1

Songs of Change: How Music Helped Spark

the Arab Spring Revolutions in Egypt and
Tunisia

An Honors Thesis in the Oberlin Politics Department

By Brendan Thabo Eprile
Spring, 2017
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Table of Contents

Chapter 1– Music and the Arab Spring: An Introduction……………………..3

Chapter 2– On collective action, semiotics and small acts of resistance: the

theories behind music and its relationship to political action………………...11

Chapter 3– “We Will Never Stop Singing”: Sports Fandom, Youth Rebellion,
and the Acoustic Community of the Ultras…………………………………….25

Chapter 4– Tunisian Hip-Hop: The Soundtrack to a Revolution…………….41

Chapter 5– Revolutionary Spaces: Underground Music Venues and

Performance Spaces in Cairo…………………………………………………...55

Chapter 6– Looking Forward: The Cycle of Musical Networks Continues in a

New Era…………………………………………………………………………..70
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Music and the Arab Spring: An Introduction

It is the end of January, 2011 in Cairo. Tahrir Square and the streets around it are filled with

people, millions of young Egyptians who are angry and fed up with a government that does not

represent them but instead oppresses them. The majority of the people in the square are relatively

educated adolescents and young adults.1 23 year-old Ramy Essam stands in the middle of the

square with only his acoustic guitar and a microphone, singing “Leave”, a song that calls for the

resignation of President Mubarak.2 The entire square is focused on him and all of the protestors

are singing along, chanting and clapping to the music. In this moment, captured in a YouTube

video by Itai Anghel titled “The Real Revolution Song of Tahrir Square”, the protestors appear

unified, powerful, and full of resolve. The question is, how did the Egyptians get to that point?

What is shocking is not that so many people were gathered around in the square but that music

was the unifying factor. Ramy Essam is able to unify the crowds because of the years that music

has built up this kind of consciousness.

The Arab Spring is thought of as an eruption, as a shocking and unprecedented series of

revolutions that took the Middle East by storm.3 Protests and massive revolt arose in Tunisia,

followed shortly behind by protests in Yemen, Egypt, Syria, Libya, and other countries in the

Arab World. One by one, the citizens of these Arab nations started to rebel against their

governments, sometimes succeeding in toppling the administration, and sometimes failing with

devastating consequences. The rest of the world was shocked– not only was the Arab Spring one

of the largest series of revolutions in history, but to many people it seemed to come out of

nowhere. The real question is not why these revolutions happened, as many of these states were

known for having brutal and oppressive governments. The real question is how these revolutions
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were able to happen, in such a short time, with so many people rising up. How were people able

to mobilize so quickly and with such coordination on such a large scale?

Not only did the Arab Spring seem to erupt out of nowhere, but most people, including

political thinkers, did not see it coming. Many studies conducted before the Arab Spring even

concluded that a revolution was virtually impossible due to the strength of the authoritarian

regimes and up until 2010, experts in Middle Eastern studies and political science were

confidently saying that a revolution was not going to happen.4 After the Arab Spring, many saw

the role of social media as the key factor leading to the uprisings, even going so far as to call it

“The Facebook Revolution”.5 There is no doubt that social media played a role in mass

mobilization during the Arab Uprisings and indeed a great number of prominent political

thinkers have written books about the topic. However, there was a much larger societal buildup

going on long before Facebook became prevalent. In this thesis, I will look at the role that arts

and culture, specifically music, had in building up long forms of resistance in the Middle East.

Relatively few thinkers have directly looked into the role that music may have played during the

Arab Spring. Perhaps it is because, as Walter Armbrust points out, “third world pop culture” is

not considered a significant part of civil society in the Middle East by most Western academics.6

Throughout this thesis I will make the claim that music does in fact play a unique and important

role in forming political action, looking at the cases of the Arab Uprisings in Egypt and Tunisia

as evidence.

I argue that large scale political action can’t just “erupt” out of nowhere, but rather

through the long-term building up of networks of resistance. Music had a profound effect on the

outcome of the Arab Spring because of what I term as the acoustic communities that formed

years before the revolution happened, as people united through the shared experience of music,
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leading the way to collective action. Even in the most oppressive governments, these musical

networks were able to grow and become politicized precisely because no one expected them to

become politicized, as music was seen only as a safety valve where disenfranchised people could

vent their emotions. Music became a form of resistance both large and small. While one small

act of resistance may not be enough to topple a government, the repeated acts of resistance

through music began to build up until the “eruption” happened and there was revolution. Music

was so crucial for getting people passionate about resistance because of the deep emotional

semiotic effects it has with each individual listener. In this manner, music and politics play a

reciprocal role where music affects politics and politics affect music.

Conditions Leading Up to Revolution

Unrest had been brewing in Tunisia and Egypt for decades before an uprising happened. In

Tunisia, government corruption was a leading cause of this alienation from the state, and former

president Ben Ali’s family was infamous for manipulating the state to suit their own needs. Ben-

Ali’s wife, Leila Trabelsi, had emerged as a Marie Antoinette figure, resented for her opulent

wealth in a country that has seen prices jump while employment decreases.7 According to

Wikileaks, Ben Ali’s family members get sweetheart deals thanks to Tunisia’s hazy line between

business and government– for example, Trabelsi’s brother specialized in buying land the

government had deemed historical preserves, then reselling the land to developers for enormous

sums.8 This caused many citizens to feel like the government was “pillaging” its own country.

Conditions were no better for Egyptians under Mubarak. Egyptians, like Tunisians, often

speak of their dignity, which many said had been wounded by Mubarak’s monopoly on power,

his iron-fisted approach to security and the corruption that had been allowed to fester.9 Mubarak
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had been in power since 1981, and appeared to be positioning his son Gamal to inherit political

power.10 From police brutality to persecution of minorities, from the arrests of journalists to the

suppression of political dissent, Mubarak’s Egypt has been a textbook police state.11 Police

brutality in Egypt against common criminals was pervasive.12 Human Rights Watch reported that

prisoners were often subject to various forms of torture. Over the last two decades, the Egyptian

Organization for Human Rights has followed 460 torture cases, including 125that led to death

between 2000 and 2009 alone. Since 1992, 73 people have been “disappeared.”13

Unemployment and economic stagnation was another issue that lead to widespread unrest

in both Egypt and Tunisia; unemployment in Tunisia rose to 14 percent while the price of basic

items doubled, creating an economic disaster.14 Many of the unemployed were young college

graduates who benefited from Tunisia’s good public schools. In the words of Eric Andrew-Gee,

“unemployed intellectuals make problems.”15 The absence of work violated the unspoken

bargain struck between Ben Ali’s authoritarian regime and the people: “you ignore our iron fist,

and we will supply you with jobs.”16 In 2011, unemployment in Egypt was close to 13 percent,

with an even larger percentage of young people being unemployed.17 Only 22 percent of women

were employed.18 The dire economic situation in Egypt is said to be one of the key factors in

leading to mass revolt.19

Another problem that both Egyptians and Tunisians had with their government was

censorship of the press. Television programs were mostly organized by the state. Websites were

often blocked and people could get arrested for the things they posted on social media. The

government owned almost all newspapers– in 2009, Ben Ali’s son-in-law bought a publishing

house that monopolized newspaper printing in Tunisia.20 In 2005, Reporters Without Borders

placed Egypt 143rd out of 167 nations on press freedom, citing harassment and sometimes even
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imprisonment of journalists.21 In general, freedom of expression, association, and assembly were

limited under Mubarak.22 Government corruption, media censorship, unemployment, and

economic stagnation were all factors that led to unrest and eventually uprising.

Methodology and Research Design

To showcase my argument on the role that music played in the Arab Spring, I use three case

studies, one in Tunisia and two in Egypt. Tunisia and Egypt had the two revolutions that would

most likely be considered “success stories”. The people of Tunisia and Egypt were both able to

successfully overthrow their rulers and institute a change of regime, although it is still debatable

whether things are better off than they were before the Revolution. Tunisia had the first

revolution and was therefore crucial in setting the stage to the other revolutions that were going

to happen. My experience visiting Egypt has given me insight into the musical networks that

formed around the revolution. My case studies look at three distinct musical communities. The

first case study on the Ultras, a tight community of soccer fans that sang and chanted together

exemplify the politicization that can happen to acoustic communities over time. The second case

study on hip-hop in Tunisia shows the influence that a specific genre of music can have on civil

society. Finally, my last case study on music venues in Cairo, exemplifies a musical network

built through the spaces where music is played.

Given how interdisciplinary my topic is, I use a variety of different methodologies for

research. I use some academic articles for my case studies; given how the Arab Spring is

relatively recent and academic works are still coming out, I also use a variety of news sources to

obtain information, from large news organizations like the New York Times to smaller

independent Arabic news sites like Mada Masr. In researching the songs of the Arab Spring, I go
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through YouTube videos and recordings of songs, and I’ve translated some songs from Arabic

with the help of an Arabic tutor. Finally, there is a personal aspect to this thesis as I had the

opportunity to visit Egypt and experience life in post-revolutionary Egypt firsthand. This

experience will be reflected in my case studies, particularly in my case study on Egyptian music

venues, as I had the opportunity to attend concerts and interview employees at some of these

venues.

Chapter Outline

To provide a framework into looking at the case studies, I first present a theory section that

introduces the main concepts of the thesis. I define my overarching theory of acoustic

communities and how these networks spark collective action, in contrast to other theories on

collective action that view mobilization as an organized, strategic, and often abrupt affair. I then

discuss three theories that help explain the politicizing role of music: Asef Bayat’s concept of

passive networks in small acts of resistance, Lisa Wedeen’s rebuttal to the safety valve theory

and how it relates to Sujatha Fernandes’ idea of the artistic public sphere, and Thomas Turino’s

theory on music and semiotics.

My case studies highlight three distinct kinds of acoustic communities. My first case

study is on The Ultras, a group of fanatical soccer fans in Egypt that became politicized through

their shared demographic similarities, shared love of their soccer team, shared experience of

oppression, and shared experience of performing songs and chants. Due to their already-strong

brotherhood, they were able to mobilize very quickly and played an integral role in the 2011

revolution in Egypt. By looking at their songs and chants over an extended period of time, I can

track their increased politicization, from non-political passive audience members in the soccer
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stadium to politically active performers on the streets. The Ultras are an exemplary acoustic

community because they are invested in each other personally and were therefore primed to react

when people in their network became threatened. Through different semiotic processes and their

unique position in the public sphere both as heroes of the revolution and unruly thugs, the songs

and chants sung and distributed by the Ultras sent a powerful message to the rest of the Arab

World. This is a group that is not afraid to explicitly resist the government, and their music

reflects that sentiment.

In my next section, I look at hip-hop artists in Tunisia, and analyze how an acoustic

community is formed and mobilized through the appreciation of a shared genre. This case study

may be the clearest example of explicitly revolutionary music having tangible effects on a

political situation, sparking collective action. The case is centered on El General, a 21-year old

rapper who uploads a track denouncing President Ben Ali on Facebook that becomes a viral hit

within days. El General is subsequently arrested for his song, sparking massive protests across

Tunisia and leading the way for revolution. I then highlight other prominent members of the hip-

hop community in Tunisia, looking at their relationship with each other and the state. Finally, I

analyze why hip-hop was such a powerful mobilizing force in Tunisia, using Turino’s theory of

music and semiotics to argue that perceived indexical relationships between hip-hop and

oppression created solidarity between disaffected Tunisian youth, leading the way to revolt.

My last case study looks at a different form of acoustic community, that centering around

music venues and spaces where music is performed, specifically looking at music venues in the

city of Cairo. In this section I argue that the spaces where music is performed play a role both in

forming networks of resistance and act as resistance to the state itself. I focus on three distinct

performance spaces: I look at El Sawy Culture Wheel, the oldest non-government owned
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performance venue in Egypt; El Rab3, a new venue that opened after the 2011 revolution

through networks made at Tahrir Square; and Opera On the Balcony, an initiative that transcends

music venues and public spaces entirely. I look at how communities are formed between concert-

goers through the shared experience of listening to music, and look at how these different venues

engage in small acts of resistance to undermine state authority. Lastly, I look at music venues

playing the unique role of being a space where debate and the exchange of ideas is allowed, due

to the perception that venues are merely “cultural” and not “political”, and thus at the most

serving as a safety valve for the public.

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On collective action, semiotics and small acts of resistance: the theories behind
music and its relationship to political action

This chapter will focus on theories that help explain the unique effects music has on

political action. On the broadest level, I introduce my theory of acoustic communities to show

how music can foster communities or networks of people over time that eventually can lead to

collective action. I argue that in looking at collective action, most theorists look immediately to

mass protests, ignoring long term patterns and trends that lead up to the protests. I use concepts

from thinkers like Lisa Wedeen and Asef Bayat to explain how small acts of resistance can lead

to larger movements over a period of time. Finally, I present a foil to the “safety valve” theory as

presented by Lisa Wedeen and contrast it with Sujatha Fernandes’ ideas of the public sphere, and

look at Thomas Turino’s theory on the semiotic power of music. These theories will help provide

a framework for looking at the case studies presented later in the paper.

Acoustic Communities

In describing the chants and songs of the Egyptian Ultras, political thinker Dahlia Abdelhameed

Ibraheem uses the term “acoustic communities”23. I find this term striking and I credit her in

creating my own theory on the power of acoustic communities. I define an acoustic community

as a network of people that share a musical experience. This could be a group that sings and

chants together like the Ultras, a network of people that are passionate about the same genre, like

the hip-hop community in Tunisia, or an assemblage of people that experience being in a space

together where music is performed, like the concerts at music venues in Cairo. These

communities can be strengthened through a shared connection of age, gender, or social class; for

example, the Ultras are a community of mostly working-class young men, while the patrons of
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certain music venues like El Rab3 tend to often be young, educated women.24 Acoustic

communities can also transcend boundaries of identity; what holds these communities together is

their shared experience of music, which often leads to the acknowledgment of a shared

experience of oppression or political disenfranchisement. While the term “community” is broad

and some communities are stronger than others, the shared experience of music in the three case

studies is a uniting factor that leads to solidarity and collective action. I argue that music can play

a special role in leading up to mass social movements because of the musical networks or

communities that are formed. In my next section, I will look at how music can be a force that

inspires individuals to move to collective action.

Collective Action

No revolution can occur without collective action. Many thinkers have posed theories as to what

circumstances and opportunities there must be for collective action to take place. I introduce

three collective action theories and then challenge them using my model of acoustic

communities, drawing from concepts by Asef Bayat and Lisa Wedeen. In their resource

mobilization theory, McCarthy and Zald, two prominent political theorists, look at collective

action as a strategic and highly organized affair. They agree that shared beliefs and grievances

are necessary for collective action, but not a sufficient cause in itself.25 Rather, they look at the

decision to join social movements as a balance of costs versus benefits, explaining that,

“Collective behavior requires detailed attention to the selection of incentives, cost-reducing

mechanisms or structures, and career benefits that lead to collective action.”26 Furthermore, they

believe that social movements must be organized and have a number of strategic tasks, where

society provides infrastructure that social movements and other industries utilize.27 McCarthy
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and Zald see social movements as requiring resources like time, money, or influence.28

Therefore, social movement organization is always a complex or formal organization which

identifies its goals with the preferences of that movement and attempts to implement these

goals.29

McCarthy and Zald’s model clearly states what needs to be in place for there to be

collective action, but it is unclear when collective action will occur. Sydney Tarrow builds off of

McCarthy and Zald’s resource mobilization theory and expands upon it using a political

opportunity model to explain when collective action will happen. Tarrow argues that movements

depend on external circumstances to coordinate collective action, “by responding to political

opportunities through the use of known modular forms of collective action, by mobilizing people

within social networks and through shared cultural understandings.”30 For Tarrow, opportunities

shift through the opening up of access to power, shifts in ruling alignment, or the availability of

influential allies.31 He looks at certain institutions as being good “host” settings where a

movement can germinate, such as churches, universities, or political parties.32 Tarrow uses

political opportunity as a lens for analyzing the timing of a revolt. He assumes that people share

grievances and are ready to mobilize, but believes they are waiting for the perfect opportunity for

it to be safe enough to go out into the streets.

Using the informational cascades model, political scientist Susanne Lohmann counters

McCarthy and Zald’s belief that membership in a mass movement comes from an analytical

assessment of resources and complicates Tarrow’s theory by saying political opportunity can

only happen when people see it. Lohmann defines informational cascades as instances when a

person sees another person’s actions and then engages in the same act.33 In the case of collective

action, Lohmann looks at how the public takes informational cues from changes in the size of
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movements over time.34 Essentially, she treats mass movements as having a bandwagon effect,

where if people see enough people protesting, they’re more likely to join the protests themselves.

Lohman still sees the decision to join a protest as a cognitive assessment of costs and benefits.

However, instead of looking at the decision to mobilize as coming from an assessment of

resources or political timing, Lohman sees people changing their cognitive belief about the risks

in joining a protest based on a perceived spatial observation.

All three models of collective action presented by these theorists are building off of each

other, but there are some core assumptions to all of these theories that I challenge in my model of

acoustic communities. These models look at social movements as organized, conscious, and

strategic. There is the assumption that either extremely intricate political organization goes into

the formation of these movements or mass protests just erupt when the timing is right or when

people see other people doing it. The Arab Spring is often thought about as an “organic”

eruption, where mass protests suddenly just “happened”. All of the presented theories focus only

on the importance of people’s decision to get out and protest, without looking at the long years of

buildup that led to that moment. My model of acoustic communities challenges the idea that

people have to think about social organization in an explicitly political way, and it goes deeper

into the long period of buildup that allows people to join these movements. Acoustic

communities have the power to change people’s beliefs through repeated shared experience.

I challenge McCarthy and Zald’s claim that social movements must be organized and that

people logically join social movements based off weighing the checks and balances of

membership. My model of musical communities looks at how movements become an organized

collective through the repetition of music. For example, the Ultras were able to lead large chants

during the mass protests in Egypt because they had already spent years singing chants together in
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the football stadium.35 However, to say each Ultra member joined the revolution by carefully

weighing checks and balances would be ignoring the nuance of the situation, as the Ultras never

intended to be a political group. I concur with Tarrow’s observations about host settings being an

incubator for social movements, but point out his failure to acknowledge cultural institutions

such as music venues as being a viable host institution for the building of social movements as

he chose to look more at political parties and universities. Finally, I counter Lohman’s claim that

collective action is about seeing other people protesting. I suggest that people don’t join social

movements by seeing other people on the street, but rather through sharing similar experiences,

whether that be through mutual oppression or through music. The Ultras never planned to be

political but once the revolution began the Ultras already had a network that was easy to

mobilize and organize. The following theories by Asef Bayat, Lisa Wedeen joined by Sujatha

Fernandes, and Thomas Turino will showcase the different ways that collective action be formed

and the unique role that music plays in forming these movements.

Small acts of resistance

Asef Bayat and Lisa Wedeen talk about the importance that small acts of resistance can have in

undermining state power. For Bayat specifically, these small acts of resistance can eventually

lead to large forms of mobilization and collective action. In the case of musical communities, we

will see how these groups of performers, listeners, and venue owners often engage in small acts

of resistance. Asef Bayat’s theories explain how these small acts can often lead to larger

mobilization, and Lisa Wedeen’s theories explain how music and the arts can often get away

with acts of resistance that other groups could not. In his book Street Politics, Asef Bayat looks

at how a community is formed through small acts of resistance among local street squatters in
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Iran. Bayat describes it as “a passive network of people who relate to each other in terms of

everyday politics.”36 Bayat looks at illegal squatters, and to him what makes them a collective

force is “a way of life that engendered common interests and the need to defend them.”37 The

thing that is interesting about these street squatters for Bayat is precisely the mundane, ordinary,

repetitive nature of their acts.38 Bayat looks at how the “small encroachment of the ordinary” can

lead to broader social change.39 His belief is that social change doesn’t just erupt out of nowhere,

but must be formed through the accumulation of networks over a span of time. Bayat wishes to

“deemphasize the totalizing notion of ‘revolution’ as the change par excellence, to discard the

assumption that real change for all groups can come necessarily and exclusively from a

generalized political campaign.”40

To many people, the Arab Spring seemed sudden and unpredictable. One moment there

was no resistance and the then the next moment there was mass resistance. What people often

failed to notice was the buildup of different communities that led over a period of time to mass

mobilization. Acoustic communities can be thought of as what Bayat calls “passive networks”

that eventually lead to stronger movements. The three case studies in this thesis look at groups of

people that repeatedly share an experience, both of music and oftentimes oppression from the

government. Eventually, the shared experience of music and the shared experience of oppression

become linked, and these groups become politicized. Acoustic communities, like street squatters

in Iran, had a common interest and the need to defend it. Many members of these communities

engaged in everyday forms of resistance, which repeatedly, through semiotic processes (which

will be explained shortly), shifted attitudes in the public sphere. Eventually the small acts of

resistance that took place in these networks became much larger acts of revolution.
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“Safety valves” and the public sphere

In her book Ambiguities of Domination, Lisa Wedeen looks at resistance in the case of Syria and

notices that it is primarily made up of mundane transgressions that do not aim to overthrow the

existing order. 41 Wedeen believes that ignoring these transgressive practices may mean

neglecting the lived circumstances in which collective action is generated and sustained;

quotidian struggles can and do grow into large-scale and conscious challenges to the political

order.42 Wedeen uses the example of satire in Syrian media to explain that while Syrians may not

be challenging power directly, neither do they uncritically accept the regime’s version of reality.

