Journal articles: 'Coptic identity'

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Finnestad, Ragnhild. "Images as Messengers of Coptic Identity. An Example from Contemporary Egypt." Scripta Instituti Donneriani Aboensis 16 (January 1, 1996): 91–110. http://dx.doi.org/10.30674/scripta.67225.

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During the past thirty years the production of two-dimensional images designed to be used in religion has flourished in the Coptic Orthodox Church of Egypt. After generations with little or negligible activity, enterprising ateliers can today be found all over the country.' Many of them are strategically placed in influential convents and monasteries and at important educational institutions. In this production of art, the Section of Coptic Art at the Higher Institute of Coptic Studies in Abbasiya in Cairo occupies a leading position. Under the direction of Professor Isaac Fanous Youssef the section is attempting to develop a Coptic iconography and style — which the Coptic Orthodox Church does not have. Images of Christ, Mary, and the saints are central in Coptic cultic life, but there is a traditional openness to all kinds of styles and the dominant ones are European and Byzantinesque, well-known in both Western and Eastern Christianity. Also other artists are engaged in developing an especially Coptic iconography and style, but Isaac Fanous and his pupils have received the greater attention and also have the support of official church authorities. The primary aim given for images in Coptic religion is that of being tools for communicating with and partaking of the Holy World.' The focus of this paper is on the usages and functions which the images have in Coptic life, in particular how they serve the construction of ethnic consciousness and cohesion of the Copts. Coptic identity is an important issue for the Copts. The images in question are included in a conscious effort to formulate and mediate who the Copts are. Through choice of themes, composition of motifs, and style, the images impart Coptic self-conception.

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Agustina, Dian, and Iin Suryaningsih. "Dampak Pan Arabisme Terhadap Identitas Masyarakat Mesir Koptik." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 7, no. 3 (November 9, 2022): 157. http://dx.doi.org/10.36722/sh.v7i3.1129.

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This study aims to determine the impact of the Pan Arabism Movement initiated by Gamal Abdul Nasser in 1956-1970 on the religious identity, language, and culture of the Egyptian Coptic society. The method used in this study is a library research method by collecting data from various sources, then analyzing and describing the results of data analysis based on the cultural theory of the Egyptian Coptic society according to Malaty, 1993 and the Pan Arabism Policy theory according to Elie and Onn Winckler Podeh, 2004. Pan Arabism had an identity-changing impact on Egyptian Coptic society. In religion, the freedom to guard and protect their places of worship was restricted and the existence of the Coptic religion began to diminish. In language, the use of Coptic is increasingly restricted and Coptic is almost extinct because it is only used during worship as a liturgical language. Meanwhile, in cultural field, there was an ideological shift in Egyptian society and Egypt became more identical with Arab culture.Keyword - Pan Arabism, Gamal Abdul Nasser, Identity of the Egyptian Coptic Society.

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Krivets, E. А. "Identity of the Egyptian Christian (Coptic) Diaspora." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 23 (2018): 110–16. http://dx.doi.org/10.26516/2073-3380.2018.23.110.

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Parker, Kenneth S. "Coptic Language and Identity in Ayyūbid Egypt1." Al-Masāq 25, no. 2 (August 2013): 222–39. http://dx.doi.org/10.1080/09503110.2013.799953.

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Haddad, Yvonne. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies in World Christianity 19, no. 3 (December 2013): 208–32. http://dx.doi.org/10.3366/swc.2013.0058.

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This study analyses the relationship between the Coptic community in the United States and Egyptian Copts regarding the status of Coptic citizenship in the Egyptian state. The conception of citizenship for the Coptic Christian minority has been debated since the formation of the modern nation-state and has acquired greater relevance after the revolution that brought the Muslim Brotherhood to power. One primary narrative of citizenship is promoted by the Egyptian Church. It recognises that, while Copts may not feel like equal citizens, they are devoted to their homeland. They try to promote greater equality through civil discourse, opposing foreign intervention and seeking to foster positive relations with Egypt's Muslims. While many Diaspora Copts echo the message of the Egyptian Church, a minority of activist Copts have challenged that narrative. Inculcated with ideas of Islamophobia and neoconservatism, they tend to dismiss hopes of national unity and focus rather on incidents of persecution. These diaspora activist groups continue to challenge the Coptic Church. Their policies have influenced American foreign policy and have broader implications for Muslim–Christian relations in Egypt.

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El Gendi, Yosra, and Marco Pinfari. "Icons of contention: The iconography of martyrdom and the construction of Coptic identity in post-revolutionary Egypt." Media, War & Conflict 13, no. 1 (September 18, 2019): 50–69. http://dx.doi.org/10.1177/1750635219866137.

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This article explores the changing iconography of martyrdom in Coptic religious icons in recent decades, with particular emphasis on the years that followed the 2011 Tahrir revolution and its role in articulating a more contentious version of Coptic identity vis-à-vis the Muslim majority in Egypt. The authors analyse the iconographical and iconological symbolism of the work of leading artists belonging to the so-called neo-Coptic school, focusing specifically on Victor Fakhoury’s icon of The Martyrs of Maspero and the interaction between Christian and Pharaonic imagery in his ‘New Martyrs’ series. The article argues that the presence of Pharaonic imagery in icons that portray episodes of collective martyrdom is designed to make the martyrs appear as true Egyptians. This portrayal, in turn, reinforces the so-called ‘sons of Egypt’ narrative – the suggestion that Copts are the direct descendants of ancient Egyptians and that they have a strong claim to Egyptian-ness. As such, these icons reflect an increasingly explicit attempt by the Coptic community to frame its identity in opposition to the Muslim majority and, in the process, to contest the content and meaning of Egyptian nationalism during a (failed) democratization process.

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Zaborowski, Jason. "From Coptic to Arabic in Medieval Egypt." Medieval Encounters 14, no. 1 (2007): 15–40. http://dx.doi.org/10.1163/138078507x254631.

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AbstractThe question of when and where Egyptian Christians began to disuse the Coptic language and adopt Arabic remains a puzzle. The Apocalypse of Samuel of Qalamūn (ASQ) offers interesting hints about the process of language change by referring to the loss of Coptic in church functions. This paper argues that the ASQ represents Christians from the specific region of the Fayyūm and their struggle of identity maintenance that occurred after the Coptic language had generally fallen into disuse. Some scholars have speculated that the ASQ has a Coptic Vorlage, even though it is only extant in Arabic. This paper argues that the ASQ may have been originally an Arabic composition, perhaps written as late as the fourteenth century, as a means of connecting the Christian community to the Coptic language at a time when they were unable to access their tradition through Coptic-language texts.

