This is the half-century mark of the large scale immigration of the Copts from Egypt, which began to gather steam in 1968. It is a good time to reflect on this historic phenomenon and its implication for the ancient people, even if it is still ongoing and its impact remains fluid. As always with the Copts, their predicament is a microcosm, a test case, of the larger Egyptian problem. Their evolution in immigration, although interesting for its own sake, contains clues about Egypt at large. We can begin to understand how Egypt might fare if its political and social systems were freer by understanding what happened when Egyptians were suddenly placed in a freer society.
Immigration involves a departure and an arrival, or a “push” and a “pull”. In the case of the Copts, conditions in Egypt provided the push, where both the successes and failures of the Nasserist project were problematic for them. America, Canada and Australia provided the pull through social changes that made these places more hospitable to non-Westerners and changed their laws to allow more immigrants from outside Europe. For example, the Civil Rights revolution in America overturned the emergency quotas of 1921 through the Hart-Celler act of 1965. Canada and Australia underwent similar changes. Immigrants usually undergo a transformation that leaves them with a hyphenated identity to serve their new needs and the circumstances of their new countries. These identities are marked by various levels and types of activism; social, cultural and political. In the case of the Copts these forms of activism took different paths and were marked by differences in acceptance and success. Social and charitable activism proved most successful, in part because it built on pre-existing norms and practices in Egypt. Cultural activism proved weakest reflecting the tragic history of the Copts since the schisms of the 5th century, and more so in the aftermath of the Arab invasion in the 7th century. To keep their faith, the Copts have surrendered every facet of their native culture, language, music, literature, and all arts except icon painting and liturgical music. But it was political activism which proved most flammable and discordant, and in the end was to deeply mark their interaction with their ancestral home, and their evolution in their new homes. This post will attempt a summary of its earliest evolutions and its current uncertain role.
Political activism is usually grounded in some past, at times mythic, and is forged by the present and articulates a vision for a desirable future. For the immigrant-led activism that rose in the early 1970s, the past was a history of loss and dispossession, while the present was a crucible of conflict, and future was an imagined Egypt where the Copts were finally equal citizens. Fifty years later, its vision for Egypt remains unrealized, and perhaps further undermined. Political activism is still the province of a few leaders and with minimal participation from the larger community. It would not be harsh to declare it a failure by its measure of success, and yet influential in unanticipated ways. There are many causes for this outcome, none more vital that the decade-long conflict, from 1971 to 1981, between President Sadat and Pope Shenouda. Many books and articles have described and examined that conflict reliably and credibly. In almost all of them “immigrant Copts” play a role, often portrayed as secondary to the conflict. In fact, they were essential to the conflict, and in many ways served to aggravate it and drive its course. Immigrant Cops played the role of children in a bitter divorce, where the two parents play to the audience of their children for acceptance, support, approval and on occasions even emotional vengeance. This conclusion is not radical when the facts are looked at afresh. A question that can never be answered, but important to ask, is whether the Sadat-Shenouda conflict would have played out in the same manner, or to have occured at all, had there been no vocal immigrant community. “Aqbat Al Mahgar” (Immigrant Copts) is the term coined by many Islamists, and government officials, as a derogatory shorthand for the critics from afar. This is the clearest sign that immigrant political activism represented more than a passing nuisance, and that its message, and perhaps more importantly its methods, struck a nerve.
Sadat arrived to the President’s office a year before Shenouda rose to be Patriarch of all the Copts. By 1972, and certainly after the 1973 war, both men were comfortable and secure in their new offices and engaged in a punishing match of wills. The two men possessed similar temperaments but occupied different vantage points; indeed different planets. Yet the conflict between them was ahistorical by Egypt’s modern standards. Since the waning of Ottoman power in the 17th century, the rulers of Egypt largely avoided open conflicts with the Copts, regardless of how they felt about them or their degree of tolerance for religious differences. On the other side, Popes never saw fit to adopt a policy of open defiance toward the ruler. These two men, however, were different and came to conflict with unequal powers. Sadat possessed a strong grip on the instruments of the Egyptian state, including the army, police, civil service and propaganda channels, and after 1977, the appreciation of the West and most of the world at large. Against that Shenouda had only a grip on his shepherd’s staff, the symbol of his office. Those who knew Egypt intimately felt that the two men were headed for serious trouble, with more in store for Sadat. The Egyptian papacy is the oldest continuous institution in the country’s history, nearly 2000 years old. It has been headed by 117 men as successors of St Mark the Apostle. They possessed the full range of human characteristics, including saints and thieves, wise men and simpletons, reformers and dolts, and every shade in-between. Yet the office endowed them with power and a form of innate historical wisdom, so none could be touched or easily removed even by the most tyrannical of rulers. Byzantine emperors, Abbasid Caliphs, marauding soldiers of fortunes, European colonialists, and especially powerful lay Copts, found that going up against the Pope, even when their cause is right or just, to be a daunting prospect. At the height of the conflict between the two men in 1980, a man who disapproved of Shenouda’s handling of the relationship with Sadat summarized the grim prospects for the President. “Sadat can ignore Shenouda and appear weak, imprison him and thus become his prisoner, or kill him and be hounded on earth and in the afterlife”. Shenouda’s unyielding stand was perhaps understandable, but Sadat’s escalation of the conflict seemed to be a foolish gambit from a man who displayed a survivor’s wit, keen political instincts and on many occasions a daring ability to change course. Indeed there were many times when the relationship seemed to be taking a better course, only to have outside events inflame it again. For Sadat, it was always the fixation on “immigrant Copts”, a tiny group of little influence that raised his ire beyond reason. Abdel Latif El-Menawy, who once headed the News division of the Egyptian Radio and Television Organization, catalogues the times Sadat blew his top over small provocations from New Jersey or Washington DC. “Why do these Copts want to turn the Christians of the World against me and Egypt”, Sadat complained over and over again. Of course, the immigrants could no such thing; their tiny newspaper ads were little noticed, and the police kept their small demonstrations politely but firmly out of Sadat’s earshot or line of sight. El-Menawy, who knew Shenouda well and interviewed him often, relates a remarkable 1977 exchange between the two men. “How could our children abroad speak against us … they are complaining about me to Carter”, ranted Sadat. Shenouda cuts him off, rising to say “The first thing I want to say is that some Copts might have emotional problems.” He continues on to insist that these emotional problems are the results of discrimination in their past lives in Egypt. He then pivots to deliver a counter punch.”Our children abroad have done a great deal for Egypt. They served us during the war of October 1973 and God knows how much effort they exerted … they are worried about the [new] laws, … should we comfort them it will be over and you won’t be so upset with them”. Shenouda seems to simultaneously disavow immigrant activists while using them to accomplish his desired goals. That encounter encapsulates the trouble with political activism among immigrant Copts. They can irritate the Egyptian state but not alter its behavior. They can provide stout support to the Church in Egypt, and at the same time find themselves in trouble with it. For half a century the activist leaders looked obsessively in the rear view mirror, or fixed their gaze on a very distant horizon, often missing what is directly in front of them. Like generations of Egyptian political activists, they excelled at stating the problems but rarely made an effort at compromise toward a solution. They found a home in the margins and could scarcely imagine themselves wielding any power. Today, with all the concern about the fate of Christians in the Middle East, new activist leaders are unable to formulate a workable set of realistic goals or “asks”. They remain the children of Shawky Karas, the man who kick started Coptic political activism in 1972 and became its prototypical leader, and warning example.
