. . 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"Copts in Sudan"@en . . . . . . . . . . . . . . "7114"^^ . . . . . . . . "Copts in Sudan"@en . . . "Los coptos en Sud\u00E1n se refiere a personas nacidas o residentes en Sud\u00E1n de origen copto total o parcial. Sud\u00E1n tiene una minor\u00EDa copta nativa, aunque muchos coptos en Sud\u00E1n descienden de inmigrantes coptos de Egipto. Viven principalmente en ciudades del norte, como El Obeid, Atbara, Dongola, Jartum, Omdurm\u00E1n, Puerto Sud\u00E1n y Wad Madani. Se calcula que hasta 500.000 personas o un poco m\u00E1s del 1% de la poblaci\u00F3n sudanesa profesan esta religi\u00F3n. Debido a la formaci\u00F3n avanzada, su papel en la vida del pa\u00EDs ha sido m\u00E1s significativa de lo que sugieren sus n\u00FAmeros. Ocasionalmente se han enfrentado a la conversi\u00F3n forzada al Islam, lo que ha provocado su emigraci\u00F3n y una disminuci\u00F3n en el n\u00FAmero."@es . . . "Coptos en Sud\u00E1n"@es . . . . "Egyptian Arabic, English"@en . . . "Copts in Sudan may refer to people born in or residing in Sudan of full or partial Coptic origin. Sudan has a native Coptic minority, although many Copts in Sudan are descended from more recent Coptic immigrants from Egypt.Copts in Sudan live mostly in northern cities, including Al Obeid, Atbara, Dongola, Khartoum, Omdurman, Port Sudan, and Wad Medani. They number up to 500,000, or slightly over 1% of the Sudanese population. Due to their advanced education, their role in the life of the country has been more significant than their numbers suggest. They have occasionally faced forced conversion to Islam, resulting in their emigration and decrease in number."@en . "Liturgical: Coptic language"@en . . . . . . . . . . . . . . . . . "1073480835"^^ . . . "500000"^^ . . "Los coptos en Sud\u00E1n se refiere a personas nacidas o residentes en Sud\u00E1n de origen copto total o parcial. Sud\u00E1n tiene una minor\u00EDa copta nativa, aunque muchos coptos en Sud\u00E1n descienden de inmigrantes coptos de Egipto. Viven principalmente en ciudades del norte, como El Obeid, Atbara, Dongola, Jartum, Omdurm\u00E1n, Puerto Sud\u00E1n y Wad Madani. Se calcula que hasta 500.000 personas o un poco m\u00E1s del 1% de la poblaci\u00F3n sudanesa profesan esta religi\u00F3n. Debido a la formaci\u00F3n avanzada, su papel en la vida del pa\u00EDs ha sido m\u00E1s significativa de lo que sugieren sus n\u00FAmeros. Ocasionalmente se han enfrentado a la conversi\u00F3n forzada al Islam, lo que ha provocado su emigraci\u00F3n y una disminuci\u00F3n en el n\u00FAmero. La inmigraci\u00F3n moderna de coptos a Sud\u00E1n alcanz\u00F3 su punto m\u00E1ximo a principios del siglo XIX, y por lo general recibieron una bienvenida tolerante. Sin embargo, esto fue interrumpido por una d\u00E9cada de persecuci\u00F3n bajo el dominio mahdista a finales del siglo XIX. Como resultado de esta persecuci\u00F3n, muchos se vieron obligados a renunciar a su fe, adoptar el Islam y casarse con los sudaneses nativos. La invasi\u00F3n anglo-egipcia en 1898 permiti\u00F3 a los coptos una mayor libertad religiosa y econ\u00F3mica, y extendieron sus roles originales como artesanos y comerciantes al comercio, la banca, la ingenier\u00EDa, la medicina y el servicio civil. El dominio de los negocios y la administraci\u00F3n los convirti\u00F3 en una minor\u00EDa privilegiada. Sin embargo, el regreso del iislamismo a mediados de la d\u00E9cada de 1960 y las posteriores demandas de los radicales de una constituci\u00F3n isl\u00E1mica llevaron a los coptos a unirse a la oposici\u00F3n p\u00FAblica al gobierno religioso. La introducci\u00F3n de Gaafar Nimeiry de la ley isl\u00E1mica, la sharia en 1983 comenz\u00F3 una nueva fase de opresi\u00F3n para la poblaci\u00F3n copta