Fiona McCallum Guiney | University of St Andrews (original) (raw)
Books by Fiona McCallum Guiney
The Rowman & Littlefield Handbook of Christianity in the Middle East, 2020
This chapter provides an overview of the presence and development of Middle Eastern Christians ou... more This chapter provides an overview of the presence and development of Middle Eastern Christians outside of the region. It explores three distinct themes relating to Middle Eastern Christian diasporas – the role of the church, interactions with wider society and transnational ties. It is important to note that communal associations separate from the churches have also been created and play an important role in developing community life including preserving their culture. These will be explored in relation to interactions with new societies, the Middle East and other parts of the diaspora. However, given that the denominational churches play a central role in shaping the identity of faith-based migrant groups, the first section will primarily focus on church-led activities. The needs and interests of the first and second migrant generations will also be explored. The three themes are devised from research findings from a collaborative project exploring Middle Eastern Christian Communities in Europe with case studies of Coptic Orthodox, Assyrian/Syriac and Iraqi Christians in the UK, Denmark and Sweden. While the findings have relevance to other denominations and countries, indeed some examples are given from the United States, Canada and Australia; it is not possible for the chapter to explore all denominations or geographic areas. Thus, the chapter concentrates on the larger denominations, which combine a faith and ethnic identity.
This work offers a new analysis of the role of religious institutions in both domestic and intern... more This work offers a new analysis of the role of religious institutions in both domestic and international politics. By examining the current theoretical debates on the relationship between religion and politics, the Middle East is examined not through the predominant religion Islam, but instead in the context of another indigenous faith to the region – Christianity. Two of the most outspoken yet respected individuals within the Eastern Christian churches - Coptic Orthodox Patriarch Shenouda III and Maronite Patriarch Nasrallah Boutros Sfeir – are the subjects of this study on religious leadership and the Christian communities in the Middle East. In explaining why these spiritual leaders are able to address political matters and act as communal spokesmen, McCallum identifies the significance of the tradition of patriarchal authority, the importance of the historical and political environment and the willingness of the leaders to take on a political role. The study also provides a detailed account of the current situation of the Copts and Maronites in Egypt and Lebanon respectively and the communal leadership vacuum which has led to representation by religious leaders. The growing importance of the diaspora is shown to further influence the political role of the churches through the patriarchs.
Papers by Fiona McCallum Guiney
Border Terrains: World Diasporas in the 21st Century, 2012
Journal of Ethnic and Migration Studies
Since the early 2000s in many countries of the Global North, Muslim religious identities have bec... more Since the early 2000s in many countries of the Global North, Muslim religious identities have become racialised through the global 'war on terror', the ascendancy of right-wing populists, and localised but high-profile disturbances in disadvantaged urban areas. The racialisation of religion, which conflates concerns about the religious Other with race and ethnicity, has led to an environment where those from non-white ethnic backgrounds are mistakenly presumed to be Muslim. Drawing on theorisations of misrecognition by Taylor and Fraser, the present study contributes to the emergent literature on misrecognition as Muslim by exploring a novel case study, Middle Eastern Christians in the UK. Findings are based on qualitative research with Coptic, Iraqi and Assyrian Christian communities in London and central Scotland, involving 53 semi-structured interviews and six focus groups with members of the case study communities. We identify three main types of response by those who are misrecognised, namely education, resignation, and differentiation. Following Taylor, the education and differentiation responses are interpreted as forms of cultural defence, yet such responses also risk producing the 'problem of reification' theorised by Fraser, exerting pressure on members to conform to a unitary fixed view of the group.
