I would like to introduce two coined words into Coptic national debate: Shlilists and Shlolists, and one can drive from them further words to describe the ideology behind each group, Shlilism and Shlolism.
Shlil in Coptic (ϣⲗⲓⲗ) means ‘to pray’, while shlol (ϣⲗⲟⲗ) means ‘nation’ [In contrast, laos (ⲗⲁⲟⲥ) means ‘people’]. There is another word in Coptic reserved for a nation, which is ethnos (ⲉⲑⲛⲟⲥ), but it is Greek in origin while shlol seems to be purely Egyptian.
Who are the Shlilists?
I define them as those Copts who think of themselves as ekklesia (ⲉⲕⲕⲗⲏⲥⲓⲁ – Church) only; as Christians, who are sojourners of the world and true citizens of the Kingdom of Heaven only. They do not see the Copts as a cultural nation; and other aspects of Coptic culture, such as language, literature, arts, and music, do not interest them except in as far as they serve religion. In fact, they do not see any problem in the Copts and Coptic Church being completely Arabised. Their main focus is the Church and their main interest is their religious freedom: if they are allowed to worship in freedom not withstanding how they are treated otherwise they are satisfied; their only weapon in the face of injustice is prayer and the invoking of the saints and martyrs to intervene, sometimes in a violent manner. They do not entertain the prospect of any active resistance against their oppressors – martyrdom is the only thing they could offer.
Who are the Shlolists?
The Shlolists think of themselves as primarily a cultural nation: their Christianity is dear to them and Christ takes the centre point in their history. They believe the Copts are an ekklesia but a nation in a cultural sense too: religion is not the only important matter to them but other aspects of their cultural life are essential, such as the Coptic language, history, literature, arts, music, etc. They cannot think of losing their language, for example, without losing something very intimate and essential in their identity. They do not work only to protect and promote the propagation of Christianity but Coptic culture as a whole. They are not only interested in religious freedom but in all of their civil rights and their cultural collective rights too. They may die as martyrs but they may fight injustice through active non-violent resistance.
The above is only an attempt at descriptive definition.
I would like to stress two points:
- That the attempt to distinguish between two is not meant to pass a judgement on any but to make the debate more intelligible. Both represent honest people; and each must respect the other, even as they try to argue for their position and convert the other to their point of view.
- There is an overlap between Shlilism and Shlolism and they merge with each other at many points.
