Bibliography on Contemporary Copts
It is by no means an exhaustive survey of existing literature. Only European languages weretaken into consideration.

General histories/collections of essays
E. Agaiby, M.N. Swanson, N. van Doorn-Harder, Copts in Modernity: Proceedings of the 5thInternational Symposium of Coptic Studies, Melbourne, 13-16 July 2018, [n.p.], 2021, https://brill.com/view/title/59450.
J. van Dijk, G. Botros, “The Importance of Ethnicity and Religion in the Life Cycle of Immigrant
Churches: A Comparison of Coptic and Calvinist Churches,” Canadian Ethnic Studies 41, 1–2,2009, pp. 191–214.
N. van Doorn-Harder, K. Vogt, Between desert and city: the Coptic Orthodox Church today,
Eugene, OR; Oslo [Norway, 2004.
P. van Doorn-Harder (ed.), Copts in context: negotiating identity, tradition, and modernity,
Columbia, South Carolina, 2017.
D. El Khawaga, “The political dynamics of the Copts: Giving the community an active role,”
in Christian communities in the Arab Middle East: The challenge of the future, Oxford, 1998.
M. Guirguis, P. van Doorn-Harder, The emergence of the modern Coptic papacy: the Egyptian
Church and its leadership from the Ottoman period to the present, Cairo, 2011.
S. Hassan, Christians versus Muslims in modern Egypt: the century-long struggle for Copticequality, Oxford ; New York, 2003.
C. Hulsman, “Discrepancies between Coptic Statistics in the Egyptian Census and Estimates
Provided by the Coptic Orthodox Church,” MIDEO 0, 2012, pp. 419–482.
C. Mayeur-Jaouen, Voyage en Haute-Égypte: prêtres, coptes et catholiques, Paris, 2019.

Coptic religious practices
E. Agaiby, M.N. Swanson, N. van Doorn-Harder, Copts in Modernity: Proceedings of the 5thInternational Symposium of Coptic Studies, Melbourne, 13-16 July 2018, [n.p.], 2021, https://brill.com/view/title/59450.
F. Armanios, A. Amstutz, “Emerging Christian Media in Egypt: Clerical Authority and theVisualization of Women in Coptic Video Films,” Int. J. Middle East Stud. 45, 3, August 2013,

pp. 513–533.
P. van Doorn-Harder, Contemporary Coptic nuns, Columbia, S.C, 1995.
A.J. Dowell, The Church in the square: negotiations of religion and revolution at an evangelicalchurch in Cairo, Cairo ; New York, 2015.
S. Gabry, “Processus et enjeux de la patrimonialisation de la musique copte,” ema 5–6, 22
December 2009, pp. 133–158.
A. Heo, The political lives of saints: Christian-Muslim mediation in Egypt, Oakland, California,2018.
R.S. Hernandez, “At the Borders of Identity: Reflections on Egyptian Protestant Public Theology
in the Wake of the Arab Spring,” Exchange 49, 3-4 2020, pp. 237-356.
C. Mayeur-Jaouen, Pèlerinages d’Egypte: histoire de la piété copte et musulmane, XVe-XXesiècles, Paris, 2005.
C. Ramzy, “Autotuned Belonging: Coptic Popular Song and the Politics of Neo-Pentecostal
Pedagogies,” Ethnomusicology 60, 3, 1 October 2016, pp. 434–458.
W. Reiss, Erneuerung in der Koptisch-Orthodoxen Kirche: die Geschichte der koptischorthodoxen Sonntagsschulbewegung und die Aufnahme ihrer Reformansätze in den
Erneuerungsbewegungen der Koptisch-Orthodoxen Kirche der Gegenwart, Münster, 1998.
G. du Roy, “« Bénie soit l’Égypte »: Prier pour la nation dans l’espace public révolutionnaire,”
assr 181, 1 March 2018, pp. 141–159.
A. Shenoda, “The Politics of Faith: On Faith, Skepticism, and Miracles among Coptic Christiansin Egypt,” Ethnos 77, 4, December 2012, pp. 477–495.
B. Voile, Les coptes d’Egypte sous Nasser: Sainteté, miracles, apparitions, [n.p.], 2013.