From thousands of miles away, Shawky Karas, an academic mathmatician, could raise Sadat’s blood pressure with a tiny ad or a letter to a Congressman or Senator. He reproduced many of these ads and letters in his self-published 1986 book “The Copts Since The Arab Invasion : Strangers in Their Land”. The book, with type written pages, poor editing and plain blue cover, feels like notes from the fringe. It is a remarkable combination, however, of keen insights placed side by side with wild accusations and barely believable conspiracies. The most powerful part of the book is a 20 page response to Sadat’s May 14 1980 speech in which he declared himself “The Islamic President of an Islamic State”. Karas’ counter arguments anticipate the suffering Egypt would eventually undergo as different men and factions tried to provide concrete realization of that claim. Yet Karas makes no mention of his role in raising Sadat’s ire, nor in precipitating the “Easter rebellion” of 1980. For nearly a decade Karas was propagating a redefinition of the Copts, not only as non-Arabs which the majority accepts, but as living victims of Arab imperialism. It is a flammable message, precisely because it contains sufficient truth to give it credibility, with just enough mythology to make it a powerful cudgel. His retelling of Egypt’s history in the first third of the book explains why he never made an outreach to immigrant Muslims, whose voice might have added weight to his message and demands, and just as importantly why they were unlikely to add their voice, even if he asked. He attempted to recruit other prominent Copts to his side, succeeding with some and failing with many others, who found him too combustible for comfort. His major success came in 1977 when he agitated to convince a church conclave to include the following in its January 17 1977 message “ .. the total sincerity [ of the Copts] for the beloved nation, of which the Copts are the oldest strain, so much so that no people of the world had been tied to its land and nationality like the Copts of Egypt”. While the statement may well be true, it also serves to “other” the majority of Egyptians, who are Muslims. In a meeting at the Jersey City church in February 1977 to plan an upcoming trip by Shenouda to the US, Karas claimed credit for the statement and unveiled what would become his signature message and program for two decades to come. He warned about the “Creeping adoption of Shari’a” in Egyptian law. He centered his message on a single verse from the Bible, Matthew 12:25 “Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand”, and he read from handwritten notes what he deemed to be a suitable template for every speech about Egypt’s predicament at that moment, “will it be unified by nationalism or divided by religion?”. He also advocated for the cancellation of religious celebrations as a form of passive resistance. Such measures were not unknown in Coptic history, but most in the church hierarchy considered them too extreme for the current situation. In time he began to gather support, most notably from men such as Dr Rodolph Yanney, a doctor and publisher of a cultural newsletter, and two “radical” priests from the US West, Fr. Ibrahim Aziz and Fr. Antonious Heinen, as well as the more mainstream Fr. Ghobrial Abdel Sayed of Jersey City. Others proved cold to his message. Bishops Gregorious and Samuel found him too radical for their tastes, and his entreaties to Aziz Atiya went unanswered. Things seemed to change in early 1980 after the Christmas eve attacks on several churches in Egypt. Shenouda intimated to others that he was considering a cancellation of the Easter celebrations on April 6. The news travelled quickly to America and spread both delight and consternation. Karas praised the step and booked space in several newspapers to coincide with Sadat’s visit in early April and his state dinner at the White House. Others worried about the impact of such a step. Bishop Gregorious records in his memoirs a meeting on March 14 1980 with Aziz Atiya, his wife, and Ishaq Fanous, the noted artist and Icon painter. He states the purpose as “discussion of the Encyclopedia”. Curiously he neglects to mention the presence of another man, Mirrit Boutros Ghali. Nor does he mention that at the end of the meeting both Mirrit and Aziz asked him to intervene with Shenouda and warn against cancelling celebrations. In the end, Shenouda did not heed their advice. Both of these men, and Gregorious himself, represented a rare moment in Egypt’s history that was rapidly vanishing from view. On March 26 1980 the Pope gave a sermon that seemed to borrow heavily from Karas’ 1977 notes. He asked the same question of Sadat and demanded an answer. Sadat was too busy preparing for his trip to Washington DC, and provided his flammable reply during the May 14 1980 speech. El-Menawy in his book “The Copts”, tries to discern the influence of immigrant Copts on Shenouda’s sermon and finds him evasive on the subject. Karas tried to stage a demonstration in front of the White House during Sadat’s state dinner but was rebuffed by the DC police. A rally called by Karas on April 6, Easter Sunday, in New York City fizzled because of a transit strike. The New York Times showed Carter and Sadat talking amiably under a magnolia tree in the Rose Garden, with no hint of Sadat’s rising temper. But the mere attempts at rallies were enough to send Sadat into a frenzy, exactly as Karas predicted in February 1977. “He wants to be loved and obeyed”, Karas said of Sadat then, before issuing his version of the “3 Nos”. “We will not be silent, and we will not obey, and we will not love him”.
The 18 months between Sadat’s April 1980 visit to DC and the end of his life were marked by further strife and nasty sectarian attacks. Karas and his merry band of immigrant Copts were not silent, and did not cease from writing to Congressmen, Senators, Governors and anyone who would listen. They did not seem to realize that few Americans cared about the “Coptic issue”. Peace had broken out between Egypt and Israel, and war between Iran and Iraq, and between Afghanistan and the Soviet Union. There was enough strife, and even diplomatic hostages, to divert the spot light. The death of Sadat, the exile of Shenouda and the appointment of a papal committee changed the conflict from one between immigrant Copts and the Egyptian state, to an internecine fight between different groups of Copts. What started out as a noble movement to enlarge the rights of Copts turned in on itself. A movement that started out narrowly Coptic, became ever narrower; indeed sub-Coptic. The entire focus of the activists from 1981 until 1985 was on the release of Shenouda from his desert exile. It can be said that the heat and noise from America did little to accomplish that. In the end it was insider negotiations, and Egypt’s usual reversion to the mean, that released Shenouda. But Karas became a Shenouda partisan, both agitating for his release from internal exile, and passionately ferreting out “enemies of Shenouda”. By 1985 all of Karas’ requests regarding the rights of Copts to politicians were regularly and politely rebuffed. On the other hand, he had won at least one internal battle. Those who opposed his methods, and had doubts about Shenouda’s, were now in retreat. Some walked away from their churches, others fell into silence. The “enemies” included many who might have formed a broader coalition for a broader good in Egypt. Karas’ group, the American Coptic Association, became unintentionally true to its name, having produced a larger impact on American rather than Egyptian Copts.The effect of the movement’s fading in the late 1980s was not to alter the nature of Coptic political activism, but to preserve it in the amber memory of those glory days when a single 2 inch newspaper ad could shake the walls of the presidential palace in Cairo. Soon enough, Shenouda asked the activists to pipe down, as Mubarak had a serious insurgency to deal with. The demonstrations were far and in-between, the demands as grandiose and vague as ever, and new organizations specialized in inside politics in DC, holding conferences and commissioning panels that would regularly identify the problems and not much else. The Copts’ demands became further subsumed within the general worry about terrorism and the demand for democratic reforms in the region. Few bothered to analyze or learn the lessons of the 1970s. The vast majority of immigrants got on with their lives, built their churches, prospered and lived contented lives without much involvement in Karas’ style of political activism, even if they were formed in some degree by it.
