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Long committed to a free media, Mustafa Amin was imprisoned for six months in 1939 for an article in Akher sa‘a (Last Hour) magazine deemed critical of King Faruq. An advocate of democracy and Western liberalism, he was arrested in 1965, tried secretly in 1966, and convicted of being a spy for America and smuggling funds. Sentenced to a life sentence, he spent nine years in prison before being pardoned by Nasser’s successor, President Anwar Sadat. Ali Amin, accused by Heikal of working for British and Saudi intelligence, went into exile in 1965.

Room for expression existed mainly in the literary pages of al-Ahram, where writers under Heikal’s wings, like Naguib Mahfouz, could publish works of fiction that could be read as challenges to the status quo.[5] As far as the press was concerned, censorship was directed at politically oriented news and commentary rather than the literary sections

During the conflict, as the Egyptian army, under Field Marshal Abd al-Hakim Amer’s command, was hastily retreating from Sinai, broadcast outlets aired invented reports of fabulous victories against the Zionist foe. At no other moment did the state media prove so woefully deficient, contributing to a deep sense of public betrayal.

The speech was written for him by prominent journalist Mohamed Hassanein Heikal and tactfully framed a romp of Arab armies as a “setback,” displaying Heikal’s knack for being both a propagandist and political powerbroker.   It was a moment that brilliantly served to shore up Nasser’s support. Egyptians took to the streets demanding that their leader stay in power. “The People Say ‘No,’” declared Akhbar al-youm (News of the Day) in large red writing. In smaller black lettering the headline read, “The Leader Discloses the Whole Truth to the People.” It is difficult to say how populist and genuine the appeal was and how much of the public display of support for Nasser was behind-the-scenes political machinations of the regime and its media. While Nasser did stay in power, it was only later that Egyptians could comprehend the true extent of the defeat—especially in light of official propaganda—and the institutional failures that placed the whole of Sinai under Israeli control.

Student periodicals posted on the walls of the campuses emerged as the freest press in Egypt. Nasser for the first time became the object of direct criticism in the public space. A campaign against student unrest was waged in the state-owned media, which labeled the activists as provocateurs and counter-revolutionaries goaded by foreign elements

slogans shouted and scrawled on building walls that demanded: “Stop the Rule of the Intelligence,” “Down with the Police State,” and “Down with Heikal’s Lying Press.”

“A centralized editorial secretariat, called the Desk, was founded, as well as the Center for Strategic Studies and the Information Division. To his detractors, these innovations appeared to be spying sessions of an extensive empire dedicated to intelligence gathering

Nasser appointed Heikal to the post of minister of information and national guidance, a role he assumed for six months in 1970 until Nasser’s death. Yet the self-described journalist confided his frustration of being assigned a ministerial post, perhaps intended to distance him from the publishing empire he built, to a colleague, the leftist writer Lutfi al-Khouli, at his home. The encounter was surreptitiously recorded by the secret police, leading to the arrest and brief imprisonment of al-Khouli, and Heikal’s secretary and her husband, who were also present. “Now, Nasser’s regime had two aspects: it had great achievements to its credit but also it had a repressive side. I do not myself believe that the achievements . . . could have been carried out without some degree of enforcement,” Heikal wrote in The Road to Ramadan. “But after the 1967 defeat the positive achievements came to an end, because all resources were geared to the coming battle, while repression became more obvious. When Nasser died the executants of repression took it on themselves to be the ideologues of the new regime as well. They held almost all the key posts in the country. The people resented this and came to hate what they saw as their oppressors.”

after his increasing criticism of Sadat’s handling of the October 1973 War and appeals to the United States to address the impasse, Heikal was removed from al-Ahram in 1974. He remained a prolific author. In May 1978, Heikal was one of dozens of writers accused by the state prosecutor of defaming Egypt and weakening social peace and was subject to an interrogation that extended three months

Sadat attempted to bring the dissident cacophony into line through the mass arrest in September 1981 of more than 1,500 intellectuals, writers, journalists, and opposition elements of every stripe. Among those arrested were leading members of the Journalists’ Syndicate and prominent figures like the political writer Muhammad Hassanein Heikal and novelist Nawal El Saadawi. Sadat’s crackdown against his opponents culminated in his assassination by Islamic militants on October 6, 1981 during a military parade to commemorate the start of the 1973 War. Soon after Hosni Mubarak assumed power, Heikal was released from prison

When Dream aired the lecture Heikal gave at the American University in Cairo, direct pressure was placed on the owner’s business interests, and the veteran journalist found a new forum on pan-Arab satellite broadcasting. The influential writer has made opposition to Gamal Mubarak’s succession a staple of his newspaper columns.

With the rise of satellite television, Qatar’s Al Jazeera commanded audiences not only with news but with popular discussion programmed, like Ma‘ Heikal (With Heikal), a program by Heikal that began the year after the 2003 invasion of Iraq, and which was watched by the Arab public with eager interest. Seated behind a desk and looking into the camera, Heikal gave his narrative of historical events and commentary on Middle Eastern and world affairs, exposing the intrigues of regional and global powers from his perch, having privileged access to leaders, diplomats, and decision makers. He has been a critic of Saudi diplomacy, its ballooning regional influence given the power of petrodollars, and its confrontation with Iran. Saudi pundits have consistently taken potshots at Heikal.