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Yoyo, Yoyo. "PENGARUH BAHASA ARAB TERHADAP IDENTITAS SOSIO-KULTURALDAN KEAGAMAAN MASYARAKAT KOPTIK DI MESIR." Jurnal CMES 10, no. 1 (March 27, 2018): 1. http://dx.doi.org/10.20961/cmes.10.1.19856.

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In general, Arabic is the official language of the Arab states. However, at the beginning of its contact with non-Arab societies, this language—that is always associated as the language of Islam—was not easily accepted by non-Muslims. One of them is Coptic community, the native of Egyptian people who are Christians and speak Coptic language. The spread of the Arabic language was a serious challenge for them both from the issue of social identity, culture, and religion. This paper attempts to elaborate the reactions and efforts made by the Coptic community on the influence of the Arabic language to their lives. In detail, the paper tries to answer research questions as follow: 1) Howwas the social and political background of Coptic community before and after the coming of Islam in Egypt? 2) How was the Islamization and Arabization process in Egypt? Did the process run concurrently or two things different from its periode? What is the influence of the Arabic language on socio cultural and religious aspects of the Coptic community? To arrive at these objectives, the author used descriptive analysis methods by reviewing previous studies related to the subject and combining it with current information. The results showed that: 1) from the socio-cultural side, Arabic has become Coptic identity that can be seen from their Arabic names and their integration as part of both in ritual and religious literature.

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Hoover, Jacqueline. "Sectarian Conflict in Egypt: Coptic Media, Identity and Representation." Islam and Christian–Muslim Relations 24, no. 2 (April 2013): 263–65. http://dx.doi.org/10.1080/09596410.2012.761410.

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Brinkerhoff, Jennifer M. "Assimilation and Heritage Identity: Lessons from the Coptic Diaspora." Journal of International Migration and Integration 17, no. 2 (January 12, 2015): 467–85. http://dx.doi.org/10.1007/s12134-015-0418-0.

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Henderson, Randall P. "The Egyptian Coptic Christians: the conflict between identity and equality." Islam and Christian–Muslim Relations 16, no. 2 (April 2005): 155–66. http://dx.doi.org/10.1080/09596410500059664.

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Evans, Annette. "HELLENISTIC AND PHARAONIC INFLUENCES ON THE FORMATION OF COPTIC IDENTITY." Scriptura 86 (June 12, 2013): 292. http://dx.doi.org/10.7833/86-0-956.

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Westbrook, Donald A., and Saad Michael Saad. "Religious Identity and Borderless Territoriality in the Coptic e-Diaspora." Journal of International Migration and Integration 18, no. 1 (February 10, 2016): 341–51. http://dx.doi.org/10.1007/s12134-016-0479-8.

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Erlich, Haggai. "IDENTITY AND CHURCH: ETHIOPIAN–EGYPTIAN DIALOGUE, 1924–59." International Journal of Middle East Studies 32, no. 1 (February 2000): 23–46. http://dx.doi.org/10.1017/s0020743800021036.

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In June 1959, Emperor Haile Sellassie of Ethiopia paid a visit to President Gamel Abdel Nasser of the United Arab Republic, during which the two leaders aired matters of acute strategic importance. Several issues, some touching the very heart of ancient Ethiopian–Egyptian relations, were in the stages of culmination. These included a bitter dispute over the Nile waters (some four-fifths of the water reaching Egypt originates in Ethiopia1), the emergence of an Arab-inspired Eritrean movement, Egyptian support of Somali irredentism, the Ethiopian alliance with Israel, the future of Pan-African diplomacy, and Soviet and American influences.2 Both leaders did their best to publicly ignore their conflicts. They were able to use a rich, though polarized, reservoir of mutual images in their speeches to emphasize the dimensions of old neighborliness and affinity.3 In a joint announcement issued during the farewell party of 28 June, they even underlined a common policy of non-alignment. Though they hinted at the issues mentioned earlier in all their public speeches, they refrained from referring to one culminating historical drama.4 On that very same day, in the main Coptic church of Cairo, the Egyptian Coptic Patriarch Kyrillos VI had ceremonially appointed the head of the Ethiopian church, Abuna Baselyos, as a patriarch in the presence of Haile Sellassie and Egyptian officials. In so doing, he declared the Orthodox Ethiopian church autocephalous, and for the first time since the early 4th century, the Ethiopian church had become independent of the Egyptian church.

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Swanson, Mark N. "The Martyrdom of Jirjis (Muzāḥim): Hagiography and Coptic Orthodox Imagination in Early Fatimid Egypt." Medieval Encounters 21, no. 4-5 (December 1, 2015): 431–51. http://dx.doi.org/10.1163/15700674-12342205.

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The tenth-century neomartyr Jirjis (called Muzāḥim before his conversion to Christianity and baptism) is well known from the précis of his Martyrdom preserved in the Copto-Arabic Synaxarion (entry for 19 Baʾūna). The full text of the Martyrdom (as preserved in the fourteenth-century manuscript Cairo, Coptic Museum, History 469) allows us to date Muzāḥim’s imprisonments and execution to the year 978. If, as is probable, the Martyrdom was composed soon afterwards, it is a valuable witness to intercommunal relations and to processes of Coptic identity-definition in the early Fatimid period in Egypt. It draws the Christian-Muslim (and even Coptic-Melkite) boundaries as clearly as possible, offering a no-nuance evaluative stance that is in startling contrast with the more ecumenical approach of the sources preserved in The History of the Patriarchs of Alexandria.

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Mitri, Monica. "“Then He Stabbed Me with a Spear”: Aggressive Sacred Images and Interreligious Polemics." Method & Theory in the Study of Religion 34, no. 1-2 (November 11, 2021): 86–104. http://dx.doi.org/10.1163/15700682-12341532.

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Abstract This paper studies Coptic communal identity in early Islamic Egypt by analyzing two hagiographical narratives from the Christian Copto-Arabic text The History of the Patriarchs of Alexandria. The narratives relate incidents of sacred images that become ‘aggressive’ when they retaliate against insults. Although the relation between religious violence and sacred art has merited much scholarly attention, the focus is usually on humans as the aggressors and sacred art as the victim. The reverse is scarcer, and its rarity means we miss an opportunity to rethink such narratives as communicative modes of rhetoric to be contextually interpreted. Here I argue that these aggressive sacred images were tools of power within a polemic religious discourse aimed at proclaiming divine truth, undergirding it with supernatural power, and ultimately shaping Coptic communal identity around this discourse.

