Bibliografías temáticas / Christian Arabic

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Literatura académica sobre el tema "Christian Arabic"

Autor: Grafiati
Publicado: 10 de marzo de 2023

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Artículos de revistas sobre el tema "Christian Arabic"

1

Bassal, Ibrahim. "HEBREW AND ARAMAIC ELEMENTS IN THE ISRAELI VERNACULAR CHRISTIAN-­‐ARABIC AND IN THE WRITTEN CHRISTIAN ARABIC OF PALESTINE, SYRIA, AND LEBANON". Levantine Review 4, n.º 1 (1 de mayo de 2015): 86. http://dx.doi.org/10.6017/lev.v4i1.8721.

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This essay examines the Hebrew and Aramaic residues in the Arabic vernacular spoken by Israeli Christians and the written Arabic of Christians in the Holy Land, Syria, and Lebanon. The corpus of the spoken Christian-Arabic under consideration here is based on cassette recordings of elderlies who live in Christian villages in northern Israel - namely in Fassuta, Me’ilya, Tarshiha, Bqe’a, Jiish, Kufir Yasif, Ekreth, Bir’im, Ibilleen and Shfa’amir.The corpus of the written Christian-Arabic being reviewed is based mainly on folk tales, poems, proverbs, dictionaries, Bible translations, books of interpretations, and liturgical sources.
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Griffith, Sidney H. "When Did the Bible Become an Arabic Scripture?" Intellectual History of the Islamicate World 1, n.º 1-2 (2013): 7–23. http://dx.doi.org/10.1163/2212943x-20130102.

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While the circumstances were favorable to the translation of the Jewish and Christian scriptures into Arabic in writing in pre-Islamic times, there is no compelling evidence to support the conclusion that such a translation was ever made. Rather the evidence of the Qurʾān along with other considerations suggests that prior to the rise of Islam, Jewish and Christian scripture texts circulated orally in Arabic and that the earliest Arabic translations in writing appeared first among the Christians in the monastic communities in Palestine and probably in part at least in response to the appearance of the Arabic Qurʾān itself in writing at the turn of the seventh and eighth centuries.
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Griffith, Sidney H. "Christians and the Arabic Qurʾān: Prooftexting, Polemics, and Intertwined Scriptures". Intellectual History of the Islamicate World 2, n.º 1-2 (2014): 243–66. http://dx.doi.org/10.1163/2212943x-00201015.

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‭Christians living in the World of Islam have had a lively interaction with the Qurʾān ever since it became widely available in the Arabic-speaking milieu of Umayyad and Abbasid times. This article discusses the multifaceted aspects of this interaction as they are disclosed in texts written by Christians in Greek, Syriac, and Arabic from the eighth through the thirteenth centuries. Christian writers quoted from the Islamic scripture, imitated its diction and style, wrote polemics against it, used its words and phrases as proof texts in their own apologetic texts, and appealed to the religious authority of the Qurʾān for its probative value. In many ways the Qurʾān effectively structured Christian religious discourse in Arabic and this article explores some of the ways this was the case.‬
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Krotkoff, Georg y Farida Abu-Haidar. "Christian Arabic of Baghdad". Journal of the American Oriental Society 116, n.º 3 (julio de 1996): 602. http://dx.doi.org/10.2307/605226.

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Colominas Aparicio, Mònica. "Spanish Islam in Arabic Script". Intellectual History of the Islamicate World 8, n.º 1 (20 de enero de 2020): 101–27. http://dx.doi.org/10.1163/2212943x-00702012.

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Abstract The present study discusses language as a tool of identity construction by Muslims from the Late Medieval and Early Modern Christian Iberian Peninsula who could practice Islam by law in exchange for paying taxes (Mudejars). Their writings, as well as those of the group who were later forced to convert to Christianity (Moriscos), are in various languages and scripts. The Arabic (Aljamiado) used to transcribe Romance is distinctive and abundant evidence of it is left from the later Morisco period. The earlier uses of language by the Mudejars are nonetheless essential to understand how Muslims negotiated their community boundaries within a Christian majority society. My analysis will concentrate on two Mudejar polemics against the Christians and the Jews, which were most likely composed in fourteenth-century Aragon. In these works, approaches to language and the interplay of Arabic—both as a target language and as a script—with Romance escape discrete definitions of religion and culture.1
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Martin, Geoffrey. "Arabic-Speaking Christians and Toledo, BCT MS Cajón 99.30 in High Medieval Spain". Collectanea Christiana Orientalia 18 (21 de julio de 2021): 177–215. http://dx.doi.org/10.21071/cco.v18i0.1190.

