From the summer of 2015 to that of 2016, I interviewed, recorded and wrote concerning the Coptic (Orthodox) Southern Diocese’s congregation in Nashville. One of the largest in North America, many stereotypes cling to the Copts of Nashville from the inside—those Copts which see Nashville’s Copts as backward—and from the outside—those non-Copts who see the community as powerless, patriarchal and isolated. I let the community speak for itself, interviewing over 30 people of various identities, recording how they prescribed and described themselves. The ethnography aims to archive the growth of Nashville from the 1980s, its structure and reasons for its perceived isolation, its shifting arrangement of identifications whether it be “female” or “Egyptian,” its relation to Egypt and to the United States; I conclude that Nashville Coptic experiences actively resist not only assimilation in a racist and racialized country, but also stereotypes of Coptic peoples. For this conference, I want to offer a demographic map of Coptic life—residential, economic and cultural centers that live along the African corridor in East Nashville and Antioch, a Black suburb. I argue that this map, like any map, isn’t natural. Instead, the map is formed by external entities (i.e. federal immigration and citizenship policies, state segregationist infrastructure, and southern overt racism) and also internal entities (i.e. church locations, social ties). Such forces have bounded Coptic actors within a space—Millwood, as it is called. These forces, though, have not deterred Coptic centers from resisting assimilation, nor from developing a community that flows beyond the singularized Coptic identity; thus, in Nashville, Coptic stores sell halal meat and offer Ramadan specials and buy bread from the local Honduran bakery, and the Coptic Orthodox Church becomes a space for sharia-like courts that regulate disputes with Copts and non-Copts. Within these two spaces—Millwood Coptic businesses and the Orthodox Churches—Copts in Nashville have remapped their communities, their identities.