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van der Vliet, Jacques. "The Copts: 'Modern Sons of the Pharaohs'?" Church History and Religious Culture 89, no. 1 (2009): 279–90. http://dx.doi.org/10.1163/187124109x407934.

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AbstractThis essay briefly reviews the Coptic identity constructions that can be subsumed as 'Pharaonism', and tries to assess them with reference to both ancient sources and modern developments. Broadly speaking, Pharaonism is a way of claiming a deeply rooted national identity that transcends the religious opposition between Egypt's Muslim majority and its indigenous Christian minority, the Copts. As a political ideology it was most successful in the period of the nationwide Egyptian struggle for independence in the early twentieth century, but its impact in particular among Coptic intellectuals is still great. In this essay, it is argued that Pharaonism is shaped in a remarkable degree by western Orientalism, and that its main historical tenets, such as the Copts' indebtedness to pre-Christian, Pharaonic culture or their anti-Greek nationalism, can no longer be maintained.

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Lukasik, Candace. "Migrating Minority: Persecution Politics in Transnational Perspective." International Journal of Middle East Studies 54, no. 3 (August 2022): 541–46. http://dx.doi.org/10.1017/s0020743822000678.

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Every June, Coptic Solidarity, a lobbying organization, holds an annual conference in Washington, DC, with the aim of raising awareness of the persecution of Coptic and other Middle Eastern Christians. The Copt-run organization reaches out to American politicians, religious leaders, and advocates of human rights and religious freedom. During their 2016 conference, a panel entitled “What is the Future of Egypt's Minorities?” sparked a heated debate. Panelist Fatima Naoot, a secular, liberal Muslim activist from Egypt, was firm in her commentary that Copts are not a minority in Egypt because they are an integral part of its character. “It's impossible to say that there is a Coptic minority in Egypt because Coptic is not simply a religion, but also an ethnic category that forms the basis of Egyptian identity. Therefore, if Copts are citizens [of Egypt], they cannot be part of a minority.” An organizer for Coptic Solidarity emphatically disagreed with Naoot, speaking from the audience during the Q&A period: “We are the indigenous people of Egypt, of course! But we are also a minority in Egypt and we are persecuted, whether we are citizens or not. Because of persecution, we are here [in the US] because our people are a persecuted minority there!” Naoot responded, admitting that there was discrimination but insisting that Copts are not a minority in Egypt because they are integral, as one of the ethno-religious peoples of Egypt, to the abstract idea of the Egyptian nation and therefore to Egyptian citizenship. She concluded with the following clarification: “In Egypt, you are not [a minority], but here in America you are!”

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Khalaf, Ahmad. "Caps and Identity: Origin and Interpretation of Phrygian Caps in Coptic Art." International Journal of Tourism and Hospitality Management 5, no. 2 (December 1, 2022): 240–57. http://dx.doi.org/10.21608/ijthm.2022.270170.

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Ritner, Robert K. "The God Kothos." Archiv für Papyrusforschung und verwandte Gebiete 67, no. 1 (July 1, 2021): 138–45. http://dx.doi.org/10.1515/apf-2021-0009.

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Abstract The Coptic Panegyric of Makarius of Tkow describes the eviction of a pagan deity named Kothos, whose identity has been discussed and disputed since the text was first published in 1980 and most recently in APF 64/1, 2018. The varying identifications are here critically examined and a solution is offered.

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Hichy, Zira, Sharon Coen, Graziella Di Marco, and Mina Halim Helmy Gerges. "Outgroup Evaluation, Religious Identity, and Acculturation Orientations of the Coptic Minority in Egypt." Procedia - Social and Behavioral Sciences 84 (July 2013): 491–95. http://dx.doi.org/10.1016/j.sbspro.2013.06.590.

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Voytenko, Anton. "Parish or Synaxaria? To the Basic Elements of Religious Self-Identity of Ethno-Confessional Communities of the Christian Orient." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 272–83. http://dx.doi.org/10.15688/jvolsu4.2019.6.21.

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Introduction. The article focuses on the issues of the basic elements of keeping ethno-religious identity in the communities of the Christian Orient, which found themselves either as a minority under the dominance of another religious tradition, or within the almost complete external isolation suggesting a significant reduction of the former religious tradition and / or excluding its reactivation. The actual basis for the analysis is the history of the Coptic Church (from the period of the late Antiquity / early Byzantium to the modern period), as well as the history of the Alans / Ossetians from the 13th – 14th to the mid 18th centuries. Methods. The system analysis is used as the main research approach. Religious communities of the Christian Orient are regarded as closed, self-replicating systems. The paper aims to identify inside these systems the elements that make up the “content” or “superstructure” (preserved and translated to prevent assimilation with the dominant religious tradition and loss of their former identities), and basic elements that provide essential conditions for their successful survival. Analysis and Results. Studies of the cultural and religious rise of the Coptic community in the Middle Ages and New Times manifest that the basic elements of its identity preservation and transmission in the new conditions may be found in the transformation of churches / parishes and monasteries into a communicative space and area of religious socialization. The study of the religious situation of Alans / Ossetians in the conditions of almost complete external isolation and reduction of the Orthodox tradition to “popular Christianity” suggests that the sacred space of Christian churches becomes (already as an archetypical model) a point of the syncretic “content” formation, which has a certain strength and defines the cultural and religious identity of the Ossetians for a long time.

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BOTROS, GHADA. "Religious Identity as an Historical Narrative: Coptic Orthodox Immigrant Churches and the Representation of History." Journal of Historical Sociology 19, no. 2 (June 2006): 174–201. http://dx.doi.org/10.1111/j.1467-6443.2006.00277.x.

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Elnaggar, Hala Barakat. "Heritage Resources as a Method to Reviving the Identity of Contemporary Interior Designs A Comparative Analysis of Users' Preferences of Interior Space." Academic Research Community publication 1, no. 1 (September 18, 2017): 8. http://dx.doi.org/10.21625/archive.v1i1.109.