When Karas passed away in October 2003, age 75, condolences came by the hundreds from across the US, Canada and Australia. Many mentioned his activism, and more specifically his loyalty to Pope Shenouda. None called attention to his attacks on the Papal committee, or his involvement in the communal fights of the 1980s. While his activism failed to alter conditions for the Copts in Egypt, it did cement the loyalty of the vast majority of the immigrant community to Pope Shenouda. Many of the early immigrants were “children of Samuel”, the bishop who tended to their needs, helped them establish churches, and brought thoughtful discourse to the problems of immigration. In time that influence waned as a well, but not without considerable pain for many. Political activism originally meant to erect a barrier between state and religion in Egypt, brought forth a new immigrant identity that saw the church as a actor in every facet of the Copts’ life, both in Egypt and outside it. Immigrant Copts continued to embrace a cherished Egyptian identity, but one that rarely reached out for the other 90% of Egypt. New churches in the New World were being built at the rate of a handful a year, and all of them were becoming more than houses of worship; instead disciplined outposts for a nation without geography, as Sana Hasan aptly put it.
A generation later things are very different in America and Egypt, but Coptic political activism remains largely true to its older self. It has become vestigial. This is to be expected from a movement whose evolution is subject less to conditions in the new country than in the old one. Egypt has thrown a curve ball to these movements. Yes, sectarian attacks are more frequent, but bishops are not tossed in jail by the dozen, as in 1981. The rights of Copts in Egypt are further eroded, but so are the rights of many others as well. The Islamists who were once on the rise in Egypt in 1970s are now on the outside, themselves in America agitating for change in Egypt in a manner eerily reminiscent of the Copts’ agitation then, and equally likely to become vestigial as well. Protests in America against political oppression and sectarianism in Egypt are rarely cross-confessional, and sometimes even illiberal in character. If there are rays of hope they are usually among the young, those shaped by America, and not deformed by Egypt’s struggle with identity. The irony is that any possible emergence of a genuine “Egyptian-American” hyphenated identity might happen only among those who have far less to do with Egypt than their parents or grandparents.
— Maged Atiya
The recent short shutdown of the US Federal government was attributed to irreconcilable differences about “Dreamers”, or children of undocumented immigrants. But that was really the smoke behind which lies a great and dangerous fire. A significant portion of the American Republican party now feels emboldened to overturn the Hart-Celler act of 1965 and in effect return to the immigration policies promulgated by the emergency quota act of 1921. It serves no purpose to be coy about the reasons behind this desire. One part is fear of the “browning” of America, another part is fear of Muslim immigrants who seem to carry different, and perhaps hostile, attitudes toward diversity in America. But there is another unintended consequence which will result from any change in the landmark act of 1965. Given the rigor of American constitutional law and the manner in which it is interpreted by almost all legal authorities, the return to the 1921 act will have devastating effect on the prospects of Christian immigrants from the volatile Middle East. No religious test on immigration will pass muster. Any attempt to limit it based on threat to people will also not work in a meaningful way. In short, the GOP desire to overturn the Hart-Celler act will be the most damaging blow to the prospects of Eastern Christians in the last decades. Whatever the reasons behind the desire of GOP members to overturn the act, the practical result will be profoundly anti-Christian.
The 1965 law increased quotas from many non-White countries. One of the primary beneficiaries of that change have been Christians of the Middle East, foremost amongst them are the Copts of Egypt. It has been said that Copts have traditionally been averse to immigration. In fact, as soon as the possibility of immigration opened up they undertook it with considerable zeal. They had been living for centuries as second class citizens in their own land, but equality in a strange land beckoned and became attractive indeed. It also true that the Christians of Iraq, forced to face the disastrous effects of Saddam’s adventures and the subsequent American invasion of the country, found escape and survival in immigration. But beyond the 1965 act there were two additional changes; the “diversity” lottery act of 1990 and the relaxed administrative rules toward reuniting of families, what many GOP politicians derisively call “chain immigration”. This enabled many poorer Christians who would not qualify on the merits of their educational and economical power to immigrate, and subsequently bring in additional family members. This provides a significant avenue for many. The policies that some GOP politicians have attacked have benefited the beleaguered Christians of the East. The new immigrants provide a vital link to those at home and their efforts, both personal and organizational, also lend much needed help to their brethren suffering persecution. These efforts exceed any other governmental or NGO help to them. A significant change to the current US laws on immigration will dry these sources of assistance and may prove quietly devastating to those still in the old homelands.
Recently Vice President Mike Pence ambled to the Middle East to embrace Israel and declare to the Christians there that “help is on the way”. He could lend further and perhaps greater assistance at home by becoming a voice of reason in the current debate on immigration. As politicians and legislators debate changes they need to heed Deuteronomy 10:19 “Love ye therefore the stranger: for ye were strangers in the Land of Egypt”.
— Maged Atiya
Vice President Mike Pence rushed back from the Middle East to cast the deciding vote in the US Senate for confirming former Governor and Senator Sam Brownback as “Ambassador at large for religious freedom”. The reason for the close vote was that Mr. Brownback has acquired many opponents in his native Kansas and outside it by seeking to curtail the rights of homosexual Americans, and by pursuit of economic policies that favored ideology over evidence and thus nearly bankrupting that otherwise industrious and striving state. Still, many hailed his appointment to the post as a man with deep convictions and support for religious freedom and commitment to protect the Christians of the East. Mr. Brownback identifies as an “Evangelical”, a large and uncertain grouping that should not be viewed as a homogeneous block, suffering deep divisions as evidenced by the warring camps of the Moores. The division pits those who seek secular power at any cost vs. those who are ambivalent about these same costs; the Roy and Johnnie Moores against the Russell Moores. Without casting any doubt on the integrity and sincerity of Mr. Brownback we must ask whether in fact his appointment will help the cause of these Christians, or other minorities such as Yazidis, Baha’is or Rohynigas . Will Brownback have their back?
