Christians in Egypt: Strategies and Survival by Andrea B. Rugh

By Andrea B. Rugh

Christians within the heart East have come less than expanding strain lately with the increase of radical Islam. In Egypt, the big Coptic Christian group has routinely performed an enormous political and old function. This booklet examines Egyptian Christians' responses to sectarian pressures in either nationwide and native contexts.

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Extra resources for Christians in Egypt: Strategies and Survival

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Sixteen percent enjoyed the comparative luxury of two rooms, and a handful had three or four rooms. Two women had no permanent residence at all, shuttling between relatives’ homes. 40). This sum included the costs of water and electricity if available, which they were in 41 percent of the homes. A quarter of the homes had neither. 10 None of the homes had heating or cooling and few had any refrigeration. Waste water was thrown in the street. The rooms in single- and multiple-family dwellings were small to moderate in size, normally not more than 15 by 15 feet and usually smaller.

Examples from the center’s personnel show residential choices that earlier were available to Christians of different social classes and how denominational and class differences affected staffing patterns and clientele in the Bulaq Center. CHAPTER 4 Bulaq Center Members T his chapter examines the characteristics of Christian members of the Bulaq Center using information gathered during visits that Ansaf and I routinely made to local homes. Although Christian members of the center comprised only a small sample of Bulaq residents—ones that for the most part were self-selected for their vulnerabilities—they nonetheless show us a great deal about the poor, their living conditions, and some of the values they held in the 1970s.

Sitti Nargus held pre- and postnatal clinics and attended births. Both reported their expenditures to Reverend Aziz who paid them their modest monthly salaries. The next layers in the hierarchy were Copts—three poorly paid teachers from the neighborhood who carried out the mechanical jobs of teaching classes, plus an illiterate janitor, and finally the mostly illiterate clients of the center. At the bottom of the ladder were two Muslim women who cleaned on clinic days. In sum, the center’s staffing pattern, whether intended or not, represented an idealized hierarchy of Christian denominations as seen from an Episcopalian perspective.

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