Titlebook: Christians in Egypt; Strategies and Survi Andrea B. Rugh Book 2016 The Editor(s) (if applicable) and The Author(s) 2016 Christianity.Copts.

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Priscilla Angela T. Cruz,Ahmar Mahboobfor people—such as orphans and the elderly—whose needs cannot be met through normal family means. Bulaq also had other options for resolving personal problems that relied on religious frameworks and quasi-religious practitioners to refigure problems and make them psychologically more palatable.

以煙熏消毒

Palter

SPECT

Social Controls on Marriage,is chapter looks first at the different views of cross-sect marriage that caused Christians so much concern about their children’s marriages. It then describes the process of arranging marriages and people’s expectations about the “natural” consequences of certain types of marriage for the stability of family and community life.

nonsensical

Resolving Personal Problems,for people—such as orphans and the elderly—whose needs cannot be met through normal family means. Bulaq also had other options for resolving personal problems that relied on religious frameworks and quasi-religious practitioners to refigure problems and make them psychologically more palatable.

impaction

Spirit Possession in Christian and Muslim Communities,s not surprising that religious communities established their own ways of addressing the issue. Noteworthy was the way spirit possession was approached in the two communities, in line with their separate theologies and family issues. Both kinds of “therapies” created the space for community members to support ailing individuals.

易受刺激

Communicating the Messages of Christian Community,lues. The networks also constituted a stage on which members exhibited their own exemplary behaviors and exerted social pressure on others to maintain community norms. These were all critically important aspects of maintaining a community of shared beliefs and norms.

突變

A Comment on Confucian Role Ethicsere to catalogue religious artifacts so they could be used to compare and contrast societies and perhaps discover connections between them. At the time, religious artifacts were not thought to have much power in explaining how people coped with everyday living. Rather, they weakly reflected human wa

代替

美學(xué)

Bridging Language, Literacy and Learning, made to local homes. Although Christian members of the center comprised only a small sample of Bulaq residents—ones that for the most part were self-selected for their vulnerabilities—they nonetheless show us a great deal about the poor, their living conditions, and some of the values they held in