Relevant bibliographies by topics / Christian Arabs

Academic literature on the topic 'Christian Arabs'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Christian Arabs"

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David, Hanna. "Are Christian Arabs the New Israeli Jews? Reflections on the Educational Level of Arab Christians in Israel." International Letters of Social and Humanistic Sciences 32 (June 2014): 175–87. http://dx.doi.org/10.18052/www.scipress.com/ilshs.32.175.

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In 1949, a year after the establishment of the state of Israel, Christian Arabs consisted of 2.9% of the population in the newly born Israel, and 21.25% of all Arabs living in it.1 In 2010 the rate of Christian Arabs decreased to just 1.8% 2 of the Israeli population, and only ~9.5% of all Arabs holding an Israeli ID3 (Statistics, Israel, 2012, Table 2.2). The tendency of decrease in the rate of Christians in Israel is clear when examining the rate of first grade children in comparison to that of the general population: In the 2010/11 school year Christian Arabs consisted only of about 1.6% of first grade students (Statistics, Israel, 2009, table 8.24) in comparison to their 1.8% rate in the population.
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Christiansen, Drew. "Christian Arabs in Palestine." Journal of Palestine Studies 29, no. 4 (2000): 105–6. http://dx.doi.org/10.2307/2676567.

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Yilmaz, Yonca, and Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts." Resourceedings 2, no. 3 (November 12, 2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.

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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
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Boer, Roland, and Ibrahim Abraham. "The antinomies of Christian Zionism." Sociologija 49, no. 3 (2007): 193–204. http://dx.doi.org/10.2298/soc0703193b.

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Defining Christian Zionism as conservative Christian support for the state of Israel, and an influential political force, especially in the United States, this article outlines four antinomies of such a position. Firstly, although Christian Zionism argues that it is purely theological, that it follows God?s will irrespective of any politics, and although mainstream Zionism is resolutely political, we argue that such a separation is impossible. Indeed, mainstream Zionism cannot avoid being influenced by Christian Zionism?s political agenda. Secondly, despite the efforts by mainstream Zionism to use Christian Zionism in order to influence US foreign policy in the Middle East, mainstream Zionism is playing with fire, since Christian Zionists wish to convert or annihilate all Jews. Thirdly, Christian Zionism is the ultimate version of anti-Semitism, for it wishes to get rid of Arabs (as hindrances to the Zionist project) and then dispense with Jews. (Both Arabs and Jews are by definition Semites.) Finally, since Christian Zionists are fundamentalist Christians, they must take the Old and New Testaments at their word. However, this position is impossible to hold, and in order to resolve the tension they must resort to the violence of the final conflict, Armageddon.
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Martens-Czarnecka, Małgorzata. "The Christian Nubia and the Arabs." Studia Ceranea 5 (December 30, 2015): 249–65. http://dx.doi.org/10.18778/2084-140x.05.08.

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Nubia constituted the area in the Nile Valley in the present day Sudan, the area which spread from the first cataract up to the place where the White Nile meets the Blue Nile. The area was inhabited by the population using a common language – Old Nubian. In the second half of the sixth century thanks to the missions send by the Byzantine Court, Nubia accepted Christianity as a state religion. Nubia immediately found itself in the area of influence of Byzantine culture. Byzantine administration, liturgy of the Eastern Church and the Greek language were introduced. In 641 the Arab conquest of Egypt took place. Soon after that in 642, the Arab army entered the Nubian territory and from this date centuries of clashes and peace treaties characterized relations between Nubians and Arab peoples. The 13th century marks slow decline of the kingdom of Nubia. Hostile Negro tribes from the South and South-West appear in the Mid Valley of Nile. Fights weaken the kingdom; slow islamization of the country follows, royal rule and Christian faith falls and together with those culture and arts deteriorates. The history of military as well as political or commercial Nubian-Arabic contacts over entire period of existence of Christian kingdom of Nubia undoubtedly had to bring about certain artistic trends in Nubia originating from rich heritage of Muslim culture. The culture of Christian Nubia originally based to considerable extent on Byzantine art, in course of time, subjected to more and more intense Arabic influence, significantly changed. Arabic components seen in Nubian church architecture, wall painting and art crafts became predominant, which over following centuries led to creation of Arabic culture of the contemporary Sudan.
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Nazir-Ali, Michael. "Jerusalem: the Christian perspective." Evangelical Quarterly 78, no. 3 (April 21, 2006): 203–8. http://dx.doi.org/10.1163/27725472-07803003.