International Migration Review
This article explores generational perspectives on homeland-oriented diasporic humanitarianism by... more This article explores generational perspectives on homeland-oriented diasporic humanitarianism by minority diasporas. Through a case study of Coptic, Assyrian, and Iraqi Christian charities in the United Kingdom, it compares the motivations for charity-giving of first- and second-generation diaspora members. The first generation has direct life experiences in the homeland, whereas the second generation has indirect knowledge of the ancestral homeland through collective memory. Despite different experiences of the homeland, the article finds that ongoing crises in the homeland serve as trigger events that mobilize both first- and second-generation diaspora members to support members of their community in the Middle East. Generational divergence, however, occurs over the range of charity beneficiaries. The first generation tended to adopt an exclusive approach to humanitarianism by focusing upon homeland-oriented aid solely to Copts, Assyrians, or Iraqi Christians. The second generati...
Journal of Ethnic and Migration Studies, 2023
Since the early 2000s in many countries of the Global North, Muslim religious identities have bec... more Since the early 2000s in many countries of the Global North, Muslim religious identities have become racialised through the global 'war on terror', the ascendancy of right-wing populists, and localised but high-profile disturbances in disadvantaged urban areas. The racialisation of religion, which conflates concerns about the religious Other with race and ethnicity, has led to an environment where those from non-white ethnic backgrounds are mistakenly presumed to be Muslim. Drawing on theorisations of misrecognition by Taylor and Fraser, the present study contributes to the emergent literature on misrecognition as Muslim by exploring a novel case study, Middle Eastern Christians in the UK. Findings are based on qualitative research with Coptic, Iraqi and Assyrian Christian communities in London and central Scotland, involving 53 semi-structured interviews and six focus groups with members of the case study communities. We identify three main types of response by those who are misrecognised, namely education, resignation, and differentiation. Following Taylor, the education and differentiation responses are interpreted as forms of cultural defence, yet such responses also risk producing the 'problem of reification' theorised by Fraser, exerting pressure on members to conform to a unitary fixed view of the group.
International Migration Review, 2022
This article explores generational perspectives on homeland-oriented diasporic humanitarianism by... more This article explores generational perspectives on homeland-oriented diasporic humanitarianism by minority diasporas. Through a case study of Coptic, Assyrian, and Iraqi Christian charities in the UK, it compares the motivations for charity-giving of first-and second-generation diaspora members. The first generation has direct life experiences in the homeland, whereas the second generation has indirect knowledge of the ancestral homeland through collective memory. Despite different experiences of the homeland, the article finds that ongoing crises in the homeland serve as trigger events that mobilize both first-and second-generation diaspora members to support members of their community in the Middle East. Generational divergence, however, occurs over the range of charity beneficiaries. The first generation tended to adopt an exclusive approach to humanitarianism by focusing upon homeland-oriented aid solely to Copts, Assyrians, or Iraqi Christians. The second generation, by contrast, were still deeply committed to supporting members of their own community in the Middle East but also maintained attachment to Egypt or Iraq, as well as to the UK, that resulted in support for additional causes in the homeland and the UK. It is the range of recipients of diaspora charity, rather than mobilization to support the community in the homeland, that was impacted by generational differences. The article's findings imply that the second generation of minority diasporas are reshaping diasporic humanitarianism by reacting to their connections with both the homeland and host state when identifying charity beneficiaries.
Mashriq and Mahjar, 2020
This article explores how migrants experience the process of becoming (and being) citizens by tak... more This article explores how migrants experience the process of becoming (and being) citizens by taking the understudied case of Middle Eastern Christians of Iraqi and Egyptian heritage residing in the UK. It is argued that exclusion in the Middle East reinforces a sense of inclusion in the UK particularly due to the prevalence of the rule of law in the UK. However, by exploring a ‘clash of values’ on the role of religion in society and sexual liberalization issues, it is suggested that Middle Eastern Christians’ support for equality and tolerance is not absolute, especially when they perceive societal norms as conflicting with religious teachings. Finally, the paper shows how the notion of ‘protective patriotism’ is used by some Middle Eastern Christians to express their belonging to their new state by defending perceived societal values.
Mashriq and Mahjar, 2020
This article is an introduction to a special issue on Middle Eastern Christians in Europe publish... more This article is an introduction to a special issue on Middle Eastern Christians in Europe published by Mashriq and Mahjar.
