilization. He predicts that Korea and Vietnam will back East Asia, more specifically China, because of its history of hierarchical command structures. China will be the most powerful long-term threat to the West.

Now, to focus on how the Arab Region ties into the picture, I will go over what Huntington says about the Islamic civilization and the conflict its experiencing. Islam has gone through a massive population explosion which is causing conflict because fundamentalist movements are becoming increasingly popular and the Islamic Resurgence is springing forth once again. Huntington believes that the Islamic civilization is another potential ally to China and he predicts that the Western-Islamic clash could become the biggest conflict of the early 21st century.

Huntington concludes to say that in the future "there will be no universal civilization, but instead a world of different civilizations, each of which will have to learn to coexist with the others."



Huntington, S.P. (1996). The Clash of Civilizations and the Remaking of World Order. New York: Simon and Schuster.

Elliot, M. (1996, Dec 1). When Cultures Collide. Washington Post. Retrieved from http://www.washingtonpost.com

Globalization and Media

Communications 458 Global Media


Referring to the Arab Region, globalization is known to be the spread of ideas, customs, institutions, and attitudes originated in one part of the world and having expanded to another. Because much of this growth begins in the west, many perceive it as westernization, thus being a threat to the arabian society. Decades when globalization was at its highest was marked by renewed economic dependency, continuing insecurity, endless wars, and intrusive US hegemony. This made things tense, creating an anti-globalization attitude strengthening Islamic-Fundamentalism.


Individuals with conflicting or opposing views are now more easily able to participate in differing cultures and politics through global communication and media networks and are therefore more reaily able to circulate their struggles and opposing ideals through  media. So, although globalization and better communication through media at first glance is a progressive step toward world peace and prosperity, the truth may be an actual different story.