Background:

Cornelis Hulsman had been invited to a lecture in Hofgeismar, Germany, about his research about the violence around the Monastery of Abū Fānā, Egypt. Prof. Karl Pinggéra opened the conference with a reference to the Egyptian Holy Family tradition. Hulsman responded to this by linking the narrative of the Holy Family tradition to the narrative about the violence at the Monastery of Abū Fānā in 2008 that both show that factual truths in reporting events are subordinate to the purpose they serve.

For the full speech, please click on the following link:

http://www.arabwestreport.info/en/year-2008/week-52/12-muslim-christian-...

Side A: 

The lecturer, Cornelis Hulsman, starts with introducing the Holy Family tradition and the significance it means to Copts. He notes that priests in Egypt are only concerned about the Holy Family’s traces in their own respective region and not in the whole country. The tradition started in the 4th century and developed gradually, unlike what Copts believe. Even a campaign by the Egyptian tourism ministry aimed at boosting religious tourism to Egypt influenced the narrative of the Holy Family tradition. Hulsman introduces himself and his projects in the past too, which includes his experience with Egyptian authorities in terms of NGO work. He then addresses the conference’s question whether peaceful coexistence of religions is possible in Egypt, which he answers with a yes. He then lines out his arguments, which involve: insufficient in-depth reporting of Western media coverage of Egyptian inter-religious affairs; the attack on Daīr Abū Fānā on May 31st 2008; the role of security services and governors; demonstrations; the historic dimension; demographic development of the religious communities and migration; chances of international cooperation; the variety of Islam as a religion; polemics about Christians and Muslims; Egyptian media. The story of the Daīr Abū Fānā monastery represents the paradigm of inter-confessional relations in Egypt.

Side B: 

Hulsman continues speaking on Daīr Abū Fānā. He mentions the views of villagers and government officials. Then he goes back into history again and points out the role and research findings of art historian Helmut Buschhausen in the mid nineties that motivated the Coptic Orthodox Church to revive an ancient monastery that had no longer been functioning for many centuries. It was not until 1999 that monks started to reuse the monastery, which served as a cemetery before. Another monastery happened to be rebuild after recent excavations in the al-Fayūm oasis, and another one near Sūhāj. He also outlines the influential role of Pope Shenouda (Shinūda) III. Land conflicts and kidnappings made him readdress tensions between Christians and Muslims. In his conclusion, he summarises that the Christian-Muslim “conflict“ indeed is very complex. He finds it crucial for both Copts and Muslims to try to see through this complexity in order to avoid tensions. Better knowledge would lead to better understanding which again contributes to finding solutions. Christians should focus on the wealth of all Egyptians. In a question and answer session, he states that Egyptian human rights organisations all have a political background and hence their views should be treated with caution.