Journal of Church and State, 2019
This paper explores the negotiation of political secularism by a migrant group who have a shared ... more This paper explores the negotiation of political secularism by a migrant group who have a shared religious heritage with the majority population in their new country but are identified as a minority Other due to their ethnic and national origins. Middle Eastern Christians like other religious minorities in the Middle East, have tended to favour “secular values” in politics as a means of attempting to acquire equal rights as citizens and limiting the public role of Islam. The UK can be seen as providing new opportunities for Middle Eastern Christians given its Christian heritage and support for religious tolerance and equality. For many of these migrants, there were multiple reasons for leaving the Middle East including economic, societal, family and religious factors. The paper argues that assumptions of shared Christian identity as a basis of practising belonging to their new state has not enabled them to becoming part of the majority. Instead, political secularism has led to a situation where they consider that they are still a marginalised ‘Other’ due to their ethnic/national background. Furthermore, community members highlight the lack of privileges given to the dominant religion and the perceived challenges they face in practising Christianity. This paper locates the case study in a discussion on secularism, church-state relations and migration before presenting the narratives of encounters with political secularism. These are: perspectives on the idea of Britain as a Christian country; the impact on political and societal interactions and the implications for younger generations. Based on qualitative research with Egyptian, Iraqi and Assyrian Christians residing in the UK, the paper argues that direct and indirect experiences in the Middle Eastern homelands directly affect understandings and reactions to political secularism in the UK.
Despite little scholarly attention, Middle Eastern Christian Churches are a well-established elem... more 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 the UK, 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.
Islam and ChristianMuslim Relations, Jan 1, 2012
The political participation of Christians in the Arab world highlights the difficulties in reconc... more The political participation of Christians in the Arab world highlights the difficulties in reconciling the principles of equality and full rights based on citizenship with maintaining the public role of the religion of the majority of the population -Islam. Christian strategies have focused upon both Arab and state nationalism as well as pursuing individual ambitions.
Third World Quarterly, Jan 1, 2012
The churches in the Middle East are generally perceived to be supportive of the authoritarian sta... more The churches in the Middle East are generally perceived to be supportive of the authoritarian states in the region. The motivations for this strategy and its successes and limitations in the context of the authoritarian environment and the religious heritage of the region are explored. This paper argues that the approaches pursued are determined by the structure of the community in relation to the majority and other Christian communities as well as state policies towards the community. The overriding aim of church leaders of protecting their communities has led to a modern variation of the historical millet system which provides them public status in exchange for their acquiescence for regime policies. This security guarantee combined with wariness towards other potential political actors and the desire to protect their privileged position from communal challengers has resulted in the hierarchies' preference for the authoritarian status quo rather than encouraging democracy promotion.
International Journal of Middle East Studies, Jan 1, 2010
Middle Eastern Studies, Jan 1, 2007
Forthcoming Conferences by Fiona McCallum Guiney
Department for Continuing Education University of Oxford Christianity in the Middle East Toda... more Department for Continuing Education
University of Oxford
Christianity in the Middle East Today
Saturday 19th September 2015
A day school to be held at:
Rewley House,
1 Wellington Square
Oxford
(Please see the attached form for further details of registration and course fee.)
The Middle East is the place of origin of Christianity. Middle Eastern Christianity, despite being a small part of Global Christianity, less than one per cent, has significance and importance for the wider Christian tradition. The ecclesial context is one of great complexity.
The churches of the Middle East can be grouped into five families - Oriental Orthodox; Eastern Orthodox; ‘Assyrian’ Church of the East; Oriental and Eastern Catholic; Anglican and Protestant. Today Christianity in the Middle East faces numerous challenges – civil war, interreligious conflict, migration and exile. This is only part of the story. Middle East Christianity is a lively and rich spiritual community which is creating new theological and political thought, ecumenical conviviality and monastic revival.
This study day begins with an introduction to the main historical, political and religious currents which provide the context for Christianity in the Middle East today; engages with Armenian Christianity in Western Asia; Eastern Christianity in Iraq; the theological and political context for Christians in the Holy Land; and the growing presence of Middle Eastern Christians in Europe.