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This article interprets the Arabic notes of a Christian who made a primer of Latin grammatical texts—primarily Donatus’ Ars grammatica—in order to shore up his Latin vocabulary. The copyist on the whole offers excellent evidence for Latin learning among Iberia’s Arabic-speaking Christians, who thrived in much of the peninsula between the tenth and thirteenth centuries
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Stokes, Phillip W. "Orthography and Phonology in Vocalized Medieval Christian Arabic Gospel Manuscripts". Collectanea Christiana Orientalia 19 (17 de octubre de 2022): 131–206. http://dx.doi.org/10.21071/cco.v19i.15256.

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Pre-modern vocalized Arabic manuscripts can reveal a great deal about a variety of linguistic features represented in each text. Recent work has demonstrated the potential that vocalized manuscripts have, specifically for revealing aspects of the phonology of the corpora including the Quran, Judaeo-Arabic, and later ‘Middle Arabic’ texts. Christian Arabic texts, however, have been less frequently studied in this manner. Blau’s grammar of the Christian Arabic of south Palestine in the 9th/10th centuries CE4 draws primarily on unvocalized manuscripts, and therefore the phonological details he provides are inferred primarily from consonantal orthographic patterns. While a few others have focused on Christian Arabic manuscripts from the medieval period,6 there has been little work that undertakes a phonological description of vocalized Christian manuscripts in a thorough and systematic way.
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TEULE, Herman G. B. y Vic SCHEPENS. "Christian Arabic Bibliography 1990-1995". Journal of Eastern Christian Studies 57, n.º 1 (1 de enero de 2005): 129–74. http://dx.doi.org/10.2143/jecs.57.1.2003120.

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TEULE, Herman G. B. y Vic SCHEPENS. "Christian Arabic Bibliography 1996-2000". Journal of Eastern Christian Studies 58, n.º 3 (31 de diciembre de 2006): 265–99. http://dx.doi.org/10.2143/jecs.58.3.2020832.

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García-Arenal, Mercedes. "The Religious Identity of the Arabic Language and the Affair of the Lead Books of the Sacromonte of Granada". Arabica 56, n.º 6 (2009): 495–528. http://dx.doi.org/10.1163/057053909x12544602282277.

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AbstractThis article deals, in the first place, with the religious identity of the Arabic language as defined by the ongoing debate, in 16th-17th century Spain, about its identification with Islam. Many new Christians of Muslim origin (Moriscos) tried to break this identification in an effort to salvage part of their culture, and specially the language, by separating it from Islam. I will argue that the Morisco forgery known as the Lead Books of the Sacromonte in Granada—an Arabic Evangile dictated by the Virgin Mary to Arabic disciples who came to Spain with the Apostle Saint James—was part of this effort. When the Lead Books were taken to the Vatican to be informed, they were studied by Maronite scholars who decided that they were written in “Muslim Arabic” and therefore could not be authentic Christian texts. The Maronites were engaged in creating and consolidating their own version of Christian Arabic to define and legitimise their own position inside the Roman world. The second part of the essay adresses the theological considerations and the defence of different cultural identities which are implied in these different versions of Arabic.
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Tesis sobre el tema "Christian Arabic"

1

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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Burke, Simon Luke Robinson. "The Principles of Religion: A Work of Rabban Daniel Ibn al-Ḥaṭṭāb". Thesis, The University of Sydney, 2022. https://hdl.handle.net/2123/29706.

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The subject of this dissertation is The Principles of Religion, a book composed by a Syriac Orthodox monk, Rabban Daniel b. al-Ḥaṭṭāb, in the Arabic language between 1274-89/90 C.E., possibly in Mardin, Turkey. This book has enjoyed some limited circulation over the centuries, having been found in fourteen manuscripts written by scribes in Turkey, Iraq, Syria, Israel, Egypt, and Lebanon from 1289/90 to 1935 C.E. In it, Daniel gives a summary exposition of and apologetic for Syriac Orthodox doctrine using both philosophical and Scriptural resources. The book systematically addresses the topics of God and His attributes, the Holy Trinity, and the incarnation, ending with responses to various objections to Jacobite belief and practice. It is an example of intellectual activity and literary production among Jacobites during the Syriac renaissance that witnesses to how Syriac Orthodox doctrine and literature were adapted and presented in Arabic in the 13th century. The dissertation’s purpose is to present and explain the contents of Daniel b. al-Ḥaṭṭāb’s Principles of Religion by providing a discussion on the book’s authorship, its literary and historical context, its transmission, an English translation, a commentary, and a critical edition.
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Halft, Dennis [Verfasser]. "The Arabic Vulgate in Safavid Persia : Arabic Printing of the Gospels, Catholic Missionaries, and the Rise of Shīʿī Anti-Christian Polemics / Dennis Halft". Berlin : Freie Universität Berlin, 2017. http://d-nb.info/1126645893/34.

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Leafgren, Luke Anthony. "Novelizing the Muslim Wars of Conquests: The Christian Pioneers of the Arabic Historical Novel". Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10362.

