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.
During the Sadat era, he lost many of his friends to Salafi organizations. He recalls vividly being called “kafir” by an old friend while the friend’s mother pled with him: “Yousief, Yousief, forgive him—he makes our life miserable too.” Baba kept walking, and between that and the metal factory and no college degree, it was time to move on.
Fieldwork is expensive. It's imperative to do extensive research long before booking a flight, hotel, and embarking on that delightful journey to Egypt. If this will be your first trip, I have compiled a few tips and tricks to get you started. If you're a veteran at this, perhaps some of these could save you time and money. Happy Holidays!
In this episode, Joseph Youssef (PhD candidate in Anthropology, University of Toronto) kindly shares his history and his experiences with us, as an Egyptian immigrant to Toronto and an anthropologist of Coptic monasticism in Egypt and its diasporas. His fascinating research sheds light on the pitfalls of mythologizing and romanticizing monks. Rather, as he argues, we must understand their humanity and appreciate how modernization continues to affect their spiritual lives.
To paraphrase St. Athanasius, fourth century bishop of Alexandria, Christ became human so humanity can become God. This essential point marks how all humans can be united in endeavoring for unity and prosperity. My understanding of this contribution by St. Athanasius to Christian theology is vital to my own growth and continues to inform my holistic approach as a chaplain.
In part 2, our guests begin with the contested topics of Coptic identity and the political involvement of Coptic populations in Egypt, Canada, and the United States. They then delve into the challenges of emotion and subjectivity in conducting fieldwork, the obligation of scholars to become engaged in ongoing violence against Egypt's Coptic communities, and the effects of such developments on the collection of data and access to research materials in Egypt and its diaspora. Candace and Michael conclude by offering advice to those interested in pursuing similar research.
Welcome to the first episode of "Scholars Discuss Coptic Studies," presented by the Coptic Canadian History Project (CCHP). This audio blog series aims to bring together junior and established scholars from across North America and to offer insight on the research being conducted on Coptic populations around the world. Our host and facilitator for this episode is Essam Iskander, translator and interpreter for the Diocese of New York and New England. He is joined by Candace Lukasik (PhD candidate in Anthropology, UC Berkley) and Michael Akladios (PhD candidate in History, York University).
Since I was the first to go into Philosophy and Religion, I was usually labeled as different, liberal, often controversial, and sometimes idealistic. That certainly affected my faith and spiritual life in Orthodoxy. I began to gravitate toward the friendly environment of free inquiry and understanding of faith in the academic context of theological education.
Bahjura has a sizeable Christian population. For Copts - as for many Egyptians - emigration out of the village is an economic necessity. Yet, the descendants of Coptic land-owning families continue to share stories of their families' former prestige in Egyptian religious, social, and political life. A discussion of recent encounters I have had in the field will weave a rich tapestry of land, migration, and memory in this upper Egyptian village.
Then, rather unexpectedly, my advisor suggested I commit the next few years of my life thinking, engaging with, and writing about the Copts. He was asking me to return home: to theorize and assemble data out of my community, family, and friends. I stared at him wide-eyed.