A place for the Copts: imagined territory and spatial conflict in Egypt

Purcell, Mark

doi:10.1177/096746089800500403

Cited by 9 publications

(3 citation statements)

References 6 publications

(7 reference statements)

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“…Therefore, whenever the tensions between the regime and Islamists mounted, the tensions between the Church and the Coptic Christians in Egypt also arose and nurtured sectarian discord (Purcell, 1998, p. 332). This led to the comprehensive cooperation between the Church and the regime by instituting mutual interests, which could not be neglected or threatened unless the regime itself was threatened by the opposition (Guirguis, 2012, p. 514–515).…”

Section: Egyptian Orthodox Church Since 1952 Until the Arab Springmentioning

confidence: 99%

“…Another case that provoked tensions between the regime and the Church was building and reforming the Church and their properties. The permit applications went through a very long and complicated bureaucratic procedure, which forced the Church to build and construct new Church first and then seek the permissions that created more tensions and antagonism between Muslims and Coptic Christians (Purcell, 1998, p. 445). Moreover, the decline that Mubarak’s regime experienced in its last 6–7 years enabled the Church to oppose the regime’s framework like accepting the state’s surveillance and inspection of the Church properties similar to the mosques and Muslim religious properties (Shehata, 2014, p. 6).…”

Section: Egyptian Orthodox Church Since 1952 Until the Arab Springmentioning

confidence: 99%

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Egyptian Orthodox Church Among Inconsistent Political and Social Contexts

Amin

2020

Contemporary Review of the Middle East

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Beginning with the uprising in 2011 and until the reelection of President Abdel Fattah El-Sisi in 2018 for a second term, the Egyptian Orthodox Church has been an important player as the representative of the Coptic Christians in the country. This article examines the role of the Egyptian Orthodox Church since the establishment of the republic in 1952 and explores the historical events that sought to redefine the role of the Church in the political sphere. Unlike the previous studies focusing on Coptic Christians and their position in the sociopolitical contexts, this study tackles the political role of the Orthodox Church in its institutional capacity. The study concludes that the Egyptian Orthodox Church has turned into an important political player in the political sphere, and its political role increased substantially with the uprising. Its power is manifested in its support for the political transformations in 2013 and the backing the regime until today.

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Section: Egyptian Orthodox Church Since 1952 Until the Arab Springmentioning

confidence: 99%

Section: Egyptian Orthodox Church Since 1952 Until the Arab Springmentioning

confidence: 99%

Egyptian Orthodox Church Among Inconsistent Political and Social Contexts

Amin

2020

Contemporary Review of the Middle East

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“…In this instance, the categories that evangelical groups engage with are those of the secular and the sacred, the house and the church. Adopting the deliberately secular veneer of the house enables the church to sidestep the often "intense contestation" that arises from outward signs of religious alterity (or threat) (Kong, 2010, page 757;Luz, 2008;Naylor and Ryan, 2003;Purcell, 1998). To this end, the house church provides an accurate reflection of how context "determines the conditions for different communities to become established on the soil of a given society", with their presence "weaving new patterns of religion in space" (Hervieu-Leger, 2002, pages 99, 104).…”

Section: Introductionmentioning

confidence: 99%

Converting Houses into Churches: The Mobility, Fission, and Sacred Networks of Evangelical House Churches in Sri Lanka

Woods

2013

Environ Plan D

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In this paper I examine the processes and politics associated with the formation of evangelical house churches in Sri Lanka. In doing so, I show how the sacred space of the house church is constructed through the development of sacred networks, which emerge when a group of Christians assemble for prayer and worship. Sacred networks grant the house church an important degree of mobility, but they also encourage church fission. Whilst the house church enables evangelical groups to grow in hostile environments like that of Sri Lanka, it is often a superficial form of growth that is unsustainable in the long term. To conclude, I suggest that an understanding of sacred networks can help inject a sense of scalar dynamism into the study of contemporary religious movements.

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Socio-economic transformation in rural areas: From agriculture to limestone in a coptic village in middle Egypt

Mahmoud

Vogt

2021

The Extractive Industries and Society

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A place for the Copts: imagined territory and spatial conflict in Egypt

Cited by 9 publications

References 6 publications

Egyptian Orthodox Church Among Inconsistent Political and Social Contexts

Egyptian Orthodox Church Among Inconsistent Political and Social Contexts

Converting Houses into Churches: The Mobility, Fission, and Sacred Networks of Evangelical House Churches in Sri Lanka

Socio-economic transformation in rural areas: From agriculture to limestone in a coptic village in middle Egypt

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