A couple of months before Morsi’s ouster on July 3, 2013, Heikal was contacted by Morsi’s defense minister Abd al-Fattah al-Sisi for a meeting, which had led to speculation that the Heikal devised the behind-the-scenes scenarios for an elected president’s removal as the dominant political player, the Muslim Brotherhood, was sinking in popularity. After Morsi was expelled from office, Heikal suggested to the military leader that he seek a popular mandate to lead the country, mirroring Nasser-style populism. Attired in full military regalia, al-Sisi at a July 24, 2013 graduation ceremony of the naval and air defence academies, broadcast live, warned that national security was in peril and summoned nationwide rallies two days later. Heikal supported al-Sisi’s bid for the presidency viewing him as the candidate born of necessity.

economic self-sufficiency in the production of basic software such as operating systems and software

when the military took hold of the building, it became forbidden to mention the military. If you did something like that you’d be called ‘an agenda with ulterior motives.’ ”

He insisted that Al Ahram was no longer “the newspaper with one reader” — that was President Mubarak — but now sent its reporters out to truly cover the news. On Wednesday, he promised that Thursday’s front page would feature the photograph of an 84-year-old man who had brought a complaint to President Morsi’s new grievance office — a demonstration of the paper’s new empathy for the common man and fairness to President Morsi. But the picture did not appear; the headline featured a misleading quotation from Mr. Morsi suggesting he had backed down before a new court order again dissolving Parliament. “The media looks to the center of power,” said Hala Mustafa, editor of the state-financed journal Democracy. “I think everybody knows that the military council represents the center of power, the real comprehensive authority in the country.”

now Egypt is falling. We won’t leave matters for those who can’t manage them, with the excuse that we’re not people of politics. No, we are people of politics.

“I think it is a message more or less justifying a crackdown,” said Omar Ashour, an Egyptian professor of political science at the University of Exeter, in England, who is now in Cairo. “At minimum it is a smear attempt days before the election, to try to scare voters who might be leaning toward the Muslim Brotherhood.”

Judge Zend appears to be giving voice to a panic that has seized much of Egypt’s old elite about the prospect of a president from the Brotherhood, demonized under Mr. Mubarak despite its 25-year record of moderation as a minority bloc in Parliament

Mr. Shafik, for his part, praised Judge Zend for his “important news conference.” But he also urged the judges not to sit out the runoff in order to avoid confusion that might lead to an Islamist victory, “for the sake of protecting Egypt from the disintegration, disorder and chaos the rogues want for the country.”

the chorus of alarms rising from the political establishment, including both officials of the Mubarak government and the liberals it tolerated. Many say they are still more afraid of the Brotherhood than Mr. Shafik, the former prime minister, despite his deep ties to Mr. Mubarak and reputation as a strongman

Osama el-Ghazali-Harb, the leader of the Democratic Front Party and one of the most credible liberal voices tolerated under Mr. Mubarak, published a column in the flagship state newspaper, Al Ahram, endorsing Mr. Shafik

on Thursday, Al Ahram published a column by a retired general, Hussam Seilam, arguing that if the Brotherhood came to power, Egypt would resemble Iran. “God forbid, the world will treat Egypt as a terrorist state,” he wrote

But how should we interpret these figures? In the West, where the Muslim world is often seen as a place that doesn’t “do” sex, stories that reveal supposedly traditional societies to be hotbeds of depravity gain wide traction in the media as amusing exposes. Religious conservatives in the Arab world meanwhile draw on evidence of a growing porn habit as proof of the “corrupting” influence of Western values, and the need to return to the supposedly pristine morals of the past. For example, the leading Saudi Internet “expert”, Dr Mishal bin Abdullah al-Qadhi, regularly warns that porn sites are part of an insidious Western plot. “The people of the West”, he wrote, in one particularly damning diatribe, “with their corrupt values, reprehensible principles and pernicious sicknesses, are not content to reveal their vices and sins […] to themselves alone, but continuously strive to spread these afflictions and sicknesses to the lands of Islam.”  In reality, both reactions rely on ahistorical ideas about the role of sex in Arab society. Instead, as the writer and academic Shereen El Feki, author of Sex and the Citadel, points out in a discussion with Raseef22, there really is nothing shocking about the revelation that Arabs watch porn. Before the twentieth century and the rise of the modern state, Arab culture had a long tradition of erotic imagery in literature and music. Medieval books such as The Perfumed Garden and the Encyclopaedia of Pleasure may have had a factual purpose, but they were also read for pleasure. “They are meant to arouse,” explains El Feki, “they are pornography. These notions of pornography as some sort of alien entity to Arab culture are completely untrue.”

Sexual desires are a universal phenomenon, and when conventional means to fulfilling those desires are restricted – for example through strict rules about pre-marital sex and an accompanying range of socio-economic impediments to getting married – it is hardly surprising, that people turn to their computers for help.

The author function is a particular fiction which is an outgrowth of a prior technological moment, one which perhaps is no longer appropriate in the digital network. As Foucault argues the author function is not natural but rather historical, “characteristic of the mode of existence, circulation, and functioning of certain discourses within a society.”2 Books, magazines, television and radio programs, and film all have authors, but if we begin our inquiry of “new media” by asking, “what does it mean to be an author for this ‘new media,’” we miss the way that authorship itself is heterogenous to the new archival structure.

writing and reading separate out the act of composition from the act of consumption in a way that is not descriptive of the type of collaborative literacy and composition that occurs in networked spaces

Nature Middle East Editor Mohammed Yahia has been actively promoting science in the Middle East region for a number of years. Prior to joining Nature Middle East, Mohammed was the MENA region coordinator for the website SciDev.Net and has worked as a reporter, editor, and consultant.

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