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Cultural networks, frameworks and structures of political opportunities: The Islamist movement in Egypt

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  1. Présentation de l'évènement
    1. Histoire des jeux olympiques
    2. Les jeux olympiques et la Chine
    3. Pourquoi Pékin ?
    4. Présentation de Pékin
    5. Le marché du sport en Chine
    6. Les partenaires de l'évènement
    7. Qu'est-ce qu'un évènement?
    8. L'emblème et les mascottes
    9. Des profits annoncés comme exceptionnels
    10. Calendrier et épreuves des Jeux de 2008
  2. Le sponsoring des Jeux Olympiques
    1. Définition du sponsoring
    2. Historique du sponsoring
    3. Pourquoi sponsoriser ?
    4. La publicité par l'événement
    5. Revenus du mouvement olympique
    6. Le programme TOP
    7. Les partenaires du comité international olympique
    8. Différentes stratégies de partenariats selon différents objectifs
    9. Différences entre partenaires, sponsors et fournisseurs officiels
    10. Le licensing
    11. Le mix de communication
    12. La cible de la communication
  3. Par quels moyens marketing les partenaires s'adaptent-ils à la culture Chinoise pour y pratiquer une communication efficace ?
    1. Les partenaires doivent faire preuve de créativité
    2. Les fournisseurs officiels ou comment obtenir des infrastructures et des équipements
    3. Les consommateurs chinois
    4. Contrastes culturels
    5. Adapter sa communication
    6. Un marché publicitaire distendu
    7. Exemple de campagne de communication : Adidas
    8. Les conditions d'efficacité du parrainage
    9. Booster sa stratégie
    10. L'ambush marketing une menace pour les sponsors officiels

Diane Singerman teaches at the American University of Washington DC. This article of Diane Singerman is based on resistance and protests in the Muslim countries. It is taken from the works of Olivier Fillieule and Mounia Bennani-Chraïbi. This book studies protesters' movements in the Muslim countries of Morocco, Iraq, Egypt, Iran and Palestine, and shows that they are not basically different from the Western movements.

The author analyzes individual resistances as well as the organized and visible protests, the political movements and the religious movements. They question about the networks, spaces and the practices which pave the ways of the dispute. Which are the individual courses? How are militant generations constituted? What are the international strategies, and the protesters' organizations? Chapter 5 of this work is titled ?Networks, cultural frameworks and structures of political opportunities: The Islamist movement in Egypt?.

In this article, Diane Singerman is interested more specifically in the Egyptian Islamist movement. She wants to show that the social structures are the arenas in which the art of persuasion and the mobilization are played. How are the cultural executives anchored in the social structures and adapted by the Islamist ones diffused in the community? It is a question of questioning the relation between Community spaces and cultural framework in the case of the Egyptian Islamist movement.

Diane Singerman conducted a field survey on the life of a neighborhood of Cairo between September 1985 and August 1986, which involved about 300 men, women and children who worked, lived or frequented the area chosen. The choice of the district has done to its socio-economic characteristics, its location in the center of the city and its historical evolution. From this survey, Diane Singerman highlights the existence of social networks; she called these informal networks that serve as breeding ground for the development of the Islamist movement, and organizational grid. It shows that the Islamist movement was based on "familial ethos," the heart of which lies the concern for the family.

The author, Diane Singerman first defines the Egyptian Islamist movement as a movement that is both religious and social, and its various political, cultural, social and economic aspects. She studied, then the informal networks that are not Egyptians themselves a social movement, but a space in which the Islamist movement will be able to develop, find material and recruit members. It thus shows how the Islamist movement was able to establish themselves in Egyptian society based on these informal networks. It then analyzes the family ethos as a cultural framework conducive to use in support of the Islamist movement, since both, the family is at the heart of alternative standards promoted by the Islamist movement and the basic cell structures of a social Egyptian.

Tags: The Islamist movement in Egypt; Diane Singerman; resistance and protests in the Muslim world; Cultural networks, frameworks and structures of political opportunities:

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