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.
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.
While it is often the case that researchers, journalists, and visitors would be interested in going to the visible places of worship during St. Mary’s time (i.e. the official parishes), I was eventually driven to other invisible spaces that, paradoxically, are very important for the Copts. Building on Miray Philip’s photo essay about urban places of worship, my story aims to shed light on less visible places where Copts navigate their aspirations, pressures, and desires.