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Journal articles on the topic 'Coptic icons'

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1

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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2

Baligh, Randa, and Mostafa Shalaby. "A Comparison between Coptic Icons in Christian Churches and the Icons of the Monastery of St. Catherine in Sinai." Bulletin of the Center Papyrological Studies 31, no. 1 (January 1, 2014): 1–27. http://dx.doi.org/10.21608/bcps.2014.24309.

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3

Harley, James. "Gregory Taylor: Voiceband Jilt; The Desert Fathers (Jeff Kaiser, Gregory Taylor): Coptic Icons." Computer Music Journal 32, no. 2 (June 2008): 86–88. http://dx.doi.org/10.1162/comj.2008.32.2.86.

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4

Heyberger, Bernard. "An Armenian Artist in Ottoman Egypt. Yuhannā al-Armanī and His Coptic Icons." Arabica 56, no. 4 (2009): 466–68. http://dx.doi.org/10.1163/057053909x12475581297687.

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5

Sakr, Akmal A., Mohamed A. El-Shaer, Mohamed F. Ghaly, and Mahmoud E. F. Abdel-Haliem. "Efficacy of dielectric barrier discharge (DBD) plasma in decontaminating Streptomyces colonizing specific Coptic icons." Journal of Cultural Heritage 16, no. 6 (November 2015): 848–55. http://dx.doi.org/10.1016/j.culher.2015.02.003.

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6

Abdel-Ghani, M., H. G. M. Edwards, R. Janaway, and B. Stern. "A Raman microscopic and gas chromatographic–mass spectrometric study of two 19th century overlapping Coptic icons of Anastasy Al-Romi." Vibrational Spectroscopy 48, no. 1 (September 2008): 69–75. http://dx.doi.org/10.1016/j.vibspec.2008.02.013.

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7

Lang, Jacob, Despina Stamatopoulou, and Gerald C. Cupchik. "A qualitative inquiry into the experience of sacred art among Eastern and Western Christians in Canada." Archive for the Psychology of Religion 42, no. 3 (June 27, 2020): 317–34. http://dx.doi.org/10.1177/0084672420933357.

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This article begins with a review of studies in perception and depth psychology concerning the experience of exposure to sacred artworks in Roman Catholic and Eastern Orthodox contexts. This follows with the results of a qualitative inquiry involving 45 Roman Catholic, Eastern and Coptic Orthodox, and Protestant Christians in Canada. First, participants composed narratives detailing memories of spiritual experiences involving iconography. Then, in the context of a darkened room evocative of a sacred space, they viewed artworks depicting Biblical themes and interpreted their meanings. Stimuli included “Western” paintings from the Roman tradition—a selection from the Gothic, Northern Renaissance, and Renaissance canon—and matched “Eastern” icons in the Byzantine style. Spiritual experience narratives were analyzed in terms of word frequencies, and interpretations of sacred artworks were analyzed thematically. Catholics tended to utilize emotional language when recalling their spiritual experiences, while religious activity was most often the concern of Protestants, and Orthodox Christians wrote most about spiritual figures and their signifiers. A taxonomy of response styles was developed to account for participants’ interpretations of Western and Eastern artworks, with content ranging from detached descriptions to projective engagement with the art-objects. Our approach allows for representation of diverse Christians’ interpretations of sacred art, taking into consideration personal, collective, and cultural-religious sources of meaning. Our paradigm also offers to enrich our understanding of the numinous or emotional dimension of mystical contact.
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8

Sezer, Yavuz. "Magdi Guirguis. An Armenian Artist in Ottoman Egypt: Yuhanna al-Armani and His Coptic Icons. Cairo: American University in Cairo Press, 2008, 144 pages." New Perspectives on Turkey 43 (2010): 199–200. http://dx.doi.org/10.1017/s0896634600005860.

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9

Abdel-Ghani, M., B. Stern, H. G. M. Edwards, and R. Janaway. "A study of 18th century Coptic icons of Ibrahim Al-Nasekh using Raman microscopy and gas chromatography–mass spectrometry: Indigo as an organic pigment in Egyptian panel paintings." Vibrational Spectroscopy 62 (September 2012): 98–109. http://dx.doi.org/10.1016/j.vibspec.2012.05.003.

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10

Helmi, Fatma, Mona Abdelghani, and Shenouda Abdelmalek. "Archaeometric Investigation Of A Triptych Coptic Icon, El-Surian Monastery, Egypt." Advanced Research in Conservation Science 4, no. 2 (December 29, 2023): 31–51. http://dx.doi.org/10.21608/arcs.2023.240690.1039.

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11

Abdel-Ghani, M., H. G. M. Edwards, B. Stern, and R. Janaway. "Characterization of paint and varnish on a medieval Coptic-Byzantine icon: Novel usage of dammar resin." Spectrochimica Acta Part A: Molecular and Biomolecular Spectroscopy 73, no. 3 (August 2009): 566–75. http://dx.doi.org/10.1016/j.saa.2008.10.050.

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12

Abdel-Maksoud, Gomaa, Medhat Ibrahim, Yousry M. Issa, and Mina Magdy. "Investigation of painting technique of Coptic icon by integrated analytical methods: imaging, spectroscopic and chemometric methods." Journal of Archaeological Science: Reports 29 (February 2020): 102085. http://dx.doi.org/10.1016/j.jasrep.2019.102085.

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13

سمير ناشد حنين, إميل. "السمات الفنية لرسامي الأيقونات القبطية فى القرن الثامن عشر الميلادي The artistic features of Coptic icon painters in the eighteenth Century." مجلة المعهد العالي للدراسات النوعية 3, no. 14 (July 1, 2023): 4089–116. http://dx.doi.org/10.21608/hiss.2023.326668.

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14

"Analytical and computational study of three coptic icons in Saint Mercurius Monastery, Egypt." Biointerface Research in Applied Chemistry 9, no. 6 (November 21, 2019): 4685–98. http://dx.doi.org/10.33263/briac96.685698.

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Three wooden Coptic icons located at Saint Mercurius Monastery in Tamooh, Giza, Egypt were comprehensively investigated in order to determine the possible causes of their deterioration. Samples from every paint used in each icon were collected spanning from the outermost varnish layer down to the ground layer. Investigation was carried out using Fourier-transform infrared spectroscopy (FTIR), scanning electron microscopy with energy dispersive spectroscopy (SEM-EDS), Energy-dispersive X-ray spectroscopy (EDX) and X-ray fluorescence (XRF). For interaction between the icon layers DFT calculations at B3LYP/6-31g(d,p) level were conducted in order to study the effect of humidity on the reactivity of the binder material and its possible role in the deterioration of the icons.
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15

NJERREFINNESTAD, RAGNHILD. "Apparitions, Icons, and Photos: A Study of Modern Coptic Visions of the Holy World." Temenos - Nordic Journal of Comparative Religion 30 (January 1, 1994). http://dx.doi.org/10.33356/temenos.6048.

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16

Priess, Maija. "Christine Chaillot, The Role of Images and the Veneration of Icons in the Oriental Orthodox Churches: Syrian Orthodox, Armenian, Coptic and Ethiopian Traditions." Aethiopica 22 (March 5, 2020). http://dx.doi.org/10.15460/aethiopica.22.0.1241.

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17

fahim, neven, shaaban abdelaal, and emil HENIN. "physiochemical Characterization of Coptic Jesus Christ Icon, church of Saint Mercurius, Egypt." Journal of the General Union of Arab Archaeologists, August 3, 2022, 0. http://dx.doi.org/10.21608/jguaa2.2022.141988.1107.

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