First we should reject the argument that such overt support should be avoided for fear of arousing the anger of the majorities. Those who seek to disadvantage Christians or eradicate Christianity, or example, do not condition their feelings or actions on the displays of outside help. That said, it is natural to be wary of white men rushing east proclaiming, as Mike Pence did, that “help is on the way”. Often less is delivered than promised, and when delivered it is frequently inconstant. The record of the West in assisting Eastern Christians or religious minorities in general is less than stellar. Exactly a hundred years ago the English scholar S. H. Leeder published a volume called “Modern Sons of the Pharaohs” in which he detailed the condescending and hateful attitudes of the British imperial authorities towards the Copts of Egypt even while advocating loudly for minority privileges and rights. The Copts managed to thrive in spite of these attitudes, or perhaps because of them. Further east the Assyrian Christians cast their lot with the British only to be abandoned to the cruelties of the Arab and Kurdish irregulars. Even the linguistically irrepressible Churchill was silent on the matter. Armenians suffered the first modern genocide under Western eyes and in close proximity to Western power. But there is clearly a desire to change this historical reality. For example, more recently various Evangelical groups, and also Vice President Pence, drew close to the government of Egypt and voiced their concerns about the fate of Christians. This is commendable, and some minor practical improvements followed. Time will tell how long lasting the effects will be. In any case, there are more pressing reasons why the entire idea of support for religious freedom needs to be recast and reworked in different terms.
Any support for religious freedom that casts persecuted religious minorities as actors in the West’s battle of identities is unlikely to be helpful in the long term. An ambassador for religious freedom with solid support across all camps in his or her homeland is preferable to one with grudging support. If none can be found, then perhaps none should be offered for that support is neither deep nor sincere. Mr. Brownback was pressed into service with a poke in the eye of those who opposed him, and with little attempt to find a more conciliatory figure, or understand why many reasonable people expressed serious concerns. There was no attempt to see if Mr. Brownback is agreeable to those whom he seeks to advocate for. The last point is not a trivial one given his public record. Will Mr Brownback advocate for a gay Coptic woman in Egypt that opposes military government? (Such people do exist). It is almost as if America’s long struggle for civil rights left no mark on many who seek to export it. These concerns point to deficiencies of form. There are also deficiencies of substance.
Any time help is offered to others it is often a delicate balance between what they expressly desire and what we believe is good for them and possible for us. Yet the genuine voices of the persecuted are often absent in the Western discourse about how to help them. They are considered, by and large, our persecuted minorities. The problem is that the needs are different for different groups, both varied and complex, and in many cases offer unappealing or difficult choices for Americans; choices that may incur huge costs in treasure or lives, or at the very least in immigration visas. As a result the help offered is often thin on substance. The offers are also cast under anxious shadows; reflections of uncertainties about Western identities or memories of previous errors, and rarely with understanding that the persecuted have different powers of their own and agency over their fate. If the form of help must be made solid through expressed support across various divisions, then the substance of help must be made more lasting by allowing it to achieve long term objectives. This is why endowments exist. The entire purpose of such constructions is to turn one-time support into long lasting, flexible and responsive long-term help. America doesn’t lack for endowments. If freedom of faith is worth supporting then it is worth endowing with significant financial and managerial support and setting up structures to manage and deliver such help. This is not a simple task, but the very difficulty of it provides an expression of seriousness of purpose. If the purpose is to get to the moon then one creates NASA rather than nominate a lunar ambassador. Religious freedom deserves no less.
— Maged Atiya
In the late summer of 1967 a white-haired academic read the final drafts of a book about to be published in England and soon after that in America. The book evolved from a set of lectures he had given at the Union Theological Seminary in New York City a decade earlier. It is easy to imagine him working in a study on the second floor of his Victorian house on Perry Avenue nestled in the hills east of Salt Lake City by the university campus. He was a year shy of 70, and soon to approach a second retirement, but life was to offer him two more decades which he used to great purpose. The news from the land where he was born, grew up and spent a good part of his adult life was difficult. He was to become an American citizen within a few years, but his connection to Egypt rarely wavered, however the circumstances, and whatever neglect and bias the country threw his way. He also remained involved in the affairs of his church, although he was neither outwardly religious nor a frequent church goer. He expressed this attachment in the preface of the book by offering it as “the fulfilment of a lifelong vow”. “Vow” may seem a paradoxically religious description for an act of scholarship by a man who was largely secular in tastes. But terms such a “secular” and “religious” could not easily be applied to one whose elliptical confession of faith reads “it must be stated that I, a historian by vocation, am also a member of the Coptic Church by birth and upbringing”. “Vocation” along with “Vow” color his life and work with a certain Christian religious brush, even if the bulk of his scholarship was devoted to the study of Islamic history and the late Crusades. Of the book he completed he writes “As a matter of fact, I allowed myself to be persuaded into shouldering this arduous task, partly as a modest work of scholarship, and partly as an act of faith”. These statements and many others throughout the book leave no doubt that his purpose was more than producing a simple scholarly and dry exposition of what the author calls the “primitive churches”, those of the “the Coptic and Ethiopic, the Jacobite, Nestorian, Armenian, Indian, Maronite, and the vanished churches of Nubia and North Africa”. And it is to the “more” that we must pay attention on the 50th anniversary of the publication of Aziz Atiya’s “History of Eastern Christianity”. Although the book does an excellent job of summarizing the history of these churches, it is the Copts that occupy the leading and largest chapter in the book, as befits the confession of the author. There is much to mine in the book, coming at the halfway mark of the last eventful century in the life of the Copts. A close reading of the book leaves the impression of a paradox of an author who both transcended and was limited by the circumstances of his time. The underlying worldview of the book is anti-colonial but not post-colonial. The mood of the author is one of pride in his heritage but unease about what has befallen it in over the centuries. The words that emerge have an uneasy balance between a desire for speaking truth and a reticence born of the author’s position and the consignment he received as a born Copt.