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During the Arabic cultural renaissance of the nineteenth century known as the nahda, Christian Arabs made a substantial contribution to the development of fiction and journalism. Among these pioneers, Salim al-Bustani, Jurji Zaydan, and Farah Antun were inspired by translations of European fiction to write the first historical novels in Arabic. Their narrations of the Muslim wars of conquest are carefully constructed blends of history and fiction that emphasize the cultural and religious values that Christian and Muslim Arabs hold in common. In their novels, these authors celebrate the historical achievements of the Arabs and seek to inspire a new sense of Arab cultural identity, open to Christians and Muslims alike and based on shared language, history, territory, values, and aspirations for reform. In this way, these authors respond to the sectarian tensions of their time, European imperialism, and the challenges of modernism with ideas that would become central to Arab nationalist discourse in the twentieth century.
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Husseini, Sara Leila. "Early Christian explanations of the Trinity in Arabic in the context of Muslim Theology". Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2799/.

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This doctoral thesis examines the works of Theodore Abū Qurra (d.c.829), Abū Rā’iṭa (d. c.835), and ‘Ammār al-Baṣrī (d.c.850); three of the earliest known Christian theologians to explain and defend their beliefs in Arabic, under Islamic rule. In particular, it focuses on their respective explanations of the doctrine of the Trinity: assessing each individual author’s writings; investigating the tools and arguments they employ; and considering the extent to which they engaged with Islamic theological thought (kalām), primarily through their borrowing of concepts and structures from an internal Islamic debate concerning the divine attributes of God. This study asks to what extent these Christians were essentially translating their traditional doctrine into Arabic, and to what extent they developed a new expression of the Trinity, conceptually influenced by Islamic thinking. The key conclusion of this thesis is that Christian explanations of the Trinity in Arabic, whilst they show a deep awareness of Islamic thought and make use of contemporary Muslim debates surrounding the nature and unity of God, cannot be said to represent a development in Christian theology. Rather, such works should be viewed as an informed and creative response to the pressures and challenges of their Islamic surroundings.
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Smithuis, R. "Abraham ibn Ezra the astrologer and the transmission of Arabic science to the Christian West". Thesis, University of Manchester, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503695.

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Ghattas, Raouf W. "Using a contextualized version of the Survival kit and Masterlife to train Christian Arabic women to evangelize Muslim women". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Mikhail, Wageeh Y. F. "‘Ammār al-Baṣrī’s Kitāb al-Burhān : a topical and theological analysis of Arabic Christian theology in the ninth century". Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4162/.

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This thesis is concerned with the role played by the Christian scholar ‘Ammār al-Baṣrī in theologizing in the Islamic milieu of the ‘Abbasids in the 9th century. His Kitāb al-Burhān, one of his only two surviving works, will therefore be thoroughly studied from two perspectives: the Islamic perspective as it is found in contemporary anti-Christian polemical texts; and the Christian perspective, through a comparison of ‘Ammār’s treatise with the works of Arab Christian theologians of his day. The present study aims at demonstrating the level of translatability of Christian theology into the Islamic intellectual milieu, as ‘Ammār al-Baṣrī saw it. It is therefore natural that we should examine Kitāb al-Burhān as an example of “contextualized” theology in Dār al-Islām. ‘Ammār’s Burhān stands a witness to the numerous attempts made by Arab Christians to reconcile their heritage (the world of Islam) with their inheritance (Christian theology). Such a reconciliation is essential for the future existence of Arab Christians, particularly in the Arab World.
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Vollandt, Ronny. "Christian-Arabic translations of the Pentateuch from the 9th to the 13th centuries : a comparative study of manuscripts and translation techniques". Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.591090.

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Hanna, Sally Adel. "Hagiographical discourse in Medieval Arabic Christianity : A study of Anthony al Qurashi and Bulus ibn Raja as a discourse of parrhesia". Thesis, Enskilda Högskolan Stockholm, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1338.

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Scholars have faced many challenges in the classification of the literary genre of the hagiographical texts. In addition to their various styles and structures, hagiographical texts tend to move beyond the classical rhetorical approach. So, it is preferable to regard hagiography as a discourse which was mainly written for the purpose of the production of new heroes through the imitation of Christ and His holy men/women. The hagiographical discourse continued in Early Medieval Arabic Christianity, yet its purpose has expanded to address both Christians and Muslims. Through the examination of the Arabic hagiographical texts of two neo-martyrs, Anthony al-Qurashi and Būlus ibn Raja, it has been revealed that Christians pursued the figure of speech of parrhesia to address the mixed audience. On the one hand, to urge Christians to behold to their faith and, on the other hand, to encourage Muslims to convert.
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Libros sobre el tema "Christian Arabic"

1

Christian Arabic of Baghdad. Wiesbaden: Harrassowitz, 1991.