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Jerusalem has been settled, invaded, destroyed and resettled by people from many different ethnic and religious backgrounds over the centuries. In particular, both Jews and Arabs have strong historical claims to it. The Anglican church favours an open and inclusive city, with access for people of all faiths.
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Vardi-Saliternik, R., Y. Friedlander, and T. Cohen. "Consanguinity in a population sample of Israeli Muslim Arabs, Christian Arabs and Druze." Annals of Human Biology 29, no. 4 (January 2002): 422–31. http://dx.doi.org/10.1080/03014460110100928.

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Siegel, Michal, Tamar Paperna, Izabella Lejbkowicz, Panayiota Petrou, Radi Shahien, Dimitrios Karussis, Idit Lavi, Sara Dishon, Hanna Rawashdeh, and Ariel Miller. "Multiple sclerosis in diverse populations: characteristics in distinct Arab ethnicities in Israel." Multiple Sclerosis Journal 18, no. 12 (May 8, 2012): 1737–44. http://dx.doi.org/10.1177/1352458512445059.

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Background: Multiple sclerosis (MS) prevalence and genetic susceptibility varies among the different ethnic groups of Jews and Arabs in Israel. Objective: Characterization of MS disease course in Christian, Muslim and Druze Arabs in Israel. Methods: Historical cohort and three-year follow-up cohort analyses based on interviews and clinical charts of 149 Arab MS patients (78 Muslims, 49 Christians and 22 Druze) from three MS centers in Israel. Significant findings were adjusted for use of disease modifying therapy. Results: Age of onset (means between 30 and 31 years) and incomplete recovery rates after the first relapse (~50%) were similar for Christian, Muslim and Druze patients. Low rates of primary progressive MS (≤1%) were observed. Differences between the ethnicities in the time from onset to the second neurological episode were observed among females, but not males. Druze and Muslim women were more likely to have a second event within two years from the first event compared with Christians (odds ratios =8.8, p= 0.02; odds ratio=6.6, p=0.007 respectively). Trends for higher annual relapse rates, annual disability progression rates and MS Severity Scores were observed among the Druze. Conclusions: Among the Israeli Arab female MS patients, Druze and Muslims exhibit a more rapid disease course in comparison with Christians. Further elucidation of population-specific MS phenotypes may contribute to improved disease management.
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Rowe, Paul S. "Postponing Armageddon? Christian Zionist and Palestinian Christian Responses to the Problem of Peace." Chronos 28 (March 21, 2019): 67–87. http://dx.doi.org/10.31377/chr.v28i0.399.

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Of all the problems of peacemaking and peacebuilding in the modern international system, none is as contentious a matter of religion and identity as that of the Arab-Israeli conflict. The weight of spiritual significance and history has caused more than one author to expound upon the way religion has uniquely marked this land. Foreign interest and interference in the allocation of privileges and ownership in the region have led one recent analyst to bemoan the plight of this "much too promised land." (Miller 2008) In a history of the conflict written long before its descent into the first and second intifadas and the expansion of the number of religious antagonists, David Smith noted that .the years after the 1967 [Arab-Israeli] war would defy a solution an spawn a new conflict between Arabs and Jews. In the tiny battleground of the West Bank — just 80 miles long and 26 miles wide — the two peoples would live together, contesting the same territory. Many on both sides would claim that it was granted to them by God... In the process, Arabs and Jews would be locked in a modern-day secular conflict, fuelled by age-old religious zealotry and bigotry. They would become prisoners of God. (Smith 1987: 4)
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Barak, Peretz, and Harvey Gordon. "Forensic psychiatry in Israel." Psychiatric Bulletin 26, no. 4 (April 2002): 143–45. http://dx.doi.org/10.1192/pb.26.4.143.

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Israel is a nation of ancient and contemporary interest. Its population is made up of approximately 5 million Jews, 1 million Arabs and a few other small minorities. As in the Arab world more generally, most Arabs in Israel are Muslim, with a small percentage being Christian (Bin-Talal, 1995). More than 2 million Arabs also live on the West Bank and in Gaza (Abdeen & Abu-Libdeh, 1993), currently under partial autonomous Palestinian rule and the foci for ongoing negotiation of a potential Palestinian State. Close links have historically existed between Arabs and Jews in the Middle East, notwithstanding current military and political conflict (Goitein, 1989). The city of Jerusalem is held in reverence by all three of the monotheistic religions.
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Dissertations / Theses on the topic "Christian Arabs"

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Shakkour, Suha. "Christian Palestinians in Britain." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/999.