Aziz Suryal Atiya (1898-1988) would have been 120 years old next July 5. He had mused that he wished for a biblical lifespan of 10 dozen years. His tenure on earth was shorter, amounting to seven and half dozen years, and in a broad sense was marked by 12 year cycles of challenges and achievements. At 12, as an aspiring young student in Cairo away from his provincial family, he witnessed the events surrounding the assassination of Prime Minister Boutros Pasha Ghali and remembered them well into his late years. At 24 he was a poor but ambitious young man who left medical school due to lack of funds (his official biography notes that he was kicked out in 1919 due to his nationalist agitation). He experienced Dickensian poverty in the intervening years, made bearable only by the support of a stern father, a loving mother, and an adoring brood of siblings. He walked the streets of Cairo in shoes stuffed with newspapers, unable or unwilling to spend the streetcar fare, but with dreams of studying medieval history abroad. The poverty neither dimmed his ambition nor weakened his spirit. At 36 he had acquired several degrees from England and was headed to a respected professorship in Germany. He completed a study, now a classic, of the 14th century crusade of Nicopolis, one of the last crusades and an event pregnant with future meaning for Christian-Muslim relations. But Germany in the late 1930s was no place for a brown man and he headed back to Egypt. By 48 he was a resident of cosmopolitan Alexandria, a founding member of its university, married to an intelligent and spirited daughter of the Coptic aristocracy and raising two young children. He would soon start on a project that ultimately led him to America; the microfilming of the library of St Catherine monastery in the Sinai. His collaborators were mostly American and European refugees to America. In 1951 he was invited to summarize his findings to the Library of Congress and his speech was introduced by the then Egyptian ambassador Kamel Bey Abdul Rahim. Those years also brought ominous clouds. His neighbor and friend, the physician and intellectual Ahmed Zaki Abu Shady would immigrate to America one step ahead of the government provocateurs and murderous Islamists. The move, unique at the time, would presage a later flood, as well as Aziz’s own life. The nativist wave that started in the late 1940s and culminated in the educational “reforms” of 1954 occasioned his demotion and finally his departure from Alexandria. Unhappy with the lack of recognition for his work and general badgering by the new regime he resigned one step ahead of the purge. As the so-called liberal age was ending he became increasingly occupied with Coptic studies and affairs of the Church and community. His turn to Coptology bore echoes of earlier involvements with such scholars as Ragheb Muftah and Mirrit Ghali, but was clearly a new occupation for him. During the years immediately following the 1952 coup, when his career in Egyptian universities was nearly at an end, he made three critical contributions to the Coptic community. He established the Higher Institute of Coptic Studies with Sami Gabra, he mentored many students who joined the clergy in senior capacities, and persuaded the Coptic clerical hierarchy to ease its historic suspicion of Protestant churches and initiate ecumenical relations with many other Churches. After leading a delegation to the World Council of Churches conference in 1954, his trips to America became more frequent and at 60 he finally settled in Salt Lake City to head a new institute at the University of Utah. The next dozen years were exceptionally productive. Aside from his academic work, he finished several books, including the “History of Eastern Christianity” and was even involved in such esoteric pursuits as locating the hieroglyphic rolls at the foundation of the Church of Latter Day Saints. At 72 he did not settle into retirement. Instead he was assisting the Egyptian Church with selecting suitable pastors for new immigrants by working with his former student Bishop Samuel in that capacity, and planning his next project. That project was a compendium of scholarly articles on all aspects of the Copts. He succeeded in his ambition to make it an international work of scholarship, with as many non-Copts as Copts involved in it. It was a dozen more years before the project was firmly established and at age 84 he felt certain that a final product might come out in his lifetime. He missed the deadline by only a handful of years, having passed away in 1988 after falling ill while working at his desk, writing the introduction to the eight volume work.
The “History of Eastern Christianity” summarizes the history of these churches with quick brushes and substantial number of references. But beyond the impeccable scholarship there is also a polemic that looks critically at how the West perceived Eastern Christians. Of Catholic writers he notes “[are] usually men of great learning and erudition who viewed the East from the narrow angle of their own profession with sectarian vehemence and considerable lack of understanding”. On the other hand, Protestant writers “failed to come to grips with the essence of Eastern Christian primitivism”. What is needed, he argues, is a narrative by “native historians”. In its purpose the book anticipates later works, such as “Orientalism” by Edward Said, published a decade later. However, in method and conclusion, it is entirely different. It reflects the author’s belief that it is pointless to try to call out bias or demand that it ends; rather it is best to elevate the “native” so that such biases are made silly in the light of new accomplishments. His awareness of the condescension of the West toward Eastern Christians exists side by side with respect and fascination with Western culture and its methods and advances.He grew up among the Coptic clergy who harbored undisguised dislike for the West and Western Christian methods. Yet in 1954 he persuaded an anti-Protestant Pope Yus’ab to bless a mission of a bright young monk and a priest to the World Council of Churches by telling him that “we must strive to educate the Protestants, who are our younger brothers”. More than a dozen years later he looked on the fruits of his argument with some satisfaction. “The Coptic Church, which had chosen the solitude of its own primitiveness, its peculiar spiritualism, and the rough road of its so-called Monophysitism since the black days of Chalcedon in 451, is now steadily recapturing its faith in old friends and foes overseas and in distant climes. The aloofness and traditional suspicion of the patriarchs towards other Christians of different sects is gradually being replaced by a sense of mutual regard and a measure of cooperation ..”. He does not absolve Eastern Christians, and specifically his tribe, the Copts, of a measure of complicity in the Western gaze. Of his people he writes “The place of Copts in the general history of Christianity has long been minimized, sometimes even forgotten, because the Coptic people themselves had voluntarily chosen to live in oblivion. After having led the way for centuries, they decided to segregate themselves from the growing ecclesiastical authority of the West in order to guard their way of worship and retain their national pride”. Rather than air grievances and demand equality, he seeks a position of strength by the jujitsu of proudly adopting the description “primitive”, once hurled by Western missionaries as a rebuke to the East, as a definition for a Christianity uncontaminated by worldly power and its accretions. The epilogue makes clear his agenda of returning the East into a central place in Christian history. He approvingly notes Milton Obote’s demand that “we should have more African clergymen, after all churches are international .. White missionaries have done good work but their era is finished”. From that quote he pivots to making his own demand: “The drive towards proselytism must be arrested once and for all in order to strengthen the churches of the East by a systematic avoidance of separating their sons from their ancient professions”. Yet he notes that “the Eastern churches are at best too limited in their means to cope with those vast responsibilities”. This leads him to the conclusion that Western Christianity can best assure the survival of its Eastern brethren by aid to the native churches rather than direct intervention. Although this has become the official positions of many of the Oriental churches, it has yet to be accepted by all Western churches, especially the right-wing evangelicals. In a calm and deliberate manner he announces his ambition that the “general history of Christianity will have to be rewritten to incorporate the monumental and sometimes turbulent contributions of the Copts”, and by implication other Eastern Christians. The insertion of the word “turbulent” hints at his view that the primitives are not entirely blameless in the schisms of the Fifth century. He notes that he possesses the “inevitable passion of one who writes from within the Coptic world and yet who must view events dispassionately with the mind of a historian from outside”. This necessary distancing was to bring him into conflict with many of the Church leaders, including patriarchs, and accounts for the many misguided attacks some Copts still level against his scholarship to this day.