In Arabic, the word tanfis means “letting out air’ and is often used to describe the perception that

the arts operate as a “safety valve”, allowing people to vent frustrations and displace or relieve

tensions that otherwise might find expression in political action.43 Many scholars argue that these

tolerated critical practices function to preserve a repressive regime’s dominance rather than

undermine it.44 Other scholars, describing it as a “carnival”, celebrate the chaos-promoting

effects or political potential of these spaces.45 Lisa Wedeen doesn’t believe that these practices

function either exclusively as a “safety valve” or as a “carnival”, but rather both phenomena

often can occur at the same time.46 Wedeen says, “abstract juxtapositions of the ‘safety valve’

formulation versus the idea of ‘resistance’ obscures the ambiguity of these practices, which,

however, are no less political for being ambiguous.”47

In looking at musical spaces, I challenge the idea that these spaces are just a “safety

valve” that allows the government to continue with their oppression. Rather, music and the arts

can have the unique power to foster change because it is seen as a “safe space”, giving room for

greater resistance. Because music isn’t considered “political”, musicians and venues can actually

get away with resistance that they couldn’t otherwise be able to do through say, a political
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organization or an NGO. People form networks of like-minded people when there are spaces to

voice frustrations with a regime. This can be seen at El Sawy Culture Wheel, which is seen as

a“cultural” space rather than a “political” space, allowing the venue to get away with different

forms of resistance. This is also the case with Opera on the Balcony, as it allows collective action

by people assembling on the street without threatening the government. Shock and outrage can

occur when this perceived safety valve is ruptured; for example, massive protests happened after

El General’s arrest as people felt betrayed that the government arrested a musician, who is

supposedly outside the political sphere. Therefore, the idea that music spaces are just safety

valves actually allow a lot more politicization to happen under the government’s watch.

In her book Peripheral Visions, Wedeen continues with her ideas on the safety valve, this

time looking at how public spaces can be considered safe spaces where ideas can be shared

without major consequence. Wedeen looks at the case of qát chews in Yemen, communal spaces

where people can come together, chat with each other, and chew a tobacco-like substance called

qát. These public spaces are an opportunity for people to voice democratic ideas in an otherwise

authoritarian society. Qát chews can be seen as a “safety valve” that allows people to vent their

frustrations with the state without directly going against it48. Lisa Wedeen is interested in how

these spaces can contribute to the public sphere, a term coined by Jürgen Habermas. Habermas

has two requirements he sees as central to the public sphere: citizens engagement in critical

discussion and the role that the public plays in helping to produce the audience-oriented broader

public of anonymous citizens, or a “co-membership with indefinite persons”49.

Qát chews are an example of how a public space can also generate a public sphere,

providing a physical space where political and even radical ideas are discussed. As we will see in

Egypt, music venues can provide the same kind of space where new discourses are created and
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discussed. The El Sawy Culture Wheel in Cairo is one such venue. It is the first non-

governmental controlled cultural venue in Egypt. Because of its position as a counter-cultural

venue in comparison to state-owned cultural centers, it creates a new or counter-public sphere, a

public space in opposition to the cultural hegemony that the Egyptian state tries to impose.

Similar to qát chews, these venues are both open to the public and insulated from the state,

making them a “safe space” where people can talk about new ideas with little fear of

government-imposed consequences. Community and therefore trust is built, allowing people to

feel open enough to have frank discussions with each other about the state of society. Concerts at

these venues often introduce explicit or implicit political ideas that are then discussed and

dispersed among the attendees of these shows. We will also see how other public spaces, such as

city streets and football stadiums, can create a space where like-minded people can share their

ideas.

Sujatha Fernandes, in her book Cuba Represent! Cuban Arts, State Power, and the

Making of New Revolutionary Cultures, also explores the idea of art and music having a special

place in the public sphere that allows for some immunity from government repression. She terms

critical spaces within the arts as “artistic public spheres”, defined as sites of interaction and

discussion among ordinary citizens generated through media, art, and popular culture50.

Fernandes centers her ideas in relation to theories introduced by Gramsci. Gramsci views the

state not just as “the apparatus of government” but also the “private apparatus of ‘hegemony’ of

civil society”51. Gramsci distinguishes the state and civil society not as inherent bounded

categories but as a set of power relations that make sense only when they are situated in a

specific historic and ethnographic context52. Cuban art for Fernandes highlights the separateness,

or tension, between the state and civil society. And while the government in some senses
 20

controls what art is being produced, the way that the art is interpreted and discussed is beyond

the government’s control, allowing new meanings to be created that are sometimes oppositional

to government control. Fernandes shows us that in the realm of art, the Cuban state still tries to

shape public discourse and establish cultural hegemony, but there is more wiggle room than

there would be for other, more overtly political mediums. Cuban art is important in Cuba

because it allows ordinary people to discuss politics–as opposed to strict oppositional political

groups, which are banned in Cuba.

Fernandes’ theories have significance in looking at music in Egypt and Tunisia. Music in

the Middle East can serve as an artistic public sphere, where music has prompted vigorous

debates and new ideas. Fernandes’ point that art is harder to regulate than political organizations

is important– building on Wedeen’s ideas that certain spaces are seen as “safety valves”, music

has a unique place in society where it is not under scrutiny in the same way that political

organizations are. While Egyptian and Tunisian artists have still been scrutinized by the

government, they have slightly more freedom to express themselves than they would if they were

expressing themselves in non-musical ways. As we will see throughout this thesis, public debates

can be started at music venues, after concerts, and on an artist’s YouTube channel or Facebook

page. By combating the “safety valve” theory, we can see how music plays a unique role in

contributing to the public sphere and forming communities.

Music and Semiotics

Semiotic theory is another useful lens in looking at the unconscious political effects that music

often has. While many scholars had previously discussed semiotics, Thomas Turino was the first

to view semiotics from a musical perspective, in his book Music as Social Life. American
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philosopher Charles Sanders Peirce (1839-1914) created a theory of signs known as semiotics. A

sign is anything that is perceived by an observer that stands for something else to the observer53.

Every sign has three aspects: the sign or sign vehicle, the object or idea indicated by the sign, and

the effect or meaning of the sign-object relation to the perceiver. The effects of these signs can

range from physical reactions to different thoughts, ideas, or memories coming to mind for the

perceiver. Thomas Turino identifies three different kinds of semiotic relationships in music: icon,

index, and symbol. These three kinds of semiotic relationships create distinct and powerful

responses to the listener.

An icon is the first type of relationship. People often make connections based on

resemblance. For example, “A drawing of a horse is an iconic sign for the animal if, through

resemblance, seeing the picture calls horses to mind”54. Resemblance in music can be

recognizing a song as belonging to a particular genre because it sounds like other songs we’ve

previously heard– a banjo and twangy voice might allow a listener to identify the song as a

country song because they have heard country songs before that sound similar. As Turino puts it,

“icons can spur imaginative connections of resemblance between the signs perceived and the

objects stood for in light of the internal context of the perceiver”55. Sounds or lyrics in music

may, whether intended by the artist or not, resemble to the listener other ideas outside of music.

The second type of semiotic relationship is an index. An index is experiencing the sign

and the object together. For example, smoke is an index of fire, thunder and lightning are indices

of a storm, and a siren is an indexical sign for police cars and emergency vehicles56. Indexical

responses often happen when listening to music. Advertisements often play jingles connected to

a product. If heard enough, that jingle becomes an index to the product. Music often indexes a

song with a situation. If a person hears a song at a memorable event like a wedding, that song
 22

may call weddings to mind even outside of a wedding situation. Semantic snowballing happens

when new indices are added to old ones, creating a variety of different meanings. One example is

how the Civil Rights Movement used preexisting tunes that indexed the church and progressive

labor movements and set new lyrics about civil rights to these tunes. This combined old

associations of religious righteousness with progressive politics, adding historical depth and

power57. Because indexes link a song with a personal event, indexes tend to be the most personal

type of semiotic relationship and often evoke the most emotional and powerful responses.

The third type of sign is the symbol, which is less relevant for this thesis. A symbol is a

linguistic, usually visual agreement based off signs. Written words serve as a symbol because we

ascribe an idea behind a set of visual signs. Musical notation is another example of a symbol,

since it is a collectively-agreed created language that serves to stand in for the musical note

itself. What is important is that the symbol is based off of some sort of agreement that the

symbol represents the sign. It is important to distinguish symbols from symbolism, which is often

more metaphorical and more related to icons or indexical responses. Through the use of icons,

indexes, and symbols, we can come to a greater understanding on how music affects people and

groups in meaningful ways.

Thomas Turino demonstrates how these musical signs can take meaning in political

movements. He says, “From Lincoln to Mao to Robert Mugabe, politicians in countless times

and places have clearly understood and have effectively harnessed the iconic and indexical

power of music to further their own pragmatic needs.”58 He uses the rise of the Nazis as an

example of political movements using music for malevolent purposes and the Civil Rights

Movement as an example of a social movement using music as a tool for positive change. The

Nazis used a series of rituals and non-verbal signs like the swastika and the Hitler salute to bind
 23

the population into unconsciously following orders. Furthermore, Nazi leaders repeatedly linked

“German greatness”, “Jewish degeneracy”, “work”, “freedom”, “unity”, and “military together in

Nazi speeches, films, and songs.59 The Nazis used music as a form of propaganda, using singing

at mass rallies and required membership in choirs to create a sense of unity for the German

people, and they highlighted the greatness of “German music” while not tolerating music written

by Jews or “Negro music.”60 Turino then turns to to the Civil Rights Movement. During the civil

rights movement, mass singing was one of the primary forces to united people and create a sense

of unity. Songs like “We shall overcome” became iconic of the civil rights movement and people

developed indexical responses to those songs and the movement as a whole. Turino’s examples

of the semiotic power of music in the rise of the Nazi Party and the Civil Rights movements

highlight how music has been used as a political tool throughout history.

Throughout this thesis, we will see how Egyptian and Tunisian music created powerful

semiotic responses that helped bolster the movement that sparked the Arab Spring. Turino’s

theory of semiotics can explain why Tunisian hip-hop was a particularly important genre to

Tunisian social movements. In the United States, hip-hop is the “iconic” genre for African

Americans, a marginalized group. American hip-hop often deals with issues of oppression,

poverty, and rebellion. For much of the world, hip-hop and ideas of fighting oppression have an

indexical link. Tunisian hip-hop artists have been especially important in calling out oppression

in Tunisia because of the indexical clusters that are associated with hip-hop and fighting

subjugation. Certain hip-hop artists like El General have become iconic of the Arab Spring.

Because these artists played such a big role in the movement, they have become symbols of the

Middle East rebellions. Movements throughout the Middle East have used musical strategies to

fight against their government. The Ultras and other activist groups sing political chants over
 24

familiar popular tunes to create a semantic snowballing effect that gives the original song new

meaning. Through repetition of certain subversive activities in mundane life, revolutionary ideas

become internalized within the general population without the government noticing. Semiotic

effects play a role on the building of musical communities as a shared sense of community is

built through the repetition of certain musical practices, and people begin to associate music with

the community that they are a part of.

Throughout my paper, I will continue to incorporate the unique way in which music can

form networks of resistance, and how this resistance can be useful in enacting revolution. The

broad theory on musical communities ties together how networks that form can lead to collective

action and the theories of small acts of resistance, safety valves, and the semiotics of music

explain the power that music has in forming these communities and leading to resistance. These

theories will be incorporated into the three case studies on the Ultras, Tunisian hip-hop, and

Egyptian music venues. The case study on the Ultras can be seen as a culmination of all the ideas

presented in this section, as the Ultras incorporate both small and large acts of resistance, use

semiotic practices to engage listeners, and serve as a stellar example of a musical community.

The chapter on hip-hop in Tunisia will particularly look at the semiotic effect that hip-hop had in

building a movement. Finally, the section on music venues in Cairo will specifically present an

alternative to the safety valve effect on building networks of resistance.

 25

“We Will Never Stop Singing”: Sports Fandom, Youth Rebellion, and the
Acoustic Community of the Ultras

Introduction

A group of hard-core soccer fanatics, the Ultras, played a surprising and consequential role in the

Arab Spring. In the span of a few years, the Ultras changed from an apolitical fan club to a

leading movement in fighting Egyptian autocracy. As the Ultras grew in prominence, they were

praised as martyrs and visionaries of the revolution, but also condemned as thugs, hooligans, and

even terrorists. Music is central to the identity of the Ultras, and the members of the Ultras have

used songs and chants to strengthen their position as an acoustic community, as well as using

their sound to transform themselves from a passive audience to active performers. Looking

closely at Ultra music over time can provide insight into their increasing level of politicization.

Indeed, their music can be seen as a direct response to the injustices that they were facing– a way

of bringing attention to the violence and oppression they received from the Egyptian state. In

looking at the broader theories of this thesis, I will highlight how Ultras music can have a

semiotic effect on the listener; repetition of different ideas like loyalty, rebellion, retribution, and

resistance while sung with similar musical styles creates an indexical response linking all of

these ideas together and Ultra songs have become both iconic of the Ultras themselves and of the

larger youth movements. I will make the point that the Ultras form an acoustic community by

participating in a form of performance labor, as they shift from passive audience members to

active performers.

Who are the Ultras?

The concept of Ultras fandom has become a major aspect of global soccer culture around the

world. One can find Ultra groups in the United Kingdom, Italy, Argentina, Turkey, Tunisia, and
 26

Egypt.61 Technically, the definition of an Ultra is simply a soccer fan known for “ultra”-fanatical

support.62 In Egypt, the two main Ultras groups are associated with Egypt’s two largest soccer

clubs, Al-Ahly and Al-Zamalek. Soccer fandom is not a new concept in Egypt. Soccer has

played a central role in Egyptian cultural and political life for the past hundred years, going back

to the anti-colonial struggle, when Egyptians adopted the European game of soccer to prove their

worth in modern society.63

The Ultras existence emerged in Egypt in the early 2000s, when two main groups were

formed: Ultras Ahlawy, fans of the Al-Ahly team and Ultras White Knights, fans of the Zamalek

team.64 Membership in the Ultras grew rapidly. By 2009, Ultras Ahlawy and Ultras White

Knights managed to mobilize more than 10,000 young men in their respected curvas, which are

the curved sections between the two goals in the stadium (usually the most undesirable seats).65

The Ultras are incredibly dedicated to their teams and are expected to follow some non-

negotiable principles: they must cheer for 90 minutes straight, no matter the results; they must

stand throughout the entire match; and they must attend all games, both home and away.66 The

Ultras regard themselves as distinct from regular supporters. They believe it’s important to see

games live. They are against the general apathy of fans that watch football on television instead

of going to games, and they are against all forms of “media”.67 The Ultras’ relationship with the

press has always been tense. In the Egyptian sports press, they are commonly accused of

fanaticism, violence, drug addiction, hatred, and insults. Some in the media have even gone so

far as to label them a terrorist organization.68

Demographics of The Ultras

The Ultras are comprised of almost exclusively adolescent and young-adult males.69 While

membership in the Ultras is open to people of all social classes, the overwhelming majority is
 27

poor and working class. Due to their working class and hyper-masculine identity, the Ultras are

often viewed as violent hooligans or thugs; however, theoretically at least, the Ultras do not

believe in violence. Rather, they see it as important to maintain the right to defend themselves

and their group when attacked.70 Sometimes there are small violent scuffles between two

opposing Ultras groups, but these have rarely been deadly, and usually play the role of

establishing masculine dominance.

The demographic identity of the Ultras is vital to understanding their ultimate role in

Egyptian politics. The majority of Ultra members would be considered youth at a time of a youth

bulge. Youth bulges occur when a large percentage of a population is between the ages of 15 and

24, which almost always results in a shortage of jobs.71 Compared to adults, youth are

approximately three times as likely to be unemployed.72 Youth bulges inevitably lead to

competition for the few jobs available, which results in more people living in poverty. Large

youth unemployment can cause feelings of alienation from the larger society and its political

processes, giving rise to social unrest.73 Overpopulation in youth also results in higher crime

rates. Young men are viewed to be the most common perpetrators of criminal and political

violence, and worldwide young men are responsible for three quarters of violent crimes.74

Because most Ultra members tend to be young, unemployed men, they are often assumed to be

criminal or violent. Their status as poor, unemployed youth also increases their alienation and

anger toward a state that has failed to give them the opportunity to succeed. The Ultras were born

in the early 2000s, the same period in which the country was going through a highly accelerated

process of transitioning into neoliberalism.75 This is a period in which immense social disparities

between business elites and the vast majority of Egyptian masses emerged, and downward social

mobility for the middle and the middle lower classes that Ultras youth belonged to took place.
 28

Therefore, it is no accident that the demographics of the Ultras reflect the social and economic

disparities that were leading up to the 2011 revolution.

The majority of Ultras live in big cities where the large soccer teams are located, and

urbanization has also become a huge factor for social unrest. Overcrowding in urban centers

exacerbates problems and inequalities within a society as municipalities outgrow their governing

capacities.76 Cairo is the most populated metropolitan area on the African continent and one of

the most densely populated cities in the world.77 This overcrowding leads youth to feel isolated

or trapped. Surprisingly enough, many Ultras members are highly educated (due to free

education in Egypt) but are unable to find a meaningful job that gives them a decent living wage

after they graduate.78 This means that the youth are educated enough to feel like they deserve

better in this society, but are still poor and underemployed, leading to more disaffection. They

are alienated because education does not lead to financial security and this leads them to feel like

their education was pointless. For many Ultra members, going to the soccer games and

supporting their teams is the only thing that motivates them throughout the week and the only

time that they are happy. For many, this 90-minute game is the only time each week that they can

escape from the harsh realities of their lives.79

Conditions Leading Up to the Revolution

The Ultras were not always considered a political group– in fact, for a while, a core Ultra

philosophy was that they did not impose any political identity, and members were free to have

whatever political belief they desired.80 However, the Ultras became increasingly politicized

leading up to the Arab Spring revolutions, fueled by their violent confrontations with the police.

As Ultras presence in the public sphere grew, the state increasingly began to view the Ultras as a

threat to the regime. The Ultras were fundamentally against anyone who tried to take away their
 29

autonomy, and they viewed the police in that light. This hatred of the police can be seen in

famous Ultra slogans like “A.C.A.B” (All Cops Are Bastards) or chants that describe policemen

as “crows” that prey on innocent civilians.81 Ultras members were often not allowed in the

stadium and the Ultras viewed the police as treating them unfairly and infringing on their

freedom. Hatred of authority is a large factor that propelled the Ultras to the unexpected political

role that they played in the January 25th revolution and beyond.

The Ultras and Their Role in the Revolution

The Ultras ended up playing a key role in the January 25th revolution that broke out throughout

Egypt. As a result, the football supporters’ characteristic songs, fireworks, and flags were very

much present throughout the 18 days of protest in Tahrir Square and they became a symbol of

the revolution. Even though Ultra members joined the revolution as “individuals”, the

organization and coordination learned by members of The Ultras meant that they were not only

ready to mobilize, but knew how to mobilize effectively.82 Ultras members were useful to the

revolution because they were tough and already knew how to fight police forces; their history of

street fights had “prepared them” for the revolution. But each person’s role was different– some

Ultra members played the role of supporters, singing chants and cheering people on. Other Ultra

members physically fought (and even died) in the streets.83 Many Ultras fought so hard in the

revolution because the concerns of the rebels reflected that of most of the Ultras’ own concerns

which up until then did not have an outlet. The 2011 revolutions were a culmination of years of

anger against the police state and the general poor living conditions in Egypt.
 30

Port Said Massacre

There were two main turning points that made the Ultras increasingly politicized: the first was

during the 2011 revolution, and the second was after the 2012 Port Said massacre, where 72 Al-

Ahly fans were killed during a soccer riot that turned deadly. Hundreds of al-Masry fans

reportedly attacked al-Ahly supporters with sticks, knives, metal boards, and swords. The police

stood by watching the bloodshed and did nothing, some bystanders even reporting that they shot

at unarmed supporters in the crowd.84 What made the death toll so high was that security

blocked the exits of the stadium, so no one could escape.85 There were also insufficient security

measures taken before the match, as apparently weapons were let into the stadium. After the

horrific event, the streets leading to the Ministry of Interior in Cairo were blocked off by furious

Ahlawy fans who harshly confronted security forces and demanded the removal of people they
86
accused of being Mubarak loyalists within the ministry, but little was done to heed their calls.

While there was a verdict sentencing 21 al-Masry fans to death and jailing 52 others, none of the

security forces involved in the match were convicted.87 On January 26, 2013 thousands of

people went to the city street to reject the verdict; clashes with security forces broke out and 42

people were killed.88 The Port Said Massacre was so jarring to the general public because it was

televised on screen. The death of fellow Ultras seemed to be the spark that radicalized many

Ultra members, as this event highlighted the indifference to ordinary citizens by those in power.

Ultras Chants

Music is a central part of Ultra identity. Dalia Abdelhameed Ibraheem describes the Ultras as an

“acoustic community”.89 The sound of the Ultras is instantly recognizable and iconic to their

movement. Every Ultra must sing or chant for the duration of the 90-minute match. Of course,
 31

the Ultras did not invent the idea of singing and chanting during soccer matches. Historically

football fans across the world would sing for their teams, cheer their players on, and vocally

insult the rival team. Another precursor to Ultras group singing can be found in workers songs in

Egypt and songs of fighters and soldiers during wars.90 Nevertheless, the disciplined obsession

with harmonization constitutes a significant difference between the chanting of regular fans and

the chants and songs of the Ultras. Harmonization is important to the Ultras because it gives each

member a sense of contributing to a larger group performance.91 Chants unite fans through their

coordinated vocalization, giving them a shared identity as an acoustic community.92 This

acoustic community was a natural extension from the stadium to the revolution. Because the

Ultras shared an identity of sound and not just fandom, their community was able to transcend

the space of the soccer stadium. There is a metaphorical significance for why the Ultras sing

together because it stresses group identity over individual identity. It is about collective singing,

not the individual voice and it allows people from different backgrounds to sing out in one voice

to support their team.

During the revolution, the police would know that the Ultras were there when they heard

their chants. Because Ultras already had synchronized chants, they were often the leaders of the

revolutionary chants that became iconic to the Arab Spring. Synchronized singing is so crucial

for these groups that a capo (Ultra leader) will literally make the entire group stop if someone is

not keeping proper time or singing the right notes.93 This emphasizes the values of discipline and

unity that the Ultras hold so dear. Memorizing chants is essential for Ultras performance. A fan

will buy the CD or MP3 of their team’s chants and listen to it day and night, even using the

songs as alarms or ring tones94. Ultras members internalized chants through constant repetition.