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Lewis, Agnes Smith. Forty-one facsimiles of dated Christian Arabic manuscripts. Cambridge: University Press, 1989.

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Monferrer Sala, Juan Pedro, translator, author y Goussen Heinrich, eds. The Christian-Arabic literature of the Mozarabs. Nordhausen: Verlag Traugott Bautz, 2018.

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Early Arabic Christian contributions to Trinitarian theology. Minneapolis: Fortress Press, 2013.

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Ṣādir, Yūḥannā. Bidāyāt al-ḥayāh al-Ruhbānīyah fī Lubnān min khilāl ʻilm al-āthār: Min al-qarn al-rābiʻ ḥattá al-sābiʻ. Bayrūt: Dār Ṣādir, 2009.

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Ḥaddād, Fiktūr. Daʻwah ilá mā lā yurá: Qiṣṣah wa-khawāṭir. Bayrūt: al-Maktabah al-Būlusīyah, 1997.

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Mishriqī, Labīb. Khams daqāʼiq maʻa al-aḥdāth. 4a ed. al-Qāhirah: Dār al-Thaqāfah, 1987.

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Bi-al-ḥubb: Kull shayʾ la-kum : taʾammulāt. [Lebanon]: J. Kurbāj, 2002.

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Congrès international d'études arabes chrétiennes (2nd 1984 Oosterhesselen, Netherlands). Actes du deuxième Congrès International d'Etudes Arabes Chrétiennes (Oosterhesselen, septembre 1984). Roma: Pont. Institutum Studiorum Orientalium, 1986.

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Said, Reynolds Gabriel y Samir Khalil, eds. Critique of Christian origins: A parallel English-Arabic text. Provo, Utah: Brigham Young University Press, 2008.

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Capítulos de libros sobre el tema "Christian Arabic"

1

Gobillot, Geneviève. "Two Arabic Epitomes of the Pseudo-Clementines". En Christian Apocrypha, 213–32. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540165.213.

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Keating, Sandra Toenies. "The First Arabic-Speaking Christian Theologians". En Routledge Handbook on Christian–Muslim Relations, 90–97. New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315745077-11.

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Retsö, Jan. "1.6. The Reception in Early Arabic Writings". En The Pre-Christian Religions of the North, 81–89. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.pcrn-eb.5.115244.

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Varsányi, Orsolya. "Psalms in 9th-century Arabic Christian (and Islamic) Apology". En You who live in the shelter of the Most High (Ps. 91:1), 95–110. Göttingen: V&R unipress, 2021. http://dx.doi.org/10.14220/9783737012362.95.

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Reeves, John C. "Christian Arabic". En A Guide to Early Jewish Texts and Traditions in Christian Transmission, 195–210. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190863074.003.0010.

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Christian Arabic literature represents an enormous corpus of biblically affiliated lore which remains remarkably underexploited by most modern scholars of Jewish apocryphal and pseudepigraphical literature. The present chapter focuses primarily on some textual examples culled from the popular and influential universal histories produced by Christian writers Eutychius (Sa‘īd b. Biṭrīq) of Alexandria (d. 940), Agapius (Maḥbūb b. Qusṭanṭīn) of Manbij (d. c. 950), and the Arabic version of the so-called secular history of the justly celebrated Bar Hebraeus (Abu’l-Faraj b. al-‘Ibrī, d. 1286). It is hoped that the present chapter will stimulate further comparative work and contributions to this important field of study.
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"Christian Arabic". En The Bloomsbury Reader in Christian-Muslim Relations, 600–1500. Bloomsbury Academic, 2022. http://dx.doi.org/10.5040/9781350214132.pt-002.

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"Arabic text". En A Christian Bahira Legend, editado por Richard J. H. Gottheil, 202–18. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463231255-002.

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"Chart 1: Muslim-Christian Calendar". En Arabic Manuscripts, 339. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004170360.i-350.41.

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"The Arabic tradition". En The Orthodox Christian World, 111–26. Routledge, 2012. http://dx.doi.org/10.4324/9780203119389-14.

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"Coptic Arabic Literature: When Arabic Became the Language of Saints". En The Coptic Christian Heritage, 240–52. Routledge, 2013. http://dx.doi.org/10.4324/9781315883892-26.

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Actas de conferencias sobre el tema "Christian Arabic"

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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". En SPE/ICoTA Well Intervention Conference and Exhibition. SPE, 2021. http://dx.doi.org/10.2118/204436-ms.

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

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Navarro‑Gómez, Pere y Sílvia Veà-Vila. "Multiculturalism and onomastics in the comarcas along the lower course of the river Ebro". En 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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Chukov, Vladimir S. "Socio-economic and spiritual-religious specifics of the Syrian Kurds". En 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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