Egypt's Revolution 2.0: The Facebook Factor

The call for a Day of Rage on January 25, 2011 that ignited the Egyptian revolution originated from a Facebook page. Many have since asked: Is this a “Facebook Revolution?”  It is high time to put this question to rest and insist that political and social movements belong to people and not to communication tools and technologies. Facebook, like cell phones, the internet, and twitter, do not have agency, a moral universe, and are not predisposed to any particular ideological or political orientation. They are what people make of them. Facebook is no more responsible for Egypt’s revolution than Gutenberg’s printing press with movable type was responsible for the Protestant Reformation in the fifteenth century. But it is valid to say that neither the Reformation nor the pro-democracy rights’ movements sweeping Tunisia, Egypt, Iran, and much of the region would have come about at this juncture without these new tools. Digital communications media have revolutionized learning, cognition, and sociability and facilitated the development of a new generational behavior and consciousness.  And the old guard simply do not get it. 

Around the globe, far beyond Egypt and Tunisia, we are witnessing a monumental generational rupture taking place around digital literacy, and the coming of age of Generation 2.0. They take for granted interaction, collaboration, and community building on-line. The digital “non-literate” or “semi-literate” tend to be either the very poor lacking means, access to, or time for digital media, or the older generation, the pre-digitals, who do not see the value in changing their communication habits. Many from the pre-digital generation are quick to deride innovations such as Facebook and Twitter as being tools that indulge the egoistic tendencies of the young or which are colossal time wasters. While these critiques hold some validity, they capture only one side, and a small side, of a complex and epic generational sea change that is underway and that is being facilitated—not driven in some inevitable process—by the availability of new communication technologies and social tools.

A youthful global digital generation is growing in leaps and bounds, and social media, of which Facebook is just one platform, is a decisively important factor in it. Youth use social media for a range of social, academic, political, leisure, personal, creative, sexual, cultural, commercial, and other activities. Some characteristics of this global generation are excessive communication, involving many people in decision making, multitasking, group work, blurring of public and private, sharing, individual expression, and collective identification. Another important distinction between the generations is that the digital generation take what media theorist Clay Shirky calls “symmetrical participation” for granted. In other words, they are not passive recipients of media and messages, as in the days when television and print media ruled, but take for granted that they can play a role in the simultaneous production, consumption, interaction with, and dissemination of on-line content. Youth in the Middle East and North Africa share the features of their global generational counterparts but with some important additions and differences. 

In politically authoritarian states like Egypt, Tunisia and Iran, youth have been fashioning Facebook into a vibrant and inclusive public square. They also use it to maintain their psychological well being as a space to metaphorically breath when the controls and constrains of the social world become too stifling. A 22 year old blogger and avid  Facebook user explains, “It’s such a release to go on Facebook. I feel so liberated knowing there’s a place I can send my thoughts.”

The Rise of the “El-Face” Generation

In October and November 2010 I was in Egypt conducting research with university students in Alexandria and Cairo from diverse social class backgrounds on their media use. Many of them were using a new colloquial term, “El-Face” when talking about Facebook. These Facebook users carry traits of being politically savvy, bold, creative, outward looking, group regulating, and ethical. And their numbers are fast growing. In March 2008 there were some 822,560 users.  After the Arabic version of Facebook was launched in March of 2009 usership jumped. By July 1, 2010 there were some 3,581,460 Facebook members, making for an increase of 357.2% in a two year period. The site has become increasingly Arabized, though many users show dexterity in using both English and Arabic.

In the months running up to the parliamentary elections in November 2010 there was much speculation about a possible shut down of Facebook. Adult pundits in the more mainstream media (semi-governmental newspapers, popular Arabic television talk shows) took up the cause of Facebook. They expressed their paternalistic concern about the potentially corrupting force of Facebook on the youth in a familiar moral panic mode. On her popular television talk show, for instance, Hala Sarhan lamented the lawlessness of Facebook, asserting it to be a dangerously free zone in need of restrictions. Others argued that without adult supervision, youth could be lured and tricked by dangerous elements into sedition (fitna). They worried Facebook was fueling sectarian tensions between Christians and Muslims that could lead to violence.

These public Facebook experts are mainly sexagenarian and septuagenarian educators, policy makers, government officials, and academics of a pre-digital age. They are using a pre-digital political cognition and institutional understanding to discuss new media today, and they are direly off the mark. Drawing on older understandings of the media they view Facebook as the new space of ideological control, the place to capture the minds and hearts of the citizens; like state television but accessible through the internet. Some of them are sincere in their worry that dangerous elements, like radicals and criminals, will try to befriend youth on Facebook and lure them in subversive activities. Others are clearly more interested in maintaining raw power and want to find effective ways to keep youth in their fold and under their thumbs. The ones vying to maintain control of the youth reason that if youth are spending time on Facebook, then all the government needs to do is go in and set up its propaganda machinery there, capture and control the hearts and minds of youth on Facebook, it’s that simple. The government has established a presence on Facebook, though a somewhat pitiful one, setting up pages for the National Democratic Party (158 people “like” it), Gamal Mubarak (the page has been removed since the uprising), Hosni Mubarak, and other government figures and causes. But these are not picking up traction. The youth are not buying it, and the more the regime people interlope into Facebook the more they lose legitimacy.

