Coptic Canadian History Project
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In general, my study of Coptic identity is always framed in relation to questions of national belonging and the homeland, because I believe that you can’t understand Copts without understanding Egypt and vice versa.
How did you get started in the anthropological profession? What drew you to the subject matter of your first book? Back when I was a freshman in college, I was trying to figure out what major suited me, and a senior in my dorm gave me a helpful piece of advice. She suggested that I … Continue reading Interview with Dr. Angie Heo: “Defamiliarizing the Familiar”
The conference demonstrated the productivity of gathering together across different ethnic and religious identities to study the histories our communities are preserving, interpreting, and sharing every day.
In this recorded public history lecture, Michael Akladios speaks of Copts in Egypt and contrasts the democratic promise of the early twentieth century with the rise of discrimination and harassment, leading eventually to persistent persecution of numerical, linguistic, racial, and/or religious minorities by a dominant majority that is institutionalized by the state.
Through intimate oral histories, Coptic Queer Stories helps uncover how migration affects culture, and how community may be inspired or restrained by tradition. I believe these unheard and unique perspectives only make Coptic cultures richer, and perhaps healthier, as we move toward inclusivity.
I try to explain that Copts are not Western Christians lost in the Middle East, or living relics of “one of the oldest Church in the World.” At the same time, I don’t want to minimize the violence and discrimination Copts suffer. It is an exercise at equilibrium which is sometimes difficult.
I think the Coptic identity is a dynamic and transforming concept, and that it is our job—as historians—to show how it has changed in response to different events, challenges, and opportunities.
By bringing the ‘extreme’ case of Waguih Ghali to the forefront, I would like to think out loud about the other ‘Waguihs’ who are not able to defining some of their relationships and interactions with the Coptic tradition of khidma. I wish to point to the stories of Coptic Christians who accept the fact that their lives- or at least some aspects of their everyday relationships- do not reflect how they are identified. Yet their stories wrongly contribute to the insistence on a hegemonic identification process.
For Coptic immigrants, cultural diversity is indeed a fact of life. Thank you to all those who have participated and a warm welcome to all those hearing about us for the first time. We look forward to many more years of collaboration and growth.
Drawing on themes outlined in Candace Lukasik’s recent review of the Copts in Modernity Conference, this brief essay seeks to expand the conceptualizations of Coptic reform in the modern period. Examining a Coptic organization’s growth following their non-cooperation with Protestant expectations represents an interesting alternative to dominant teleological narratives of aligning Coptic ‘renaissance’ to a Western missionary or colonial source. The story of Al-Asdiqa’ allows us to consider how such groups may have co-opted the language of modernity to define reform on their terms.