The Rowman & Littlefield Handbook of Christianity in the Middle East, 2020
This chapter provides an overview of the presence and development of Middle Eastern Christians ou... more This chapter provides an overview of the presence and development of Middle Eastern Christians outside of the region. It explores three distinct themes relating to Middle Eastern Christian diasporas – the role of the church, interactions with wider society and transnational ties. It is important to note that communal associations separate from the churches have also been created and play an important role in developing community life including preserving their culture. These will be explored in relation to interactions with new societies, the Middle East and other parts of the diaspora. However, given that the denominational churches play a central role in shaping the identity of faith-based migrant groups, the first section will primarily focus on church-led activities. The needs and interests of the first and second migrant generations will also be explored. The three themes are devised from research findings from a collaborative project exploring Middle Eastern Christian Communities in Europe with case studies of Coptic Orthodox, Assyrian/Syriac and Iraqi Christians in the UK, Denmark and Sweden. While the findings have relevance to other denominations and countries, indeed some examples are given from the United States, Canada and Australia; it is not possible for the chapter to explore all denominations or geographic areas. Thus, the chapter concentrates on the larger denominations, which combine a faith and ethnic identity.
This work offers a new analysis of the role of religious institutions in both domestic and intern... more This work offers a new analysis of the role of religious institutions in both domestic and international politics. By examining the current theoretical debates on the relationship between religion and politics, the Middle East is examined not through the predominant religion Islam, but instead in the context of another indigenous faith to the region – Christianity. Two of the most outspoken yet respected individuals within the Eastern Christian churches - Coptic Orthodox Patriarch Shenouda III and Maronite Patriarch Nasrallah Boutros Sfeir – are the subjects of this study on religious leadership and the Christian communities in the Middle East. In explaining why these spiritual leaders are able to address political matters and act as communal spokesmen, McCallum identifies the significance of the tradition of patriarchal authority, the importance of the historical and political environment and the willingness of the leaders to take on a political role. The study also provides a detailed account of the current situation of the Copts and Maronites in Egypt and Lebanon respectively and the communal leadership vacuum which has led to representation by religious leaders. The growing importance of the diaspora is shown to further influence the political role of the churches through the patriarchs.
Border Terrains: World Diasporas in the 21st Century, 2012
Journal of Ethnic and Migration Studies
Since the early 2000s in many countries of the Global North, Muslim religious identities have bec... more Since the early 2000s in many countries of the Global North, Muslim religious identities have become racialised through the global 'war on terror', the ascendancy of right-wing populists, and localised but high-profile disturbances in disadvantaged urban areas. The racialisation of religion, which conflates concerns about the religious Other with race and ethnicity, has led to an environment where those from non-white ethnic backgrounds are mistakenly presumed to be Muslim. Drawing on theorisations of misrecognition by Taylor and Fraser, the present study contributes to the emergent literature on misrecognition as Muslim by exploring a novel case study, Middle Eastern Christians in the UK. Findings are based on qualitative research with Coptic, Iraqi and Assyrian Christian communities in London and central Scotland, involving 53 semi-structured interviews and six focus groups with members of the case study communities. We identify three main types of response by those who are misrecognised, namely education, resignation, and differentiation. Following Taylor, the education and differentiation responses are interpreted as forms of cultural defence, yet such responses also risk producing the 'problem of reification' theorised by Fraser, exerting pressure on members to conform to a unitary fixed view of the group.
International Migration Review
This article explores generational perspectives on homeland-oriented diasporic humanitarianism by... more This article explores generational perspectives on homeland-oriented diasporic humanitarianism by minority diasporas. Through a case study of Coptic, Assyrian, and Iraqi Christian charities in the United Kingdom, it compares the motivations for charity-giving of first- and second-generation diaspora members. The first generation has direct life experiences in the homeland, whereas the second generation has indirect knowledge of the ancestral homeland through collective memory. Despite different experiences of the homeland, the article finds that ongoing crises in the homeland serve as trigger events that mobilize both first- and second-generation diaspora members to support members of their community in the Middle East. Generational divergence, however, occurs over the range of charity beneficiaries. The first generation tended to adopt an exclusive approach to humanitarianism by focusing upon homeland-oriented aid solely to Copts, Assyrians, or Iraqi Christians. The second generati...