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Egyptian heritage is known to be a result of many great civilizations. With various traditional elements and special features that add prominence to its cultural aspects, it carries magnificent aesthetic values and visual forms. Nonetheless, and due to the different nature of the cities and provinces in Egypt, styles and features in each region have taken different paths. For instance, Ancient Egyptians influenced some areas while others were more affected by Islamic or Coptic civilizations. Some regions were preserved in Nubian folk art heritage form. In the past, the country had a clear and unique identity that reflected its characteristics, environmental benefits and socio-cultural attributes. However, today the identity is faded and is nearly completely wiped by Western notions erasing our ideas, identities, and thoughts. This study focuses on the elements of heritage, their impact on people and the way these elements inspire interior architecture, form and psychology.This study aims to discern the elements of heritage and identify the character and special criteria of each civilization such as the Ancient Egyptian, Islamic and Nubian folk art heritage with special references and clarifications as to the criteria of reviving the traditional identity in contemporary interior design. This study will also include an analysis of user preferences in relation to discussed features.

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Guglielmi, Marco. "Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity." Religions 13, no. 11 (October 26, 2022): 1019. http://dx.doi.org/10.3390/rel13111019.

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Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western countries—as indigenous Christian paths in Africa. Secondly, we examine the identity of Africans and African-Americans within Eastern Orthodoxy. We consider both to have some inculturation issues within the Patriarchate of Alexandria and the development of an African-American component within Orthodoxy in the USA. Thirdly, we analyze the recent establishment and identity formation of African churches belonging to Eastern-rite Catholic Churches. In short, we aim to elaborate an overview of the multiple identities of African churches and one ecclesial community in Eastern Christianity, and to compare diverse sociological entanglements between religious and ethnic traits within them. A fruitful but neglected research subject, these churches’ identities appear to be reciprocally shaped by their own Eastern Christian tradition and ethnic heritage.

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Kuhn, Magdalena. "Roman, Byzantine and Arab Influences on Coptic Traditional Liturgical Music and the Importance of Microtonal Inflections." Journal of the Canadian Society for Coptic Studies 12 (December 3, 2020): 59–68. http://dx.doi.org/10.5913/jcscs.2020.49876213.

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Traditional Coptic music is composed of liturgical chants sung homophonically by men. Its first musical nota tions date only from the nineteenth century. Music cultures do not exist in isolation but tend to adapt to their surroundings. Hence often even some folkloristic elements can be found in them. Copts prefer to seek their identity in the pharaonic past. However, stylistically musicologists of the nineteenth/twentieth century were colored in their vision of this, for them unknown, mysterious music, by their own time in their efforts to bring it within the scope of their understanding. In this article I want to draw attention to the influences of the three most important music cultures that have surrounded Egypt for such a long time, both in the past and partly still today.

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Blaydes, Lisa, and Rachel M. Gillum. "Religiosity-of-Interviewer Effects: Assessing the Impact of Veiled Enumerators on Survey Response in Egypt." Politics and Religion 6, no. 3 (January 14, 2013): 459–82. http://dx.doi.org/10.1017/s1755048312000557.

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AbstractWhile public opinion research has expanded rapidly in the Islamic world since 2001, little scholarly work has examined interviewer effects related to an enumerator's religious adherence. We find that the perceived religiosity of an interviewer impacts respondents' expressions of personal piety and adherence to Islamic cultural norms in a sample of approximately 1,200 women in Greater Cairo. Muslim women indicate that they are more religious and adherent to Islamic cultural norms when interviewed by an enumerator donning the Islamic headscarf. Conversely, members of Egypt's minority Coptic Christian community report that they are less adherent to Christianity when interviewed by a veiled enumerator. Through psychological processes of strategic self-presentation of identity and impression management, the veil may trigger Muslim respondents to express what they perceive to be socially desirable (i.e., more devout) responses; in contemporary Egypt, being perceived as pious may elicit social and economic benefits. Christians appear to deemphasize their religious identity to avoid appearing at odds with the dominant, Muslim majority to which the enumerator appears to belong. Younger, poorer and less educated women — who may be most susceptible to concerns about social desirability — show the largest effects.

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Saleh, Reem Assem. "The Governmental Efforts in Emphasizing Identity through Art Projects “Siwa Oasis studios as a case study”." Academic Research Community publication 1, no. 1 (September 18, 2017): 16. http://dx.doi.org/10.21625/archive.v1i1.134.

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Within each culture, the multi-source origins play an essential role to form its distinct moral and aesthetic values, which emphasize the cultural identity. These values were accumulated through ages. That’s why every single cultural tributary should be traced, to demonstrate the extent of its impact on specific city identity formation.The Egyptian government pays due attention to Siwa Oasis because of its special historical and cultural characteristics. It happens in co-operation with one of the Culture Ministry sectors "the General organization for Cultural Palaces", that adopted the idea of reviving the project of city studios. Such initiative has been established before at the city of Luxor. For example, a financial and logistic support was provided for the initiative in a similar context.From this standing point, this paper provides a historical study about Siwa Oasis since its inception at the Ancient Egyptian era and through the Greco-Roman, the Coptic-Islamic era, and the Arab influences till now. Also, I will review the Siwa studios grant: procedures, different sessions and the most interesting aspect of it, which is the exhibitions.The historical and cultural overview will include: the Significant monuments in the city, location and environment, population and their language, traditions, and custom, and finally, the Siwa Oasis features nowadays.Reviewing the project stages will include: how to apply? On what bases the participants was chosen? Also, information about the time schedule, the site-visits, etc. Finally, I will analyze some artworks from 2009 till now in order to emphasize the importance of such activity on the cultural map.

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Shenoda, Maryann M. "Kurt J. Werthmuller, Coptic Identity and Ayyubid Politics in Egypt 1218–1250 (Cairo: American University of Cairo Press, 2010). Pp. 224. $34.50 cloth." International Journal of Middle East Studies 44, no. 3 (July 26, 2012): 578–80. http://dx.doi.org/10.1017/s002074381200058x.

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Khalaf Morsi MOHAMED, Hind. "A Proposed training program for the pioneers of the Coptic museum as a starting point for establishing cultural identity by establishing a small production project in the filed of metal formation." International Journal of Multidisciplinary Studies on Management, Business, and Economy 1, no. 1 (June 1, 2018): 1–6. http://dx.doi.org/10.21608/ijmsbe.2018.182899.

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Salerno, Alessandra, and Sebastiana Giuliano. "La coppia sterile tra lutto, coping e resilienza." TERAPIA FAMILIARE, no. 96 (August 2011): 27–45. http://dx.doi.org/10.3280/tf2011-096002.