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This study seeks to address a gap in the literature with regard to the Christian Palestinians. As members of a very small minority, they are often overlooked by the media and the academic community. While this is changing to some extent for Christian Palestinians in the Middle East, there is scant literature that considers their lives in the ‘West’ and almost none on their experiences in Britain. This thesis considers how Christian Palestinians have adapted to life in London, including an analysis of the individual experiences of both Christian Palestinians and Muslim Palestinians. Interviews with respondents focused on their English language abilities, educational achievements, attitudes to intermarriage, and their sense of belonging. These aspects were chosen because they offer an insight into respondents’ private and public lives, a distinction that is particularly important in the study of integration and assimilation. Through the assessment of these attributes, this research seeks to redefine the way that assimilation has been viewed and argues that a more comprehensive study of assimilation must include not only an analysis of whether migrants have adopted a characteristic of the host nation’s population, but also an analysis of whether they have adopted the sentiments their native born counterparts have attached to them.
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Calder, Mark Daniel. ""We are the mother of the Arabs" : articulating Syriac Christian selfhood in Bethlehem." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=227183.

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Bethlehem is a place constituted by the innumerable movements of its inhabitants and their activities over millennia and, because these lines of movement, the connections produced by them, and the meanings associated with Bethlehem have recently undergone rapid and radical change, some of its inhabitants have experienced a “displacement in situ” indicated, not least, by their narratives. This thesis considers Syriac Orthodox Christians' “self-articulations” in the context of upheaval, “articulation” being suggestive of both connection and narration. Focussing on narrative reveals the dialogic contingency of self-articulation, especially in the situation of uncertainty and change. Out of these narratives emerges a sense of “being Syrian” that resembles participation in a Syrian “body” which persists despite the violence to which it has been subject. This “corporeal” or even “orthodox” logic of connection and belonging is arguably made more likely by active participation in the Syriac Orthodox Qurbono (Eucharist), which is best thought of as a particularly attentive encounter: with present and absent others, who comprise the Syrian body through time; and with the God who animates it. Therefore, for some, this sense of belonging to a Syrian body is refracted through Christological and ecclesiological lenses. A conflict situation reveals that not all Syrians share the same logic of articulating themselves in Bethlehem, however: alongside the corporeal logic suggested by the Qurbono is a more “detached” logic reflective of liberal conceptions of personhood and authority, and “modern” conceptions of society-for-itself. Finally, this thesis proposes that an anthropological focus on the ways in which Christians imagine belonging to “the church”, local and universal, is fruitful for those researchers seeking to incorporate Christian categories into their representations of Christian lives.
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Mikhail, Wageeh Yousif Fana. "The missiological significance of early Christian Arab theology with special reference to the Abbasid period (750-1258) /." Online full text .pdf document, available to Fuller patrons only, 2004.

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Carmesund, Ulf. "Refugees or Returnees : European Jews, Palestinian Arabs and the Swedish Theological Institute in Jerusalem around 1948." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-129819.

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In this study five individuals who worked in Svenska Israelsmissionen and at the Swedish Theological Institute in Jerusalem are focused. These are Greta Andrén, deaconess in Svenska Israelsmissionen from 1934 and matron at the Swedish Theological Institute from 1946 to 1971, Birger Pernow, director of Svenska Israelsmissionen from 1930 to 1961, Harald Sahlin director of the Swedish Theological Institute in 1947, Hans Kosmala director of the Swedish Theological Institute from 1951 to 1971, and finally H.S. Nyberg, Chair of the Swedish board of the Swedish Theological Institute from 1955 to 1974. The study uses theoretical perspectives from Hannah Arendt, Mahmood Mamdani and Rudolf Bultmann. A common idea among Lutheran Christians in the first half of 20th century Sweden implied that Jews who left Europe for Palestine or Israel were not just seen as refugees or colonialists - but viewed as returnees, to the Promised Land. The idea of peoples’ origins, and original home, is traced in European race thinking. This study is discussing how many of the studied individuals combined superstitious interpretations of history with apocalyptic interpretations of the Bible and a Romantic national ideal. Svenska Israelsmissionen and the Swedish Theological Institute participated in Svenska Israelhjälpen in 1952, which resulted in 75 Swedish houses sent to the State of Israel. These houses were built on land where until July 1948 the Palestinian Arab village Qastina was located. The Jewish state was supported, but, the establishment of an Arab State in Palestine according to the UN decision of Nov 1947 was not essential for these Lutheran Christians in Sweden.  The analysis involves an effort to translate the religious language of the studied objects into a secular language.
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De, Fouchier Pierre-Adrien. "Le manuscrit arabe-chrétien au XIIIe siècle : considérations à partir du fonds de la Vaticane." Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP039/document.