CDs made by the Ultras were sold to millions of people, to the point that these songs were not
 32

just football fan songs but culturally significant anthems that were listened to by people from all

areas of life. Looking at the content of these CDs, we can see a pattern where the Ultras songs

themselves become more political in response to the injustices that the Ultras collectively had to

face and witness.

Analysis of Three Ultra Songs

To show how Ultras music grew more political over time, I have translated three Ultras songs

from Arabic and analyzed the lyrics of the songs; two of the songs I translated with the help of

an Arabic tutor, and the third song had lyrics already translated into English on the YouTube

page. The songs are in chronological order: the first song is adapted from a common chant

performed before the Arab Spring revolutions, the second song is a response to the death of an

Ultras member during the 2011 revolution, and the last song is a tribute to the lives lost in the

Port Said massacre. Below are the lyrics of the first song, called “Gathered Around One Idea”,

translated from Arabic, taken from the Ultras Ahlawy’s second CD, titled “We Will Never Stop

Singing.”

One idea makes us gather

This idea is loyalty
I’m crazy about Al-Ahly
And it’s all of my life
It wasn’t a choice
We were born into it

Ahlawy, la, la,la,la,la

I do not pay money for membership

I’m not a player on this team
My picture is not on the poster of the Al-Ahly club

But I’m a regular person that loves this club

You can see me cheering on the sidelines
I only have my voice and my heart
And my heart fears nothing
 33

This song is a quintessential Ultras chant. It stresses the love for the Al-Ahly team, club unity,

and undying loyalty, all core principles of Ultra ideology. This song uses repetition, a common

strategy in Ultra chants. By repeating the name of the club over and over again, it reinforces

Ahlawy’s love for the club. Official football club membership is very prestigious and is only

available to a high social class. Therefore, by stating in the song that they do not pay money for

membership they are affirming their identity as regular working-class people who simply have a

love for the team. Their loyalty cannot be bought or sold. There is nothing overtly political about

this song but there are some rebellious undertones if the lyrics are inspected closely. The last line

in the song is slightly more defiant than the rest of the song. Saying “my heart fears nothing”

implies that they are willing to do anything to support their team and no outside force can stop

them. Nevertheless, this song is definitely focused on the love for the Al Ahly team and there

does not seem to be any political agenda.

The next song I analyze is performed by the Ultras White Knights and is a tribute to an

Ultra member that was killed. This song was released in 2013 and the tone of the lyrics is quite

different from the first song. This song is called “White Shirt” and the lyrics are below.

O’ white life shirt

We are the most precious youth
Everyone who wears this shirt is fighting corruption
Everyone who wears this shirt is free

Amr Hussein is the knight of Zamalek

And he gave his soul to this movement
In all his life he never gave up
In all his life he never let down his club

He cheered for freedom

He hoped to see the Zamalek of the past
When he fought corruption, all he faced was the voice of guns
 34

When he said “Hail Zamalek”, all that he heard was the sound of bullets

The government thought the fire would protect them forever

They thought that money would protect them
The executioner forgot he had children
Children who were in the prime of their lives

The blood of my brother will be a witness on you criminals

The prayer of the mother of the martyr will chase you to the Judgment Day
These dogs will always betray you
You miscreants dug your graves with your own hands
And tonight the judgment of the dead will shake the earth

There is a lot of symbolism in this song that may be difficult to understand without some

knowledge of Egyptian culture. The song is called “White Shirt” because the Zamalek T- Shirt is

white, while the Al-Ahly T-shirt is red. By specifying that the shirt was white, the Ultras White

Knights are establishing themselves as supporters of the Zamalek team. Egyptians have this idea

that people are born with a white shirt and the shirt gets darker from stains as the person gets

older. This is similar to the “blank slate” idea in that people are born “pure” and begin to lose

their innocence over time. Therefore, the phrase “white life shirt” symbolizes the innocence and

purity of the Ultras White Knights, but also the loss of innocence that happens due to growing

violence as the white shirt gets stained with blood. This particular song is a specific tribute to

Amr Hussein. Amr Hussein was a member of the Ultras White Knights who was shot and killed

during a clash with security forces at a protest in Alexandria in 2013.95 Amr Hussein is just one

example of young Ultras members who died as a result of conflict with the state. Still, Hussein’s

death seemed to leave a significant impact on the Ultras White Knights. The purpose of the song

is to commemorate Hussein’s death vow for his revenge. The lyrics show a lot of subtle jabs at

the government. For example, the government is called “the executioner” in the fourth stanza. It

was never stated that “the executioner” specifically referred to the government, but the context of
 35

the song makes it pretty clear. Later on, the government is referred to as “miscreants”. By

associating the government with executioners and miscreants, the government is portrayed as

evil to the listeners. The references of “judgment day” in the song brings religious ideas into the

picture, as well as the idea of revenge, since during judgment day, all evildoers will get

retribution. The lyrics are emotional, charged, and much more political than a typical chant. The

music video has pictures of the late Amr Hussein, which makes the song even more emotional

because it is about a real human being.

The last song I will analyze is a song called Hekayetna or “Our Story”, and the English

translation is taken directly from the music video that was made in the end of 2013. The lyrics

are below.

Soccer when we arrived was lies and deception,

It was brain numbing and a shield for the authorities.
They (authorities) tried to beautify it but it resembled the Grief of the country,
They did not take account for the thousands in the stands.

Keep Killing our ideas,

Oppression is everywhere.
We will never forget your past (police),
You are the slaves of the regime.
And when the revolution came, we went and participated in every city,

We died for freedom and the removal of the oppressive regime.

We never kept quiet and will never give up since the regime is still in power.
The police dogs (from the Ministry of the Interior) are the oppressors and are still everywhere,
Keep killing the revolution.
They (police and regime) have killed our dearest friends and dream, in Port Said the victims
witnessed treachery before their murder.
They lay witness to the authorities that said either accepts our rule or total chaos will be
everywhere,

Keep killing the revolution.

But no matter how cruel and mighty the jailor, my voice for freedom is even mightier,
Keep killing the revolution.
Keep killing the idea,
We chanted in front of millions “down with the regime that kills generation after generation. ”
 36

They trapped us and plotted against us,

Keep killing the revolution.
Keep killing the Idea,

In Port Said the authority said either accept our rule or will set you into total chaos,
I will never let you feel safe as an authority and will never forget what you have done to us, I will
never allow you to rule us again one more day,
Keep setting your police on us.
They all died with the dream of ending the regimes grip on the country,
Oh SCAF, you bastards.
You sold the blood of the martyrs in return for protecting your regime that you are part of, Oh
SCAF you are bastards.

This song was written to commemorate the 70 members of Ultras Ahlawy who lost their lives in

the Port Said massacre. “Our Story” became a massive hit and accumulated tens of millions of

hits on YouTube, with many of the views being an international audience. This song is perhaps

the most adept at summarizing the Ultras’ history of resistance against autocratic regimes in

Egypt.96 The lyrics in this song are by far the most explicitly political of the songs I analyzed.

There is no subtlety or metaphors here– the hatred that the Ultras have towards the regime and

the injustices imposed by them is strikingly clear. Police and government officials are called

nasty names like “bastards” or “slaves”. Sometimes, government officials are simply referred to

as “they” as to strip away their humanity. Certain themes are repeated multiple times in this

song. The words “oppression”, “revolution”, and especially “regime” constantly come up in the

lyrics. This use of repetition is used to force the listener to pay attention to key points. Certain

phrases such as “keep killing the…” are repeated multiple times as well, to signify how the

government is trying to kill every aspect of Egyptian youth culture and revolution. The lyrics are

also very specific– the Ministry, Port Said, and SCAF are all explicitly mentioned. In this song,

there is no doubt on what the subject is about.

 37

This song is powerful for several reasons. First of all, the Port Said massacre has been

one of the most horrific events in modern Egyptian history. The massacre symbolized how little

the government cares for its people because security guards blocked off the exits so people could

not escape, even as they were being killed. The characterization of the government as “the

regime that kills generation after generation” strikes a chord with Egyptians across all political

spectrums.97 Everyone knows that the Port Said massacres were so deadly because the

government failed to protect ordinary people, but few groups have said it so explicitly and with

so much anger as the Ultras, who were most affected by this event. The intent of this song is to

be political; not one passage refers to the soccer game itself or any details about the match.

Instead, “Our Story” is a political call to action used to mobilize the Ultras and all Egyptian

youth inside and outside the stadium. This song has been especially important to the Ultras after

they were banned from watching games at the stadium at all. It proves that their group became

about more than a love of soccer. It is about building a movement to fight oppression.

In comparing the three songs, a few patterns emerge. One pattern is that Ultra music

seems to have gotten more overtly political over time. Ultras music was not originally meant to

be political, but as time goes on the lyrics take on a much more political tone. The first song,

“Gathered Around One Idea”, is a classic Ultra chant that mostly discusses the Ultras’ devotion

to their team. Even though the song is not political, there is an air of defiance to it. The line “my

heart fears nothing” has a rebellious feel and implies that the Ultras aren’t afraid of anything

that’s thrown at them– be it the police, the media, or the government. The song also brings up

class issues by separating themselves from the upper class and elite. “Gathered Around One

Idea” is a classic example of Ultra chants before the Ultras became politicized in the revolution;

it is feisty and rebellious, but not political.

 38

After the revolution, Ultras music becomes more political. Tragic events like the death of

a member from police brutality or the Port Said massacre were used as a fuel to channel the

anger that the Ultras had towards the government. The song “White Shirt” is specifically about

the death of Amr Hussein. The lyrics are harsher, and the government is referred to as

“criminals” and “executioners”. Nevertheless, the word “government” is never actually used in

the song, but the meaning is implied. “Our Story”, a song written as a response to the Port Said

massacre, is the most explicitly political. It directly calls out the oppressive regime. None of the

lyrics are sugarcoated. It is a call to action designed to inspire the youth of Egypt to fight back

against a regime that does not care about their livelihood.

Ultras music in connection to larger theories

The Ultras played such a key role during the revolution because they were a group that was

already organized and ready to mobilize. The Ultras were not only connected through their love

of soccer and through their shared identity as young, working-class, and male, but also through

their shared experience of performing chants and songs, making them, as Dalia

AbdelhameedIbraheem calls them, the ideal “acoustic community”. The Ultras were a powerful

force during the 2011 revolution because of their pre-rehearsed chants and songs that were able

to be sung by the masses in the streets. It may seem like the Ultras suddenly became politicized

when the Revolution happened, but years of organizing, singing, and feelings of oppression and

discontent led up to the moment where the Ultras became “a political group”. Because the state

tried to silence the Ultras by banning them from the stadium, their music was the best way for

them to resist, and we can see their music become increasingly political and angry as time goes

on.
 39

It seems evident that Ultras music has had a powerful emotional effect on many listeners

and some songs have been used as a political tool to inspire public action. This is because many

of the songs incorporate semiotic tools used to instill a response in the listener. Repetition of

different ideas like loyalty, rebellion, retribution, and resistance sung over and over again to a

familiar musical sound creates an indexical response by linking these core ideas with the familiar

sound. Semantic snowballing occurs as new political meanings are added to old chants. By

adding new lyrics to familiar sounds, the listener unconsciously begins to think about old ideas in

new ways. Famous Ultra songs have now become iconic of youth rebellion in Egypt. The video

for Hekayetna or “Our Story” has been watched by millions of people. Ultras chants can be seen

as a form of performance labor; the Ultras are required to sing for 90 minutes straight, learn

complex harmonies, and move in unison with each other. This form of elaborate performance has

transformed the Ultras from passive fans to active performers. This can be very empowering and

it gives Ultra members, a large majority of who are poor or underemployed, a feeling of purpose.

By analyzing the lyrics of Ultras songs, insight can be made into politicization of the

group. Originally, Ultra songs were simply chants that were sung at games. However, after the

revolution, the Ultras began to use their songs as reaction against injustices they confronted and

observed. The second and third songs analyzed were written in direct response to the unjust

killing of their own members. The songs were released on YouTube and the lyrics were

translated into English to gain international attention. And it had an effect. “Our Story” got

millions of views on YouTube and sparked international outrage to the behavior of the Egyptian

government during the Port Said massacre. Especially since the Ultras were banned from

congregating at stadiums, their songs were used as weapons to fight against the state by issuing a

call to action in their lyrics.

 40

Because the Ultras received so much media attention, these songs could be used to force

listeners to face injustice happening in Egypt. These songs empower the Ultras because it

changes the group from passive bystanders to active performers. Ultras songs now have cultural

capital with significance to the public sphere. The Egyptian media loves to talk about the Ultras,

both by depicting them as villains and as heroes, and the movement of the Ultras has become a

popular subject for aspiring academics, in Egypt and beyond. It has become irrelevant whether

the Ultras are actually violent low-class hooligans or rebellious martyrs. These movements

transcend simple black-and-white views of morality. The Ultras are entirely unique in that their

movement combines sports, music, and politics in a new and powerful way. The relationship that

the Ultras have to music cannot be underestimated. The Ultras mobilized their shared musical

repertoire to illuminate injustices. Politics have had an effect on Ultras music, but Ultra music

has also had an effect on politics.

 41

Tunisian Hip-Hop: The Soundtrack to a Revolution

On January 4th, 2011, Mohamed Bouazizi died from his burns after he publicly lit himself

on fire to protest his mistreatment from the Tunisian government. Shortly after, Tunisia started a

revolution that soon would spread across North African and the Middle East. When looking back

at how the uprising started in Tunisia and how it spread to other countries, two events come to

mind: the first was Mohamed Bouazizi’s self-immolation and the second is the arrest of El

General, a 21-year old rapper who released a music video that scathingly critiqued the Tunisian

government and Ben Ali’s corruption. A few weeks later, and El General’s anthem was being

sung in Egypt and Bahrain. But El General is not the only Tunisian rapper that helped hip-hop

become the “soundtrack to the revolution”, as so many journalists have called it. Countless other

rappers have risked their lives to spread their message through their music, tackling issues

ranging from police brutality to religious freedom. And while there were other musical genres

that dealt with political issues in Tunisia, hip-hop seemed to be the genre that struck a chord (pun

intended) with people, and had the greatest impact on creating a movement. In this chapter, I will

analyze how hip-hop had an effect on political change in Tunisia and why hip-hop was such an

iconic genre of the Arab Spring.

El General

The youngest of four children, Hamada Ben Amor, also known as El General, was only 21 years

old when he became one of the most influential rappers in Tunisia and one of the driving forces

of a movement that took down a regime.98 He grew up in a middle class household in the small

city of Sfax.99 Influenced by American rappers like Tupac Shakur, El General began rapping in

2008, when he was 18 and his songs have always been political; the first song he wrote was
 42

called “Malesh” or “Why” and it discussed the question about why Tunisia was in a situation of

corruption, crime and violence.100 He also wrote “Sidi Rais” or “Mr. President” when he was 18,

a song that El General would later describe as a “call to the president to fight corruption.”101

While he had posted tracks on the internet for a few years, he was relatively obscure until he

posted “Rais Lebled” (which meant “Mr. President your people are dying”) on to Facebook on

November 7th, 2010.102 The song explicitly criticized President Ben Ali in a way that few had

dared to do before. Below are the lyrics.

Mr. President, here, today, I speak with you

in my name and the name of all people who live in misery.
It's 2011 and there's still a man who's dying of hunger.
He wants to work to survive, but his voice is not heard!
Go out into the street and see [how] people have become animals.
Look at the police with batons. Thwack-thwack-thwack! They don't care!
There is still no one to tell them the word "stop."
Even the law that's in the constitution, put it in water and drink it [i.e., it's worthless]
Every day I hear of someone prosecuted for a fake offense
even if the official knows that he is an honest citizen.
I see police goons beat women who wear headscarves.
Would you accept that for your daughter? I know my words make the eye weep.
I know you're still a father. You would not accept evil being done to your children.
Alors! This is a message from one of your children
who is speaking with you about suffering. We are living like dogs!
Half of the people are living in humiliation and have tasted from the cup of suffering.

CHORUS (x2)
Mr. President, your people are dead. So many people are eating from the garbage.
There, you see what's happening in the country!
Miseries are everywhere and people haven't found anywhere to sleep.
I speak here in name of the people who were wronged and crushed beneath the feet [of the
powerful].

Mr. President, you told me to speak without fear.

I spoke here but I knew that my end would be palms [i.e., slaps and beatings].
I see so much injustice. That's why I chose to speak out
even though many people told me that my end will be execution.
But how long [must] the Tunisian live in illusions?
Where is freedom of expression? I saw that it was [only] words.
 43

They named Tunisia "the Green." Mr. President, you can see
today that Tunis has become a desert that's divided into two sides.
They steal in broad daylight, confiscate property, and own the land.
[Even] without me naming them, you know who they are!
So much money was pledged for projects and infrastructure:
schools, hospitals, buildings, and improvements.
But the sons of bitches stuffed [their] pot-bellies with the people's money.
They stole, robbed, dismembered, kidnapped and would not give up the seats [of power].
I know there are many words in the people's hearts that don't reach you.
If the situation weren't unjust, I would not be speaking out today.

CHORUS (x2)
Mr. President, your people are dead. So many people are eating from the garbage.
There, you see what's happening in the country!
Miseries are everywhere and people haven't found anywhere to sleep.
I speak here in name of the people who were wronged and crushed beneath the feet [of the
powerful].

Okay. The voice of the nation. El Général. 2011:

The same situation. The same problems and the same suffering.
Mr. President...Mr. President...
Mr. President!

CHORUS (x2)
Mr. President, your people are dead. So many people are eating from the garbage.
There, you see what's happening in the country!
Miseries are everywhere and people haven't found anywhere to sleep.
I speak here in name of the people who were wronged and crushed beneath the feet [of the
powerful].

The Effects of “Rais Lebled”

“Rais Lebled” was impactful for a variety of reasons. The date of its release was significant–

November 7th was a national holiday in Tunisia commemorating the moment in 1987 when Ben

Ali ended a 30-year reign of the previous president, Habib Bourguiba, with a bloodless coup.103

The release on this date was a deliberate slap in the face to the government and everything that it

stood for. The song dealt with many problems that were occurring in Tunisia– police brutality,

anti-Islamic policies, government corruption, poverty, and censorship. The video opens with Ben

Ali standing over a cowering schoolboy asking him, “why are you worried?” and then cuts to El
 44

General with his face obscured by a black baseball cap pulled low over his eyes as he barks into

a studio microphone. The video makes Ben Ali look less like a protector and more like a

molester. It’s hard to see El General’s face in the video but he’s not totally anonymous; it seems

like he actually wanted everyone to know it was he who sang the songs, and his facial obscurity

is more for a mysterious aesthetic than for protection. The song is a direct condemnation of the

president. The lyrics are harsh and direct and there are no subtleties. All of the pent-up years of

anger against the state were finally out in the open on one explosive track.

The dangers of publicly posting a song like this were enormous. El General’s friend and

fellow rapper RTM tried to warn him not to post the song. “When Hamada recorded that, I tried

to convince him to be worried,” RTM said. “Rap like this may lead to his death. I tried to

convince him to convey his message implicitly. He just smiled and told me he’s ready for the

consequences.”104 Days after the track was uploaded, there were already hundreds of thousands

of views, attracting the attention of President Ben Ali himself. On the orders of Ben Ali, El

General was arrested on January 6th, 2011.105 El General spent three days handcuffed to a chair

being interrogated.106 However, his detainment began to gain national and even international

attention; Tunisians learned about his incarceration and started mass protests demanding his

release. This pressure eventually forced the government to release El General, and he returned

home a celebrity. The public attention that El General received caused “Rais Lebled” to go from

a viral hit to a national anthem.107

Less than two weeks after El General’s arrest, Ben Ali fled Tunisia. The arrest of El

General was one of the final straws that started a revolution– in fact, some even credit “Rais

Lebled” with galvanizing Tunisia’s youth to put an end to 23 years of tight-fisted rule.108 The

arrest of El General brought Tunisia far more international attention than it had witnessed since
 45

the start of the uprising– essentially, it caused Tunisia’s revolution to become a world

phenomenon.109 This would have enormous effects later as revolts would spread through Egypt

and other parts of the Arab world. As “Rais Lebled” began to be known as the unofficial anthem

to the Tunisian revolution, El General gained international attention.110 He was even listed in

Time Magazine’s 2011 most influential people, ahead of Barack Obama.111 Now he is probably

remembered as the most notable face of the Tunisian revolution apart from Mohammed

Bouazizi, who lit himself on fire as a protest against the regime. To this day, El General is

enjoying success as one of Tunisia’s most well-known rappers, and he is still sticking to his

political routes. Recently, he wrote a new rap called “Vive Tunisie!” that honors Tunisian

protestors and those killed during the uprising.112

Other Tunisian rappers

El General is far from the only important rapper in Tunisia– there is a vibrant hip-hop scene in

the country, especially after the revolution. Years before El General even began rapping,

underground rappers were finding ways to fight against the government. Underground rapper

Lak3y (pronounced Lak-eye-ee) organized a concert back in 2005. At the last minute,

representatives of the RCD (the Tunisian ruling party at the time) hijacked the event and hung a

huge RCD banner over the stage. Lak3y performed his anti-government rap anyway and ripped

down the banner, which earned him a post-concert beating from five policemen.113 In 2010,

police warned him that if he continued to criticize the government, there would be consequences

for him and his family. Following that, Lak3y laid low for a while but after El General was

arrested he wrote “Touche Pas á Ma Tunisie” (Don’t Touch My Tunisia).

 46

President Ben Ali had a long history of marginalizing rappers; he banned prominent hip-

hop artist Mohamed Jendoubi– aka Psycho M– from performing for having Islamist

sympathies.114 Another well-known rapper, Weld 15, was arrested after his release of the viral

video “Boulicia Kleb” which means “Cops are dogs”.115 The video of “Boulicia Kleb” garnered

over 2 million views and explicitly accuses Tunisian police of resorting to brutality.116 In one of

his lines he says, “cops are dogs, that if I had a gun I’d kill one, or that I’d strangle one like a

sheep”. To the government, these words sounded a lot like threats, but Weld 15 defends himself

by saying, “these are only metaphors to express an anger felt by a lot of young people by some of

the police’s methods.”117 However, the Tunisian Ministry of the Interior claimed that the video

featured “immoral phrases and references, public slander, and threats to security agents and

judges that requires criminal punishment.”118 Weld 15 was originally sentenced to two years of

prison, but his charges were later revoked after the severe sentence drew widespread attention

and anger. Thus, his story follows a similar plot to that of El General– he faced criminal

punishment due to his controversial lyrics until widespread unrest led to his release.

