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The Other Copts

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The Other Copts The American University in Cairo School of Global Affairs and Public Policy (GAPP) The Other Copts: Between Sectarianism, Nationalism and Catholic Coptic Activism in Minya A Thesis submitted to the Middle East Studies Center In partial fulfillment of the requirements for the degree of Master of Arts (M.A.) in Middle East Studies By Ana Carol Torres Gutiérrez Under the supervision of Dr. Sandrine Gamblin Spring 2017 The American University in Cairo School of Global Affairs and Public Policy "The Other Copts: Between Sectarianism, Nationalism and Catholic Coptic Activism in Minya” A thesis submitted by Ana Carol Torres Gutiérrez to the Middle East Studies Centre Spring 2017 In partial fulfillment of the requirements for the degree of Master of Arts in Middle East Studies has been approved by: Dr. Sandrine Gamblin Thesis Adviser _______________________________________________ Affiliation _________________________________________________ Dr. Reem Saad Thesis Second Reader ________________________________________ Affiliation _________________________________________________ Dr. Adam Duker Thesis Third Reader _________________________________________ Affiliation _________________________________________________ Dr. Robert Mason Department Chair _____________________________ Date: ____________ Nabil Fahmy, Ambassador Dean of GAPP _____________________________ Date: ____________ ii Abstract The Other Copts: Between Sectarianism, Nationalism and Catholic Coptic Activism in Minya Ana Carol Torres Gutiérrez Under the supervision of Dr. Sandrine Gamblin The partnership between the Coptic Orthodox Church and the Egyptian State has been a political technique that has left little space for religious diversity and has overshadowed other Egyptian minorities. Eschewing this dichotomous illusion and blowing the dust off of Missionary Studies that has left Catholic Copts in the past, this ethnographic study gives an account of the life of a Catholic Coptic NGO, the Jesuit Brothers Association for Development (JBAD), within the context of the uncontested capital of sectarian violence in Egypt: Minya. Using participant observation, focus groups, and interviews, this study intends to shed a light on the ways through which sectarian boundaries and identity politics have affected Catholic Copts engaging in activism in the post-2011 era. Particularly, this study explores how three sectarian lines are negotiated in the everyday life of this Catholic Coptic NGO. It explores the convenience and sponsorship that being part of a transnational Catholic Church gives Catholic Coptic institutions such as the JBAD yet its ritualistic remoteness from other types of Catholicism; the negotiation of its common roots with the Coptic Orthodox vis-à-vis their perplexity of their historic rivalry; and the ways in which Catholic Copts relate with the Muslim majority and the Egyptian State that vacillate between spiritual service and sectarian violence. This thesis questions how still today Catholic Copts are perceived as a foreign or fabricated minority while they are actually industrious and even nationalist citizens. Although this research subscribes to the literature that addresses the transitions from Mission to NGO’s that took place at the end of WWII, in the particular case of Catholic Copts, it proposes a change of scholar discourse from Missionary Studies into those of nationalism and citizenship. iii To all those who have been persecuted or martyrized for the sake of their faith. In particular to the post-revolutionary Egyptian context, from Maspero to bloody Palm Sunday 2017, I dedicate this study to all those (Coptic or not) victims of sectarian violence. iv Acknowledgements In a quote that is generally attributed to Voltaire, the French Enlightenment writer is said to have advocated for appreciation as "it makes what is excellent in others belong to us as well.” While my name is inscribed on the cover of this thesis, the completion of this project has only been possible by taking out the best out those who have been generous and patient enough to accompany me in this odyssey. From the outset, I would like to thank my committee, whose scholarly guidance has shed light to my writing. Despite time constraints that academic life poses to your agendas, I am eternally grateful that you three believed in my project when it was still but a humble proposal. By the same token, I am grateful for your well-intended disposition and commitment until its conclusion. I would like to give my upmost thanks to my advisor Dr. Sandrine Gamblin. As my teacher during core courses, as my director at the Middle East Studies Center (when I was a fellow), witnessing my project from its conception until its end, you have been much more than an adviser. Despite other challenges we faced on the way, I believe it is additionally