Coptic diasporas
Here it is necessary to mention the public history project called Egypt Migrations https://egyptmigrations.com/, ran by Michael Akladios
M. Akladios, “Heteroglossia: Interpretation and the Experiences of Coptic Immigrants fromEgypt in North America, 1955–1975,” Histoire sociale/Social history 53, 106, 2020, pp. 627–650.
J.M. Brinkerhoff, “Diaspora Philanthropy: Lessons From a Demographic Analysis of the Coptic

Diaspora,” Nonprofit and Voluntary Sector Quarterly 43, 6, December 2014, pp. 969–992.
P. De Wit, “Internet: A Religious Sheepfold,” Journal of Eastern Christian Studies 1, 2002,
pp. 91–108.
G. Delhaye, “Chapitre 14 - La réponse des états à la dissidence diasporique: Le cas de l’Egypteface au militantisme copte aux États-Unis,” in Loin des yeux, près du cœur, [n.p.], 2010, pp. 323–342, https://cairn.info/loin-des-yeux-pres-du-coeur-2010--9782724611472-page-323.htm?
ref=doi.
E. Dickinson, Copts in Michigan, East Lansing, 2008.
J. van Dijk, G. Botros, “The Importance of Ethnicity and Religion in the Life Cycle of Immigrant
Churches: A Comparison of Coptic and Calvinist Churches,” Canadian Ethnic Studies 41, 1–2,
2009, pp. 191–214.
L.P. Galal, “Copts in Diaspora: Transnational Belonging as “Home” is Changing,” in A. Eamer(ed.), Border Terrains: World Diasporas in the 21st Century, [n.p.], 2012, pp. 85–94, https://brill.com/view/book/edcoll/9781848881174/BP000009.xml.
D.P.-E. Karoui, “Égyptiens d’outre-Nil : des diasporas égyptiennes,” traces 23, 19 November
2012, pp. 89–112.
C. Lukasik, “Economy of Blood: The Persecuted Church and the Racialization of AmericanCopts,” American Anthropologist 123, 3, September 2021, pp. 565–577.
N. Marzouki, “The U.S. Coptic Diaspora and the Limit of Polarization,” Journal of Immigrant &Refugee Studies 14, 3, 2 July 2016, pp. 261–276.
F. McCallum, “Shared Religion but Still a Marginalized Other: Middle Eastern Christians’
Encounters with Political Secularism in the United Kingdom,” Journal of Church and State 61, 2,1 May 2019, pp. 242–261.
A. Schmoller, “The Syriac Orthodox and Coptic Orthodox Churches in Austria: Inter-ChurchRelations and State Recognition,” Mashriq & Mahjar 8, 1, 2 March 2021, https://lebanesestudies.ojs.chass.ncsu.edu/index.php/mashriq/article/view/300.
D.A. Westbrook, S.M. Saad, “Religious Identity and Borderless Territoriality in the Coptic eDiaspora,” Int. Migration & Integration 18, 1, February 2017, pp. 341–351.
L. Zanfrini, Migrants and Religion: Paths, Issues, and Lenses: A Multidisciplinary and MultiSited Study on the Role of Religious Belongings in Migratory and Integration Processes, [n.p.],
2020, https://brill.com/view/title/57389.

Copts in society
F. Armanios, “The “Virtuous Woman”: Images of Gender in Modern Coptic Society,” Middle
Eastern Studies 38, 1, January 2002, pp. 110–130.
H.J. Ha, “Emotions of the weak: violence and ethnic boundaries among Coptic Christians inEgypt,” Ethnic and Racial Studies 40, 1, 2 January 2017, pp. 133–151.
Y. Haddad, “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and theUnited States,” Studies in World Christianity 19, 3, December 2013, pp. 208–232.
A. Heo, The political lives of saints: Christian-Muslim mediation in Egypt, Oakland, California,
2018.
M. Ibrahim, “A minority at the bar: Revisiting the Coptic Christian (in-)visibility,” Social
Compass 66, 3, September 2019, pp. 366–382.
E. Iskander, Sectarian Conflict in Egypt Coptic Media, Identity and Representation, [n.p.], 2017,https://www.vlebooks.com/vleweb/product/openreader?id=none&isbn=9781136313646.
B.H. Kartveit, “Being a Coptic Man: Masculinity, Class, and Social Change among EgyptianCopts,” Men and Masculinities 23, 3–4, August 2020, pp. 516–541.
P. Sedra, “Class cleavages and ethnic conflict: Coptic Christian communities in modern Egyptianpolitics,” Islam and Christian–Muslim Relations 10, 2, July 1999, pp. 219–235.
A. Van Raemdonck, “The Politics of Christian Love: Shaping Everyday Social Interaction andPolitical Sensibilities Among Coptic Egyptians,” Religions 10, 2, 12 February 2019, pp. 105.