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L'articolo fornisce una panoramica delle implicazioni psicologiche e sociali dell'infertilitŕ sulla coppia. Con unsull'evoluzione dell'attuale comprensione teorica in questo settore, le autrici esplorano i vissuti di coppia di fronte alla sterilitŕ, tenendo conto delle differenze di genere e dell'impatto che l'impossibilitŕ a generare produce sulla relazione, in bilico tra lo sgretolamento ed il rafforzamento del legame. Vengono analizzati sia gli effetti di alcune strategie di coping, che appaiono adattive per uno dei partner, ma che risultano causa di stress e depressione per l'altro e, dunque, sinonimo di un basso adattamento coniugale; sia le strategie di coping piů funzionali, quali la non esclusiva accettazione della responsabilitŕ e l'attribuzione di significato all'evento sterilitŕ. Viene inoltre approfondito il concetto di resilienza come fattore critico per sostenere le interazioni positive e le percezioni nelle coppie sterili. Infine, si focalizza l'attenzione sull'importanza di un percorso di sostegno o terapeutico per le coppie "in crisi", al fine d'integrare la ferita della perdita della fertilitŕ nella propria identitŕ e nella propria storia di coppia e di rivedere i propri obiettivi di vita.

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Saleh, Marlis J. "Kurt J. Werthmuller, Coptic Identity and Ayyubid Politics in Egypt, 1218–1250. Cairo and New York: American University in Cairo Press, 2010. Pp. x, 190; b&w figs. $34.50. ISBN: 9789774163456." Speculum 87, no. 4 (October 2012): 1268–69. http://dx.doi.org/10.1017/s0038713412003831.

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Гусарова, Екатерина Валентиновна. "Review of: Krivets E. A. The Identity of the Christian (Coptic) Community in Egypt and Modernity. Moscow: Institute of Philosophy of the Russian Academyof Sciences, 2018. 244 p. ISBN 978-5-89282-791-1." Библия и христианская древность, no. 1(5) (February 15, 2020): 224–31. http://dx.doi.org/10.31802/2658-4476-2020-1-5-223-230.

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Гусарова, Екатерина Валентиновна. "Review of: Krivets E. A. The Identity of the Christian (Coptic) Community in Egypt and Modernity. Moscow: Institute of Philosophy of the Russian Academyof Sciences, 2018. 244 p. ISBN 978-5-89282-791-1." Библия и христианская древность, no. 1(5) (February 15, 2020): 224–31. http://dx.doi.org/10.31802/2658-4476-2020-1-5-223-230.

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Scott, Rachel M. "Sebastian Elsässer . The Coptic Question in the Mubarak Era: Debating National Identity, Religion, and Citizenship. New York: Oxford University Press, 2014. xviii + 319 pages, illustrations, references. Cloth US$74.00 ISBN 978-0-1993-6839-6." Review of Middle East Studies 49, no. 1 (February 2015): 80–82. http://dx.doi.org/10.1017/rms.2015.12.

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Erdeljan, Jelena. "A note on two unpublished Coptic textiles from Belgrade." Zograf, no. 41 (2017): 19–24. http://dx.doi.org/10.2298/zog1741019e.

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This text presents to the academic public two so-far unpublished pieces from the collection of Coptic textiles housed at the Museum of Applied Art in Belgrade. The aim of this text is to identify the motifs represented on them, as well as to propose a possible iconographic and iconological reading of their imagery. Both pieces of Coptic textile presented here display a number of iconographic subjects typical of Late Antique Egypt such as the Dionysiac thiasus and other subjects related to Dionysos - vines, lions, panthers and other animals, as well as the so-called Coptic horseman. They are typical of the visual idiom which survived from the classical period into Late Antique Coptic Egypt and was taking on new meanings in the context of religious and cultural syncretism.

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Torretta, Rossella. "Costituzione identitaria e possibile incidenza dell'evento traumatico non elaborato nella diagnosi di infertilitŕ inspiegata o parzialmente inspiegata." RICERCA PSICOANALITICA, no. 2 (May 2011): 113–28. http://dx.doi.org/10.3280/rpr2011-002009.

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L'esperienza acquisita nei colloqui con le coppie "infertili" ha permesso di evidenziare il peso predominante della mente nei casi di infertilitŕ inspiegata o parzialmente inspiegata. Aspetti affettivi non risolti legati alla vita della coppia, o di uno dei partner, sembrano influenzare la capacitŕ generativa. L'esperienza clinica ha suggerito l'esistenza di un legame profondo tra infertilitŕ inspiegata e la presenza di conflitti che rendono impossibile da affrontare la possibilitŕ di poter generare. Sono tanti i motivi per cui si desidera concepire e, tra questi, anche il bisogno di riparazione. Riparazione alla frattura nel proprio divenire identitariamente, ma anche a quella di adulti significativi nella propria vita. Nel corso di percorsi psicoterapeutici con coppie che si sottoponevano a fecondazione assistita č stata osservata la ricorsivitŕ di esperienze traumatiche e/o luttuose non elaborate, accadute nel corso delle loro vite e in quelle dei loro adulti di riferimento. Per poter approfondire e verificare l'eventuale correlazione e incidenza tra trauma/lutto non elaborato e infertilitŕ inspiegata sono stati studiati questi aspetti su un campione di 89 coppie infertili all'inizio di un programma di PMA. Il 71% del campione presentava almeno un lutto o un trauma non elaborati. L'infertilitŕ inspiegata puň essere letta come un sintomo dietro il quale si celano richieste di autorizzazione a essere, a potersi definire identitariamente. Il trauma č allora stato visto come impossibilitŕ ad acquisire un significato di sé in relazione al contesto nel quale si č inseriti, ostacolo alla possibilitŕ di ricerca della propria identitŕ. Identitŕ intesa come presenza a sé stessi

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Yassa, Katei, and Gehan Nagy. "Sustainable Guidelines for Enhancing Indoor Thermal Comfort in Coptic Churches in Egypt Using Passive Design Strategies; Case Study St. Barbarah and Virgin Mary Churches." WSEAS TRANSACTIONS ON ENVIRONMENT AND DEVELOPMENT 17 (April 1, 2021): 211–21. http://dx.doi.org/10.37394/232015.2021.17.21.