It is now common to see the rise of Islamists and the violent variants of their ideology as the largest threat to the primitive churches. Atiya was not blind to persecution and its ill effects, but he saw in Western evangelism a different and potent threat. He had studied Islam for decades and came to know it well and see much good in it. His lectures on Islamic history attracted many Muslim students at the University of Utah, and more than a few confessed that he taught them as much about their heritage as their religious leaders, if not more. His views on the threats to primitive christianity were subtle and uncolored by personal biases. This subtlety, and even a certain ambiguity, are demonstrated in his discussion of the turbulent times between Chalcedon and the arrival of Islam. He gives a full account of the theological differences at Chalcedon only to insist that the “political background can not be minimized”. After Chalcedon “The Copts were humiliated as never before, and the Coptic Church suffered the tortures of the damned at the hands of the Melkite colonialist. The wonder is that their communities were able to bear the brunt of such travesties and survive. But the bulk of the Coptic nation remained faithful unto the last, and harboured a deep-seated hatred of the Byzantine oppressors and all things Byzantine, which found natural expression not only in the so-called Monophysite doctrine but also in the Coptic language, Coptic literature, and above all in the Coptic art”. The Byzantine is a stand-in for all those, before and after him, who oppressed the common folk and ground them to a fate of ignorance and poverty, and survival is a testament to faith but also to sheer stubbornness. The book delivers an unambiguous conclusion about Chalcedon, seeing it as an expression of nascent Egyptian nationalism. While most political scientist would disagree with such an assessment, noting that nationalism is a product of modernity, Atiya is unapologetically romantic in believing in the existence of an essential Egyptian “folk”. This may have the product of the intellectual ferment of his youth in Egypt, or of the European scholars he studied with (most notably Paul Ernst Kahle, the notable orientalist who barely escaped with his life from Nazi Germany). This belief colored his view of Egypt’s conversion to Islam. The arrival of Islam would ultimately decimate the percentage of christians in Egypt from the entire nation to 10%, but he does not subject the Arabs to severe criticism. They, and subsequent rulers, “preserved the Copt as a fine source of revenue” , and their arrival may have been paradoxically providential. The Coptic Church was nearing extermination as a heresy and the arrival of the Arabs allowed it to cleverly outmaneuver the Melkites to “become the sole representative of Christianity in Egypt”. Such an interpretation may seem alien to the Western mind, but to a primitive Christian the survival of an undiluted faith trumps any assumption of secular power or the safety of the majority. He amply documents the horrors of pogroms and other persecutions of Copts during the times of the Mamluks, but refuses to lay the blame on Islam as a religion. He gives a full accounting of the horrors of the Armenian genocide, but blames it on the narrow Turkish ethno-nationalism. He attributes the massacre of christians in the mountains of Lebanon in the 1860s to tribal loyalties, cynical ploys by the Ottoman rulers and the general crookedness of humanity. He tries to find a general theory for the survival of the primitive churches in the final pages of the book. The epilogue begins with a question “At this journey’s end, it is fitting to ponder over the causes of the survival of most ancient Christianity of the East in the midst of the surging sea of Islam”, especially given that Islam was a “good religion” and conversion did not “throw a long shadow of shame on an apostate”. He provides two reasons. First that Islam never wanted to eradicate Christianity noting that “there was no humiliation in being a Christian in the eyes of a Muslim”, a statement of opinion that stands in direct conflict to some of the historical facts the book puts forth. Second was the “eastern Christian was able to preserve the purity of his race from pollution through the intermarriage with the ceaseless waves of conquerors from outside …Initially a way of worship, faith in the end became a comprehensive way of life and a symbol of an old culture”. Specifically with Egypt he notes that “the racial characteristics of the Copts themselves, their unwavering loyalty to their Church, their historic steadfastness toward the faith of their forefathers, and the cohesive elements in their social structure combined to render their community an enduring monument across the ages”. This is as close as he can come to a theory given the breadth of his experience with the local religions. In a hand-written account he notes his excitement upon first visiting St Catherine and locating rolls long thought extinct. The entire trove proves disorienting to anyone wishing a clean delineation between Islam and Christianity. There were bibles written in Kufic script. There were accounts of saints that are clearly “Islamic” in style, and so on.
Yet for all his deep understanding of the complexity of religious interactions, and his seemingly broad and secular views, the cosmopolitan scholar remained a “primitive Copt” according to a handwritten note to one of his relatives. He spent the last two decades of his life immersed in the Coptic Encyclopedia, sparing no effort to locate experts and cultural artifacts to fill its volumes. In a November 23 1977 note to his friend Kurt Weitzmann of Princeton, he inquires about his health and that of his wife, only to pivot quickly to a request to find him some Coptologists “behind the Iron Curtain”. But this immersion ultimately lessened his immediate involvement in the communal affairs of the Church. He reached out to the most prominent Coptic theologian, Matthew the Poor, and excitedly asked him and the monks around him to be involved in the effort. They turned him down. After the October 6 1981 assassination of Bishop Samuel he seemed to lose interest in meeting and conversing with church prelates, favoring the solitude of scholarship and his own Coptness. His personal travails with the men in black who lead the Church do not prevent him from offering an accurate assessment of the central role of the Church in the life of the Copts noting that “Copts regarded their prelates with the highest deference. To them they looked for spiritual leadership and personal guidance, especially in the days of great trials, which were not infrequent in Coptic annals. Neither massacre, nor persecution, nor dismissal from office, nor confiscation of property could exterminate the Copts as a community, and the hierarchy stood in the midst of all movements to fortify the faithful through times of storm. Faith and fortitude were their means of survival, and their rallying point was the patriarch, whom they feared and revered, not on account of the legal powers accorded to his office, but because of piety and godliness.” It is notable that the quality of great learning does not appear in that assessment.
