By Ziad Fahmy
Ordinary Egyptians shifts the common concentration of analysis clear of the highbrow elite to appreciate the speedy politicization of the growing to be literate center periods and brings the semi-literate and illiterate city plenty extra absolutely into the old narrative. It introduces the idea that of ''media-capitalism,'' which expands the research of nationalism past print by myself to include audiovisual and function media. It was once via those numerous media collective camaraderie crossing classification strains was once shaped and, as this booklet uncovers, an Egyptian nationwide id emerged.
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Extra info for Ordinary Egyptians: Creating the Modern Nation through Popular Culture
12 In 1876 these events brought about the direct control of Egyptian finances by the French and the British through the newly set up Caisse de la Dette (Debt Commission). 13 Public Education and the ’Afandiyya Class As with many other “modern” Egyptian institutions, Muhammad ‘Ali founded the Ministry of Education and state schools to help meet the immediate demands of his military and the newly established administrative bureaucracies. He established the first system of public primary and secondary schools and opened more specialized technical schools for accounting, administration, and engineering.
The increasing availability in Egypt of audio and audiovisual transmission media, such as the theater and a profit-motivated music industry, contributed more to the molding of national tastes and the creation of a national culture than just print media alone. Music and the recording industry played a vital role in the formation of this new Egyptian middle culture. By the 1910s, record sales were increasing, as mass-scale manufacturing of phonographs and discs made them cheaper and more accessible to a greater number of Egyptians (see Colloquial Egyptian 17 Chapter 4).
47 Through examining the particulars of the Egyptian case, I challenge some of these 12 Colloquial Egyptian universalist assumptions while expanding on the works of Gellner and especially Anderson. In examining the particularities of the Egyptian case, I find several incongruities and contradictions in both Gellner’s and Anderson’s theories. An important component of Anderson’s theory is an emphasis on the vernacularization of the liturgical language, which, with the help of print technology and mass education, is transformed into the unifying secular language of the nation.