Copts and the Egyptian State
C. Barbary, “Une autre jeunesse « copte » de la révolution en Égypte: Politisation et trajectoires
d’engagement dans l’Union des jeunes de Maspero,” Revue Tiers Monde 226–227, 3, 2016,
pp. 123.
F. Costet-Tardieu, Les minorités chrétiennes dans la construction de l’Egypte moderne,
1922-1952, Paris, 2016.
G. du Roy, Les zabbālīn du Muqattam: ethnohistoire d’une hétérotopie au Caire (979-2021),
Leiden ; Boston, 2022.
D. El Khawaga, “The political dynamics of the Copts: Giving the community an active role,”
in Christian communities in the Arab Middle East: The challenge of the future, Oxford, 1998.

S. Elsässer, The Coptic question in the Mubarak era, Oxford ; New York, 2014.
L. Guirguis, Copts and the security state: violence, coercion, and sectarianism in contemporary
Egypt, Stanford, California, 2017.
S. Hassan, Christians versus Muslims in modern Egypt: the century-long struggle for Copticequality, Oxford ; New York, 2003.
A. Heo, “Sectarianism and Terrorism: The Libya Beheadings and ISIS Violence Against Egypt’sCopts,” in S. Stetter, M. Moussa Nabo (eds.), Middle East Christianity, Cham, 2020, pp. 113–124, http://link.springer.com/10.1007/978-3-030-37011-4_6.
V. Ibrahim, The Copts of Egypt: the challenges of modernisation and identity, London ; NewYork, 2013.
E. Iskander, Sectarian Conflict in Egypt Coptic Media, Identity and Representation, [n.p.], 2017,https://www.vlebooks.com/vleweb/product/openreader?id=none&isbn=9781136313646.
S. Mahmood, Religious Difference in a Secular Age: A Minority Report, Princeton, 2016, https://www.degruyter.com/document/doi/10.1515/9781400873531/html.
F. McCallum, Christian religious leadership in the Middle East: the political role of thepatriarch, Lewiston, N.Y, 2010.
P.S. Rowe, “The church and the street: Copts and interest representation from Mubarak to Sisi,”
Religion, State and Society 48, 5, 19 October 2020, pp. 343–360.
R.M. Scott, The challenge of political Islam: non-Muslims and the Egyptian state, Stanford,Calif, 2010.
R.M. Scott, “Islamic Law, Unitary State Law, and Communal Law: Divorce and Remarriage in
Egypt’s Coptic Community,” 2020, pp. 22.
P. Sedra, “Class cleavages and ethnic conflict: Coptic Christian communities in modern Egyptianpolitics,” Islam and Christian–Muslim Relations 10, 2, July 1999, pp. 219–235.
M. Tadros, Copts at the crossroads: the challenges of building inclusive democracy incontemporary Egypt, Cairo ; New York, 2013.

Christian missions
B. Baron, The orphan scandal: Christian missionaries and the rise of the Muslim Brotherhood,
Stanford, California, 2014.
S. Boulos, European evangelicals in Egypt (1900-1956): cultural entanglements and missionaryspaces, Leiden ; Boston, 2016.
D.L. Brooks Hedstrom, “Treading on antiquity: anglo-american missionaries and the religious
landscape of nineteenth-century Coptic Egypt,” Material Religion 8, 2, June 2012, pp. 127–152.
C. Mayeur-Jaouen, Voyage en Haute-Égypte: prêtres, coptes et catholiques, Paris, 2019.
H. Murre-van den Berg, New Faith in Ancient Lands: Western Missions in the Middle East in the
Nineteenth and Early Twentieth Centuries, [n.p.], 2006, https://brill.com/view/title/13188.
G. du Roy, J. Furniss, “Mission évangélisatrice et mission développementaliste: deux manières defilmer les chiffonniers du Caire,” in E. Gangnat, A. Lenoble-Bart, J.-F. Zorn (eds.), Missions etcinéma. Films missionnaires et missionnaires au cinéma, [n.p., n.d.].
P. Sedra, From mission to modernity: evangelicals, reformers and education in nineteenth century
Egypt, London ; New York, 2011.
H.J. Sharkey, American evangelicals in Egypt: missionary encounters in an age of empire,Princeton; Oxford, 2017.
A. Turiano, “Masculinity, Industrial Education and Fascism in Egypt: Gender Construction in theSalesian Missionary Schools (1900–1939),” Soc. Sci. Missions 34, 1–2, 11 May 2021, pp. 125–157.