While many Tunisian rappers had similar experiences to that of El General and Weld 15,

there was one artist who followed a very different path. Balti is considered Tunisia’s most

commercially successful rapper and is one of the founding fathers of hip-hop music in the

country.119 Balti was able to be so successful because he toned down the political rhetoric and

focused more on subjects like love, personal struggle, and family.120 After rapper Ferid El

Extranjero released “3bed Fi Terkana” in 2008 (“In An Open-Air Prison), a song that criticized

police and became an underground hit, the government gave other rappers an ultimatum– either

make mainstream commercial rap that avoids political topics, or face criminalization. Balti chose

the former.121 Balti then became the “poster rap boy” for the government. The government saw
 47

an opportunity to gain a lot of revenue through Balti, so they supported him as long as he stayed

away from revolutionary lyrics.

Balti experienced great success during Ben Ali’s regime, but he was not so lucky after

the revolution. After the revolution, rap songs condemning the government proliferated and

rappers who did not perform these types of songs seemed cowardly and were criticized. Balti

was one of the most criticized rappers after the revolution, being accused of being the puppet of

the government. Balti denied that he was allied with the government and claimed he always

supported the revolution. “I work for the art, regardless of political identities,” Balti said. “I

perform music. I don’t care about politics.”122 Nevertheless, Balti’s music became more political

after the revolution. His latest recording is “Zine el Abadine Ben Ali and the 40 thieves,” a

barbed account of the former president deceiving his people.123 Still, the criticism that Balti was

too soft on the government affected his career; “Not a lot of people come to the concerts now,”

Balti’s manager admits. “He’s not selling a lot of albums. Before, it was better.”124

A pattern seems to emerge when looking at rappers in Tunisia. Revolutionary and

political hip-hop artists faced government persecution and criminalization during Ben Ali’s

regime, but they gained popularity and prestige after the revolution. In fact, one journalist

claimed that these revolutionary rappers are now looked at as the new elite of the country.125

However, rappers who played it safe during Ben Ali’s regime and avoided political subjects, like

Balti, now experience criticism from the hip-hop community and their careers have suffered.

Tunisian hip-hop artists are often talked about as one monolithic revolutionary group, but they

are more than just symbols of the revolution that the media portrays them to be– they are artists

who care about their craft and they are individual people that do not always agree with each

other or share the same viewpoints.126

 48

Spread of hip-hop and larger consequences

The impact of Tunisian hip-hop artists had a lasting effect on not only Tunisian politics, but the

politics of the entire Middle East region. A few weeks after El General had been arrested for his

defiant rap against his president, his battle cry was being chanted in Cairo’s Tahrir Square and in

Bahrain.127 El General himself was actually invited to perform in Tahrir Square during the

Egyptian revolution, but he couldn’t go because he didn’t have a passport.128 Because Tunisia

was the first country in the region to revolt, it served as a prototype to other countries for how a

revolution can occur. Therefore, the revolutionary message of Tunisia’s hip-hop artists not only

spread to other countries in the Middle East, it may have actually helped galvanize other

countries to revolution. As the world became aware of the Arab Spring, these rap songs were

played at gatherings and solidarity marches in London, New York, and Washington; exile

opposition groups and Muslim communities responded with musical tributes.129

Hip-hop of course was not the only factor that led to an uprising in Tunisia, and

revolutionary hip-hop in Tunisia was so successful because it was occurring at the same time as

other important events were taking place. The outpour of Tunisian hip-hop happened around the

same time that Mohamed Bouazizi, a street vendor, set himself on fire in despair and in protest

of his mistreatment at the hands of local authorities.130 Mohamed Bouazizi faced humiliation

after police had seized his wheelbarrow and beaten him in public. Bouazizi died from his burns

on January 4th, 2011, and over 5000 people attended his funeral.131 Bouazizi’s death was seen as

a symbol for a country that was on the edge of igniting. He was seen as a martyr, and his death

sparked massive protests across the country. Bouazizi’s death occurred at around the same time

that rap songs by El General and other artists were blowing up. The death of Bouazizi and the
 49

arrest of El General together were the perfect combination to mobilize people who had spent

years in quiet anger to action.

The spread of the Internet and social media also had an enormous impact. Facebook

especially loosened the government’s monopoly on information. For example, there were riots in

the southern city of Redevef in 2008, but the state-run media ignored the riots and social media

wasn’t popular enough at that time to make a difference.132 By 2011 however, Tunisia had

almost 2 million Internet users– over 20% of the total population and a large percentage of the

youth population.133 For the first time, Tunisians were able to effortlessly share their frustrations

with each other and the world.134 The spread of the Internet allowed underground rap to

proliferate in a way that it wasn’t able to before. Social media sites like Facebook and YouTube

gave virtually unknown artists the opportunity to become viral sensations overnight. In the words

of journalist David Peisner, “If Facebook provided the medium that made the revolution

possible, underground rap frequently provided the message.”135

Tunisian hip-hop began to often represent the conflict between Ben Ali’s forced secular

government and movements for radical Islam. Rapper Psycho M, for example, has a political

song called Manipulation, which praises the Muslim Brotherhood to the accompaniment of

religiously inspired chants and the words: “there is no other solution than Islam.”136 Islamic

rappers were often marginalized by the state, as Ben Ali was terrified that radical Islam would

lead to terrorism. Unfortunately, in some cases it did. Rapper Marwan al-Dwiri turned radical

after he was jailed in 2012– his official charges were possession of marijuana but it seems

evident that he was jailed because his lyrics were critical of the police.137 He is now committed

to ISIS after the secular state failed him and turned him into a criminal. The bitter irony is that
 50

the state is so harsh because they don’t want people to become Islam extremists, but the

harshness of the state often turns people who otherwise would not be radical to extremism.

Why hip-hop?

Many journalists like David Peisner and Neil Curry described hip-hop music as the “soundtrack

to the Tunisian revolution.” Lak3y, a Tunisian rapper, claimed, “Rap reflects the reality of

Tunisian society. It is the only music that supported the revolution.”138 Balti, Tunisia’s most

commercially successful rapper, agreed saying, “Hip-hop music contributed greatly to the

revolution. The revolution is a social movement and rap is always talking about social issues.”139

Finally, journalist El Mekki said, “Now everyone is looking at rappers as the new elite of the

country. When everyone was silent, they spoke up. When everyone was at home, they went to

the streets shouting and fighting against the police. Today, rappers have more respect.”140 These

are just a few of the testimonies highlighting the importance hip-hop had in the Tunisian

revolution. And while there were probably other musical genres that were engaged in activism,

there seemed to be something specific about hip-hop that sparked such a massive impression

with the people of Tunisia. But why is hip-hop in particular such an important genre for Tunisian

politics, and why did hip-hop have such an impact on Tunisia in particular? Below I try to

answer these questions.

There seems to be something about the genre of hip-hop that resonates with disaffected

youth throughout the world. In the words of Ulysses, a renowned hip-hop blogger, “hip-hop has

become a universal medium of social and political expression for young, dissident, and

marginalized people everywhere.”141 Many Tunisian rappers were influenced by American hip-

hop; Tupac in particular inspired something in Tunisian rappers. NPR would later claim that
 51

“Tupac inspired the Arab Spring.”142 Tupac was the favorite artist of El General. El General

doesn’t know English, so he can’t understand Tupac’s lyrics. “The lyrics don’t matter,” El

General said. “The kind of music Tupac used was revolutionary.”143 Somehow, Tupac had

become a symbol of revolutionary rap everywhere. He dealt with issues of institutional racism,

poverty, and police brutality in his songs. One of his songs was literally called “Revolution.”

Tupac had strained relations with police and spent time in prison– this resonates with many of

Tunisian’s artists who have been arrested. Therefore, Tunisian youth look at American rappers

like Tupac and see themselves. They see someone who was born into economic and racial

disenfranchisement, someone who fought against the police and has been arrested multiple times,

someone who uses revolutionary music as a way to achieve a better life, and it resonates with

them.

Turino’s theory of semiotics may help explain why hip-hop is such an important genre

for revolutionaries throughout the globe. Hip-hop elicits both iconic and indexical responses

within people. In the United States, hip-hop is the “iconic” genre for black Americans, a

marginalized group. American hip-hop often deals with issues of oppression, poverty, and police

brutality. People across the world see an indexical link between hip-hop and ideas of fighting

oppression. Hip-hop has been especially important in raising issues of oppression because of the

indexical clusters that are associated with hip-hop and anger at authority. Certain artists like El

General have become iconic of the Arab Spring, and hip-hop has become the iconic genre of the

revolution in Tunisia. That means when Tunisians think of the revolution, they think of hip-hop–

and vice versa. Because these artists were so integral to shaping the political movement, they

have become symbols of the revolution in the Middle East. By looking at hip-hop as a sign that
 52

resembles abstract ideas, we can reach a greater understanding of why this genre had the impact

it had on so many people.

The accessible and underground nature of Arab hip-hop can also explain how it became

so revolutionary in Tunisia. While there were a few hip hop artists in Tunisia that were

government-approved and played on mainstream radio, like Balti, the majority of hip-hop artists

were forced to be underground due to their clashes with the state. Luckily, with the rise of the

internet, hip-hop artists no longer need to be attached to large labels to be heard. Therefore,

Arabic hip-hop is a widely accessible and unfiltered medium for disseminating revolutionary

ideas while at the same time an underground medium that is usually not connect with major

labels or companies.144 As ethnomusicologist Mark Levine argues, the uncommodified, do-it

yourself character of underground hip-hop gives it “the aura” of that pre-modernity artistic

expression that highlighted art’s singularity and irreplaceable value that was lost due to

commercialization of music the 21st century.145 Basically, commercialization inevitably leads

artists to compromise their politics and message in order to appeal to shareholders that want to

hold on to the status quo. Underground hip-hop artists had no allegiance to shareholders and

could therefore keep their artistic and political integrity.

Hip-hop was important to introducing revolutionary ideas throughout the Arab world, and

yet it seemed to have the biggest impact in Tunisia. Tunisia has one of the oldest hip-hop scenes

in the Arab world, but there have been countries in the region with previously more prominent

hip-hop scenes, like Morocco and Palestine.146 It may be that people focus on hip-hop in Tunisia

because Tunisia was the first country to have a revolution– hip-hop began to spread around the

Arab world as other countries began to have revolutions. While I was in Egypt, I consistently

heard that hip-hop was not popular until after the Arab Spring. Hip-hop in Tunisia can therefore
 53

be viewed as a case study to rap having a revolutionary effect in other countries. There is also a

delicious irony in the prominence of Tunisian rap music in the events that led to Ben Ali’s

overthrow: in 2006, the Tunisian and French governments co-sponsored a (bad) film called The

Making of a Kamikaze that promotes hip-hop as counter to jihadi ideology. As Hisham Aidi

writes, “state officials and diplomats introduce the film reiterating the message that hip-hop is

the antithesis to radical Islamism, perhaps even the antidote to it.”147 However, the film and

government ignored both the fundamentally anti-establishment character of hip-hop and the deep

ties hip-hop had to Islamism in the region.148 In an effort to subdue their populace, the

government introduced a genre that in the end contributed to their own downfall.

Conclusion

Of course, there were other musical genres that condemned the government, and there

were many other aspects that fueled the revolution in Tunisia, like Bouazizi’s self-immolation

and the spread of social media. Nevertheless, rap music explicitly expressed dissent in a way that

had not occurred before and could not be ignored. With the spread of social media, rap was able

to spread and the message was heard by millions of people. Hip-hop seems to be linked with

issues of oppression, marginalization, and anger at the police and the state. We can see people

writing this form of hip-hop throughout the world. For example, Sujatha Fernandes describes

how hip-hop became a popular means for political dissent in Cuba because Cubans associated

hip-hop with fighting oppression.149 This linkage of hip-hop with political ideas can be explained

using theories of semiotics, which looks at how one sign is used as a substitute for another. In

this case, the genre of hip-hop is a substitute for disaffection with the state.
 54

In the case of Tunisia, we see how music can be more than just a political safety valve.

The songs written by El General and other hip-hop artists triggered a harsh response from the

government. In turn, this response caused shock and outrage in the Tunisian public sphere as the

government was imposing their will on the artistic world, a space that is believed to be non-

political and therefore allowed more freedom of expression. We see how the hip-hop community

in Tunisia was a form of acoustic community. Tunisian hip-hop artists supported each other and

built up a strong network of resistance. Hip-hop had such a powerful effect in Tunisia not

because of one artist, but because of the large community of hip-hop artists that supported each

other and their art. Not only did Tunisian hip-hop artists support each other, but they expressed

solidarity with American hip-hop artists and later, other artists in the Middle East making a stand

against oppression. These artists were united both by their love of hip-hop and by their shared

experience of political disenfranchisement. Artists like Balti, who worked with the government

rather than against it, lost their credibility and were not welcome in the acoustic community.

Hip-hop artists in Tunisia risked their lives to raise concerns about a government that did not

listen to the needs of the people. Hip-hop music was one of the fuels that sparked the Tunisian

revolution, and as the first revolution in the Arab Spring, it was one of the inspirations that

inspired people in other states to revolt. The domino effect that hip-hop had throughout the

region should not be underestimated. This case study in Tunisia is an example of how political

lyrics can lead to political action, and how one genre of music can share the responsibility of an

entire regime being dismantled.

 55

Revolutionary Spaces: Underground Music Venues and Performance Spaces

in Cairo

In my previous chapters I have looked at a particular genre and a particular social

network in relation to the Arab Spring. Now I will look at an aspect of music that is often

overlooked: the actual venues and spaces where music is performed. I will specifically look at

music venues in the city of Cairo, where I had the opportunity to visit and conduct some

research. My methods for research are slightly different from the other two chapters. I

incorporate research from academic articles, websites of the venues, and news articles from

sources like Mada Masr, an independent newspaper in Egypt. At the same time, I incorporate my

own experience from attending concerts in Cairo, going to lectures by respected Egyptian

thinkers, and speaking to Egyptians about the music scene in Cairo. I will also incorporate

interviews (or the lack of interviews) I had with employees at the venues. I discuss a variety of

spaces but focus on three main “venues”; the El Sawy Culture Wheel, El Rab3, and Opera On

the Balcony. El Sawy is an example of a venue that may have directly contributed to the 2011

revolution; El Rab3 is an example of a venue that was influenced by the 2011 revolution; and

Opera On the Balcony, while not technically a “venue”, is an example of how concepts of public

spaces and performing spaces are changing. I put “venue” in quotes because I include all public

spaces where music is performed, even if the space is different from what people think

“traditional music venues” are. I also discuss the claim that venues are “cultural” and not

“political” and argue that cultural institutions can be political if they are engaging in acts of

resistance or contributing to the public sphere.

Utilizing my research in this chapter, I introduce a few main arguments. I expand on my

concept of musical communities to say that music venues allow people to form an acoustic
 56

community based on the shared experience of attending performances. I look at the idea of “soft”

politics to claim that venues often use small acts of resistance to rebel against the state, and they

are rebelling against the state simply by being a space for public assembly and allowing the free

flow of ideas. By being spaces that allow dialogue and debates, venues are examples of public

spaces that contribute to the public sphere. The claim that venues are “cultural” and not

“political” actually gives them more room to allow open discussion than other movements. These

ideas will continue to be expanded upon as we look at each individual artistic space.

El Sawy Culture Wheel

Of all the music venues in Cairo, El Sawy Culture Wheel is probably the most famous. It is one

of the first non-government owned cultural spaces in Cairo and many international acts are

known to perform at the space. It was established in 2003 by Mohamed El Sawy, who chose its

location in Zamalek after seeing its current condition serving as a garbage dump and refuge for

the homeless and drug addicts.150 The founder was the son of Abdel-Moneim El Sawy, a 20th

century journalist, novelist, and Minister of Culture and Information under President Anwar al-

Sadat.151 El Sawy’s mission, as stated on its official website is, “El Sawy Culture Wheel values

human beings without any kind of classification. All visitors are treated equally regardless of

their social, official, and economic status”.152

In terms of the physical space of the venue, El Sawy Culture Wheel is a cultural center

lying on a 5,000 square meter area under the 15th of May Bridge on Zamalek Island.153 The space

includes one indoor and two outdoor industrial-style concert spaces, four libraries (including a

music library), two large green spaces and a small paved terrace on the banks of the Nile.154 All

of the halls have different names such as “River”, “Word”, and “Wisdom”, reflecting the
 57

location and vision of the venue. The venue itself is nestled between the structure of the 15th of

May Bridge, the surrounding roads, and the Nile River. Bedour Ahmed and Basil Kamel, two

architects interested in community spaces, suggest that the physical location of the venue itself

lends to a project of urban community renewal.155 When I had the opportunity to attend a concert

at El Sawy, I watched a performance in River Hall, a semi-outdoor space holding a capacity of

1500 people and the largest performing space in the venue. The versatility of the space suggests

an emphasis on the wide variety of cultural events that occur at this venue. These events include

yoga and music classes, lectures, films, summer camps, art exhibitions, and of course a wide

range of concerts.156 Therefore, El Sawy is not just a concert venue but also a comprehensive

artistic center dealing with many different mediums of art. Even in terms of concerts, the space

provides shows from a wide range of genres, from the most well-known artists in the Middle

East to very obscure groups that don’t have many other options of spaces to perform in Cairo.

There are debates as to whether El Sawy plays not only a cultural role, but a political role

as well. According to Lillie Gordon, who wrote a comprehensive review about the venue in

2008, the administrators had started to gear the center’s programs towards social justice and

artistic activism. She described how a large poster on the venue’s grounds announced 2007 as the

“Year of Rights” and how the website promoted quality of life campaigns in the face of

expanding capitalist ideologies in Egypt.157 The venue also made a political statement by the

genres that were allowed to perform there. Heavy metal is a genre that is not tolerated by the

Egyptian government. Authorities had branded all heavy metal musicians and fans as Satanists;

dozens of heavy metal fans were arrested and charged with contempt for religion, in an effort by

the state to essentially ban metal concerts.158 According to Mark LeVine, a musical historian, El

Sawy Culture Wheel was one of the few venues in Egypt where heavy metal was played.159
 58

LeVine viewed Egyptian heavy metal as “obliquely political but not publicly political” and

acknowledged that the genre was an outlet for kids who had no other place where they could

fight against the system.160 Because heavy metal concerts were essentially illegal, it was a

political statement for El Sawy to allow metal bands to play at their venue. Whether intentional

or not, it was a form of resistance. Mark LeVine calls Mohammed El Sawy a “bit problematic”

but nevertheless, “his space still deserves a lot of credit for allowing young people to talk outside

what the government and the conservatives in society want to allow”.161

According to two graduate students at the American University in Cairo, the center took

an even stronger presence after the 2011 revolutions as the forum for several debates and

performances, adding a political dimension to the music scene in Cairo.162 One clue from the

venue’s website that it supported the revolution was that revolutionary singer Ramy Essam had

played multiple shows there. Ramy Essam was one of the most influential singers to perform in

Tahrir Square during the revolution. He performed a song called “Leave”, which explicitly called

for Mubarak to step down, on stage at Tahrir Square with thousands of people singing along. The

video of this song also became a hit that attracted millions of views on YouTube.163 He was

arrested by the army and was tortured and beaten up inside the National Museum, which caused

even more outrage. Now he is somewhat of a celebrity in Egypt and NPR reporter Steve Inskeep

described him as “the singer of the Egyptian revolution”.164 It is therefore telling that El Sawy

Culture Wheel would feature such an explicitly political artist. By looking at some of the groups

that have performed at the venue, El Sawy stands out as a place for rebellious youth to meet like-

minded people, debate controversial ideas, and listen to artists that were actively rebelling

against the government, either through their lyrics or the type of music that they played.
 59

El Sawy Culture Wheel caters to a wide variety of socioeconomic groups. While El Sawy

Culture Wheel is probably not catered to the very elite of Egypt (one example is that there was

no available toilet paper in the bathrooms), El-Sawy is located in Zamalek, an old aristocratic

neighborhood in Cairo, and one of the trendiest places for young and educated Egyptians to live

and visit. The neighborhood has refused to have a metro line in the area for fear of giving the

lower class too much access into their spaces.165 Regardless, the street that El Sawy is on is

unassuming, and cheap tickets for most of the shows allow people of lower classes to enjoy the

venue as well as the middle and upper class. Even though the programming indicates that people

of a variety of social classes visit the venue, it is still able to look like a “legitimate” venue in the

eyes of the government compared to some other underground music venues due to the

connections of the management and its location in a respectable area.

I had the opportunity to visit El Sawy Culture Wheel and attend a concert while I was in

Egypt. The performance I saw was of Ali Al Helbari, a Sufi band that recited the Quran through

contemporary music. This style of religious music has recently become more popular, but is still

considered unorthodox by older and more conservative Muslims who believe that verses of the

Quran should not be altered. I saw the concert in River Hall, a large, semi-outdoor performance

space packed with fans. Most of the audience was young, probably in their mid-twenties.

Probably more than half of the audience was women, some wearing headscarves and some not.

Therefore, the venue attracted both a religious crowd and a secular crowd. There was a very

communal feel to the show. The audience would sing along to the music and there was a lot of

call-and-response. The audience seemed to know most of the songs by heart (perhaps because

the lyrics were verses from the Quran) and there was coordinated chanting and clapping.
 60

I tried to schedule an interview with the manager of the venue to learn more about its

cultural significance. I sent him a list of the questions I had for him. These questions were simple

and straightforward, and none of them mentioned the government or the revolution. I asked

things like what kind of people attended the shows, what kinds of bands performed, and how the

venue was created. Unfortunately, he refused to speak with me because “he didn’t want to talk

about politics.” I was taken aback by his refusal. The sense I had gotten from researching the

venue was that it was progressive and not afraid to discuss political issues. I had sent the

manager a list of non-political questions, and his response was that he didn’t want to discuss

politics.