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Since the 20th century, the temperature has risen, worldwide, due to climate change causing global warming. Such phenomena have resulted in thermal dissatisfaction within various buildings indoor spaces including Egyptian Coptic Orthodox churches. Heritage churches designs have always implemented passive strategies to provide indoor thermal comfort. However, modern churches design tend to use active strategies to provide indoor thermal satisfaction instead of referring to the use of passive designs. Accordingly, the main purpose of this research is to identify a set of guidelines to enhance indoor thermal comfort in modern Coptic Orthodox churches using passive design strategies. The research has adapted a mixed method approach where an in-depth literature review resulting a qualitative summary of passive techniques used in heritage Coptic churches, then followed by a comparative analysis between two Egyptian case studies; the first is a heritage church (St. Barbarah church) and the other is modern which is (Virgin Mary church) based on the deducted passive strategies from the literature. Moreover, an applicable simulation for varying the methodology, using Design Builder, where the modern church will be simulated and tested for thermal comfort before and after modifying it using the passive strategies deducted from the literature. The research’s main findings were the list of passive techniques that could be used to enhance the indoor thermal comfort, while the simulation experimental results where related to a typical summer week, showing that for the average air temperature and the average solar gains, the triple glazing was the most effective in causing indoor thermal comfort. But, for the average relative humidity and average of total fresh air, insulation has shown to be most effective in providing enhanced indoor thermal comfort. To conclude, a set of guidelines has been deduced from the methods adapted in the research showing the most suitable and applicable passive design strategies that could be used inside Coptic Orthodox churches to enhance indoor thermal comfort.

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Henein, Michael Y., Ibadete Bytyçi, Rachel Nicoll, Rafik Shenouda, Sherif Ayad, Federico Vancheri, and Matteo Cameli. "Obesity Strongly Predicts COVID-19-Related Major Clinical Adverse Events in Coptic Clergy." Journal of Clinical Medicine 10, no. 13 (June 22, 2021): 2752. http://dx.doi.org/10.3390/jcm10132752.

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Background and Aims: The Coptic clergy, due to their specific work involving interaction with many people, could be subjected to increased risk of infection from COVID-19. The aim of this study, a sub-study of the COVID-19-CVD international study of the impact of the pandemic on the cardiovascular system, was to assess the prevalence of COVID-19 among Coptic priests and to identify predictors of clinical adverse events. Methods: Participants were geographically divided into three groups: Group-I: Europe and USA, Group II: Northern Egypt, and Group III: Southern Egypt. Participants’ demographic indices, cardiovascular risk factors, possible source of infection, number of liturgies, infection management, and major adverse events (MAEs), comprising death, or mechanical ventilation, were assessed. Results: Out of the 1570 clergy serving in 25 dioceses, 255 (16.2%) were infected. Their mean age was 49.5 ± 12 years and mean weekly number of liturgies was 3.44 ± 1.0. The overall prevalence rate was 16.2% and did not differ between Egypt as a whole and overseas (p = 0.23). Disease prevalence was higher in Northern Egypt clergy compared with Europe and USA combined (18.4% vs. 12.1%, p = 0.03) and tended to be higher than in Southern Egypt (18.4% vs. 13.6%, p = 0.09). Ten priests (3.92%) died of COVID-19-related complications, and 26 (10.2) suffered a MAE. The clergy from Southern Egypt were more obese, but the remaining risk factors were less prevalent compared with those in Europe and USA (p = 0.01). In multivariate analysis, obesity (OR = 4.180; 2.479 to 12.15; p = 0.01), age (OR = 1.055; 0.024 to 1.141; p = 0.02), and systemic hypertension (OR = 1.931; 1.169 to 2.004; p = 0.007) predicted MAEs. Obesity was the most powerful independent predictor of MAE in Southern Egypt and systemic hypertension in Northern Egypt (p < 0.05 for both). Conclusion: Obesity is very prevalent among Coptic clergy and seems to be the most powerful independent predictor of major COVID-19-related adverse events. Coptic clergy should be encouraged to follow the WHO recommendations for cardiovascular disease and COVID-19 prevention.

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Krueger, Frederic. "“The Angel of the Topos Shall Bless You”: Preliminary Report on the Cult of the Altar-Angels in Late Antique Egypt." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 2 (August 1, 2022): 284–304. http://dx.doi.org/10.1515/zac-2022-0022.

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Abstract This article presents a first look at some of the key sources and hypotheses of ongoing research on a significant yet ill-studied figure in late antique Egyptian-Christian piety: The “Angel of the Altar,” or “of the Topos,” and later “of the Sacrifice” as he is still invoked in the Coptic liturgy today. Since the 4th century, church canons and literary works aiming to instill fear of the altar in monks and clerics warn of the angel guarding it, who can only be seen by monastic and clerical leaders in visions which become a common feature of post-Chalcedonian Coptic homiletics. This angel figure is identified with God’s destructive power defending the ark/altar/temple in the Old Testament. The “Angel of the Altar” also has the crucial liturgical function of lifting the Eucharistic offering to God. He is even considered the true dispenser or withholder of the Eucharist, overshadowing and potentially nullifying the actions of the priest. Originally an impersonal figure, he is sometimes identified with the specific archangel assigned to the church in question, such as Michael or Raphael. In a further step, it seems that some monastic communities who built their corporate identities on the fame of their respective patron saint began to identify the latter with the “Angel of the Altar,” appropriating the concept for the cult of saints. Documentary papyri show how monastic leaders invoked the Angel as superhuman punisher and blesser in the economic interest of the monastery. It is probably in this context that the variant “Angel of the Topos” emerged, amounting to what seems to be the only technical term for “patron saint of a place” in Coptic.

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Voytenko, Anton. "The Time of Patriarchs Peter IV and Damian As the Nodal Point of the Genesis of the Coptic Church: Problems and Proposed Solutions." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 304–17. http://dx.doi.org/10.15688/jvolsu4.2021.6.22.

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Introduction. The article examines a recently put forward hypothesis that the time of the Coptic Church’s final genesis was the period of the Alexandrian anti-Chalcedonian Patriarchs Peter IV (576–578) and Damian (578–607). Methods. A comparative research method and factor analysis are used. The main research task is to identify all the factors that contributed to the making of full-fledged ecclesiastical structures by the Theodosians (one of the trends of the Egyptian Miaphysites), and a correlation of these factors with each other to single out the main of them. Analysis. The successful establishment of the Miaphysites (Theodosian) episcopate resulted from the configuration of objective and subjective factors. Objective factors include the following: the weakening of control by the central authorities over the structures of the Miaphysites after Justinian I (482/483–565), the increasing regionalization of the empire and the strengthening of the role of local elites in the provinces, the growing importance of the Coptic language in secular and clerical office work. Subjective factors include the victory of the Miaphysite Patriarch Peter IV over his rival Theodore and the appearance of Damian as Peter’s successor. Results. On the whole, the proposed hypothesis quite thoroughly explains the emergence of the Coptic Church during the period. However, it has several disadvantages, which open up a number of prospects for further researches. Firstly, there is almost no explanation for the success of Damian’s personnel policy. Secondly, insufficient attention was paid to the Egyptian anti-Chalcedonian monasticism. From the author’s point of view, Egyptian Miaphysite monks, suffering from the pressure of the central and local authorities after the Chalcedonian schism, managed to establish an effective network functioned as a “rhizome”, on which the episcopate risen during Peter’s and Damian’s time relied primarily in rebuilding stable ecclesiastical structures in Egypt.