al igual que ocurri\u00F3 con otra poblaci\u00F3n no musulmana. Despu\u00E9s del derrocamiento de Nimeiry, los l\u00EDderes coptos apoyaron a un candidato secular en las elecciones de 1986. Sin embargo, cuando el derroc\u00F3 al gobierno electo de Sadiq al-Mahdi con la ayuda de los militares, volvi\u00F3 a intensificarse la discriminaci\u00F3n contra los coptos. Cientos de coptos fueron despedidos del servicio civil y el poder judicial. En febrero de 1991, un piloto copto que trabajaba para Sudan Airways fue ejecutado por posesi\u00F3n ilegal de moneda extranjera. \u200B Antes de su ejecuci\u00F3n, le hab\u00EDan ofrecido amnist\u00EDa y dinero si se convert\u00EDa al Islam, pero se neg\u00F3. Miles de personas asistieron a su funeral, y la ejecuci\u00F3n fue considera como una advertencia por muchos coptos, que comenzaron a huir del pa\u00EDs. Siguieron las restricciones a los derechos de los coptos para acceder la nacionalidad sudanesa, y se les hizo dif\u00EDcil obtener la nacionalidad sudanesa por nacimiento o por naturalizaci\u00F3n, algo que implic\u00F3 tambi\u00E9n problemas al intentar viajar al extranjero. La confiscaci\u00F3n de las escuelas cristianas y la imposici\u00F3n de un \u00E9nfasis \u00E1rabe-isl\u00E1mico en la ense\u00F1anza de idiomas e historia fueron acompa\u00F1adas por el hostigamiento de ni\u00F1os y ni\u00F1as cristianas y la introducci\u00F3n de leyes obligando a las ni\u00F1as a utilizar el hijab . Un ni\u00F1o copto fue azotado por no recitar un verso cor\u00E1nico. \u200B En contraste con la amplia difusi\u00F3n en los medios de comunicaci\u00F3n de las oraciones de los viernes de los musulmanes, la radio dej\u00F3 de cubrir el servicio dominical cristiano. A medida que la guerra civil se extendi\u00F3 durante la d\u00E9cada de 1990, el gobierno centr\u00F3 su fervor religioso en el sur. Aunque experimentaron discriminaci\u00F3n, los coptos y otros grupos cristianos en el norte ten\u00EDan menos restricciones que otros tipos de cristianos en el sur . En la actualdiad la Iglesia copta en Sud\u00E1n est\u00E1 registrada oficialmente con el gobierno y est\u00E1 exenta del impuesto a la propiedad. En 2005, el gobierno sudan\u00E9s de Unidad Nacional (GNU) nombr\u00F3 a un sacerdote copto ortodoxo para un puesto en el gobierno, aunque la presi\u00F3n del partido islamista plante\u00F3 dudas del compromiso con una representaci\u00F3n religiosa o \u00E9tnica m\u00E1s amplia. En agosto de 2019 la jueza Raja Nicola fue una de los seis civiles nombradas para formar parte del Consejo de Soberan\u00EDa de Sud\u00E1n que debe guiar la transici\u00F3n del pa\u00EDs.\u200B"@es . . . . . . "\u0627\u0644\u0623\u0642\u0628\u0627\u0637 \u0641\u064A \u0627\u0644\u0633\u0648\u062F\u0627\u0646"@ar . . . . . . . . "45619143"^^ . . "Copts in Sudan"@en . . . "\u062A\u0623\u062B\u064A\u0631 \u0627\u0644\u0643\u0646\u064A\u0633\u0629 \u0627\u0644\u0642\u0628\u0637\u064A\u0629 \u0627\u0644\u0623\u0631\u062B\u0648\u0630\u0643\u0633\u064A\u0629 \u0644\u0627 \u062A\u0632\u0627\u0644 \u0645\u0648\u062C\u0648\u062F\u0629 \u0628\u0634\u0643\u0644 \u0647\u0627\u0645\u0634\u064A \u0641\u064A \u0627\u0644\u0633\u0648\u062F\u0627\u0646\u060C \u0645\u0639 \u0645\u0626\u0627\u062A \u0627\u0644\u0622\u0644\u0627\u0641 \u0645\u0646 \u0627\u0644\u0623\u062A\u0628\u0627\u0639 \u0627\u0644\u0645\u062A\u0628\u0642\u064A\u064A\u0646. \u0641\u064A \u0639\u0627\u0645 2011\u060C \u0627\u0646\u0641\u0635\u0644\u062A \u0627\u0644\u0645\u0646\u0627\u0637\u0642 \u0630\u0627\u062A \u0627\u0644\u0623\u063A\u0644\u0628\u064A\u0629 \u0627\u0644\u0645\u0633\u064A\u062D\u064A\u0629 \u0641\u064A \u062C\u0646\u0648\u0628 \u0627\u0644\u0633\u0648\u062F\u0627\u0646 \u0644\u062A\u0634\u0643\u064A\u0644 \u062F\u0648\u0644\u0629 \u062C\u062F\u064A\u062F\u0629. 