The publication of the book predates the onset of a historic development for Copts, but also more generally for other christians; the increased immigration to the West. Immigration blurs the neat distinction between Eastern and Western Christianity, and the reduction of faith into a national or racial identification.The realities of immigration, and rapid acculturation, seem to dawn on the author with occasional surprises. In a 1975 note to Weitzmann he apologizes for not stopping by to visit him in Princeton, noting that he spent nearly two weeks driving down the East Coast visiting members of his immediate family, and those of his wife, who now dotted that landscape. In 1982, while dining in a French Vietnamese restaurant in the Soho neighborhood of New York City, he remarked that Pope Shenouda introduced him to some bishops as “Ustaz Amerikani”, or an American Professor. He chuckled at the thought and concluded, in English, “perhaps he is right”. On July 4 1988 he celebrated his 90th and final birthday in a magnificent setting on top of the Rocky mountains, attended by a large number of his immediate family, close friends and many scholars who flew in from several continents. It was an entirely American affair. Of the younger generations in his immediate and extended family, which had grown polyglot by intermarriage with non-Copts, he expressed the hope that “they may not share our blood but perhaps they will remember our culture”. The book from two decades earlier remained the last moment of certainty about his people and their essential nature. After that moment it was increasingly difficult to separate the notion of religion as culture from culture as religion. Just at the moment when he expressed a certainty about what is a Copt (or an Eastern Christian), circumstances of historical proportions threw a large measure of doubt at his answer. It is possible to read the “History of Eastern Christianity” as a relic of a time before the region descended into cultural decay and savagery. It is also possible to read it as a celebration of renewal after centuries of decay. It is probably best to read it as both in accordance with the author’s subtle ambiguity about human effort and the uncertainty of providence. The book remains deserving of a first and many subsequent readings. As for the author, his life should be celebrated as a success clawed from fierce adversity. His wish to be buried in a mausoleum he built with his cousin a short distance from ancient Coptic Cairo, in part with proceeds from the book, remains unfulfilled. He rests in the American Rockies, a primitive Christian among the Protestants.
— Maged Atiya
If Nasser were alive today he would be 100 years old. Although dead for nearly half a century, he is very much alive in the country he remade before he reached the age of 40. He is a true revolutionary, in the technical sense of the word, as a man who rearranged the power relations between the elites of the country. The arrangement he created remains very much in place today. Some have rebelled against it, others have tried to tinker with it, but the broad features remain intact and the majority seems willing to live in its confines or unable to escape them. This blogger has noted before that Nasser should not be viewed as a great thinker, nor as a capable administrator, nor as a wily politician, but as a masterful actor that strove to embody every major role the country was compelled to put forth. In a future and happier Egypt a Nasser-like man will be a great actor in plays authored by Pirandello or Tawfik Al Hakim, or their successors. Still, any anniversary with a sufficient number of zeros on the right is a good occasion to take stock and examine the balance of the ledger. What has the man born a century ago given his country and what has he taken from it?
For sixty five years, nearly two generations, Egypt has lived in his shadow. He had always insisted, theatrically enough, that every Egyptian is Nasser and that his own mortality is irrelevant as he will live through his people. But we can also insist that every Egyptian was represented in Nasser, and that both his vitality and decline affected his people deeply. He became a hero at a young age; he was 30 at the time of the 1948 war with Israel. The status of one junior officer was such that Um Kalthoum, the woman who became the voice of Egypt, offered to host a concert for him, before the 1952 coup which he turned into a revolution. Nasser went on to become a sponsor and a promoter of the popular arts. Arguably he was also a participant in them. His rallies and extended speeches were a performance art of the highest caliber. Whenever he spoke the people listened and all felt a close connection with each other through him. If great theater is catharsis for the audience, then Nasser provided a partial version for all the Egyptians, regardless of how they felt about him. This giant shadow forces a question: Does today’s Egypt represent Nasser’s success or his failure? An answer is difficult to come forth because the relationship between the man and his nation is fundamentally that of betrayal. Nasser’s errors betrayed the unreserved trust Egyptians placed in him. Similarly, Egyptians failed to rise to Nasser’s exhortation of their innate greatness, most of all by failing to hold him to account and to limit his power and hence the consequent damage of his errors. Nasser longed to be a great hero and he needed a great people to lead, while the Egyptians hoped for national greatness and signed up with the man who promised it. This is hardly a unique arrangement in the history of nations, and on many occasions such arrangements either work well or fail disastrously and thus force a reckoning and subsequent improvements. In Egypt’s case neither happened. Nasser’s project of national greatness was too farcical to be a tragedy and too grim to be a comedy. The drama he put forth provided no resolution, only an abrupt end. Nasser’s catharsis was incomplete, failing the Emile Durkheim final stages of integration and renewal of self-confidence and internal strength.
Five decades after the actor left the stage the theater lights have come on. The audience members stare at their neighbors scarcely able to discern what relations they might have with each other and what might have brought them together in the first place. They stare blankly at the empty stage and try to decide if this is merely an intermission or if the performance is truly over, in which case they should rush the doors and explore the freedom and chaos of the world outside them.
— Maged Atiya
In early 1968 Samir Nessim Atiya, an Engineer, met with his cousin Aziz Sourial Atiya, a historian, to plan and build a new family mausoleum. The current one was getting pretty full, and the time seemed right for the project. Samir’s company was prospering, while Aziz’s latest book had just gone to print. Their favored architect was finishing his main project, working on the new cathedral due to open that summer. The Engineer and historian planed for something different from the usual, a daring slab of granite more than 12 feet high in a modernist shape of a pyramid over the underground crypt. By their calculation the new mausoleum would be full by 2018. Others would then take up the task of building the next one. At the beginning of 2018 the mausoleum stands nearly empty. Its occupants are the builders’ two sisters, Linda Nessim Atiya and Galila Sourial Atiya, two strong willed women who feuded with each other for most of their lives before resting peaceably next to each other, alone with no one else.
The builders’ fathers, Nessim Atiya and Sourial Atiya had gone into business together 50 years earlier. The older brother, Sourial, was severe, kindly, deliberate and conservative, while Nessim, more than 15 years younger, was expansive, mercurial, daring and imaginative. Several times they made money together, only to lose it all, before trying again. Eventually, in the late 1920s, they went their separate ways. Sourial invested in land, the only thing he thought to be secure. Nessim started a bottling company producing soft drinks in unmarked bottles which the locals around the Delta town of Senbelaween called “Nessim’s Kazouza”. Nessim seemed to be a marketing wizard. Every week a horse drawn cart pulled into a different village loaded with his bottles. A robust body builder got out and gulped an entire bottle in one go, belched loudly, and then went on to do impressive deeds of strength. The message was not lost on the men in the village. They bought and bought into the promise of virility. But misfortune stalked both men. Sourial was shot by his body guard to rob him of his lands’ rent. Nessim died suddenly and painfully of either kidney failure or prostate cancer when Samir was 8 and his younger brother Maurice was a mere toddler. But the families held together. Aziz supported his brothers education with money from abroad while a student in England. He also became a mentor, and effectively an adopted father to Samir. The brothers Sourial and Nessim had ten children between them who survived to adulthood, seven boys and three girls. All of the ten children were to have relatively successful lives, against all odds. They produced 24 children among them. In 1968 only two of that generation lived abroad. Today more than three quarters of them live outside Egypt. On the occasion of burying his older sister Linda, who passed away at the age of 100, Samir noted that the locks on the underground crypt were hopelessly rusted from lack of use. “Our dead have left Egypt”, he remarked to his son.