The community of “El-Face” is developing a cultural, political, and ethical universe of its own. It has its own codes and is a regulated space to some degree. There are certain red lines, as Hoda and Amir, both 21 year old university students at Alexandria University, that should not be crossed: you should not use the space to insult each other’s religion, for pornography or sexual harassment, for advertising or selling things, for spreading false rumors, or for spying. When a Facebook friend crosses these lines others intervene by way of posting a corrective comment on their wall, starting a conversation on the post in question, or by defriending them. 

Last October many youth were worried that the government would close down Facebook.  In discussions with a group of students from the Political Science department at Cairo University, they explained that the government feared the flurry of critical political activity that would invariably precede an election. Though many expressed that turning off Facebook would be akin to suffocating them, as one young man put it, it would be like  “blocking the air to my lungs”, they insisted they would not ease up on their pre-election Facebook activities. These included  mocking the president, his son, the system, and the whole electoral process. They stood defiant. A 21 year old female student proclaimed, “We don’t care! We’re not afraid of them. What are they going to do, arrest millions of us?” 

Their Facebook activities also included a commitment to demanding justice for the brutal killing of one of their own, Khaled Said. It was striking last October how every youth I encountered in and out of the university was talking about Khaled Said. His story, which came out of Facebook, not Al-Jazeera, the newspaper, or any other media, has by now received much international coverage. The events leading to Khaled’s killing originated when he supposedly posted a video of two police officers allegedly dividing the spoils of a drug bust. This manner of citizen journalism has become commonplace and youth are getting more emboldened to expose the festering corruption of a police force that acts with impunity. On June 6, 2010, as Khaled Said was sitting in an internet café in Alexandria, two police officers entered and asked him for his I.D.. He refused to produce it and they proceeded to drag him away and allegedly sadistically beat him to his death as he pleaded for his life in the view of witnesses. The officers claimed that Khaled died of suffocation after swallowing a packet of drugs. His family released a photograph to an activist of the broken, bloodied, and disfigured face from Khaled’s corpse. This photo, and a portrait of the gentle soft skinned face of the living Khaled, went viral. The power of photographic evidence combined with eyewitness accounts and popular knowledge of police brutality left no doubt in anyone’s mind that he was senselessly and brutally murdered by police officers, the very people who are supposed to act in the interest of public safety.

A Facebook page, “We are all Khaled Said” was set up and we now know that activists from the Facebook group 6 of April Youth Movement, and Google executive Wael Ghoneim who is becoming a national hero as instigator of the Day of Rage (see below), were involved in this. The page led to a movement, first for justice to bring the killers to court to pay for their crime, and then, something much bigger. On the heels of the Tunisian revolution and fleeing of the dictator Zine El Abidine Ben Ali, the “We are all Khaled Said” group called for a Day of Rage, a march against “Torture, Corruption, Poverty and Unemployment” for January 25^,  2011, the date the Regime designated to “celebrate” the police. Scores of Facebook users changed their profile pages to show their support for this march. Below are some of the samples of their profiles pictures.

The uprising took off in a way that no one anticipated. On January 27, Facebook, along with telephones and internet, went off. Nevertheless the revolution grew and persisted. When the internet came back up on February 2 there was a conspicuous fluttering of pro-Mubarak profile pictures scattered around college students’ friends’ lists that had the uncanny look of iron curtain style propaganda posters.  Though this is pure speculation, it is highly likely that a committee from the Ministry of Information got together to try to decipher how to infiltrate and conquer Facebook. Operating on a pre-digital mindset, they designed and released a poster about 25 January to appropriate the Day of Rage and rewrite history. That poster (Image #4) reads: “Day of Allegiance to the Leader and Commander. We are all with you and our hearts are with you. The campaign for Mubarak, Security for Egypt.”

Another profile photo which showed up among university students after the blackout was one that reads:  “With all my heart I love you Egypt, and I love you oh President.”

These posters lacked the spontaneity, show of emotion, creativity of the other profile posters, and smelled of infiltrators, something not well tolerated in the Facebook public square. This pitiable attempt to turn back history and try to capture the allegiance of youth through manipulating Facebook was a sign of how desperately out of touch the regime has become. It is also indicative that it has lost its grip on the ideological state apparatuses, and once that occurs there is nothing left at its disposal but the use of force; or surrender.

Within three days these images of 25 of January as a day of loyalty to the President disappeared from Facebook. On Feburary 8, a new profile photo among Egyptian youth began spreading spontaneously. It was the image of one of their own, Wael Ghoneim, on the day of his release after twelve days disappearance (he was detained by police). The image is from a game-changing interview conducted with him on February 7, 2011 on a satellite channel. This interview, where he admits to organizing the initial protest, set to rest doubts that the revolution was the plot of enemy foreign agents. His display of emotion for the martyrs of the revolution touched the nation, and beyond. That may very well have been the nail in the coffin of the state’s media wars.

 

What is happening in Egypt is not a Facebook Revolution. But it could not have come about without the Facebook generation, generation 2.0, who are taking, and with their fellow citizens, making history.