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À partir du fonds de la Vaticane cette thèse vise à établir une typologie du manuscrit arabe chrétien au XIIIe siècle. Les différents signes présents sur les manuscrits sont analysés et mis en perspective : la numérotation des cahiers, la numérotation des bifeuillets, la foliotation, les marques de milieu de cahier, les marques de fin de cahier et enfin la réglure. Une analyse chimique du papier et de l’encre est aussi présentée. Les informations récoltées permettent une meilleure connaissance de l’histoire des textes mais aussi d’appréhender les spécificités des pratiques chrétiennes en langue arabe
From the funds of the Vatican library this thesis aims to establish a typology of the Christian-Arabic manuscript of the thirteenth century. The different signs found on the manuscripts are analyzed and put into perspective: the numbering of the quires, the numbering of the bifolium, the foliation, the marks of the middle of the quire, marks the end of the quire and finally the ruling. A chemical analysis of the paper and the ink is also presented. The information collected enable a better understanding of the history of the texts and also to understand the specificity of Christian practices in the Arabic language
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Ben-Simon, Yehuda. "Regional colleges in higher education in Israel : the ethnic dimension: a case study of Western Galilee College." Thesis, Anglia Ruskin University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367333.

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Munayer, Salim G. "The ethnic identity of Palestinian Arab Christian adolescents in Israel." Thesis, Oxford Centre for Mission Studies, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421097.

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Kraft, Kathryn Ann. "Community and identity among Arabs of a Muslim background who choose to follow a Christain faith." Thesis, University of Bristol, 2007. http://hdl.handle.net/1983/f7a9b160-83f1-46cc-b413-a25fa2117aea.

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An increasing number of Muslims in the Arab world are being exposed to new ideas and questioning the beliefs of the community into which they were born. Several of these are choosing to embrace a Christian faith, a decision which can affect every aspect of their lives. Religious conversion usually entails a rejection of one's past: conversion out of Islam to a Christian faith can be construed by fellow Muslims as a betrayal not only of their religion, but also of family and of community. This thesis investigates the lives of converts from a Muslim background to a Christian faith, considering the strong social forces opposed to that decision. The difficulties of living as a religious convert in an Arab Muslim community can be understood in light of Arab cultural values which place community solidarity and reputation on a high level of importance. Muslim communal values, which usually have strong roots in the doctrines of unity and community, make apostasy from Islam especially problematic.
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Meshreki, Lotus Makram. "Religiosity, health, and well-being among Middle Eastern / Arab Muslims and Christians in the USA : a study of positive emotion as a mediator /." View online ; access limited to URI, 2007. http://0-digitalcommons.uri.edu.helin.uri.edu/dissertations/AAI3298373.

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Saßenscheidt, Christian [Verfasser]. "Orosius Arabus : Die Rezeption und Transformation der Historiae adversum paganos des Orosius im Kitāb Hurūšiyūš / Christian Saßenscheidt." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2018. http://d-nb.info/1182845754/34.

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Books on the topic "Christian Arabs"

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Kingdoms of Christian Arabs: Equalitarian and democratic society. [Jerusalem?: s.n.], 2010.

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Letters from "apartheid street": A Christian peacemaker in occupied Palestine. Eugene, Ore: Cascade Books, 2013.

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author, Hazard David, ed. Blood brothers: The dramatic story of a Palestinian Christian working for peace in Israel. Grand Rapids, Michigan: Baker Books, a division of Baker Publishing Group, 2013.

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Brearley, Margaret F. A Christian response to the Middle East and the Palestinian question. 2nd ed. London: Anglo-Israel Association, 1988.

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1932-, Beebe Ralph K., ed. Blessed are the peacemakers: A Palestinian Christian in the occupied West Bank. Grand Rapids, Mich: Zondervan Books, 1990.

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Caught in between: The story of an Arab Palestinian Christian Israeli. London: SPCK, 1999.

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Wem gehört das 'Heilige Land'?: Christlich-theologische Überlegungen zur biblischen Landverheissung an Israel. Frankfurt am Main: Peter Lang Edition, 2014.

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The Arab Christian: A history in the Middle East. Louisville, Ky: Westminster/John Knox Press, 1991.

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The Arab Christian: A history in the Middle East. London: Mowbray, 1992.