frustrating to work with an utterly stubborn personality such as mine (I prefer euphemisms such as "persevere" or "determined" but I have been told that I may come across as "stubborn"). Accentuated by the struggle and despair to make sense of my research, it was always a blessing to find someone that was willing to share with me her time, her advice, and most importantly, who did so in a cheerful manner. Merci khaalas! Dr. Reem Saad, from the first day I showed up in your office to the feedback I received to my final draft, I was always able to learn from you in areas where I am particularly ignorant. I needed to venture in fields such as Rural v Studies or Ethnography because it was necessary to situate my research, but I am very thankful for your light in areas that were completely outside my academic comfort zone. Moreover, I am particularly thankful for your loyalty to my committee during all these years, despite all the changes that it underwent. Dr. Adam Duker, although you walked in this path with me for a considerably shorter time than the rest of my committee, I value your help in the quality of your time to my project. I thank you for believing in me and my project despite the randomness and urgency under which we became acquainted. Your disposition, enthusiasm, your encouragement, your very punctual academic tools and insights were much more than I could have ever expected when I wrote that first email to you in the winter of 2016. Again, thank you! Radwa Wassim and Hany Luke, you both consistently go beyond the call of duty to ensure that AUC’s Middle East Studies students thrive both personally and professionally. I will never forget the support I received from you both while I was a student, a fellow and a thesis writer at MESC. This project could not have happened without the generous support of the American University in Cairo. I cannot imagine my life now without having come to Egypt and this was only possible through the International Graduate Fellowship I was awarded by AUC. I want to extend my sincere gratitude to Sawsan Maradini who was supportive both the times I was shortlisted for this fellowship, but most importantly, who was supportive both the times I was miraculously awarded extensions of this fellowship. There is neither currency nor digit that can rationalize the impact that this fellowship has had in my life but I hope that the effort I invested is this thesis serves as a pledge of my commitment to pay this investment forward. To my sister Maggie Jones and her husband Greg Jones, your financial support was the only way I was able to finish this project once my field constraints pushed me to exhaust AUC's generosity. Your biggest contribution to this project, however, was when you joined me in my delusion and came to visit vi me in Egypt. Despite considering myself as an independent person, after almost four years without seeing any of my family, sharing this adventure with me was exactly the emotional impulse I needed to finish this project. Egypt had never felt so much like home until my family was with me. God bless you! For security and ethical reasons, I am not allowed to disclose the real names of my interlocutors. Those who have made a difference in my journey through Christian Egypt and Egyptian civil society, however, know who they are and I have tried to thank you all in person. Furthermore, scripture says, “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ (Matthew 25:40). Maybe my thesis is but a widow's mite to your everyday fight for social justice, but to all those who shared their time, their patience, a piece of aish (bread), a bed for me to spend the night; to all those who opened their offices, their homes, their churches and most importantly, their hearts to host me during my fieldwork, I know in my heart that the King will pay you back in abundance. Rabena yekhaleku! I particularly thank the Coptic Jesuit priest that envisioned my project and hoped to see more works regarding Catholic contributions to Egyptian society in Anthropology. Not only did you encourage me to pursue this project, but actually deployed resources and offered me support inside your community to make it happen. Like my father, the image of your fight against your tired feet represents what real superheroes look like. We did not get to say good-bye before you left to your next mission, but I pray that God our Lord guard you wherever you are. I would like to thank my colleagues from work, Shady Amin and Amira El Kady for all their patience and support while I was drafting this text. I was only able to juggle work and writing my thesis with the atmosphere of patience and solidarity you fostered day-by-day in the office. Not only did you both teach me vocabulary or how to deal with the dramas of Egyptian civil society, but you vii voluntarily walked this path with me in the most respectful and supportive way possible.
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