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Galal, Lise Paulsen, Alistair Hunter, Fiona McCallum, Sara Lei Sparre, and Marta Wozniak-Bobinska. "Middle Eastern Christian Spaces in Europe: Multi-sited and Super-diverse." Journal of Religion in Europe 9, no. 1 (March 7, 2016): 1–25. http://dx.doi.org/10.1163/18748929-00901002.

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Despite little scholarly attention, Middle Eastern Christian Churches are a well-established element of the European religious landscape. Based on collaborative research, this article examines how three mutual field visits facilitated a deeper understanding of the complexity that characterises church establishment and activities among Iraqi, Assyrian/Syriac and Coptic Orthodox Christians in theuk, Sweden and Denmark. Exploring analytical dimensions of space, diversity, size, and minority position we identify three positions of Middle Eastern Christians: in London as the epitome of super-diversity, in Copenhagen as a silenced minority within a minority, and in Södertälje as a visible majority within a minority.

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Kuo, Ping-Chung, Yao-Tung Lin, Mei-Lin Yang, Ming-Yuan Liao, Guo-Feng Chen, Po-Hsun Chen, Lin-Fu Wong, and Jenn-Wen Huang. "Enhanced Antifungal Bioactivity of Coptis Rhizome Prepared by Ultrafining Technology." Journal of Nanomaterials 2014 (2014): 1–6. http://dx.doi.org/10.1155/2014/262454.

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The aim of this study was to identify and quantify the bioactive constituents in the methanol extracts of Coptis Rhizome prepared by ultrafining technology. The indicator compound was identified by spectroscopic method and its purity was determined by HPLC. Moreover, the crude extracts and indicator compound were examined for their ability to inhibit the growth ofRhizoctonia solaniKühn AG-4 on potato dextrose agar plates. The indicator compound is a potential candidate as a new plant derived pesticide to controlRhizoctoniadamping-off in vegetable seedlings. In addition, the extracts of Coptis Rhizome prepared by ultrafining technology displayed higher contents of indicator compound; they not only improve their bioactivity but also reduce the amount of the pharmaceuticals required and, thereby, decrease the environmental degradation associated with the harvesting of the raw products.

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Georgakopoulos, Thanasis, Eliese-Sophia Lincke, Kiki Nikiforidou, and Anna Piata. "On the polysemy of motion verbs in Ancient Greek and Coptic." Studies in Language 44, no. 1 (May 6, 2020): 27–69. http://dx.doi.org/10.1075/sl.18047.geo.

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Abstract In this paper, we propose a constructional analysis of the meanings of two generic motion verbs in Ancient Greek and Coptic (Sahidic dialect), the verbs baínō and bôk, respectively, both of which are glossed as ‘go’ and are characterized by extensive polysemy. We argue that an adequate analysis of these meanings can only be achieved in a framework that recognizes lexical constructions at the level of the verb sense, showing that each meaning correlates with encoding features (ranging from morpho-syntactic to semantic, discursive, and lexical ones) that are not predictable, or at best are only partially motivated. Through extensive corpus analysis, we identify such significant, frequency-based patterns of correlation, each of which represents a lexical construction. Our data thus argue strongly for an approach to polysemy in which individual meanings are represented as enriched lexical constructions, which include morphological and discursive specifications (in addition to standard valence information).

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Macchioni, Elena. "Famiglie della generazione sandwich: identità di coppia e reti di sostegno." SOCIOLOGIA E POLITICHE SOCIALI, no. 3 (March 2020): 161–92. http://dx.doi.org/10.3280/sp2019-003008.

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Nakonieczna, Sylwia, Aneta Grabarska, Kinga Gawel, Paula Wróblewska-Łuczka, Arkadiusz Czerwonka, Andrzej Stepulak, and Wirginia Kukula-Koch. "Isoquinoline Alkaloids from Coptis chinensis Franch: Focus on Coptisine as a Potential Therapeutic Candidate against Gastric Cancer Cells." International Journal of Molecular Sciences 23, no. 18 (September 7, 2022): 10330. http://dx.doi.org/10.3390/ijms231810330.

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Gastric cancer (GC) has high incidence rates and constitutes a common cause of cancer mortality. Despite advances in treatment, GC remains a challenge in cancer therapy which is why novel treatment strategies are needed. The interest in natural compounds has increased significantly in recent years because of their numerous biological activities, including anti-cancer action. The isolation of the bioactive compounds from Coptis chinensis Franch was carried out with the Centrifugal Partition Chromatography (CPC) technique, using a biphasic solvent system composed of chloroform (CHCl3)—methanol (MeOH)—water (H2O) (4:3:3, v/v) with an addition of hydrochloric acid and trietylamine. The identity of the isolated alkaloids was confirmed using a high resolution HPLC-MS chromatograph. The phytochemical constituents of Coptis chinensis such as berberine, jatrorrhizine, palmatine and coptisine significantly inhibited the viability and growth of gastric cancer cell lines ACC-201 and NCI-N87 in a dose-dependent manner, with coptisine showing the highest efficacy as revealed using MTT and BrdU assays, respectively. Flow cytometry analysis confirmed the coptisine-induced population of gastric cancer cells in sub-G1 phase and apoptosis. The combination of coptisine with cisplatin at the fixed-ratio of 1:1 exerted synergistic and additive interactions in ACC-201 and NCI-N87, respectively, as determined by means of isobolographic analysis. In in vivo assay, coptisine was safe for developing zebrafish at the dose equivalent to the highest dose active in vitro, but higher doses (greater than 10 times) caused morphological abnormalities in larvae. Our findings provide a theoretical foundation to further studies on more detailed mechanisms of the bioactive compounds from Coptis chinensis Franch anti-cancer action that inhibit GC cell survival in in vitro settings.

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LI, BO, QINGJUN YUAN, and ZHIYONG ZHANG. "A contribution to the Flora of North America: synonymy and lectotypification of Coptis laciniata (Ranunculaceae)." Phytotaxa 131, no. 1 (September 13, 2013): 58. http://dx.doi.org/10.11646/phytotaxa.131.1.11.