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"Copts in Sudan may refer to people born in or residing in Sudan of full or partial Coptic origin. Sudan has a native Coptic minority, although many Copts in Sudan are descended from more recent Coptic immigrants from Egypt.Copts in Sudan live mostly in northern cities, including Al Obeid, Atbara, Dongola, Khartoum, Omdurman, Port Sudan, and Wad Medani. They number up to 500,000, or slightly over 1% of the Sudanese population. Due to their advanced education, their role in the life of the country has been more significant than their numbers suggest. They have occasionally faced forced conversion to Islam, resulting in their emigration and decrease in number. Modern immigration of Copts to Sudan peaked in the early 19th century, and they generally received a tolerant welcome there. However, this was interrupted by a decade of persecution under Mahdist rule at the end of the 19th century. As a result of this persecution, many were forced to relinquish their faith, adopt Islam, and intermarry with the native Sudanese. The Anglo-Egyptian invasion in 1898 allowed Copts greater religious and economic freedom, and they extended their original roles as artisans and merchants into trading, banking, engineering, medicine, and the civil service. Proficiency in business and administration made them a privileged minority. However, the return of militant Islam in the mid-1960s and subsequent demands by radicals for an Islamic constitution prompted Copts to join in public opposition to religious rule. Gaafar Nimeiry's introduction of Islamic Sharia law in 1983 began a new phase of oppressive treatment of Copts, among other non-Muslims. After the overthrow of Nimeiry, Coptic leaders supported a secular candidate in the 1986 elections. However, when the National Islamic Front overthrew the elected government of Sadiq al-Mahdi with the help of the military, discrimination against Copts returned in earnest. Hundreds of Copts were dismissed from the civil service and judiciary. In February 1991, a Coptic pilot working for Sudan Airways was executed for illegal possession of foreign currency. Before his execution, he had been offered amnesty and money if he converted to Islam, but he refused. Thousands attended his funeral, and the execution was taken as a warning by many Copts, who began to flee the country. Restrictions on the Copts' rights to Sudanese nationality followed, and it became difficult for them to obtain Sudanese nationality by birth or by naturalization, resulting in problems when attempting to travel abroad. The confiscation of Christian schools and the imposition of an Arab-Islamic emphasis in language and history teaching were accompanied by harassment of Christian children and the introduction of hijab dress laws. A Coptic child was flogged for failing to recite a Koranic verse. In contrast with the extensive media broadcasting of the Muslim Friday prayers, the radio ceased coverage of the Christian Sunday service. As the civil war raged throughout the 1990s, the government focused its religious fervour on the south. Although experiencing discrimination, the Copts and other long-established Christian groups in the north had fewer restrictions than other types of Christians in the south. Today, the Coptic Church in Sudan is officially registered with the government, and is exempt from property tax. In 2005, the Sudanese government of National Unity (GNU) named a Coptic Orthodox priest to a government position. After the Sudanese Revolution of 2019, a Coptic Orthodox priest led the inauguration of the new Prime Minister of Sudan, Abdalla Hamdok. A Coptic Christian woman, Raja Nicola, was also appointed to serve in Sudan's new Transitional Council."@en .