A journalist and academic who will remain anonymous at the Center for Political and

Strategic Studies claimed in a lecture that El Sawy controls the alternative music scene in Egypt.

It provides youth with a nicely packaged “underground” music venue, but the state uses it to

control youth.166 It is clear that the owner of El Sawy has some ties with the state after previously

being Minister of Culture, and it is theorized that the owner cut a deal with the state allowing

them to feature a variety of alternative acts, but nothing too radical or political that could upset

the government order. These claims shocked me– I had visited El Sawy Culture Wheel expecting

it to be some kind of mecca for underground music and radicalism, and now I was being told that

it’s actually a tool used by the state to subvert the youth into a false sense of security!

The truth is that El Sawy Culture Wheel is a complicated venue with a lot of nuance. It

can’t be denied that the venue took some risks in inviting controversial artists and bands to

perform. However, while El Sawy promotes the democratic exchange of ideas, there is some

self-censorship due to fear of government interference. Too much criticism of the state can be

grounds for cancellation of performances, and there have been music venues that have been shut
 61

down by the state for being too critical. As Lillie Gordon puts it, “the principle of freedom of

choice and freedom of expression that El Sawy endorses seem to be constantly shaded by fears

of going too far, and perhaps shape the venue’s diverse but not necessarily subversive

program.”167 The managers of the venue may have chosen to work with the state instead of

against it. The venue also caters to an audience that is better-educated and of a higher

socioeconomic status than the average Egyptian. But this is not necessarily a bad thing. Because

of the owner’s connections to the government as the son of the former Minister of Culture, the

venue can actually get away with things that a lot of other spaces couldn’t. Since the government

trusts this venue, people in the space can feel safe to share their thoughts and have frank

discussions without the fear of being spied upon. As will be discussed further in the chapter,

most forms of collective action in Egypt are illegal. El Sawy presents a legal way that people can

meet each other, appreciate art, and discuss ideas.

El Rab3

The next venue I looked at is called El Rab3. El Rab3 is an underground music venue and

cultural space inside of a larger library in Old Cairo. It hosts a variety of concerts, events, and

lectures. It used to function as a nursery before it was abandoned and then became a music

performance space and library.168 The fact that it is both a venue and a library is interesting

because it lends credence to the idea that cultural spaces give people knowledge and it shows

how versatile the venue can be; people can browse through different books as they wait to watch

a performance. One thing I saw when researching El Rab3 was an invitation for a show

happening on February 27th called “Underground Revolution.” I thought it was bold of them to

call it a revolution after all of the actual revolutions that occurred in Egypt.
 62

I visited El Rab3 while I was in Egypt. El Rab3 is located in the middle of Old Cairo,

which is both a major tourist attraction while at the same time being a neighborhood for the

lower-middle class. To get to El Rab3, I took a long, treacherous Uber ride that had us navigating

narrow streets and badly paved roads. The location of El Rab3 suggests that the management is

part of the middle or possibly even lower class, as the most “prestigious” venues in Cairo are all

located in ritzier areas, like Zamalek. On the other hand, the fact that it is difficult to get to El

Rab3 gives it an “exclusive” and certainly “underground” vibe. Therefore, El Rab3 can cater to a

class that is certainly not elite, while still functioning as a hip venue for people “in the know.”169

When I visited El Rab3, I interviewed the head of public relations, booking, and social

media, a young man who calls himself Darco. Well versed in the Egyptian underground music

scene, he is also a student studying engineering and he works at a French news agency called

France 24. I asked Darco about the kinds of bands he books at El Rab3. “El Rab3 is a place for

underground bands and independent artists,” Darco said. “Not pop music. Music for the people.

People speak about love too much in pop music. I want something that speaks about youth,

philosophy, and daily life.”170 Darco hinted that underground artists might bring up themes about

Egyptian society that would not have been sung by mainstream pop artists. I asked him about the

type of audience that comes to the shows and he said it depends. Youth music like rock bands or

hip-hop groups would usually attract younger crowds, while traditional Sufi music might attract

an older, more religious audience.171 Tickets to shows were cheap, which suggests that the venue

attracts an audience from a wide array of social classes, especially young college students. Darco

commented that people don’t just come to concerts and leave. Because there is a café and library

attached, people often hang out at El Rab3 long before a concert starts.172 This means a diverse
 63

group of people is mingling and meeting each other at this venue, sharing a communal cultural

experience.

Underground music venues often face problems with the government. Darco told me that

there aren’t enough independent venues right now, but the scene is definitely growing.173

Sometimes, the government will randomly shut down a venue. El Rab3 usually doesn’t run into

trouble, but one time the venue faced backlash from the government when a group associated

with an opposition political party performed there. Because of this, Darco says that El Rab3

steers away from politics and focuses purely on culture.174 “We don’t have the best conditions to

speak about politics right now,” he said. “At a certain point, we stopped focusing on the

revolution and just started focusing on music.”175 While music is El Rab3’s main focus, they also

host lectures, workshops, and poetry readings. One popular lecturer that often came to El Rab3

was Nawal el Saadawi, a famous Egyptian feminist writer. El Rab3 prides itself as being a

comfortable space for women. Darco commented that usually two thirds of the audience is

women, which is significant because women are often discouraged from going out due to sexism

and harassment.176

Darco may be exclusively focusing on music now, but he had a personal history of being

a revolutionary. He was just out of high school when he joined the revolution in 2011. He

claimed that he started managing artists and meeting musicians while hanging out in Tahrir

Square during the revolution. He said he developed his political awareness at the same time that

he was meeting musicians and beginning to manage artists. Darco was injured by a smoke bomb

while in Tahrir Square, but he does not regret participating in the revolution. “The revolution

changed everyone,” Darco said. “When I think about something new, I realize that my thought
 64

process stemmed from the revolution. During my time in Tahrir, I learned about underground

music at the same time as I was learning about thinkers like Marx and Nietzsche.”177

El Rab3 is an example of a music venue that may have been influenced by the revolution.

As Darco indicated, many of the connections he made for booking at the venue were from Tahrir

Square. While the venue identifies as just cultural and non-political, the venue engages in subtle

forms of resistance against the state as there are lectures by well-known feminists and

performances by underground groups that would not be allowed to perform at government-

owned venues. These lectures contribute to a sphere of public discourse and different forms of

knowledge are simultaneously shared through literature, lectures, and music. El Rab3 functions

as a safe place for people to gather and form communities, especially for college students and

women.

Other important venues

There are of course, other important music venues and performance spaces in Cairo. One of them

is Darb 1718. I learned about Darb 1718 because I was told that they’ve collaborated with El

Rab3. Established in 2008 by Moataz Nasr, Darb 1718 is a contemporary arts and culture center

located in Old Cairo.178 As a registered non-profit and charity organization, Darb 1718 seeks to

encourage experimentation by exploring new works by emerging artists.179 As can be seen from

the website, it features two contemporary art galleries, two live performance stages, a large

outdoor cinema, workshop areas, roof lounges, and artist-in residence studio and living space.

One critic said it “acts as a trampoline to advance the burgeoning contemporary art movement in

Egypt.”180 Another important music venue in Cairo is the Cairo Jazz Club, which has also

collaborated with El Rab3. Cairo Jazz Club is a restaurant and music venue, acting as both a
 65

social space and a performance space. This concept is getting more popular in Egypt, as cafés

with live acts are opening up and starting to gain popularity. Popular among young (generally

upper-class) Egyptians, Cairo Jazz Club is an independent venue and an example of Cairo’s

growing nightclub scene.

Influential performance spaces in Cairo aren’t limited to traditional music venues. Vibe

Studio is an example of a new movement in Cairo that has advanced music facilities and

technological expertise. In the words of Maha ElNawabi, journalist for Mada Masr, “Music and

social movements have always gone hand in hand. In Cairo’s case, the nation-wide curfew,

combined with burgeoning music making platforms, new resources, fresh talent, and experienced

producers, is creating an interesting breeding ground for emerging artists during these times of

crisis.”181 Since opening in 2011, the multi-room studio and musical instrument store has become

a rehearsal space for many independent artists.182 In reaction to the curfew that had taken place

after the revolution, Vibe Studio offered heavily discounted overnight packages, allowing

musicians to book studio spots from the start of curfew until it ended in the morning at 6 AM.183

This is a creative way of using government repression and a tense political climate to actually

increase revenue and create a closer artistic community. ElNawabi concludes, “Overall, the

studio is a creative refuge for independent musicians looking to rehearse in a creative or

collective environment. The largest room, which holds up to 60 people, is also the perfect space

for intimate live studio performances or open jam sessions.”184

Finally, underground music festivals have become more popular in Cairo. Disillusioned

with what they saw as the low quality commercial pop music available, a group of young

musicians began an ambitious project meant to share original, underground music.185 The result

was Cairo Music Festival, a highly diverse festival that featured rock, metal, reggae, jazz, and
 66

hip-hop. The event, which happened in 2006, was free and over 15,000 people attended. The

founder of the festival, 28-year-old Ousso, said, “I decided to create a platform for good music,

original music, underground music. Confidence is low in Egypt. People tend to imitate more than

innovate.”186 Ousso claims he is aiming to begin a “musical revolution.” It is interesting that

Ousso would use the word revolution to describe the festival, only a few years prior to the actual

revolution. For Ousso, “music should touch your mind and heart and have a message.”187 The

festival wasn’t afraid to push boundaries. The festival openly had metal bands perform, which

was a big risk since many metal fans and musicians had been arrested for liking the genre.

Because the founder of this festival called it a “revolution” and because the festival allowed

taboo acts to perform, the event as a whole can be seen as a form of state resistance.

Opera on the Balcony

Finally, Opera on the Balcony is not a music venue at all but a movement that changes the way

that we think about performance spaces completely. Opera on the Balcony is an initiative where

young Egyptian singers perform classical operatic songs on a balcony over a street. It is the third

of a series of tours called “Art of Transit” that intend to bring art to public spaces through street

performances and artistic interventions; the tours aim to boost access to art, whether in terms of

viewing art or creating it.188 Its goal is to create a dialogue between artist and audience and

present performances that tackle major issues affecting mankind.189 It started popping up in cities

around Egypt including Port Said, Damietta, Mansoura, and Cairo.190

There is nothing inherently radical about this project; singers simply sing classical songs

in a casual setting, often only wearing their pajamas. However, the effect that this type of

performance is having brings into question the entire fabric of Egyptian society. It breaks down
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barriers between the elite and lower class, since people are singing a genre thought of as “elite”

in often lower class neighborhoods. It blurs the line between the public and private sphere as

people are often singing the songs from the balcony of their own homes to a public space. Since

the government doesn’t allow street demonstrations, this is an opportunity for people to legally

assemble on the street. After all, nothing anyone is doing is illegal, and who would arrest

someone for singing on a balcony? It also raises questions about gender divisions as many

women participate in this program since it is safe for them to perform on a balcony without the

fear of physical harassment. Opera on the Balcony is an example of how youth movements are

moving away from “hard politics” to softer initiatives that nevertheless raise interesting

questions in the public sphere. Opera on the Balcony can’t really be considered a music venue

but at the same time it makes us question what a music venue has to be. It begs the question that

perhaps any space where there is performance can be a venue. I included this initiative because it

expands the idea of what are public spaces and a performance spaces.

The Larger Effects of these Venues

In this chapter I make the claim that music venues often engage with acts of resistance against

the government. All of these music venues insist that they are not political and are instead just

cultural. I argue that the events that occur and the space of the venues themselves can often have

political implications. I define political as anything that contributes to the public sphere and

anything that can be considered a form of resistance. By public sphere, I am using Habermas’s

definition as a space where citizens’ engagement in critical discussion about public issues is

mediated.191 The music venues I have discussed contribute to the public sphere because they are

not only a space where there is musical performance, but also a space where debates and ideas
 68

are talked about. Even if these topics don’t directly critique the government (although they

sometimes do), they still deal with issues affecting Egyptian daily life, like poverty, human

rights, and gender inequality, all issues that are in some way related to the government. People

are able to make connections with each other and they become part of an “acoustic community”,

as it was previously defined in my chapter on the Ultras.

So how are these venues contributing to revolution in Egypt? First of all, there’s a trend

of calling shows or events “revolutions.” We can see this when El Rab3 puts on a concert called

“Underground Revolution” or when the founder of Cairo Music Festival calls his event “a

musical revolution.” Whether consciously or unconsciously, it sends a strong message about the

nature of the venue and through semiotics it creates indexical connections with music venues and

revolution. Secondly, these venues all participate in small acts of resistance. These include

allowing metal artists to play at shows when it is illegal to play metal in public, providing a

space for artists to stay and play music after curfew is called, and including artists and lecturers

that are either radical feminists or known revolutionaries. To put it a step further, the mere

existence of non-government affiliated music venues is an act of resistance because they are

separate from state-enforced cultural hegemony, a concept coined by Gramsci. These venues are

breaking down the ideas of social class, gender, and the distinction between public and private

spheres.

Music venues in Egypt helped lead to the buildup that eventually became revolution.

Artists like Ramy Essam, who performed during the 2011 revolution in Tahrir Square, can be

seen performing at these venues; the same demographic of people who were prominent in the

2011 revolution (youth and educated but non-elite university students) are also seen at many of

these venues; and the revolution seemed to directly influence at least some of these venues, as
 69

the booking manager at El Rab3 made many of his connections in Tahrir Square. These venues

claim not to be political and merely cultural. But when I asked the owner of El Sawy questions

about the venue’s “culture” he told me he didn’t want to talk about “politics”, suggesting that

there was a political undercurrent to what was going on. And while the main focus of these

spaces are for enriching arts and culture in Egypt, it appears evident that arts and culture can

often have substantial political effects.

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Looking Forward: The Cycle of Musical Networks Continues in a New Era

It is now six years after the Arab Spring. In some ways the Middle East is permanently

and fundamentally changed while in other ways things are essentially the same. The revolutions

that happened in the Arab World did not all have happy endings; Syria became much worse after

the revolution, plunging into a civil war that still has not been resolved. Egypt and Tunisia had

the only revolutions that ended in regime change. And yet in Tunisia, poverty, terrorism, and

political dysfunction are still pressing issues for the general public.192 In Egypt, President Sisi is

as repressive as President Mubarak was, arguably even worse. There are more political prisoners

today than ever before and the economic system is the worst it has ever been. The state has

cracked down on civil rights, like the right to assemble and protest.193 Once again, citizens are

looking for different ways to resist since overt political action is not an option; throughout my

trip to Egypt, people told me that music and art is currently the safest and most effective form of

resistance.

Music played an integral role in creating networks of resistance that led to the Arab

Spring. Music was not the only space where this happened, but it provided one of the most

important and accessible spaces for fostering political engagement under repressive regimes.

Throughout my thesis, I highlight the ways in which acoustic communities can eventually lead to

collective action and mass mobilization. This can be seen in the shared experiences of concert

attendees in Cairo, of hip-hop artists in Tunisia, and especially of The Ultras, radical soccer fans

that became active performers and revolutionaries. These communities were often formed

through repeated small acts of resistance, which along with semiotic processes shifted public

opinion and inspired large social movements. Music had the unique capability of fostering

movements precisely because it was not seen as political; governments were rarely concerned
 71

about artistic spaces, seeing them mainly as a safety valve where people could release their

frustrations through the catharsis of music. When governments did respond harshly to artists, the

public was shocked and outraged, seeing it as a breach of trust and social contract.

While this thesis focused exclusively on the Arab Spring in Egypt and Tunisia, the

musical networks are global and can be applied on a broader scale. After all, the Tunisian hip-

hop community expressed solidarity with American hip-hop artists, strengthening their own

meaning in relation to their genre and political systems of oppression. We see examples of music

shaping politics throughout history, like the civil rights movement and even the rise of the Nazi

party. It is my hope that this thesis will allow people in the future to pay closer attention to the

ways that arts and culture, particularly music can create networks of resistance that eventually

lead to collective action. Revolutions never come out of nowhere and early signs of resistance

can be seen years earlier if artistic spaces are looked at more closely. By legitimizing music’s

place in politics, we are honoring the labor and activism that many acoustic communities have

not been given credit for. Especially in repressive regimes, looking at how people use art for

small acts of resistance can be important clues to determining if a state is on the verge of

revolution.

One may ask if these musical networks survived or if it is a new era. From my experience

being in Egypt, I see the cycle continuing. The relationship between music and politics is

reciprocal. Throughout this thesis, I have demonstrated how music can affect politics, while at

the same time, political struggles are constantly changing the way that music is performed and

interpreted. We see this both in the way that the songs of the Ultras become more politicized as

time goes on, reflecting the fraught political situation, and we see this in the way that El Rab3

was formed through connections made during the Arab Spring. This cycle can hypothetically
 72

continue indefinitely. Acoustic networks of resistance form during repressive regimes, there is

revolution, a new repressive regime takes hold, and the networks begin again. Currently in

Egypt, we see new acoustic communities forming along with old networks that continue to play

an important role in resistance. Youth are moving away from “hard politics” to softer initiatives

that nevertheless contribute to the public sphere. Despite the repressive political climate, culture

is changing. New debates about gender are emerging, like the rights to abortion, rights to marry,

and questioning religious conservatism. Even though street music is now banned, there is a

growing list of underground artists and venues. One symbol perfectly summarizes the situation–

an activist walks the spatial course of the 2011 revolution in Tahrir wearing a shirt that says,

“Still January 25th.194

1
Steve Inskeep, Ramy Essam: The Singer of the Egyptian Revolution (NPR, 2011)
2
Ibid.
3
Albert West, A weekend in Egypt, five years after the eruption of the Arab Spring (The Spinoff,
2016)
4
Gregory Gause, Why We Missed The Arab Spring (Foreign Affairs, 2011)
5
Heather Brown, The Role of Social Media in the Arab Uprisings (Pew Research Center, 2012)
6
Walter Armbrust, Mass Culture and Modernism in Egypt (Cambridge University Press, 1999),
3
7
Eric Andrew-Gee, Making Sense of Tunisia (New Republic, 2011)
8
Ibid.
9
Michael Slackman, Reign of Egypt’s Mubarak marked by poverty, corruption, and despair (The
Seattle Times, 2011)
10
Ibid.
11
Elizabeth Dickinson, Anatomy of a Dictatorship (Foreign Policy Journal, 2011)
12
Ibid.
13
Human Rights Watch, Impunity for Torture in Egypt (2011)
14
Ibid.
15
Ibid.
16
Ibid.
17
Egypt Independent, Egypt’s Unemployment Rate Rises to 12.4 Percent (2012)
18
Ibid.
19
Ibid.
 73

20
Ibid.
21
Reporters Without Borders, Egypt (2005)
22
Ibid.
23
Dahlia Abdelhameed Ibraheem, Ultras Ahlawy and the Spectacle (The American University in
Cairo Press, 2015), 35
24
Darco, Personal Interview, El Rab3, 2017
25
John McCarthy and Mayer Zald, Resource Mobilization and Social Movements: A Partial
Theory (The University of Chicago Press, 1977), 1214
26
McCarthy and Zald, Resource Mobilization and Social Movements, 1216
27
McCarthy and Zald, Resource Mobilization and Social Movements, 1217
28
McCarthy and Zald, Resource Mobilization and Social Movements, 1224
29
McCarthy and Zald, Resource Mobilization and Social Movements, 1218
30
Sydney Tarrow, Power in the Movement (Cambridge University Press, 1994), 10
31
Tarrow, Power in the Movement, 19
32
Tarrow, Power in the Movement, 23
33
McCarthy and Zald, Resource Mobilization and Social Movements, 1218
34
Ibid.
35
Ibraheem, Ultras Ahlawy and the Spectacle, 42
36
Asef Bayat, Street Politics (Columbia University Press, 1997), 2
37
Ibid.
38
Bayat, Street Politics, 4
39
Bayat, Street Politics, 5
40
Ibid.
41
Lisa Wedeen, Ambiguities of Domination (University of Chicago Press, 1999), 87
42
Ibid.
43
Ibid.
44
Wedeen, Ambiguities of Domination, 88
45
Ibid.
46
Wedeen, Ambiguities of Domination, 89
47
Ibid.
48
Wedeen, Publics, Powers, and Performance in Yemen, 118
49
Lisa Wedeen, Publics, Powers, and Performance in Yemen (University of Chicago Press,
2008), 113
50
Sujatha Fernandes, Cuba Represent! Cuban Arts, State Power, and the Making of New
Revolutionary Cultures (Duke University Press, 2006), 3
51
Fernandes, Cuba Represent, 6
52
Fernandes, Cuba Represent, 7
53
Thomas Turino, Music as Social Life: The Politics of Participation (University of Chicago
Press, 2008), 5
54
Turino, Music as Social Life, 6
55
Turino, Music as Social Life, 7
56
Turino, Music as Social Life, 8
57
Turino, Music as Social Life, 9
58
Turino, Music as Social Life, 189
59
Turino, Music as Social Life, 204
60
Turino, Music as Social Life, 208
 74