Journal of Ethnic and Migration Studies, 2023
Since the early 2000s in many countries of the Global North, Muslim religious identities have bec... more Since the early 2000s in many countries of the Global North, Muslim religious identities have become racialised through the global 'war on terror', the ascendancy of right-wing populists, and localised but high-profile disturbances in disadvantaged urban areas. The racialisation of religion, which conflates concerns about the religious Other with race and ethnicity, has led to an environment where those from non-white ethnic backgrounds are mistakenly presumed to be Muslim. Drawing on theorisations of misrecognition by Taylor and Fraser, the present study contributes to the emergent literature on misrecognition as Muslim by exploring a novel case study, Middle Eastern Christians in the UK. Findings are based on qualitative research with Coptic, Iraqi and Assyrian Christian communities in London and central Scotland, involving 53 semi-structured interviews and six focus groups with members of the case study communities. We identify three main types of response by those who are misrecognised, namely education, resignation, and differentiation. Following Taylor, the education and differentiation responses are interpreted as forms of cultural defence, yet such responses also risk producing the 'problem of reification' theorised by Fraser, exerting pressure on members to conform to a unitary fixed view of the group.
International Migration Review, 2022
This article explores generational perspectives on homeland-oriented diasporic humanitarianism by... more This article explores generational perspectives on homeland-oriented diasporic humanitarianism by minority diasporas. Through a case study of Coptic, Assyrian, and Iraqi Christian charities in the UK, it compares the motivations for charity-giving of first-and second-generation diaspora members. The first generation has direct life experiences in the homeland, whereas the second generation has indirect knowledge of the ancestral homeland through collective memory. Despite different experiences of the homeland, the article finds that ongoing crises in the homeland serve as trigger events that mobilize both first-and second-generation diaspora members to support members of their community in the Middle East. Generational divergence, however, occurs over the range of charity beneficiaries. The first generation tended to adopt an exclusive approach to humanitarianism by focusing upon homeland-oriented aid solely to Copts, Assyrians, or Iraqi Christians. The second generation, by contrast, were still deeply committed to supporting members of their own community in the Middle East but also maintained attachment to Egypt or Iraq, as well as to the UK, that resulted in support for additional causes in the homeland and the UK. It is the range of recipients of diaspora charity, rather than mobilization to support the community in the homeland, that was impacted by generational differences. The article's findings imply that the second generation of minority diasporas are reshaping diasporic humanitarianism by reacting to their connections with both the homeland and host state when identifying charity beneficiaries.
Mashriq and Mahjar, 2020
This article explores how migrants experience the process of becoming (and being) citizens by tak... more This article explores how migrants experience the process of becoming (and being) citizens by taking the understudied case of Middle Eastern Christians of Iraqi and Egyptian heritage residing in the UK. It is argued that exclusion in the Middle East reinforces a sense of inclusion in the UK particularly due to the prevalence of the rule of law in the UK. However, by exploring a ‘clash of values’ on the role of religion in society and sexual liberalization issues, it is suggested that Middle Eastern Christians’ support for equality and tolerance is not absolute, especially when they perceive societal norms as conflicting with religious teachings. Finally, the paper shows how the notion of ‘protective patriotism’ is used by some Middle Eastern Christians to express their belonging to their new state by defending perceived societal values.
Mashriq and Mahjar, 2020
This article is an introduction to a special issue on Middle Eastern Christians in Europe publish... more This article is an introduction to a special issue on Middle Eastern Christians in Europe published by Mashriq and Mahjar.