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Coptis Salisbury (1807: 305) is a small genus of Ranunculaceae containing 10 (Ford 1997) to 15 (Fu 2001) species. It is distributed in temperate and boreal regions of East Asia and North America (Ford 1997, Fu 2001). In order to generate a comprehensive sampling for a phylogenetic reconstruction of the genus, we have reviewed all described species and their distribution (‘A synopsis of Coptis (Ranunculaceae)’, Li, unpublished). Accidentally, we identified a North American taxon, C. venosa Howell (1897: 21), that is not recognized by the latest updated Flora of North America (Ford 1997), nor has the name been included in any literature of the genus since its first description in the Flora of Northwest America (Howell 1897). Besides C. venosa, Howell (1897) recognized another four species from North America in his work: C. aspleniifolia Salisbury (1807: 306), C. laciniata Gray (1887: 297), C. occidentalis Torrey & Gray (1838: 28) and C. trifolia (Linnaeus 1753: 558) Salisbury (1807: 305), and commented that C. venosa was only collected by himself and has the same distribution range as C. occidentalis. No details were given about the morphological differences between C. venosa and the other four species. We closely examined protologues, descriptions, type specimens and other specimens of these five species. On the type specimen of C. venosa (deposited in Oregon State University Herbarium, OSC) (Fig. 1 A), we observed that the flowers of C. venosa are similar to those of C. aspleniifolia, C. laciniata and C. occidentalis in having linear-lanceolate sepals and petals, and nearly basal nectaries. Coptis venosa, however, is clearly different from C. aspleniifolia and C. occidentalis by having a biternate leaf blade that is almost identical to the leaf blade of C. laciniata. Based on overall similarity in morphology between C. venosa and C. laciniata, coupled with their overlapping distribution ranges, we hereby propose to treat C. venosa as a synonym of C. laciniata. Thus, we now recognize four species of Coptis in North America, C. aspleniifolia, C. laciniata, C. occidentalis and C. trifolia, and provide a key to identify them (as below).

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Moussa, Abubakr, and Mahmoud Roshdy. "Monitoring Coptic Masonry Affected by Clay Minerals and Microorganisms at the Church of Virgin Mary, Wadi El-Natrun (Egypt)." Heritage 4, no. 4 (October 29, 2021): 4056–67. http://dx.doi.org/10.3390/heritage4040223.

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This paper focuses on the role played by the clay minerals and microorganisms in the deterioration process of Coptic architecture units at the church of Virgin Mary, Wadi El-Natrun region. For this purpose building materials (mainly mortars and plasters) from the studied church were examined using X-ray diffraction (XRD), X-ray fluorescence (XRF) and scanning electron microscope with energy dispersive spectroscopy (SEM-EDS); in order to identify their composition and were investigated petro-graphically to determine the real response of the masonry structure to the deformation imposed at the endogenous factors. Wall gypsum mortars in the church contain halloysite as a dominant clay mineral while plaster is clay free; concerning microorganisms, the fungal flora Aspergillus glaucus represent the most dominant fungi constituting (22.22%), Aspergillus flavus, Aspergillus flavus, Aspergillus fumigatus, Aspergillus occhraceus, and Aspergillus caudidus were also isolated.

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Li, Zhi, Irmgard Merfort, and Eike Reich. "High-Performance Thin Layer Chromatography for Quality Control of Multicomponent Herbal Drugs: Example of Cangzhu Xianglian San." Journal of AOAC INTERNATIONAL 93, no. 5 (September 1, 2010): 1390–98. http://dx.doi.org/10.1093/jaoac/93.5.1390.

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Abstract Due to their complexity, multicomponent herbal drugs pose enormous analytical challenges for quality control (QC). Although they may have traditionally been used for hundreds of years, the information about their chemical composition is often still limited. Selecting suitable markers to monitor the identity and potency of the mixture is, therefore, difficult. There is also the possibility of natural variability for each plant. This paper illustrates a pragmatic and practical approach to QC of a multicomponent herbal drug by HPTLC. Cangzhu Xianglian San (CXS), composed of the herbal drugs Coptis rhizome, Aucklandia root, and Atractylodes rhizome (30 + 20 + 60, w/w/w), is used as an example. A characteristic fingerprint can be generated for CXS with tolueneethyl acetatemethanolisopropanolwater (60 + 30 + 20 + 15 + 3, v/v/v/v/v) mobile phase on HPTLC silica gel 60 conditioned with ammonia. While the corresponding monograph of the Chinese Veterinary Pharmacopoeia focuses only on the detection of berberine, one of the principal components of Coptis rhizome, the proposed method of identification determines the presence of all three components in the drug after derivatization with anisaldehyde reagent. The same method can also be used to quantitatively determine the content of berberine by scanning densitometry. This paper provides details about the validation of the qualitative and quantitative determinations.

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Thaiwong, Tuddow, Dodd G. Sledge, Alexandra Collins-Webb, and Matti Kiupel. "Immunohistochemical Characterization of Canine Oral Papillary Squamous Cell Carcinoma." Veterinary Pathology 55, no. 2 (December 20, 2017): 224–32. http://dx.doi.org/10.1177/0300985817741732.

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Recently, histologic subtypes of oral squamous cell carcinoma (SCC) corresponding to the human classification scheme have been proposed for dogs. A papillary squamous cell carcinoma subtype is characterized by dominant exophytic architectural growth with limited invasion, a lower metastatic rate, and better overall survival compared with conventional SCC. Whereas most canine oral conventional SCCs are easily diagnosed by histologic examination, the diagnosis of canine oral papillary squamous cell carcinoma (COPSCC) can be challenging since the exophytic portion lacks histologic features of malignancy and appears similar to oral nonviral papillomas. In contrast, the invasive portion of COPSCC has morphologic similarities to conventional SCC and canine acanthomatous ameloblastoma. The goals of this study were to immunophenotype these 3 entities and to potentially identify discriminating markers. A panel of 17 immunohistochemical markers was investigated in tissue microarrays that included 25 COPSCCs, 10 conventional SCCs, and 10 canine acanthomatous ameloblastomas. Additionally, COPSCCs were screened for papillomavirus as a potential cause using immunohistochemistry and in situ hybridization. COPSCC had immunophenotypical similarities with conventional SCC and acanthomatous ameloblastoma, but the combined differences in immunolabeling for AE1/AE3, 34βE12, p63, and calretinin discriminated between the entities. Papillomavirus was not detected in any COPSCC, making a viral pathogenesis unlikely. A better understanding of the immunophenotype of COPSCC will aid in a more accurate diagnosis and potentially improve therapeutic approaches.

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Journal articles on the topic 'Coptic identity'

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