Beneficial properties of graphitic carbon nitride (gCN) have been discovered in recent years during the promotion of its visible‐light‐driven photocatalytic activity for water splitting. Applications of gCN have flourished in such fields as renewable energy production and environmental remediation, while gCNs have been explored to serve as electrocatalysts, electronic and photoelectronic devices, non-volatile memory devices, anodes in lithium‐ion batteries, and platinum supports in polymer electrolyte fuel cells. This book covers recent advances in the rational design and characterization of gCN nanostructures for energy and environmental remediation, and discusses achievements in fabrication approaches of gCN nanostructures using various chemical and physical approaches. It highlights recent advances in the theoretical and experimental development of novel multidimensional nanoarchitectonics of gCNs along with insight into catalytic energy production, energy storage, and environmental remediation. Practical applications and utilization of gCN based devices are also discussed. With contributions from leading global researchers, this title will appeal to graduate students and researchers in nanoscience, chemistry, chemical engineering and materials science who are interested in developing new gCN materials or devices.
Abstract This article traces the manifestations of the newly adapted artistic form of “calligraffiti,” or the synthetic braiding of poetry and graffiti on what became known as the “walls of protest” in post-2011 Egypt. This new mode of writing/drawing answers to the immediacy of an unprecedented revolutionary moment in Egypt and rewrites Egyptian history in peculiar artistic instantaneity. The image-text discursive dynamics of this hybrid form of expression enhance our understanding of the 2011 Egyptian uprising, enabling us to explore the potential of revolutionary impulse for stretching new artistic forms. This article therefore engages calligraffiti as a means to expand the scope of the literary, and specifically the poetic, to involve the visual dimension as coupled with the conceptual (linguistic). In this border- and genre-crossing artistic mode, Arabic poetry and graffiti meld as a revolutionary form of self-expression that defies local and international hegemonic, patriarchal regimes. Calligraffiti serves not only as a means of registering a revolutionary moment in Egypt or of celebrating the epiphany of the uprising, but more importantly it stands as a cultural and literary tool developed and used by Egyptian artists to represent the revolutionary artistic self and galvanize dissent during a highly contested moment in Egypt’s history. The article thus traces the ways that the calligraffiti of Egyptian artists like Bahiyyah Shihāb (Bahia Shehab) and ʿUmar Fatḥī (Omar Fathy), ʿAmmār Abū Bakr (Ammar Abo Bakr), Ganzīr (Ganzeer), Al-Mushīr (El-Moshir) and ʿAlāʾ ʿAwaḍ (Alaa Awad), are enmeshed with the poetic lines of Amal Dunqul, Pablo Neruda, and Yāsir al-Manawahlī (Yasser el-Manawahly) on the artistic canvas of muralled Egyptian revolution.
the eyes of the world were on the public squares in Tunisia, Egypt, Syria, Yemen, and Bahrain, as millions of people poured into major city centers and streets.These mass gatherings in public spaces presented unprecedented forms of solidarity to bring about change through sheer determination, an awakening to the power of the collective beyond a simple articulation of demands.The modes of collective expression and action far exceeded the ready interpretations of social and political theories of how mass movements could be constituted via the complicity of many demands.Something more was at stake.A gathering force seemed to hold the key to a dynamic that surpassed the postcolonial idea of a nation or a people.A collectivizing "We" was emerging, almost palpably visible in the communicative force of diverse individuals and groups in public spaces and later in mediated but equally engaged responses.The "transcultural" as a strategy of nomenclature is not only meant to counter the hegemony of nationalist ideologies or nation-based and region-based analytic frames, current in both area studies and social and political theory.It is also used here as a mode of trans-sociality, one that signals the complexity and historical depth of collective expressions and actions.The implosions of social, cultural, political, and economic realities that have unsettled the power structures of state formations and processes of subjectivation have also strongly accentuated how identity is and always has been a flux of cementing, meaning-giving practices, assumptions of belief, and habits of thought.The historically given and naturalized categories and conditions of ethnicity, religion, governance, citizenship, gender, socioeconomic status, and nationality were subjected to widespread and profound renegotiations that have entailed both the discovery of new cultural forms and the recovery of the force of resonant popular discourses.In the aftermath of 2011, studies of mass movements, too numerous to list, have sought to identify prior histories and trajectories and to articulate attendant shifts in social and political spheres, modes of acculturation, the self-perception and self-placement of collectivities, and the failings of national traditions, policies, and institutions.Apart from firsthand testimonies and book-length accounts of the uprisings, the first theoretical insights into the unprecedented dimensions of
When Barack Obama was elected in 2008, his foreign policy was at first seen to be the antithesis of that of his predecessor, George W. Bush. Eid Mohamed highlights how in the wake of this change of US administration, Arab media, literature and cinema began to assert the value of America as a potential source of 'change' while attempting to renegotiate the Arab world's position in the international system. Arab cultural representation of the United States has variously changed and developed since 9/11, and again in the wake of the protests in 2011 and the ensuing political turmoil in Egypt, Libya, Yemen, and of course, Syria. Taking this into account, Mohamed offers an examination of the ways in which stereotypes of America are both presented and challenged through cinema, fiction and the wider media and intellectual production. Rather than seeing this process as one where the Middle East reacts to and attempts to negotiate with western modernity, Mohamed instead highlights the significant interplay of religion, pop culture and politics and the role they play in shaping the complex relation between America and the nations of the Middle East.
This article focuses on the dynamics of culture, language, and race as integral to the discourse on Pan-Islamist/Pan-Arabist national identification in Egypt during an era of drastic change in the Egyptian political and social spheres that set the stage for the current century that followed. Our approach draws on computational tool of topic modeling to probe relevant thematic discussions on the” conceptualization of race, language, culture, and identity by leading Arab-Muslim intelligentsia at a foundational moment that paved the way for Arab Nahḍah (modernity). Specifically, this analysis is meant to trace the intellectual development in the writings of Muḥammad Rashid Riḍā’s (1865-1935), which appeared in the magazine he edited, al-Manār (‘The Lighthouse’, 1898-1935), and those of Aḥmad Ḥasan al-Zayyāt’s (1885-1968), editor of al-Risālah (`The Messageʼ, 1933-1953), also a weekly magazine, both published in Cairo, Egypt. The study concludes that both figures sought to galvanize a largely hybridized Islamist/Arabist discourse as manifested in the clusteral paradigms of modelled topics.
In the article “An innovative konjac glucomannan/κ-carrageenan mixed tensile gel” (DOI: 10.1002/jsfa.11151) published in Wiley Online Library on 22 February 2021 in the journal of Journal of Science of Food and Agriculture 101(12): 5067-5074, an error was found in Figure 6 and has been revised as shown below.