61
Fareeda M. Zikry, Ultras in Egypt: The Power of Organized Soccer Fans and Their Political
Influence on the 2011 Egyptian Revolutions and Post-Revolution Era (University of North
Carolina at Chapel Hill Press, 2015), 4
62
Mohamed Elgohari, The Ultras Political Role and the State of Egypt (New York University
Press, 2016), 2
63
Patrick Hutchison. Breaking Boundaries: Football and Colonialism in the British Empire
(Inquiries Journal, 2009), 1
64
Zikry, Ultras in Egypt, 5
65
Carl Rommel, Troublesome thugs or respectable rebels? Class, martyrdom, and Cairo’s
revolutionary ultras (META Journal, 2016), 34
66
Rommel, Troublesome thugs or respectable rebels? Class, martyrdom, and Cairo’s
revolutionary ultras, 36
67
Elgohari, The Ultras Political Role and the State of Egypt, 5
68
Masr, Court bans Ultras and names them terrorists (Mada Masr Blogs, 2015), 1
69
AbdelhameedIbraheem, Ultras Ahlawy and the Spectacle (The American University in Cairo
Press, 2015), 35
70
AbdelhameedIbraheem, Ultras Ahlawy and the Spectacle, 37
71
Daniel LaGraffe, The Youth Bulge in Egypt: An Intersection of Demographics, Security, and
the Arab Spring (Journal of Strategic Strategy, 2012), 67
72
Ibid.
73
LaGraffe, The Youth Bulge in Egypt, 68
74
Ibid.
75
Ibid.
76
LaGraffe, The Youth Bulge in Egypt, 71
77
Ibid.
78
Berman, 2016: page 3
79
Akl, Misunderstanding Egypt’s Ultras (Atlantic Council, 2015), 1
80
Elgohari, The Ultras Political Role and the State of Egypt, 12
81
AbdelhameedIbraheem, Ultras Ahlawy and the Spectacle, 38
82
Rommel, Troublesome thugs or respectable rebels, 35
83
Zikry, Ultras in Egypt, 5
84
Giovanni Piazzese, Scars of Egypt’s Port Said Massacre Refuse to Fade (Middle East Eye,
2015), 1
85
Masr, Court bans Ultras and names them terrorists, 2
86
Piazzese, Scars of Egypt’s Port Said Massacre Refuse to Fade, 2
87
Ibid.
88
Ibid.
89
AbdelhameedIbraheem, 2015: page 50
90
AbdelhameedIbraheem, Ultras Ahlawy and the Spectacle, 51
91
Ibid.
92
Ibid.
93
AbdelhameedIbraheem, Ultras Ahlawy and the Spectacle, 52
94
AbdelhameedIbraheem, Ultras Ahlawy and the Spectacle, 54
95
Akl, Misunderstanding Egypt’s Ultras, 5
96
Zikry, Ultras in Egypt, 48
97
Zikry, Ultras in Egypt, 49
 75

98
Vivienne Walt, El General and the Rap Anthem of the Mideast Revolution (TIME Magazine,
2011)
99
Ibid.
100
Ibid.
101
Ibid.
102
David Peisner, Inside Tunisia’s Hip-Hop Revolution (SPIN, 2011)
103
Ibid.
104
Ibid.
105
Lauren E. Bohn, Rapping the Revolution (Foreign Policy, 2011)
106
Hip hop is the soundtrack to the North African Revolt (Freemuse, 2011)
107
Peisner, Inside Tunisia’s Hip-Hop Revolution
108
Bohn, Rapping the Revolution
109
Ulysses, Hip Hop Revolution (Open Democracy, 2011)
110
Hisham D. Aidi, Rebel Music: Race, Empire, and the New Muslim Youth Culture (Random
House, New York, 2014), 222
111
Ibid.
112
Bobby Ghosh, Rage, Rap, and Revolution: Inside the Arab Youth Quake (Time, 2011), 3
113
Peisner, Inside Tunisia’s Hip-Hop Revolution
114
Aidi, Rebel Music, 222
115
Youssef Ben Ismall, Tunisian hip-hop artists are more than just symbols and troublemakers
(Harvard University Center for Middle Eastern Studies, 2016)
116
Bill Chappell, Jailed Tunisian Rapper is freed; song called police “dogs” (NPR 2013)
117
Ibid.
118
Ibid.
119
Neil Curry, Tunisia’s rappers provide a soundtrack to a revolution (CNN World, 2011)
120
Peisner, Inside Tunisia’s Hip-Hop Revolution
121
Ibid.
122
Ibid.
123
Curry, Tunisia’s rappers provide a soundtrack to a revolution
124
Peisner, Inside Tunisia’s Hip-Hop Revolution
125
Curry, Tunisia’s rappers provide a soundtrack to a revolution
126
Ismall, Tunisian hip-hop artists are more than just symbols and troublemakers
127
Ibid.
128
Ghosh, Rage, Rap, and Revolution, 3
129
Aidi, Rebel Music, 223
130
Naseema Noor, Tunisia: The Revolution that started it all (International Affairs Review,
2011)
131
Alcinda Honwana, Youth and the Tunisian Revolution (Conflict Prevention and Peace forum,
2012), 3
132
Peisner, Inside Tunisia’s Hip-Hop Revolution
133
Ibid.
134
Ulysses, Hip Hop Revolution
135
Peisner, Inside Tunisia’s Hip-Hop Revolution
136
Anissa Haddadi, Hip Hop and Islam: When Rap Gets Religious (International Business
Times, 2012)
 76

137
Alessandra Masi, How a young Tunisian man went from rapper to ISIS fighter, (IB Times,
2015)
138
Peisner, Inside Tunisia’s Hip-Hop Revolution
139
Curry, Tunisia’s rappers provide a soundtrack to a revolution
140
Peisner, Inside Tunisia’s Hip-Hop Revolution
141
Ulysses, Hip Hop Revolution (Open Democracy, 2011)
142
Aidi, Rebel Music, 223
143
Walt, El General and the Rap Anthem of the Mideast Revolution
144
Ulysses, Hip Hop Revolution
145
Ibid.
146
Cordelia Hebblethwaite, Is Hip-Hop Driving the Arab Spring? (BBC News, 2011)
147
Aidi, Rebel Music, 223
148
Sean O’Keefe, Revolutionary Arab Rap
149
Sujatha Fernandes, Cuba Represent! Cuban Arts, State Power, and the Making of New
Revolutionary Cultures (Duke University Press, 2006), 128
150
Lillie S. Gordon, Emerging Spaces: A Review of Nonprofit, Nongovernmental Spaces in
Cairo, Egypt (Middle East Studies Association Bulletin, 2008) 63
151
Ibid.
152
Ibid.
153
Bedour Ahmed and Basil Kamel, Reclaiming Urban Settings: A Community Based Public
Space (American University in Cairo, 2013), 38
154
Bedour et al, Reclaiming Urban Settings, 40
155
Ibid.
156
Gordon, Emerging Spaces, 64
157
Ibid.
158
Sarah Loat, New talent at Cairo Music Festival (BBC News, 2006)
159
Mark LeVine, Mark LeVine on music and the Egyptian revolution (Afropop Worldwide,
2011)
160
Ibid.
161
Ibid.
162
Bedour et al, Reclaiming Urban Settings, 39
163
Steve Inskeep, Ramy Essam: the singer of the Egyptian revolution (NPR, 2011)
164
Ibid.
165
Edits from Zeinab Abul-Magd
166
Center for Political and Strategic Studies Lecture, January 15th, 2017
167
Gordon, Emerging Spaces, 65
168
El Rab3, Cairo 360 (2012)
169
Ibid.
170
Darco, Personal Interview, El Rab3, 2017
171
Ibid.
172
Ibid.
173
Ibid.
174
Ibid.
175
Ibid.
176
Ibid.
 77

177
Ibid.
178
Off Bienale, Darb 1718: Contemporary Art and Culture (Somethingelse.com)
179
Ibid.
180
Ibid.
181
Maha ElNawabi, Music, Crisis, and Creative Spaces in Cairo (Mada Masr, 2013)
182
Ibid.
183
Ibid.
184
Ibid.
185
Sarah Loat, New talent at Cairo Music Festival (BBC News, 2006)
186
Ibid.
187
Ibid.
188
Art Alert: “Opera on Balcony” to visit four Egyptian cities (Ahram Online, 2015)
189
Ibid.
190
“Opera on Balcony” in 4 Egyptian Cities (Arab Today, 2015)
191
Lisa Wedeen, Peripheral Visions: Publics, Power, and Performance in Yemen (University of
Chicago Press, 2008), 113
192
Linda Bishai, 5 Years After the Spring (U.S. News and World Report, 2016)
193
Center for Political and Strategic Studies Lecture, January 15th, 2017
194
Ibid.
troduzione
È la fine di gennaio 2011 al Cairo. Piazza Tahrir e le strade circostanti sono piene di gente, milioni
di giovani egiziani arrabbiati e stufi di un governo che non li rappresenta ma li opprime. La maggior
parte delle persone in piazza sono adolescenti e giovani adulti relativamente istruiti.1 Ramy Essam,
23 anni, si trova al centro della piazza con solo la sua chitarra acustica e un microfono, cantando
"Leave", una canzone che chiede le dimissioni del presidente Mubarak.2 L'intera piazza è
concentrata su di lui e tutti i manifestanti cantano insieme a lui, intonando e battendo le mani. In
questo momento, ripreso in un video su YouTube di Itai Anghel intitolato "The Real Revolution
Song of Tahrir Square", i manifestanti appaiono uniti, potenti e pieni di determinazione. La
domanda è: come hanno fatto gli egiziani ad arrivare a questo punto? Ciò che sconvolge non è il
fatto che così tante persone fossero riunite in piazza, ma che la musica fosse il fattore unificante.
Ramy Essam è in grado di unificare le folle grazie agli anni in cui la musica ha costruito questo tipo
di coscienza.
La Primavera araba è considerata un'eruzione, una serie sconvolgente e senza precedenti di
rivoluzioni che hanno preso d'assalto il Medio Oriente.3 Le proteste e le rivolte di massa sono nate
in Tunisia, seguite a breve distanza da quelle in Yemen, Egitto, Siria, Libia e altri Paesi del mondo
arabo. Uno dopo l'altro, i cittadini di queste nazioni arabe hanno iniziato a ribellarsi ai loro governi,
a volte riuscendo a rovesciare l'amministrazione, altre volte fallendo con conseguenze devastanti. Il
resto del mondo è rimasto scioccato: non solo la Primavera araba è stata una delle più grandi serie
di rivoluzioni della storia, ma a molti è sembrata spuntare dal nulla. La vera domanda non è perché
queste rivoluzioni siano avvenute, poiché molti di questi Stati erano noti per avere governi brutali e
oppressivi.
La vera domanda è come queste rivoluzioni
come queste rivoluzioni siano potute avvenire, in così poco tempo, con un numero così elevato di
persone che si sono sollevate. Come hanno fatto le persone a mobilitarsi così rapidamente e con un
tale coordinamento su una scala così ampia?
Non solo la Primavera araba è sembrata scoppiare dal nulla, ma la maggior parte delle persone,
compresi i pensatori politici, non se l'aspettava. Molti studi condotti prima della Primavera araba
hanno concluso che una rivoluzione era virtualmente impossibile a causa della forza dei regimi
autoritari e, fino al 2010, gli esperti di studi mediorientali e di scienze politiche affermavano con
sicurezza che una rivoluzione non sarebbe avvenuta.4 Dopo la Primavera araba, molti hanno visto
nel ruolo dei social media il fattore chiave che ha portato alle rivolte, arrivando persino a chiamarla
"la rivoluzione di Facebook".5 Non c'è dubbio che i social media abbiano svolto un ruolo nella
mobilitazione di massa durante le rivolte arabe e, in effetti, un gran numero di importanti pensatori
politici ha scritto libri sull'argomento. Tuttavia, c'è stato un processo di costruzione della società
molto più ampio che ha preceduto la diffusione di Facebook. In questa tesi esaminerò il ruolo che le
arti e la cultura, in particolare la musica, hanno avuto nella costruzione di lunghe forme di
resistenza in Medio Oriente. Sono relativamente pochi i pensatori che hanno esaminato direttamente
il ruolo che la musica può aver svolto durante la Primavera araba. Forse perché, come sottolinea
Walter Armbrust, la "cultura pop del terzo mondo" non è considerata una parte significativa della
società civile in Medio Oriente dalla maggior parte degli accademici occidentali.6 Nel corso di
questa tesi sosterrò che la musica gioca effettivamente un ruolo unico e importante nella formazione
dell'azione politica, esaminando i casi delle rivolte arabe in Egitto e Tunisia come prova.
Sostengo che l'azione politica su larga scala non può semplicemente "esplodere" dal nulla, ma
piuttosto attraverso la costruzione a lungo termine di reti di resistenza. La musica ha avuto un
effetto profondo sull'esito della Primavera araba grazie a quelle che definisco le comunità acustiche
che si sono formate anni prima della rivoluzione, quando le persone si sono unite grazie
all'esperienza condivisa della musica, che ha aperto la strada all'azione collettiva.
Anche nei governi più oppressivi, queste reti musicali sono riuscite a crescere e a politicizzarsi
proprio perché nessuno si aspettava che lo diventassero, in quanto la musica era vista solo
come una valvola di sicurezza in cui le persone prive di diritti potevano sfogare le proprie
emozioni. La musica è diventata una forma di resistenza sia grande che piccola. Sebbene un
piccolo atto di resistenza non sia sufficiente a rovesciare un governo, i ripetuti atti di
resistenza attraverso la musica cominciarono ad accumularsi fino all'"eruzione" e alla
rivoluzione. La musica è stata fondamentale per far appassionare le persone alla resistenza,
grazie ai profondi effetti semiotici emotivi che ha su ogni singolo ascoltatore. In questo modo,
musica e politica giocano un ruolo reciproco: la musica influenza la politica e la politica
influenza la musica.

Le condizioni degli egiziani so.o Mubarak non erano migliori. Gli egiziani, come i tunisini, parlano
spesso della loro dignità, che secondo mol< è stata ferita dal monopolio del potere di Mubarak, dal
suo pugno di ferro in materia di sicurezza e dalla corruzione che è stata lasciata incancrenire9.
Mubarak era al potere dal 1981 e sembrava che stesse preparando il figlio Gamal a ereditare il
potere poli<co.10 Dalla brutalità della polizia alla persecuzione delle minoranze, dall'arresto dei
giornalis< alla soppressione del dissenso poli<co, l'Egi.o di Mubarak è stato uno Stato di polizia da
manuale.11 La brutalità della polizia in Egi.o contro i criminali comuni era pervasiva.12 Human
Rights Watch ha riferito che i prigionieri erano spesso soggeM a varie forme di tortura. Negli ul<mi
due decenni, l'Organizzazione egiziana per i diriM umani ha seguito 460 casi di tortura, tra cui 125
che hanno portato alla morte solo tra il 2000 e il 2009. Dal 1992, 73 persone sono "scomparse". Per
dirla con Eric Andrew-Gee, "gli intelle.uali disoccupa< creano problemi". Nel 2011, il tasso di
disoccupazione in Egi.o ha sfiorato il 13%, con una percentuale ancora maggiore di giovani
disoccupa<.17 Solo il 22% delle donne era occupato.18 Si dice che la disastrosa situazione
economica in Egi.o sia uno dei fa.ori chiave che hanno portato alla rivolta di massa.
Un altro problema che sia gli egiziani che i tunisini avevano con il loro governo era la censura della
stampa. I programmi televisivi erano per lo più organizza< dallo Stato. I si< web erano spesso
blocca< e le persone potevano essere arrestate per le cose che pubblicavano sui social media. Il
governo possedeva quasi tuM i giornali - nel 2009, il genero di Ben Ali ha acquistato una casa
editrice che monopolizzava la stampa dei giornali in Tunisia.Nel 2005, Reporter Senza Fron<ere ha
collocato l'Egi.o al 143° posto su 167 nazioni per quanto riguarda la libertà di stampa, citando le
moles<e e a volte perfino In generale, la libertà di espressione, di associazione e di riunione era
limitata so.o Mubarak.22 La corruzione del governo, la censura dei media, la disoccupazione e la
stagnazione economica sono sta< tuM fa.ori che hanno portato a disordini e infine alla rivolta.

La Tunisia e l'Egitto sono state le due rivoluzioni che più probabilmente possono essere
considerate "storie di successo". Il popolo tunisino e quello egiziano sono stati entrambi
in grado di rovesciare con successo i loro governanti e di instaurare un cambio di regime,
anche se è ancora discutibile se la situazione sia migliore di quella precedente alla
rivoluzione. La Tunisia ha avuto la prima rivoluzione ed è stata quindi cruciale nel gettare
le basi per le altre rivoluzioni che sarebbero avvenute. La mia esperienza in Egitto mi ha
permesso di comprendere le reti musicali che si sono formate intorno alla rivoluzione. I
miei studi di caso riguardano tre distinte comunità musicali. Il primo caso di studio sugli
Ultras, una stretta comunità di tifosi di calcio che cantavano e cantavano insieme,
esemplifica la politicizzazione che può avvenire nel tempo nelle comunità acustiche. Il
secondo caso di studio sull'hip-hop in Tunisia mostra l'influenza che uno specifico genere
musicale può avere sulla società civile. Infine, il mio ultimo caso di studio sui locali
musicali del Cairo, esemplifica una rete musicale costruita attraverso gli spazi in cui la
musica viene suonata.

tre teorie che aiutano a spiegare il ruolo politicizzante della musica: Il concetto di Asef Bayat di reti
passive in piccoli atti di resistenza, la confutazione di Lisa Wedeen della teoria della valvola di
sicurezza e il suo rapporto con l'idea di Sujatha Fernandes di sfera pubblica artistica e la teoria di
Thomas Turino su musica e semiotica.
Il mio primo caso di studio riguarda gli Ultras, un gruppo di fanatici tifosi di calcio in Egitto che si
sono politicizzati grazie alle loro somiglianze demografiche, all'amore condiviso per la loro squadra
di calcio, all'esperienza condivisa di oppressione e all'esperienza condivisa di eseguire canzoni e
canti. Grazie alla loro già forte fratellanza, sono stati in grado di mobilitarsi molto rapidamente e
hanno svolto un ruolo fondamentale nella rivoluzione del 2011 in Egitto. Osservando le loro
canzoni e i loro canti per un lungo periodo di tempo, posso seguire la loro crescente politicizzazione,
da spettatori passivi e non politicizzati della squadra di calcio, a membri della squadra stessa di
calcio a esecutori politicamente attivi nelle strade. Gli Ultras sono una comunità acustica esemplare
perché sono investiti personalmente l'uno nell'altro e sono quindi pronti a reagire quando le persone
della loro rete vengono minacciate. Attraverso diversi processi semiotici e la loro posizione unica
nella sfera pubblica, sia come eroi della rivoluzione che come teppisti indisciplinati, le canzoni e i
canti cantati e diffusi dagli Ultras hanno inviato un messaggio potente al resto del mondo arabo. Si
tratta di un gruppo che non ha paura di resistere esplicitamente al governo e la loro musica riflette
questo sentimento.
Il mio ultimo caso di studio prende in esame una forma diversa di comunità acustica, quella che
ruota attorno ai locali e agli spazi in cui la musica viene eseguita, in particolare i locali musicali della
città del Cairo. In questa sezione sostengo che gli spazi in cui la musica viene eseguita svolgono un
ruolo sia nella formazione di reti di resistenza sia come resistenza allo Stato stesso. Mi concentro su
tre distinti spazi per le performance: La ruota della cultura di El Sawy, la più antica struttura non
governativa del Cairo. El Rab3, un nuovo locale aperto dopo la rivoluzione del 2011 grazie alle reti
create a piazza Tahrir, e Opera On the Balcony, un'iniziativa che trascende completamente i luoghi
della musica e gli spazi pubblici. Si analizza il modo in cui si formano le comunità tra i frequentatori
dei concerti attraverso l'esperienza condivisa dell'ascolto della musica e si osserva come questi diversi
locali si impegnino in piccoli atti di resistenza per minare l'autorità dello Stato. Infine, mi soffermo
sul ruolo unico dei locali musicali come spazio in cui è consentito il dibattito e lo scambio di idee, a
causa della percezione che i locali siano solo "culturali" e non "politici", e che quindi servano al
massimo come valvola di sicurezza per il pubblico.

Questo capitolo si concentra sulle teorie che aiutano a spiegare gli effetti unici che la
musica ha sull'azione politica. A livello più ampio, introduco la mia teoria delle
comunità acustiche per mostrare come la musica possa favorire nel tempo
comunità o reti di persone che alla fine possono portare all'azione collettiva.
Sostengo che nell'esaminare l'azione collettiva, la maggior parte dei teorici guarda
immediatamente alle proteste di massa, ignorando i modelli e le tendenze a lungo
termine che portano alle proteste. Utilizzo i concetti di pensatori come Lisa Wedeen
e Asef Bayat per spiegare come piccoli atti di resistenza possano portare a
movimenti più ampi nel corso del tempo. Infine, presento una contrapposizione alla
teoria della "valvola di sicurezza" presentata da Lisa Wedeen e la contrappongo alle
idee di Sujatha Fernandes sulla sfera pubblica, e analizzo la teoria di Thomas Turino
sul potere semiotico della musica. Queste teorie contribuiranno a fornire un quadro
di riferimento per l'analisi dei casi di studio presentati più avanti nel documento.
Nel descrivere i canti e le canzoni degli ultras egiziani, il pensatore politico Dahlia
Abdelhameed Ibraheem usa il termine "comunità acustiche".
Potrebbe trattarsi di un gruppo che canta e canta insieme come gli Ultras, di una
rete di persone appassionate dello stesso genere, come i concerti nei locali musicali
del Cairo. Queste comunità possono essere rafforzate da un legame condiviso di età,
genere o classe sociale; per esempio, gli Ultras sono una comunità di giovani uomini
per lo più appartenenti alla classe operaia, mentre gli avventori di alcuni locali
musicali come El Rab3 tendono a essere spesso donne giovani e istruite.
Le comunità acustiche possono anche trascendere i confini dell'identità; ciò che
tiene unite queste comunità è l'esperienza comune della musica, che spesso porta al
riconoscimento di un'esperienza comune di oppressione o di esclusione politica.
Sebbene il termine "comunità" sia ampio e alcune comunità siano più forti di altre,
l'esperienza condivisa della musica nei tre casi di studio è un fattore di unione che
porta alla solidarietà e all'azione collettiva. Sostengo che la musica può svolgere un
ruolo speciale nel portare a movimenti sociali di massa grazie alle reti o comunità
musicali che si formano.

