Building Coptic Civil Society: Christian Groups and the State in Mubarak's Egypt

Rowe, Paul S.

doi:10.1080/00263200802548147

Cited by 21 publications

(11 citation statements)

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“…As Paul Rowe writes, Pope Shenouda "and his clergy worked hard to reinforce their pre-eminence as leaders of the community in Egypt." 35 Tolerance of dissent waned and the church revived its powers of excommunication, using them against intellectuals, theologians, and ordinary believers who violated its dictums. 36 Moreover, a process of clericalization, through which clergymen gained greater authority over most aspects of Coptic religious and social life, has elevated revered monastic ideals such as chastity, obedience, rigorous prayer, fasting, and gender-segregated church spaces into normative practice.…”

Section: R E L I G I O U S R E V I Va L M I N O R I T Y S Tat U S mentioning

confidence: 99%

Emerging Christian Media in Egypt: Clerical Authority and the Visualization of Women in Coptic Video Films

Armanios¹,

Amstutz²

2013

Int. J. Middle East Stud.

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This article examines the depiction of women and gender within Coptic Orthodox video films or "hagiopics" produced between 1987 and 2010. As part of a recent religious renewal, hagiopics have expanded, altered, and reinvented traditional stories of saints and pious figures and have also generated, within this traditionally patriarchal setting, a wider space for the articulation of female voices. While their inclusion can be seen as potentially empowering for women, this paper suggests that during Pope Shenouda III's reign , the films became a powerful vehicle for broadcasting the church's conservative teachings on female power and authority, marriage and marital dissolution, spousal abuse, and femininity. By highlighting an array of exemplary female characters, hagiopics capture women's role as custodians of a distinctive Coptic ethos and of family and communal cohesiveness. The films' emphasis on women's physical modesty, submissiveness, and obedience to male figureheads also hints at the modern church's anxieties about women's increasing autonomy in choosing marriage partners and their growing demands for more equal treatment within the church.

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Section: R E L I G I O U S R E V I Va L M I N O R I T Y S Tat U S mentioning

confidence: 99%

Emerging Christian Media in Egypt: Clerical Authority and the Visualization of Women in Coptic Video Films

Armanios¹,

Amstutz²

2013

Int. J. Middle East Stud.

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“…Parallel to the Islamic Revival that swept the Muslim world from the 1970s onward (Mahmood 2005;Hirschkind 2006), the "Coptic Renaissance" (al-nahḍ a al-qibṭ īya) gave rise to expansive administrative, educational, and social reforms (el-Khawaga 1998;Hasan 2003;Guirguis and van Doorn-Harder 2011;Sedra 2011). It was also during this period that the Coptic Church consolidated its powers as the key institution of communal representation with respect to the Egyptian state's authoritarian rule (Rowe 2009;Shenoda 2012;Tadros 2013). Under neoliberalizing structures of satellite media and migration, Muslims and Christians entered into increasingly segregated spheres of religious activity and capital flow (see Starrett 1995;Michael 2011;Iskander 2012).…”

Section: The Virgin Between Christianity and Islammentioning

confidence: 99%

The Virgin Between Christianity and Islam: Sainthood, Media, and Modernity in Egypt

Heo

2013

Journal of the American Academy of Religion

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This article investigates what it means for the Virgin Mary to be a common figure between Christianity and Islam. Departing from approaches which emphasize the textual biography and personality of figural saints, it explores the Virgin as a contested image of divine intercession among Muslims and Christians on the ground. Beginning with lived contexts of everyday mediation, it thus situates the "commonness" of the Virgin within the thick practical realities of modern communication and imagination. More specifically, it probes one ethnographic case of a Marian apparition which occurred in Giza in 2009, producing eyewitness observation and critical reflection. My aim is to show how the historical phenomenon of "collective apparitions" provides a distinctive visual-cultural platform for evaluating the communicatively public aspects of saintly mediation. In doing so, this study concretely traces how growing cults of the Virgin Mary shape newly widespread practices

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“…Christians in Egypt (not all of whom belong to the Coptic Church but are nonetheless referred to as Copts) face institutionalized discrimination in jobs, housing, and other areas, including the building of churches. 35 Nonetheless, differences between Copts and Muslims are less immediately salient than one might imagine. Because Egypt was Christian prior to the Arab conquest, there are no obvious racial, national or linguistic differences between the two populations.…”

Section: Mixed-member and Parallel Systemsmentioning

confidence: 99%

Constituting Institutions: The Electoral System in Egypt

Faris

2012

Middle East Policy

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Building Coptic Civil Society: Christian Groups and the State in Mubarak's Egypt

Cited by 21 publications

References 0 publications

Emerging Christian Media in Egypt: Clerical Authority and the Visualization of Women in Coptic Video Films

Emerging Christian Media in Egypt: Clerical Authority and the Visualization of Women in Coptic Video Films

The Virgin Between Christianity and Islam: Sainthood, Media, and Modernity in Egypt

Constituting Institutions: The Electoral System in Egypt

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