Journal of Arab & Muslim Media Research - Online First

The dissemination of rumours and fabricated information via social media has the potential to adversely impact social cohesiveness and contribute to political polarization, which may lead to political divisions by casting doubt on the effectiveness of government and politicians. In light of the global economic crisis caused by the Russian–Ukrainian War, this study aims to identify economic rumours that were circulating in Egyptian society via social media. Machine learning was employed as a means of analysing the sentiment of user comments on various posts, thus providing an effective method for debunking fake news. In order to identify the most salient features of misleading information, the study qualitatively assessed the visual and linguistic elements of the postings. A total of 10,031 comments were analysed after being categorized into main groups. The study’s results revealed key features pertaining to the sentiments expressed in the comments as well as identifying common textual traits of rumours and specific visual sentiments depicted in accompanying photos. This research sheds light on the importance of identifying and debunking rumours and fabricated information in order to mitigate their potentially negative effects on social cohesiveness and political polarization. Additionally, it highlights the utility of employing machine learning as a tool for analysing sentiment in user-generated content on social media platforms.

The uncertainty of the COVID-19 virus outbreak triggered chaos, panic and fear worldwide. During the outbreak, many humorous posts tweeted and retweeted addressed the virus with a laugh. Humour is a way to escape reality, but at the same time it may have negative outcomes. In Kuwait, many such posts spread on social media, especially Twitter. They reduced panic, educated the public or made people ignore the seriousness of the pandemic. This study investigates the negative implications of using humorous text, images and video messages on Twitter. A qualitative discourse analysis of 907 humorous texts, images and videos posted on Twitter during the crisis revealed that humorous posts may foster negative attitudes concerning sectarianism, tribalism, racism, sexism and hatred. Interestingly, humorous posts in less emotionally charged categories, such as sports, family and children, also include many negative connotations and denotations. This study is unique in addressing an understudied area; humour on social media in the Arab and Gulf region. Its findings show that humorous posts can produce negative outcomes and cause fear and hatred in society. There may be a need for self-censorship and moral behaviour to prevent social tension. The notion that jokes are only jokes and people should not be offended may have unforeseen negative repercussions.

Media representations have the power to evoke and circulate meanings about a dominant favoured ideology. Like films, television soap operas too may become the sites of hetero-patriarchal representation. This article foregrounds the visual and textual tropes applied to coerce the audience into accepting patriarchal gender roles in the disguise of religious discourse. Using critical discourse analysis of three select Hindi soap operas Saath Nibhana Sathiya, Choti Bahu and Bade Achche Lagte Hai, this article flags the use of religious motifs as disciplining strategies of patriarchy. The resort-seeking behaviour of the female protagonists towards the male Hindu deity for the resolution of crisis becomes a marker of sexism. Furthermore, this one-dimensional representation of a multicultural and multireligious Indian society in these Hindi soap operas has evolved them into Hindu Socials with their dominant tropes of Hinduness within the storyline, rituals, melodrama and misogynism.

During the COVID-19 pandemic, there has been a rise of TikTok video usage and sharing worldwide. Meanwhile, the 2018 Cyber Crime Law has been activated against the so-called women TikTokers in Egypt who were accused and arrested for violating ‘family values’ and ‘inflaming debauchery’. Public opinion expressed that media control is a grey area that includes ambiguous description of these violations. Social scrutiny became viral on social media platforms, inciting a debate over the prosecution of those women. This article is a case study that explores the play behaviour of women TikTok users in Egypt. Through employing a content analysis method, it seeks to find out whether users resist or adapt to the strict media control. Findings revealed that women TikTok users have several motives for their adopted behaviours, such as the fear of missing out (FoMO) and self-expression. Audiences who interpreted the behaviours TikTok women adopted as immoral used hashtags for social activism and generated content to oppress women based on gender rather than fairly evaluating their play behaviours. The research highlights key practices that women TikTok users are currently using in order to adapt to the vague ‘Egyptian family values and morals’. Whether mimicking a meme, performing and/or singing, women TikTok users have been considering their conservative cultural context carefully to avoid the severe consequences that pervious women TikTokers have faced. Furthermore, women TikTok users are reluctant to boldly resist the strict media control in Egypt. Instead of using controversial sex appeal, they resort to using humour for garnering views and utilizing the platform’s entertainment nature.