Journal of Church and State, 2019
This paper explores the negotiation of political secularism by a migrant group who have a shared ... more This paper explores the negotiation of political secularism by a migrant group who have a shared religious heritage with the majority population in their new country but are identified as a minority Other due to their ethnic and national origins. Middle Eastern Christians like other religious minorities in the Middle East, have tended to favour “secular values” in politics as a means of attempting to acquire equal rights as citizens and limiting the public role of Islam. The UK can be seen as providing new opportunities for Middle Eastern Christians given its Christian heritage and support for religious tolerance and equality. For many of these migrants, there were multiple reasons for leaving the Middle East including economic, societal, family and religious factors. The paper argues that assumptions of shared Christian identity as a basis of practising belonging to their new state has not enabled them to becoming part of the majority. Instead, political secularism has led to a situation where they consider that they are still a marginalised ‘Other’ due to their ethnic/national background. Furthermore, community members highlight the lack of privileges given to the dominant religion and the perceived challenges they face in practising Christianity. This paper locates the case study in a discussion on secularism, church-state relations and migration before presenting the narratives of encounters with political secularism. These are: perspectives on the idea of Britain as a Christian country; the impact on political and societal interactions and the implications for younger generations. Based on qualitative research with Egyptian, Iraqi and Assyrian Christians residing in the UK, the paper argues that direct and indirect experiences in the Middle Eastern homelands directly affect understandings and reactions to political secularism in the UK.
Despite little scholarly attention, Middle Eastern Christian Churches are a well-established elem... more 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 the UK, 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.
Islam and ChristianMuslim Relations, Jan 1, 2012
The political participation of Christians in the Arab world highlights the difficulties in reconc... more The political participation of Christians in the Arab world highlights the difficulties in reconciling the principles of equality and full rights based on citizenship with maintaining the public role of the religion of the majority of the population -Islam. Christian strategies have focused upon both Arab and state nationalism as well as pursuing individual ambitions.
Third World Quarterly, Jan 1, 2012
The churches in the Middle East are generally perceived to be supportive of the authoritarian sta... more The churches in the Middle East are generally perceived to be supportive of the authoritarian states in the region. The motivations for this strategy and its successes and limitations in the context of the authoritarian environment and the religious heritage of the region are explored. This paper argues that the approaches pursued are determined by the structure of the community in relation to the majority and other Christian communities as well as state policies towards the community. The overriding aim of church leaders of protecting their communities has led to a modern variation of the historical millet system which provides them public status in exchange for their acquiescence for regime policies. This security guarantee combined with wariness towards other potential political actors and the desire to protect their privileged position from communal challengers has resulted in the hierarchies' preference for the authoritarian status quo rather than encouraging democracy promotion.
International Journal of Middle East Studies, Jan 1, 2010
Middle Eastern Studies, Jan 1, 2007
Department for Continuing Education University of Oxford Christianity in the Middle East Toda... more Department for Continuing Education
University of Oxford
Christianity in the Middle East Today
Saturday 19th September 2015
A day school to be held at:
Rewley House,
1 Wellington Square
Oxford
(Please see the attached form for further details of registration and course fee.)
The Middle East is the place of origin of Christianity. Middle Eastern Christianity, despite being a small part of Global Christianity, less than one per cent, has significance and importance for the wider Christian tradition. The ecclesial context is one of great complexity.
The churches of the Middle East can be grouped into five families - Oriental Orthodox; Eastern Orthodox; ‘Assyrian’ Church of the East; Oriental and Eastern Catholic; Anglican and Protestant. Today Christianity in the Middle East faces numerous challenges – civil war, interreligious conflict, migration and exile. This is only part of the story. Middle East Christianity is a lively and rich spiritual community which is creating new theological and political thought, ecumenical conviviality and monastic revival.
This study day begins with an introduction to the main historical, political and religious currents which provide the context for Christianity in the Middle East today; engages with Armenian Christianity in Western Asia; Eastern Christianity in Iraq; the theological and political context for Christians in the Holy Land; and the growing presence of Middle Eastern Christians in Europe.