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1937-, Ateek Naim, Duaybis Cedar, Schrader Marla, and Sabeel Liberation Theology Center (Jerusalem), eds. Jerusalem: What makes for peace! : a Palestinian Christian contribution to peacemaking. London: Melisende, 1997.

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Book chapters on the topic "Christian Arabs"

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Bandak, Andreas. "States of Exception: Effects and Affects of Authoritarianism Among Christian Arabs in Damascus." In A Comparative Ethnography of Alternative Spaces, 197–218. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137299543_10.

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Marschner, Patrick S. "4. The Chronicle of Sampiro, the Arabs, and the Bible: Eleventh-Century Christian-Iberian Strategies of Identifying the Cultural and Religious ‘Other’." In Transcultural Approaches to the Bible, 75–105. Turnhout: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.tms-eb.5.122506.

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Mitri, Tarek. "Christians in Arab Politics." In Secular Nationalism and Citizenship in Muslim Countries, 107–19. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-71204-8_5.

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Hilel, Maayan. "Cultural Diplomacy in Mandatory Haifa: The Role of Christian Communities in the Cultural Transformation of the City." In European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948, 127–50. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_7.

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AbstractThe formative years of the British Mandate over Palestine marked a period of profound changes, in which cultural transformation manifested in a rapid growth of modern leisure, new recreation sites and cultural patterns in the urban centres of Palestine. These processes were significantly evident in Haifa as the city had been chosen by the British as the economic and effectively political capital of Palestine. This chapter scrutinises the rapid cultural changes that unfolded, analysing the significant role of Christian communities in this process. It examines the ways in which Christians’ connections with European powers contributed to their crucial involvement in developing the city’s cultural life and how Christians’ engagement in cultural activities strengthened their Palestinian identity in a period of intensive nation-building.
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Manstetten, Paula. "Kultureller Vermittler, homme de lettres, Vagabund?" In Übersetzungskulturen der Frühen Neuzeit, 427–53. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62562-0_21.

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ZusammenfassungSalomon Negri (1665–1727) was one among many Arab Christians who played vital roles in the fields of diplomacy, missionary work, and Oriental studies in Early Modern Europe. Born in Damascus, he moved to Paris at the age of eighteen and later travelled to Halle, Venice, Constantinople, Rome, and London, working as a language teacher, translator, informant, librarian, and copyist. By examining Negri’s short autobiography, letters, and other ego-documents written in Latin, French, Italian, and Arabic, this paper explores how he adapted his self-representation to different audiences in Protestant and Catholic Europe. I argue that Negri’s flexible self-fashioning, which allowed him to navigate between various professional and denominational contexts, can be interpreted as the survival strategy of a peripatetic Arab Christian scholar who was never recognized as an equal member of the European ‘Republic of Letters’.
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Felsch, Maximilian. "The rise of Christian nationalism in Lebanon." In Lebanon and the Arab Uprisings, 70–86. New York: Routledge, 2016. | Series: Durham Modern Middle East and Islamic World Series; v. 40: Routledge, 2016. http://dx.doi.org/10.4324/9781315715216-5.

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Campanini, Saverio. "A Sefirotic tree from a miscellany of Christian Kabbalistic texts." In Manuscrits hébreux et arabes, 387–401. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.bib.1.102101.

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Ziadat, Adel A. "Secularist Christian Responses to Controversies About Darwinism." In Western Science in the Arab World, 51–63. London: Palgrave Macmillan UK, 1986. http://dx.doi.org/10.1007/978-1-349-18345-6_4.

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Ziadat, Adel A. "Secularist Christian Responses to Darwinism: Ideas and Ideologies." In Western Science in the Arab World, 29–50. London: Palgrave Macmillan UK, 1986. http://dx.doi.org/10.1007/978-1-349-18345-6_3.

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Whalin, Douglas. "Romans, Christians, and Barbarians." In Roman Identity from the Arab Conquests to the Triumph of Orthodoxy, 149–98. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-60906-1_5.

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Conference papers on the topic "Christian Arabs"

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Gross, Zehavit. "Silencing Socialization Among Spiritual Religious Jewish, Christian Arab, Muslim, and Bedouin Girls in Israel." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1570479.

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Gross, Zehavit. "Silencing Socialization Among Spiritual Religious Jewish, Christian Arab, Muslim, and Bedouin Girls in Israel." In 2021 AERA Annual Meeting. Washington DC: AERA, 2021. http://dx.doi.org/10.3102/1686730.

