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In Joshua 8:30–35 (MT), Joshua builds an altar to YHWH and inscribes the stones of the altar with a copy of the tôrâ of Moses. This episode's earliest position among Hebrew and Greek text traditions remains a topic of debate. Several overlooked parallels between Joshua's conquest of Ai (Josh 8:1–29) and Assyrian royal inscriptions indicate that the text of Josh 8 draws more heavily on Assyrian literary warfare traditions than previously assumed. Importantly, the narrated conquest in Josh 8, Assyrian campaign reports, and several Levantine inscriptions conclude their narrations of warfare with the building of an inscribed monument. Striking similarities between the royal annals of Assurnasirpal II and Josh 8:1–29 evince the influence of Neo-Assyrian narrations of warfare upon later Northwest Semitic literary traditions. The MT position of the Mount Ebal altar episode, I argue, is the earliest extant textual location of this pericope because it is the only location of the Mount Ebal altar narrative that satisfies the text's connection with Deuteronomy and the narrative expectations created by the preceding conquest account in 8:1–29. [ABSTRACT FROM AUTHOR]

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Assyrians had a monarchical structure in which a king, who came to power through inheritance from a specific family, held absolute authority. At times, this form of governance manifested as a theocratic monarchy, where every political action found its legitimacy on religious grounds. Regarding succession, it is evident that practices were carried out with divine approval and request as guiding principles. The heir in question could be any of the king's natural children, but children born to kings from their second wives or slaves could not ascend to the throne through conventional means. Periodically, kings appointed their children as administrators in various cities, including Babylon, to gain experience in state affairs. The permanence of the designated heir's position and their ascension to the throne upon the king's death were not guaranteed.Additionally, historical records reveal instances where kings changed the crown prince for various reasons. These changes might be attributed to the inadequacy of the crown prince or could result from the influence of queens, as the mother of the chosen crown prince held a significant position within the Assyrian hierarchy. In this study, which is based on cuneiform texts and modern works, the objective is to comprehensively examine the role of the heir apparent in the Assyrian state system, providing insights through periodic examples. Additionally, it seeks to unveil the complex relationships between heirs, kings, queens, and other princes. [ABSTRACT FROM AUTHOR]

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The Simele massacre of 1933 in Iraq, in which over 600 Assyrian Christians lost their lives, is an important part of Assyrian national history and is one of the few well-known events in twentieth-century Iraqi history where Christians are involved. While there was a general outcry in Western Europe and the United States against the Iraqi government following the massacre, the American missionaries present locally of the United Mission in Mesopotamia/Iraq did not support the Assyrians following the massacre despite the generally humanitarian approach of their mission and their support for the Assyrian cause in the early years after the First World War. In this article, I argue that apparent apathy from the side of the missionaries was largely the result of a radical change in thinking about missionary involvement in political debates concerning the future of non-Muslim minorities in the Middle East. [ABSTRACT FROM AUTHOR]

Copyright of History Studies (13094688) is the property of History Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de Historía da Sociedade e da Cultura is the property of Revista de Historia da Sociedade e da Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: Refugee women exhibit some of the highest rates of chronic pain yet the diversity and challenges of health care systems across countries pose numerous challenges for refugee women trying to access quality health care. Objective: We sought to explore the experiences of Assyrian refugee women seeking care for chronic pain. Methods: Semi-structured interviews (face-to-face and virtual) were undertaken with 10 Assyrian women of refugee background living in Melbourne, Australia. Audio recordings and field notes of interviews were collected and themes were identified using a phenomenological approach. Women were required to be conversant in English or Arabic and willing to use a translator if necessary. Results: We identified five major themes of women's experiences accessing care for chronic pain: (1) the story of pain; (2) the experience of help seeking in Australia and home country; (3) factors shaping the ability to access appropriate care; (4) support seeking systems; and (5) influence of culture and gender roles. Conclusion: Exploring refugee women's experience of seeking care for chronic pain reinforces the need to explore hard to reach population's perspectives in research and helps to understand how vectors of disadvantage may intersect. For successful integration into health care systems of host countries, particularly for complex conditions such as chronic pain, there is a need to work with women community members to develop programs that are culturally aligned to enhance access pathways to care. [ABSTRACT FROM AUTHOR]

This article forms part of a larger project on the apocryphal Book of Judith. It explores the performative nature of turmoil, trauma and tenacity as found in the second half of the book (9–16). The impetus for this investigation is the work done by same author on chapters 1–8 of Judith while focusing on a similar theme. The present article suggests that the exploration of the turmoil, trauma and tenacity to be found in chapters 1–8 does not comprehensively represent all aspects that this topic has to offer to the reader of Judith. The contention here is that the theme of turmoil, trauma and the resultant tenacity in the second half of Judith needs further scholarly exploration as it reveals contrasting developments regarding two rivalling camps, that is, the Israelites and the Assyrians. From a speech act interpretive angle, the article asserts that turmoil, trauma and tenacity are intentionally utilised as a literary tool for indicating honour (Israelites) and shame (Assyrians). This has the potential to persuade the reader to make choices and/or decisions as they read the story. Contribution: The article is a continuation of my work on the first part of Judith (chapters 1–8), as indicated. Its main contribution rests on its unique approach to investigating the performative nature of trauma, turmoil and tenacity in the second part of the book, namely, chapters 9–16. The study of the theme of trauma, turmoil and tenacity in Judith is insightful and thought-provoking and does advance research around this fascinating book. [ABSTRACT FROM AUTHOR]

Copyright of International Anatolian Journal of Social Sciences / Uluslararasi Anadolu Sosyal Bilimler Dergisi is the property of Uluslararasi Anadolu Sosyal Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Several factors came together in the formation of the political, military and commercial importance of the city of Ashkelon, as it is considered the northern gateway for Egypt to penetrate the Levant and control its cities, and its commercial importance is no less important than its political position, as it is an important commercial port, as it passes through trade between the East And the West, so we find Egyptian politics always keen to have Ashkelon under its protections and subordination, and this situation exists as long as the Egyptian authority is strong, except that in the last periods of BC and after the weakness of the Egyptian authority it came under the Assyrian rule and the gate from which the armies entered to invade Egypt, These facts are all confirmed by the historical blogs on the topic.