La Primavera araba viene spesso considerata come un'esplosione "organica", in cui le proteste di massa sono
improvvisamente "accadute". Tutte le teorie presentate si concentrano solo sull'importanza della decisione delle
persone di uscire e protestare, senza considerare i lunghi anni di preparazione che hanno portato a quel
momento. Il mio modello di comunità acustiche sfida l'idea che le persone debbano pensare all'organizzazione
sociale in modo esplicitamente politico e approfondisce il lungo periodo di costruzione che permette alle persone
di unirsi a questi movimenti. Le comunità acustiche hanno il potere di cambiare le convinzioni delle persone
attraverso un'esperienza condivisa e ripetuta.
Sfido l'affermazione di McCarthy e Zald secondo cui i movimenti sociali devono essere organizzati e che le
persone si uniscono logicamente ai movimenti sociali pesando i controlli e gli equilibri dell'appartenenza. Il mio
modello di comunità musicale analizza come i movimenti diventino un collettivo organizzato attraverso la
ripetizione della musica. Per esempio, gli Ultras sono stati in grado di guidare grandi cori durante le proteste di
massa in Egitto perché avevano già trascorso anni a cantare insieme cori nello stadio di calcio. Tuttavia, dire
che ogni membro degli Ultras si è unito alla rivoluzione valutando attentamente i controlli e gli equilibri
significherebbe ignorare le sfumature della situazione, poiché gli Ultras non hanno mai avuto l'intenzione di
essere un gruppo politico.
Suggerisco che le persone non si uniscono ai movimenti sociali vedendo altre persone per strada, ma piuttosto
condividendo esperienze simili, che si tratti di oppressione reciproca o di musica. Gli Ultras non hanno mai
pianificato di essere politici, ma una volta iniziata la rivoluzione avevano già una rete facile da mobilitare e
organizzare.

Asef Bayat e Lisa Wedeen parlano dell'importanza che i piccoli atti di resistenza possono
avere nel minare il potere dello Stato. Per Bayat, in particolare, questi piccoli atti di
resistenza possono portare a grandi forme di mobilitazione e azione collettiva. Nel caso
delle comunità musicali, vedremo come questi gruppi di artisti, ascoltatori e proprietari di
locali spesso si impegnano in piccoli atti di resistenza.

In arabo, la parola tanfis significa "far uscire l'aria" ed è spesso usata per descrivere la percezione che le arti
operino come una "valvola di sicurezza", consentendo alle persone di sfogare le frustrazioni e spostare o
alleviare le tensioni che altrimenti potrebbero trovare espressione nell'azione politica.43 Molti studiosi
sostengono che queste pratiche critiche tollerate funzionino per preservare il dominio di un regime
repressivo piuttosto che minarlo.44 Altri studiosi, descrivendolo come un "carnevale", celebrano gli effetti
di promozione del caos o il potenziale politico di questi spazi.45 Lisa Wedeen non crede che queste
pratiche funzionino esclusivamente come "valvola di sicurezza". Altri studiosi, definendole "carnevalate",
celebrano gli effetti di promozione del caos o il potenziale politico di questi spazi.45 Lisa Wedeen non
crede che queste pratiche funzionino esclusivamente come "valvola di sicurezza" o come "carnevale", ma
piuttosto che entrambi i fenomeni possano spesso verificarsi allo stesso tempo.46 Wedeen afferma che
"l'astratta contrapposizione tra la formulazione di 'valvola di sicurezza' e l'idea di 'resistenza' oscura
l'ambiguità di queste pratiche che, tuttavia, non sono meno politiche per il fatto di essere ambigue "47 .
Guardando agli spazi musicali, sfido l'idea che questi spazi siano solo una "valvola di sicurezza" che
permette al governo di continuare con la sua oppressione. Piuttosto, la musica e le arti possono avere il
potere unico di promuovere il cambiamento perché sono viste come uno "spazio sicuro", dando spazio a
una maggiore resistenza. Poiché la musica non è considerata "politica", i musicisti e i locali possono
effettivamente opporre una resistenza che altrimenti non potrebbero fare attraverso, ad esempio, un'azione
politica.
17

politica o di una ONG. Le persone formano reti di persone che la pensano come loro quando ci sono spazi
per esprimere le proprie frustrazioni nei confronti di un regime. Questo si può vedere alla Ruota della
Cultura di El Sawy, che è considerata uno spazio "culturale" piuttosto che "politico", il che permette al
locale di poter affrontare diverse forme di resistenza. Questo è anche il caso di Opera on the Balcony, che
consente l'azione collettiva di persone che si riuniscono in strada senza minacciare il governo. Lo shock e
l'indignazione possono verificarsi quando questa valvola di sicurezza percepita viene rotta; ad esempio,
dopo l'arresto di El General si sono verificate proteste di massa, perché la gente si è sentita tradita dal fatto
che il governo abbia arrestato un musicista, che si suppone sia estraneo alla sfera politica. Pertanto, l'idea
che gli spazi musicali siano solo delle valvole di sicurezza permette in realtà una maggiore politicizzazione
sotto il controllo del governo. Come vedremo in Egitto, i luoghi della musica possono fornire lo stesso tipo
di spazio in cui vengono creati nuovi discorsi e
18

discusso. L'El Sawy Culture Wheel del Cairo è uno di questi luoghi. È il primo luogo culturale non
controllato dal governo in Egitto. Grazie alla sua posizione di luogo controculturale rispetto ai centri
culturali statali, crea una nuova o contro-sfera pubblica, uno spazio pubblico in opposizione all'egemonia
culturale che lo Stato egiziano cerca di imporre. I concerti in questi luoghi spesso introducono idee
politiche esplicite o implicite che vengono poi discusse e diffuse tra i partecipanti agli spettacoli. Vedremo
anche come altri spazi pubblici, come le strade cittadine e gli stadi di calcio, possono creare uno spazio in
cui persone che la pensano allo stesso modo possono condividere le loro idee.
Sujatha Fernandes, nel suo libro Cuba Represent! Cuban Arts, State Power, and the Making of New
Revolutionary Cultures, esplora anche l'idea che l'arte e la musica abbiano un posto speciale nella sfera
pubblica che consente una certa immunità dalla repressione governativa. L'autrice definisce gli spazi critici
all'interno delle arti come "sfere pubbliche artistiche", definite come luoghi di interazione e discussione tra
i cittadini comuni generati dai media, dall'arte e dalla cultura popolare. Le teorie di Fernandes sono
importanti per guardare alla musica in Egitto e in Tunisia. La musica in Medio Oriente può servire come
sfera pubblica artistica, dove la musica ha suscitato dibattiti vigorosi e nuove idee. Il punto di Fernandes,
secondo cui l'arte è più difficile da regolamentare rispetto alle organizzazioni politiche, è importante:
basandosi sulle idee di Wedeen, secondo cui certi spazi sono visti come "valvole di sicurezza", la musica ha
un posto unico nella società, dove non è sottoposta a controlli come lo sono le organizzazioni politiche.
Sebbene gli artisti egiziani e tunisini siano ancora controllati dal governo, hanno una libertà di espressione
leggermente maggiore rispetto a quella che avrebbero se si esprimessero in modi non musicali. Come
vedremo nel corso di questa tesi, i dibattiti pubblici possono essere avviati nei locali musicali, dopo i
concerti e sul canale YouTube o sulla pagina Facebook di un artista. Combattendo la teoria della "valvola di
sicurezza", possiamo vedere come la musica giochi un ruolo unico nel contribuire alla sfera pubblica e a
formare comunità.

La teoria semiotica è un'altra lente utile per osservare gli effetti politici inconsci che la
musica spesso produce. Thomas Turino è stato il primo a considerare la semiotica da una
prospettiva musicale, nel suo libro Music as Social Life. Charles Sanders Peirce
(1839-1914) ha creato una teoria dei segni nota come semiotica. Thomas Turino identifica
tre diversi tipi di relazioni semiotiche nella musica: icona, indice e simbolo. Questi tre tipi di
relazioni semiotiche creano risposte distinte e potenti per l'ascoltatore.
L'icona è il primo tipo di relazione. Le persone spesso fanno collegamenti basati sulla
somiglianza. La somiglianza nella musica può essere il riconoscimento di una canzone
come appartenente a un particolare genere perché suona come altre canzoni che abbiamo
ascoltato in precedenza. Come dice Turino, "le icone possono stimolare connessioni
immaginative di somiglianza tra i segni percepiti e gli oggetti rappresentati alla luce del
contesto interno di chi percepisce "55 . I suoni o i testi della musica possono, nelle intenzioni
dell'artista o meno, assomigliare all'ascoltatore ad altre idee al di fuori della musica.
Il secondo tipo di relazione semiotica è l'indice. Un indice è l'esperienza del segno e
dell'oggetto insieme. Le risposte indicali si verificano spesso durante l'ascolto della musica.
Le pubblicità spesso trasmettono jingle legati a un prodotto. Se ascoltato abbastanza, quel
jingle diventa un indice del prodotto. La musica spesso indicizza una canzone con una
situazione. Lo snowball semantico si verifica quando nuovi indici si aggiungono a quelli
vecchi, creando una varietà di significati diversi. Poiché gli indici collegano una canzone a
un evento personale, gli indici tendono a essere il tipo di relazione semiotica più personale e
spesso evocano le risposte più emotive e potenti.
Il terzo tipo di segno è il simbolo, meno rilevante per questa tesi. Un simbolo è un accordo
linguistico, solitamente visivo, basato su segni. La notazione musicale è un altro esempio di
simbolo, in quanto è un linguaggio creato collettivamente che serve a sostituire la nota
musicale stessa. È importante distinguere i simboli dal simbolismo, che spesso è più
metaforico e più legato alle icone o alle risposte indicali. Attraverso l'uso di icone, indici e
simboli, possiamo arrivare a una maggiore comprensione di come la musica influenzi le
persone e i gruppi in modo significativo. come la musica egiziana e tunisina abbia creato
potenti risposte semiotiche che hanno contribuito a sostenere il movimento che ha dato vita
alla Primavera araba. Per gran parte del mondo, l'hip-hop e le idee di lotta contro
l'oppressione hanno un legame indicale. Alcuni artisti hip-hop come El General sono
diventati un'icona della Primavera araba. Poiché questi artisti hanno avuto un ruolo così
importante nel movimento, sono diventati simboli delle ribellioni in Medio Oriente. I
movimenti di tutto il Medio Oriente hanno utilizzato strategie musicali per lottare contro il
proprio governo. Gli effetti semiotici giocano un ruolo nella costruzione delle comunità
musicali, poiché attraverso la ripetizione di certe pratiche musicali si costruisce un senso di
comunità condivisa e le persone iniziano ad associare la musica alla comunità di cui fanno
parte.