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Chukov, Vladimir S. "Socio-economic and spiritual-religious specifics of the Syrian Kurds." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.07065c.

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This study aims to present the socio-economic and spiritual-religious specifics of the Syrian Kurds. The dominant agrarian livelihood of the “foreign Kurds” stimulates the preservation of the tribal-clan profile of their social structure. This directly reflects on the stability and strong resistance of the specific conservative political culture in which the political center is differentiated, due to non-social parameters. If religion (in a nuanced degree, ethnicity) plays a major role in the formation of the nation-building and state-building process among neighbors, Arabs and Turks, then in the Kurds, especially the Syrians, a similar function is played by the family cell. The main points in the article are: The Syrian Kurds; Armenians and Christians – Assyrians; The specific religious institutions of the Kurds. In conclusion: The main conclusion that can be drawn is that the Kurds in Syria are failing to create a large urban agglomeration, which pushes them to be constantly associated with the agricultural way of life. Even the small towns that were formed did not get a real urban appearance, as their inhabitants had numerous relatives who remained to live in the countryside.
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Navarro‑Gómez, Pere, and Sílvia Veà-Vila. "Multiculturalism and onomastics in the comarcas along the lower course of the river Ebro." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/42.

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This study analyses the names of places and people of diverse origins collected from the documents which outline the territory from the mouth of the river Ebro (running into the sea) in Catalonia, and the adjacent part of the Aragon strip. These place names and anthroponyms are based on Latin onomastics, influenced by the Arabization of the Iberian Peninsula which occurred in the eighth century and the subsequent cultural and linguistic Catalanization. It is possible to observe that the primitive Latin element is evident in names of Mozarabic origin, and that there are many Arab, and some Hebrew elements, which are the result of the presence of these two cultures during the Middle Ages in our territory. The Catalan element – which makes up the majority – comes from the medieval Christian repopulation carried out during the reign of Count Ramon Berenguer IV in the mid-twelfth century. It should be noted that, with Catalan, some elements of the pre-Roman substrate and Germanic superstrate were also introduced into the proper names.
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5

Ladmia, Abdelhak, Martin Culen, Abdulla Bakheet Al Katheeri, Fahad Mustfa Ahmed Al Hosani, Graham F. J. Edmonstone, Alfonso Mantilla, Mohamed Ahmed Baslaib, et al. "Case Study of Underbalance Coiled Tubing Drilling to Increase Well Productivity and Ultimate Recovery in Tight Gas Reservoir Onshore Field, Abu Dhabi." In SPE/ICoTA Well Intervention Conference and Exhibition. SPE, 2021. http://dx.doi.org/10.2118/204436-ms.

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Abstract:
Abstract Coiled Tubing Drilling (CTD) has been growing and developed rapidly through the last two decades. There have been numerous highly successful applications of CTD technology in Alaska, Canada, Oman and the United Arab Emirates (Sharjah Sajaa and Dubai Murgham fields), among other places. Currently, Saudi Arabia has undertaken a campaign for the last seven years that has shown successful results in gas reservoirs. ADNOC initiated a trial Coiled Tubing Underbalanced Drilling (CTUBD) project in the onshore tight gas reservoirs in Abu Dhabi, United Arab Emirates beginning operations 1-December-2019. The initial trial will consist of three (3) wells. The purpose of the trial is to assess the suitability of CTUBD for drilling the reservoir sections of wells in these fields, and further application in others. The reason for choosing coiled tubing for drilling the reservoir sections is based upon the high H2S content of the reservoir fluids and the premise that HSE can be enhanced by using a closed drilling system rather than an open conventional system. The three wells will be newly drilled, cased and cemented down to top reservoir by a conventional rig. The rig will run the completion and Christmas tree before moving off and allowing the coiled tubing rig to move onto the well. The coiled tubing BOPs will be rigged up on top of the Christmas tree and a drilling BHA will be deployed through the completion to drill the reservoir lateral. The wells will be drilled underbalanced to aid reservoir performance and to allow hole cleaning with returns being taken up the coiled tubing / tubing annulus. The returns will be routed to a closed separation system with produced gas and condensate being primarily exported to the field plant via the production line, solids sparge to a closed tank or pit and the drilling fluid re-circulated. The primary drilling fluid will be treated water; however, nitrogen may be required for drilling future wells in the field and will be required regardless for purging gas from the surface equipment during operations. A flare will also be required for emergency use and for start-up of drilling. If the trial proves a success, a continuous drilling plan will be put in place.
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