— Maged Atiya
From the upcoming "Tales of Immigration"
Egyptian President Sisi inaugurated two floating bridges in Ismailia and Qantara named after two army men who died in combat against terrorists, Ahmed El Mansi and Abanoub Gerges. There is a symbolism in the gesture of twin names, one Muslim and one Copt draping the two bridges. We are supposed to feel a surge of warmth about the naming equivalent of a joined cross and crescent. There will be many notables, of both religions, who see the gesture as the “true” nature of Egypt. Journalist and academic Edward Wakin noted similar gestures while traveling in Egypt in 1961, and was not impressed. In his 1963 book, “A Lonely Minority”, Wakin identified with precision a species of humans that he called “Public Copts”. These men and women speak hopefully of religious equality in Egypt, while proclaiming their fealty to the nation in spite of religious discrimination that they deny exists. They insist that symbolic gestures embody the true feelings of the people, while harsh realities are caused by the wayward few. A Public Copt is always available as evidence against any attempt to identify and rectify obvious social ills. A decade after the publication of Wakin’s book there would be further sighting of the Public Copt in the vicinity of the aforementioned bridges. The liberation of East Qantara, where one of the bridges is located, and the capture of an Israeli corp commander was achieved by a capable and daring general named Fouad Aziz Ghali. After the war he further demonstrated administrative ability by supervising the growth of the Southern Sinai into a tourist destination. This exceptional man behaved as a Public Copt by insisting that his promotion demonstrated a lack of religious discrimination in the Army. The evolution of the Public Copt can be traced to the distant past, as illustrated by two other unrelated Ghalis. One Ghali, in the middle of the 19th century, kissed the hand of the Wali that ordered his father’s execution. Another Ghali, Boutros, served the Khedive and British imperial ruler faithfully even to the point of losing his life. He must have known what Lord Cromer thought of his fellow Copts “The principles of strict impartiality on which the Englishman proceeded were foreign to the nature of the Copt. He thought that the Englishman’s justice to the Moslem involved injustice to himself, for he was apt, perhaps unconsciously, to hold that injustice and absence of favoritism to the Copts where well-nigh synonymous terms”. Many factors must have raised the imperial ire in Cromer. Perhaps it was the Copts very different Christianity. It could also be that their temerity in asking for equal rights exposed the hollow nature of the “Englishman’s justice” and the entire lie of the imperial scheme. Or that Cromer sighted a Public Copt and proceeded to dislike all others, for the Public Copt’s habit of saying one thing while believing another fed directly into the stereotype of the Copts as devious and crafty, something that Cromer readily accepted. The task of a Public Copt is to praise the granting of crumbs.
The Public Copt is familiar to all from an early age, as the young witness what the adults say in public and private. Any anger or rage at such behavior is quickly extinguished in the young by the process of acculturation and socialization. It is nurture, not nature, that creates Public Copts. Many currents contribute to the pathology. First there is the simple need to constantly deal with a perennially authoritarian, and often hapless state. There is also the hope that in stating the perfect outcome as established fact the entire nation will be shamed into reform. Then there is the reality of collective punishment, which is a constant secret sharer of repression. Individual merit will sometimes rebound to the benefit of the owner in uncertain measures, but individual error will invariably be held against the entire community. Every Public Copt is aware that honest discourse is not a test of his or her courage, but of their intestinal fortitude to watch others suffer for their frankness. But perhaps the strongest reason for the existence of the Public Copt is the difficulty of the Coptic identity. There are many unattractive aspects to that identity born of centuries of persecution. The Public Copt may wish to underplay that identity, or escape its worst aspects, but will usually find that it claims him anyway. Every Copt who attempts the magic transformation of being more than a Copt will eventually grow to be an old Copt. Anger invariably stalks the Public Copt, born of the frustration of doing exactly what is known not to be effective for fear of worse.
It would be easy to paint the Public Copt as weak and compromising, but it would also be wrong. Ameen Fahim, a Public Copt from the 1980s, explained the issues facing men such as him. “[It is like] an earthenware vessel banging against a bronze vessel“, he told sociologist Sanaa Hasan. Magdy Wahba, another Public Copt, also reminded her of the need “to walk close to the wall“. There are plenty of men who enjoy praise for their public display of courage while cutting weasel deals in private. America provided plenty of such examples in 2017. It is rare to have men who undertake private risks without expecting praise for their courage. Such was the lot of Public Copt. The public record is sparse, intentionally, but fragments exist nevertheless. Kamal Ramzi Stino, often ridiculed as a Nasser poodle, took many courageous positions in private against a man that all Egyptians feared or worshiped. The same can be said of Fakhri Abdel Nour or Mirrit Ghali, and the full knowledge of their courage is likely forever lost to us. Occasionally the records survive in scattered public and some private form. Aziz Atiya left the safety of America in 1961 to travel to Egypt, meet Nasser, and ask that his underlings cease attacking the World Council of Churches. The WCC was in no danger from Nasser’s mouthpieces at Sawt Al ‘Arab, but Atiya felt that a connection to world Christianity is important for the Copts and worth the personal risk. There were many Copts, of a more militant attitude, who condemned the Public Copt. One such man was Pope Shenouda, or at least the first quarter of his long public life. For a decade he exposed the sectarianism and hypocrisy of Sadat, who at the time was the darling of the West. Many Public Copts disapproved of the Pope’s attitude, and he of them, but when he went into a desert exile on the orders of Sadat all worked hard for his release. Eventually, Shenouda too became a Public Copt, of sorts. If there is a lesson in all that, it is a difficult and complex one. And in any case, it is always necessary to calibrate actions to the times. The benefits of the Public Copt seem to be in great decline in today’s Egypt. That country would be unrecognizable to many of them, and their behavior might be entirely different now. Paradoxically, the path to future freedom and survival may well be in doing just the opposite of what has allowed survival after centuries of oppression.
It is difficult to miss the increasing talk of the need for a “New Copt”. This is especially so among those who are born and raised in the West. This desire is a reflection of the current realities in Egypt, and of the failure of Coptic activism abroad. That enterprise maybe necessary but now seems insufficient, as no outsider is able to nudge the Egyptian state into doing its job. The desire for a new reality for the Copts seeps to us via articles and talks. One hears it expressed above the din of a coffee shop by anxious acquaintances. It is elaborated over long meals by men and women of perceptive minds and sharp senses. It is a heady time; for this must be what Vienna felt like in the late 19th century. That analogy should also alerts us that sometimes an awakening is a prelude to future horrors. But the desire for a New Copt is fundamentally sound, even if the shape of it has yet to come into view, and leaders necessary for the transformation have yet to identify themselves. But those who come to raise a “New Copt” must first bury the “Public Copt”.
— Maged Atiya