Un gruppo di fanatici del calcio, gli Ultras, ha avuto un ruolo sorprendente e determinante
nella Primavera araba. Nel giro di pochi anni, gli Ultras si sono trasformati da fan club apolitico
a movimento leader nella lotta contro l'autocrazia egiziana. Sono stati elogiati come martiri e
visionari della rivoluzione, ma anche condannati come teppisti, hooligans e persino terroristi.
La musica è al centro dell'identità degli Ultras, i cui membri hanno usato canzoni e canti per
rafforzare la loro posizione di comunità acustica, oltre a usare il loro suono per trasformarsi
da pubblico passivo a esecutori attivi. la loro musica può essere vista come una risposta
diretta alle ingiustizie che stavano affrontando, un modo per portare l'attenzione sulla
violenza e l'oppressione che ricevevano dallo Stato egiziano.
Chi sono gli Ultras?
Il concetto di fandom Ultras è diventato un aspetto importante della cultura calcistica globale
in tutto il mondo. Si possono trovare gruppi Ultras nel Regno Unito, in Italia, Argentina,
Turchia, Tunisia ed Egitto. In Egitto, i due principali gruppi Ultras sono associati ai due
maggiori club calcistici del Paese, l'Al-Ahly e l'Al-Zamalek. La passione per il calcio non è un
concetto nuovo in Egitto. Il calcio ha svolto un ruolo centrale nella vita culturale e politica
egiziana negli ultimi cento anni, risalendo alla lotta anticoloniale, quando gli egiziani
adottarono il gioco del calcio europeo per dimostrare il loro valore nella società moderna.
L'esistenza degli Ultras è emersa in Egitto nei primi anni 2000, quando si sono formati due
gruppi principali: Ultras Ahlawy, tifosi della squadra Al-Ahly e Ultras White Knights, tifosi della
squadra Zamalek.64 L'adesione agli Ultras è cresciuta rapidamente. Nel 2009 sono riusciti a
mobilitare più di 10.000 giovani. Gli Ultras si considerano distinti dai tifosi regolari. Il
rapporto degli ultras con la stampa è sempre stato teso. Nella stampa sportiva egiziana sono
comunemente accusati di fanatismo, violenza, tossicodipendenza, odio e insulti. Alcuni media
si sono spinti Vino a etichettarli come organizzazione terroristica. Sebbene l'adesione agli
Ultras sia aperta a persone di tutte le classi sociali, la stragrande maggioranza è composta da
Gli Ultras sono spesso visti come teppisti o teppisti violenti; tuttavia, almeno in teoria, gli
Ultras non credono nella violenza. Piuttosto, ritengono importante mantenere il diritto di
difendere se stessi e il proprio gruppo quando vengono attaccati. La maggior parte dei membri
degli Ultras sarebbe considerata giovane in un momento di crisi giovanile. Il fenomeno della
gioventù si veriVica quando una grande percentuale della popolazione ha un'età compresa tra i
15 e i 24 anni, il che si traduce quasi sempre in una carenza di posti di lavoro. Il fenomeno
della disoccupazione giovanile porta inevitabilmente a una competizione per i pochi posti di
lavoro disponibili, con conseguente aumento delle persone che vivono in povertà . La grande
disoccupazione giovanile può provocare un sentimento di alienazione dalla società e dai suoi
processi politici, dando origine a disordini sociali. I giovani uomini sono considerati i più
comuni autori di violenza criminale e politica, e in tutto il mondo i giovani sono responsabili di
tre quarti dei crimini violenti.74 Poiché la maggior parte dei membri di Ultra tendono a essere
giovani uomini disoccupati, spesso si pensa che siano criminali o violenti. La loro condizione
di giovani poveri e disoccupati aumenta anche la loro alienazione e la loro rabbia nei confronti
di uno Stato che non è riuscito a dare loro l'opportunità di avere successo. Gli ultras sono nati
all'inizio degli anni 2000, nello stesso periodo in cui il Paese stava attraversando un processo
di transizione al neoliberismo molto accelerato. E[ un periodo in cui sono emerse immense
disparità sociali tra le é lite imprenditoriali e la stragrande maggioranza delle masse egiziane, e
si è veriVicata una mobilità sociale verso il basso per le classi medie e medio-basse a cui
appartenevano i giovani Ultras. La maggior parte degli Ultras vive nelle grandi città dove
hanno sede le grandi squadre di calcio, il Cairo è l'area metropolitana più popolata del
continente africano e una delle città più densamente popolate del mondo. Questo
sovraffollamento porta i giovani a sentirsi isolati o in trappola. Sorprendentemente, molti
membri degli Ultras sono altamente istruiti (grazie all'istruzione gratuita in Egitto), ma non
riescono a trovare un lavoro signiVicativo che dia loro un salario decente dopo la laurea. Sono
alienati perché l'istruzione non porta alla sicurezza Vinanziaria e questo li porta a pensare che
la loro istruzione sia stata inutile. Per molti membri degli Ultras, andare alle partite di calcio e
sostenere le loro squadre è l'unica cosa che li motiva durante la settimana. gli Ultras sono
diventati sempre più politicizzati prima delle rivoluzioni della Primavera araba, alimentati dai
loro violenti scontri con la polizia. Con l'aumento della presenza degli Ultras nella sfera
pubblica, lo Stato ha iniziato a considerarli una minaccia per il regime. Gli ultras erano
fondamentalmente contrari a chiunque cercasse di togliere loro l'autonomia e vedevano la
polizia sotto questa luce. L'odio per la polizia è testimoniato da slogan famosi come
"A.C.A.B" (All Cops Are Bastards) o da cori che descrivono i poliziotti come "corvi" che predano
i civili innocenti. L'odio per l'autorità è un fattore importante che ha spinto gli ultras a
ricoprire l'inaspettato ruolo politico che hanno avuto nella rivoluzione del 25 gennaio e oltre.
Gli ultras e il loro ruolo nella rivoluzione
Gli ultras hanno svolto un ruolo fondamentale nella rivoluzione del 25 gennaio, scoppiata in
tutto l'Egitto. Di conseguenza, le canzoni, i fuochi d'artiVicio e le bandiere caratteristiche dei
tifosi di calcio sono state molto presenti durante i 18 giorni di protesta in Piazza Tahrir e sono
diventate un simbolo della rivoluzione. Anche se i membri degli Ultras si sono uniti alla
rivoluzione come "individui", l'organizzazione e il coordinamento appresi dai membri degli
Ultras hanno fatto sı̀ che non solo fossero pronti a mobilitarsi, ma che sapessero come
mobilitarsi in modo efVicace. I membri degli Ultras erano utili alla rivoluzione perché la loro
storia di lotte di strada li aveva "preparati" alla rivoluzione. Massacro di Port Said, dove 72
tifosi dell'Al-Ahly furono uccisi durante una rivolta calcistica che divenne mortale. Un altro
precursore del canto di gruppo degli Ultras si può trovare nei canti dei lavoratori in Egitto e
nei canti dei combattenti e dei soldati durante le guerre. Tuttavia, l'ossessione disciplinata per
l'armonizzazione costituisce una differenza signiVicativa tra i canti dei tifosi regolari e quelli
degli ultras. L'armonizzazione è importante per gli Ultras perché dà a ogni membro la
sensazione di contribuire a una performance di gruppo più ampia. I cori uniscono i tifosi
attraverso la loro vocalizzazione coordinata, dando loro un'identità condivisa come comunità
acustica. . Si tratta di un canto collettivo, non di una voce individuale, e permette a persone di
diversa provenienza di cantare con una sola voce. Gli ultras avevano già dei canti sincronizzati,
erano spesso i leader dei canti rivoluzionari che sono diventati un'icona della Primavera araba.
Il canto sincronizzato è cosı̀ cruciale per questi gruppi che un capo (leader degli ultras) può
letteralmente far fermare l'intero gruppo se qualcuno non tiene il tempo o non canta le note
giuste. La memorizzazione dei canti è essenziale per la performance degli Ultras. I membri
degli Ultras hanno interiorizzato i canti attraverso la ripetizione costante. I CD realizzati dagli
Ultras sono stati venduti a milioni di persone, al punto che queste canzoni non erano solo
canzoni da tifosi, ma inni culturalmente signiVicativi che venivano ascoltati da persone di tutti i
settori della vita. Osservando il contenuto di questi CD, possiamo notare uno schema in cui le
stesse canzoni degli Ultras diventano più politiche in risposta alle ingiustizie che gli Ultras
hanno dovuto affrontare e testimoniare collettivamente.
Questa canzone si intitola "White Shirt": gli egiziani hanno l'idea che le persone nascano con
una camicia bianca e che questa diventi più scura a causa delle macchie quando la persona
invecchia. E[ un'idea simile a quella della "lavagna bianca", secondo cui le persone nascono
"pure" e cominciano a perdere la loro innocenza con il tempo. Pertanto, la frase "white life
shirt" simboleggia l'innocenza e la purezza degli Ultras White Knights, ma anche la perdita
dell'innocenza che avviene a causa della crescente violenza, quando la camicia bianca si
macchia di sangue. Questa canzone in particolare è un tributo speciVico ad Amr Hussein. Amr
Hussein era un membro degli Ultras White Knights, ucciso da un colpo di pistola durante uno
scontro con le forze di sicurezza durante una protesta ad Alessandria nel 2013. Lo scopo della
canzone è quello di commemorare la morte di Hussein e di esprimere il suo voto di vendetta. Il
testo mostra molte sottili battute contro il governo. Ad esempio, nella quarta strofa il governo
viene chiamato "il boia". Non viene mai detto che "il boia" si riferisca speciVicamente al
governo, ma il contesto della canzone lo rende abbastanza chiaro. Più avanti, il governo viene
deVinito "miscreants". Associando il governo a boia e malfattori, il governo viene dipinto come
malvagio agli occhi degli ascoltatori. I testi sono emotivi, carichi e molto più politici di un
tipico canto. Il video musicale contiene immagini del defunto Amr Hussein, il che rende la
canzone ancora più emozionante perché parla di un essere umano reale. Questa canzone è
forse la più abile nel riassumere la storia di resistenza degli Ultras contro i regimi autocratici
in Egitto.96 Il testo di questa canzone è di gran lunga il più esplicitamente politico tra quelli
analizzati. La polizia e i funzionari governativi vengono chiamati con nomi sgradevoli come
"bastardi" o "schiavi". A volte, i funzionari governativi vengono chiamati semplicemente
"loro", come per togliere loro l'umanità . Alcuni temi si ripetono più volte in questa canzone. Le
parole "oppressione", "rivoluzione" e soprattutto "regime" ricorrono costantemente nel testo.
Questo uso della ripetizione serve a costringere l'ascoltatore a prestare attenzione ai punti
chiave. Questa canzone è potente per diversi motivi. Innanzitutto, il massacro di Port Said è
stato uno degli eventi più terribili della storia moderna dell'Egitto. Il massacro ha
simboleggiato quanto poco il governo si preoccupi del suo popolo, perché le guardie di
sicurezza hanno bloccato le uscite in modo che le persone non potessero fuggire, anche
mentre venivano uccise. La caratterizzazione del governo come "il regime che uccide
generazione dopo generazione" colpisce gli egiziani di tutti gli schieramenti politici. Tutti
sanno che i massacri di Port Said sono stati cosı̀ letali perché il governo non è riuscito a
proteggere la gente comune. "La nostra storia" è una chiamata all'azione politica utilizzata
per mobilitare gli ultras e tutti i giovani egiziani dentro e fuori lo stadio. Si tratta di costruire
un movimento per combattere l'oppressione. "Our Story", una canzone scritta come risposta
al massacro di Port Said, è la più esplicitamente politica. Si rivolge direttamente al regime
oppressivo. Nessuno dei testi è edulcorato. E[ una chiamata all'azione pensata per ispirare i
giovani egiziani a reagire contro un regime che non si preoccupa del loro sostentamento. Gli
Ultras sono stati una forza potente durante la rivoluzione del 2011, grazie ai loro canti e alle
loro canzoni preregistrate che potevano essere cantate dalle masse nelle strade. Lo Stato ha
cercato di mettere a tacere gli Ultras vietando loro l'accesso allo stadio, ma la loro musica è
stata il modo migliore per resistere, e possiamo vedere la loro musica diventare sempre più
politica e arrabbiata con il passare del tempo.
Sembra evidente che la musica degli Ultras abbia avuto un potente effetto emotivo su molti
ascoltatori e che alcune canzoni siano state usate come strumento politico per ispirare
l'azione pubblica. Questo perché molte delle canzoni incorporano strumenti semiotici
utilizzati per instillare una risposta nell'ascoltatore. La ripetizione di idee diverse come la
lealtà , la ribellione, il castigo e la resistenza, cantate più e più volte con un suono musicale
familiare, crea una risposta indicizzata collegando queste idee fondamentali con il suono
familiare. Lo snowball semantico si veriVica quando nuovi signiVicati politici vengono aggiunti
ai vecchi canti. Aggiungendo nuovi testi a suoni familiari, l'ascoltatore inizia inconsciamente a
pensare a vecchie idee in modi nuovi. Le famose canzoni degli Ultra sono diventate un'icona
della ribellione giovanile in Egitto. I canti degli Ultras possono essere visti come una forma di
lavoro performativo; questa forma di performance elaborata ha trasformato gli Ultras da tifosi
passivi a performer attivi. dopo la rivoluzione, gli Ultras hanno iniziato a usare le loro canzoni
come reazione contro le ingiustizie che affrontavano e osservavano. Le canzoni sono state
pubblicate su YouTube e i testi sono stati tradotti in inglese per ottenere l'attenzione
internazionale. Poiché gli Ultras hanno ricevuto cosı̀ tanta attenzione da parte dei media,
queste canzoni hanno potuto essere utilizzate per costringere gli ascoltatori a confrontarsi con
le ingiustizie che si veriVicano in Egitto. Queste canzoni danno potere agli Ultras perché
trasformano il gruppo da spettatori passivi ad esecutori attivi. Le canzoni degli Ultras hanno
ora un capitale culturale con un signiVicato per la sfera pubblica.
El Sawy Culture Wheel
Tra tutti i locali musicali del Cairo, El Sawy Culture Wheel è probabilmente il più
famoso. Si tratta di uno dei primi spazi culturali non governativi del Cairo, dove si
esibiscono molti artisti internazionali. È stato fondato nel 2003 da Mohamed El Sawy,
che ha scelto la sua ubicazione a Zamalek dopo aver visto le sue attuali condizioni di
discarica e di rifugio per i senzatetto e i tossicodipendenti. Il fondatore era figlio di
Abdel-Moneim El Sawy, giornalista, romanziere e ministro della Cultura e
dell'Informazione del XX secolo sotto il presidente Anwar al- Sadat. La missione di El
Sawy, come si legge sul suo sito web ufficiale, è: "El Sawy Culture Wheel valorizza gli
esseri umani senza alcun tipo di classificazione. Tutti i visitatori sono trattati allo stesso
modo, indipendentemente dal loro status sociale, ufficiale ed economico". El Sawy
Culture Wheel è un centro culturale situato sotto il Ponte del 15 maggio sull'isola di
Zamalek. Lo spazio comprende una sala concerti interna e due esterne in stile
industriale, quattro biblioteche (tra cui una biblioteca musicale), due grandi spazi verdi e
una piccola terrazza pavimentata sulle rive del Nilo. Tutte le sale hanno nomi diversi,
come "Fiume", "Parola" e "Saggezza", che riflettono la posizione e la visione del luogo.
Pertanto, El Sawy non è solo un luogo per concerti, ma anche un centro artistico
completo che si occupa di molti mezzi artistici diversi. Anche per quanto riguarda i
concerti, lo spazio offre spettacoli di una vasta gamma di generi, dagli artisti più noti del
Medio Oriente a gruppi molto oscuri che non hanno molte altre possibilità di esibirsi al
Cairo. El Sawy non svolge solo un ruolo culturale, ma anche politico. Il locale ha fatto
una dichiarazione politica anche per i generi che sono stati autorizzati a esibirsi. L'heavy
metal è un genere non tollerato dal governo egiziano. Le autorità hanno bollato tutti i
musicisti e i fan dell'heavy metal come satanisti; decine di fan dell'heavy metal sono stati
arrestati e accusati di vilipendio alla religione, nel tentativo dello Stato di vietare
essenzialmente i concerti metal. Secondo Mark LeVine, storico della musica, egli
considerava l'heavy metal egiziano come "obliquamente politico, ma non pubblicamente
politico" e riconosceva che il genere era uno sbocco per i ragazzi che non avevano altri
luoghi dove combattere contro il sistema. Poiché i concerti heavy metal erano
essenzialmente illegali, per El Sawy era una dichiarazione politica permettere alle band
metal di suonare nel loro locale. Mark LeVine definisce Mohammed El Sawy "un po'
problematico", ma comunque "il suo locale merita molto credito per aver permesso ai
giovani di parlare al di fuori di ciò che il governo e i conservatori della società vogliono
permettere". Un indizio dal sito web del locale che indicava il sostegno alla rivoluzione
era il fatto che il cantante rivoluzionario Ramy Essam vi aveva tenuto diversi concerti.
Ramy Essam è stato uno dei cantanti più influenti ad esibirsi in piazza Tahrir durante la
rivoluzione. Ha eseguito una canzone intitolata "Leave", che chiedeva esplicitamente a
Mubarak di dimettersi, sul palco di Piazza Tahrir con migliaia di persone che cantavano
insieme a lui. Arrestato dall'esercito, è stato torturato e picchiato all'interno del Museo
Nazionale, suscitando ancora più indignazione. Ora è una specie di celebrità in Egitto e
il giornalista di NPR Steve Inskeep lo ha descritto come "il cantante della rivoluzione
egiziana". È quindi significativo che El Sawy Culture Wheel presenti un artista così
esplicitamente politico. Osservando alcuni dei gruppi che si sono esibiti in questo locale,
El Sawy si distingue come luogo in cui la gioventù ribelle incontrava persone dalla
mentalità simile, discuteva idee controverse e ascoltava artisti che si ribellavano
attivamente al governo, sia attraverso i loro testi sia attraverso il tipo di musica che
suonavano. El Sawy Culture Wheel si rivolge a un'ampia varietà di gruppi
socioeconomici. Anche se El Sawy Culture Wheel probabilmente non si rivolge all'élite
egiziana, El-Sawy si trova a Zamalek, un vecchio quartiere aristocratico del Cairo e uno
dei luoghi più trendy in cui vivono e si recano i giovani egiziani istruiti. Il quartiere ha
rifiutato di avere una linea della metropolitana nella zona per paura di dare alla classe
inferiore un accesso eccessivo ai propri spazi. Tuttavia, la strada in cui si trova El Sawy
non dà nell'occhio e i biglietti a basso costo per la maggior parte degli spettacoli
permettono alle persone di ceto basso di godersi il locale così come quelle di ceto medio
e alto. Anche se la programmazione indica che il locale è frequentato da persone di
diverse classi sociali, è comunque in grado di apparire come un locale "legittimo" agli
occhi del governo rispetto ad altri locali di musica underground, grazie alle conoscenze
della direzione e alla sua posizione in una zona rispettabile. Ali Al Helbari, un gruppo
sufi che recita il Corano attraverso la musica contemporanea. Questo stile di musica
religiosa è diventato recentemente più popolare, ma è ancora considerato poco
ortodosso dai musulmani più anziani e conservatori che credono che i versetti del
Corano non debbano essere alterati.
Un giornalista e accademico, che rimarrà anonimo, del Center for Political and Strategic
Studies ha affermato in una conferenza che El Sawy controlla la scena musicale
alternativa in Egitto. Fornisce ai giovani un locale musicale "underground" ben
confezionato, ma lo Stato lo usa per controllare i giovani.166 È chiaro che il proprietario
di El Sawy ha dei legami con lo Stato dopo essere stato in precedenza Ministro della
Cultura, e si ipotizza che abbia stretto un accordo con lo Stato che gli permette di
presentare una varietà di artisti alternativi, ma niente di troppo radicale o politico che
possa turbare l'ordine governativo. Un giornalista e accademico, che rimarrà anonimo,
del Center for Political and Strategic Studies ha affermato in una conferenza che El Sawy
controlla la scena musicale alternativa in Egitto. Fornisce ai giovani un locale musicale
"underground" ben confezionato, ma lo Stato lo usa per controllare i giovani.166 È
chiaro che il proprietario di El Sawy ha dei legami con lo Stato dopo essere stato in
passato Ministro della Cultura, e si ipotizza che abbia stretto un accordo con lo Stato
che gli consente di proporre una serie di spettacoli alternativi, ma niente di troppo
radicale o politico che possa turbare l'ordine governativo. La verità è che El Sawy
Culture Wheel è un locale complicato con molte sfumature. Non si può negare che il
locale abbia corso dei rischi invitando a esibirsi artisti e gruppi controversi. Tuttavia, se
da un lato El Sawy promuove lo scambio democratico di idee, dall'altro c'è una certa
autocensura dovuta al timore di interferenze governative. Troppe critiche allo Stato
possono essere motivo di cancellazione delle esibizioni e ci sono stati locali musicali che
sono stati chiusi dallo Stato per essere stati troppo critici. Il locale si rivolge anche a un
pubblico più istruito e con uno status socioeconomico più elevato rispetto alla media
degli egiziani. Ma questo non è necessariamente un male. Grazie ai legami del
proprietario con il governo, figlio dell'ex ministro della Cultura, il locale può fare cose
che molti altri spazi non potrebbero fare. Poiché il governo si fida di questo locale, le
persone che lo frequentano possono sentirsi sicure di condividere i loro pensieri e di
avere discussioni franche senza il timore di essere spiati.
El Rab3
El Rab3 è un locale di musica underground e uno spazio culturale all'interno di una
grande biblioteca del Vecchio Cairo. Ospita una serie di concerti, eventi e conferenze.
Un tempo fungeva da asilo nido prima di essere abbandonato, per poi diventare uno
spazio per spettacoli musicali e una biblioteca. Il fatto che sia sia un locale che una
biblioteca è interessante perché accredita l'idea che gli spazi culturali diano alle persone
la conoscenza e dimostra la versatilità del locale: le persone possono sfogliare diversi
libri mentre aspettano di assistere a uno spettacolo. El Rab3 si trova al centro del
Vecchio Cairo, che è un'importante attrazione turistica e allo stesso tempo un quartiere
della classe medio-bassa. L'ubicazione di El Rab3 suggerisce che la gestione fa parte
della classe media o forse anche di quella bassa. Pertanto, El Rab3 può rivolgersi a una
classe che non è certo d'élite, pur funzionando come locale alla moda per le persone
"informate". il responsabile delle pubbliche relazioni, delle prenotazioni e dei social
media, un giovane che si fa chiamare Darco. Conosce bene la scena musicale
underground egiziana. Ho chiesto a Darco quali sono i tipi di band che prenota a El
Rab3. "El Rab3 è un posto per band underground e artisti indipendenti", ha detto Darco.
"Non è musica pop. Musica per la gente. La gente parla troppo di amore nella musica
pop. Io voglio qualcosa che parli di gioventù, filosofia e vita quotidiana". Darco ha
accennato al fatto che gli artisti underground potrebbero affrontare temi della società
egiziana che non sarebbero stati cantati dagli artisti pop tradizionali. La musica
giovanile, come le rock band o i gruppi hip-hop, di solito attira i giovani, mentre la
musica tradizionale sufi potrebbe attirare un pubblico più anziano e religioso.
A volte il governo chiude a caso un locale. El Rab3 di solito non incontra problemi, ma
una volta il locale ha dovuto affrontare le ripercussioni del governo quando un gruppo
associato a un partito politico di opposizione si è esibito lì. Per questo motivo, Darco
afferma che El Rab3 si tiene lontano dalla politica e si concentra esclusivamente sulla
cultura. ", ha detto. "A un certo punto, abbiamo smesso di concentrarci sulla rivoluzione
e abbiamo iniziato a concentrarci solo sulla musica". Una delle conferenze più popolari
che spesso si tengono a El Rab3 è quella di Nawal el Saadawi, una famosa scrittrice
femminista egiziana. El Rab3 è orgoglioso di essere uno spazio confortevole per le
donne. Darco ha commentato che di solito due terzi del pubblico sono donne, un dato
significativo perché le donne sono spesso scoraggiate dall'uscire a causa del sessismo e
delle molestie.
Darco ha dichiarato di aver iniziato a gestire artisti e a incontrare musicisti
frequentando piazza Tahrir durante la rivoluzione. Ha detto di aver sviluppato la sua
consapevolezza politica nello stesso momento in cui incontrava musicisti e iniziava a
gestire artisti. Darco è stato ferito da un fumogeno mentre si trovava in piazza Tahrir,
ma non rimpiange di aver partecipato alla rivoluzione. "La rivoluzione ha cambiato tutti".
El Rab3 è un esempio di locale musicale che potrebbe essere stato influenzato dalla
rivoluzione. Il locale si impegna in forme sottili di resistenza contro lo Stato, in quanto vi
si tengono conferenze di famose femministe ed esibizioni di gruppi clandestini che non
avrebbero il permesso di esibirsi in locali di proprietà del governo.
Altri locali importanti
Al Cairo ci sono naturalmente altri importanti luoghi di musica e spazi per le
performance. Uno di questi è il Darb 1718. Fondato nel 2008 da Moataz Nasr, Darb 1718 è
un centro d'arte e cultura contemporanea situato nel Vecchio Cairo. Darb 1718 cerca di
incoraggiare la sperimentazione esplorando nuove opere di artisti emergenti. Un critico
ha detto che "agisce come un trampolino per far progredire il fiorente movimento
artistico contemporaneo in Egitto". Un altro importante locale musicale del Cairo è il
Cairo Jazz Club, che ha collaborato con El Rab3. Il Cairo Jazz Club è un ristorante e un
locale musicale che funge sia da spazio sociale che da spazio per le esibizioni. Questo
concetto sta diventando sempre più popolare in Egitto, con l'apertura di caffè con
spettacoli dal vivo che iniziano a guadagnare popolarità. Gli spazi performativi più
influenti del Cairo non si limitano ai locali musicali tradizionali. Il Vibe Studio è un
esempio di un nuovo movimento al Cairo che dispone di strutture musicali avanzate e
competenze tecnologiche. Secondo Maha ElNawabi, giornalista di Mada Masr, "musica
e movimenti sociali sono sempre andati di pari passo. Nel caso del Cairo, il coprifuoco
nazionale, unito alle fiorenti piattaforme musicali, alle nuove risorse, ai talenti freschi e ai
produttori esperti, sta creando un interessante terreno di coltura per gli artisti emergenti
in questi tempi di crisi". Dall'apertura nel 2011, lo studio multi-room e il negozio di
strumenti musicali sono diventati uno spazio per le prove di molti artisti indipendenti. In
reazione al coprifuoco scattato dopo la rivoluzione, Vibe Studio ha offerto pacchetti di
pernottamento fortemente scontati, consentendo ai musicisti di prenotare i posti in
studio dall'inizio del coprifuoco fino alla sua fine, la mattina alle 6.183. Si tratta di un
modo creativo di usare la repressione governativa e un clima politico teso per
aumentare le entrate e creare una comunità artistica più stretta. ElNawabi conclude: "Nel
complesso, lo studio è un rifugio creativo per i musicisti indipendenti che vogliono
provare in un ambiente creativo o collettivo. Infine, i festival di musica underground
sono diventati più popolari al Cairo. Il risultato è stato il Cairo Music Festival, un festival
molto variegato che ha visto la presenza di rock, metal, reggae, jazz e musica d'autore.
hip-hop. Il fondatore del festival, Ousso, 28 anni, ha dichiarato: "Ho deciso di creare una
piattaforma per la buona musica, la musica originale, la musica underground. In Egitto
c'è poca fiducia. La gente tende a imitare più che a innovare". Il festival ha visto esibirsi
apertamente gruppi metal, il che ha rappresentato un grosso rischio, dal momento che
molti fan e musicisti metal sono stati arrestati per aver apprezzato il genere. Poiché il
fondatore di questo festival lo ha definito una "rivoluzione" e poiché il festival ha
permesso ad artisti tabù di esibirsi, l'evento nel suo complesso può essere visto come
una forma di resistenza allo Stato.
Opera sul balcone
Opera on the Balcony è un'iniziativa in cui giovani cantanti egiziani si esibiscono in
canzoni d'opera classiche su un balcone sopra una strada. È il terzo di una serie di tour
chiamati "Art of Transit" che intendono portare l'arte negli spazi pubblici attraverso
performance di strada e interventi artistici. L'effetto che questo tipo di performance sta
avendo mette in discussione l'intero tessuto della società egiziana. Si rompe
rompe le barriere tra l'élite e la classe inferiore, poiché le persone cantano un genere
ritenuto "d'élite" in quartieri spesso di classe inferiore. Sfuma la linea di demarcazione tra
la sfera pubblica e quella privata, poiché spesso le persone cantano le canzoni dal
balcone di casa in uno spazio pubblico. Poiché il governo non permette le
manifestazioni di piazza, questa è un'opportunità per le persone di riunirsi legalmente in
strada. Il programma solleva anche questioni relative alle divisioni di genere, poiché
molte donne vi partecipano in quanto è sicuro per loro esibirsi su un balcone senza il
timore di molestie fisiche. Gli effetti più ampi di queste sedi
Tutti questi luoghi di musica insistono sul fatto di non essere politici e di essere invece
solo culturali. Io sostengo che gli eventi che si verificano e lo spazio stesso dei locali
possono spesso avere implicazioni politiche. Anche se questi argomenti non criticano
direttamente il governo (anche se a volte lo fanno), trattano comunque questioni che
riguardano la vita quotidiana degli egiziani, come la povertà, i diritti umani e la
disuguaglianza di genere, tutte questioni che sono in qualche modo collegate al
governo. Le persone sono in grado di creare connessioni tra loro e diventano parte di
una "comunità acustica". In che modo questi locali stanno contribuendo alla rivoluzione
in Egitto? Innanzitutto, c'è la tendenza a chiamare gli spettacoli o gli eventi "rivoluzioni".
Lo vediamo quando El Rab3 organizza un concerto intitolato "Underground Revolution"
o quando il fondatore del Cairo Music Festival definisce il suo evento "una rivoluzione
musicale": questo manda un messaggio forte sulla natura del locale e, attraverso la
semiotica, crea connessioni indicali con i locali musicali e la rivoluzione. In secondo
luogo, questi locali partecipano tutti a piccoli atti di resistenza. Tra questi, il fatto di
permettere agli artisti metal di suonare in spettacoli in cui è illegale suonare metal in
pubblico, di fornire uno spazio agli artisti per rimanere a suonare dopo il coprifuoco e di
includere artisti e docenti che sono femministe radicali o noti rivoluzionari. Questi locali
rompono le idee di classe sociale, di genere e la distinzione tra sfera pubblica e privata.
Artisti come Ramy Essam, che si è esibito durante la rivoluzione del 2011 in piazza Tahrir,
possono essere visti esibirsi in questi locali; lo stesso gruppo demografico di persone
che si è distinto nella rivoluzione del 2011 (giovani e studenti universitari istruiti ma non
d'élite) è presente in molti di questi locali; e la rivoluzione sembra aver influenzato
direttamente almeno alcuni di questi locali, come Il responsabile delle prenotazioni di El
Rab3 ha fatto molte delle sue conoscenze in piazza Tahrir. Questi locali affermano di
non essere politici e di essere semplicemente culturali. Sebbene l'obiettivo principale di
questi spazi sia l'arricchimento delle arti e della cultura in Egitto, appare evidente che le
arti e la cultura possono spesso avere effetti politici sostanziali.
The Cycle of Musical Networks Continues in a New Era
Per certi versi il Medio Oriente è cambiato in modo permanente e radicale, mentre per
altri versi le cose sono essenzialmente le stesse. Le rivoluzioni avvenute nel mondo
arabo non hanno avuto tutte un lieto fine. In Egitto, il Presidente Sisi è repressivo
quanto lo era il Presidente Mubarak, forse anche peggio. Oggi ci sono più prigionieri
politici che mai e il sistema economico è il peggiore che sia mai stato. Lo Stato ha dato
un giro di vite ai diritti civili, come il diritto di riunirsi e di protestare. Ancora una volta,
i cittadini cercano modi diversi per resistere, dato che l'azione politica diretta non è
un'opzione; durante il mio viaggio in Egitto, le persone mi hanno detto che la musica e
l'arte sono attualmente la forma di resistenza più sicura ed efficace.
La musica ha svolto un ruolo fondamentale nella creazione delle reti di resistenza che
hanno portato alla Primavera araba. La musica non è stata l'unico spazio in cui ciò è
avvenuto, ma ha rappresentato uno degli spazi più importanti e accessibili per
promuovere l'impegno politico sotto i regimi repressivi. La musica ha avuto la capacità
unica di promuovere i movimenti proprio perché non era vista come politica; i governi si
preoccupavano raramente degli spazi artistici, vedendoli principalmente come una valvola
di sicurezza dove le persone potevano sfogare le loro frustrazioni attraverso la catarsi
della musica. Quando i governi rispondevano con durezza agli artisti, il pubblico
rimaneva scioccato e indignato, vedendovi una violazione della fiducia e del contratto
sociale. Attualmente in Egitto vediamo formarsi nuove comunità acustiche insieme a
vecchie reti che continuano a svolgere un ruolo importante nella resistenza. I giovani si
stanno allontanando dalla "politica dura" per passare a iniziative più soft che tuttavia
contribuiscono alla sfera pubblica. Nonostante il clima politico repressivo, la cultura sta
cambiando. Stanno emergendo nuovi dibattiti sul genere, come il diritto all'aborto, il
diritto al matrimonio e la messa in discussione del conservatorismo religioso. Anche se la
musica di strada è ora vietata, c'è una lista crescente di artisti e locali underground.