The article analyzes the contacts of the Russian state and Church in the late nineteenth and early twentieth century with the non-Chalcedonian communities - the Assyrian-Nestorians of Northern Persia and Eastern Turkey, the Syro-Jacobites of Mesopotamia, the Monophysite Church of Ethiopia. These undertakings, largely determined by the desire to strengthen the religious and ideological influence of Russia in the strategically important regions of the world, were not, at the same time, purely pragmatic. Factors of a cultural and symbolic nature were also of great importance, namely, the opportunity to get in touch with the heritage of ancient churches, whose historical roots dates back to biblical times, to take them under Russia's protection and thereby elevate the role of the Russian Church in the international stage. Russia's help would make it possible to reveal the cultural riches hidden in the bowels of remote religious communities, to create the basis for the revival of Christianity in the vast expanses of Asia and Africa. The doctrinal basis for expanding contacts with non-Chalcedonian churches was the idea of the proximity of their doctrine to the dogmas of the Orthodox Church. The undertakings of the Russian church-state structures resulted in the foundation of the Russian mission in Urmia (Persia), the conversion of part of the Nestorians and Syro-Jacobites to Orthodoxy, the strengthening of ties with the church of Ethiopia, and help to Ethiopian Christians in returning the shrines of Jerusalem that once belonged to them. Successfully developing activity was interrupted by the First World War and the revolution. However, the relationship of the Russian Church with the non-Chalcedonian confessions continued in the second half of the 20th century.

Scholars have widely recognized the colonial setting of the Book of Jonah, which includes the ambiguity of speaking of an Assyrian Empire that is long gone. The imperial setting of this book, moreover, has led interpreters to speak from their own place. For instance, in his postcolonial reading of Jonah, Chesung Justin Ryu reads Jonah in terms of his South Korean context, which continues to harbor deep wounds from being colonized by Japan. The harm done by colonizers long gone can thus be said to extend over many generations, as future generations inevitably have to deal with the effects of colonialism. In conversation with contemporary literary trauma theory, I consider this intersection of trauma and colonialism associated with the Book of Jonah and, furthermore, explore the way in which literature, and specifically narratives, may offer a safe space for working through trauma—one could say to face the colonizer, both real and imagined. Read in this way, the Book of Jonah may be viewed as a symbolic trauma narrative that is shaped by its imperial context but also in distinctive ways seeks to come to terms with the trauma wrought by a succession of empires. [ABSTRACT FROM AUTHOR]

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Despite a growing interest in Middle Eastern Christianity, an imbalance persists in scholarly understanding of individual Christian communities. The Syriac Orthodox – a non-Catholic Oriental Orthodox community – are one such understudied group. After experiencing massacres during World War I, they resettled in Lebanon, Syria, Iraq and Palestine, which were then newly established nation-states. This article is concerned with the Syriac school in Beirut (also called the Assyrian Orphanage and School) as a case study of the Syriac Orthodox effort to both revive the community and produce an elite that would succeed in a largely non-Syriac, Arabic environment. The school was first founded in 1919 in Adana, Cilicia, in today's south-eastern Turkey, which was then under French occupation. In 1923 it resettled in Beirut. For several decades it was one of the few, if not the only, successful Syriac Orthodox school in the Middle East. But from the outset it faced an inherent contradiction: despite its focus on the Syriac language, its success was dependent on the graduates' ability to thrive in a largely non-Syriac, Arab, and in our case, Lebanese, environment. I argue that it was precisely this exclusively defined Syriac identity which enabled their entry into the larger, transnational environment in which national identities were still being negotiated. This article, which is part of a project on the Syriac Orthodox in Lebanon, draws on sources in Arabic, French, English and Syriac from both inside and outside the community (such as the French archives). [ABSTRACT FROM AUTHOR]

Large sculpted circular door sockets are a characteristic feature of Neo-Assyrian monumental architecture and have been found in palaces, temples, and administrative centers both at core imperial sites such as Khorsabad and Nimrud and at provincial capitals such as Till-Barsib, Arslan-Tash, and Ziyaret Tepe. In the case of Iran, although the Assyrians controlled significant parts of the country, especially in the eighth century bce, research into their presence in that period has until now been very limited. Even so, there is one such door socket known from Iran, namely from the excavations at Tapeh Giyan, the discovery of which helped confirm the existence of an Assyrian administrative center at the site. This in turn led Julian Reade to suggest that Giyan was the location of the capital of the Assyrian province of Kharkhar. We can now add to the debate new discoveries from the site of Quwakh Tapeh in Kuzaran, in the northern Mahidasht plain, where a carved door socket and fragments of other carved stones scattered across the mound attest to the existence of a building of major importance. In this study we present this socket and compare it with other relevant material in order to determine its date, establish its archaeological context, and consider the implications. [ABSTRACT FROM AUTHOR]

This study aims to analyze the narrative identities of a group of Assyrian/Syriac youth, in particular, to investigate the role of their intergenerational narratives on their narrative identities. Accordingly, interviews were conducted with eight male Assyrian/Syriac young people and the families of four of them who lived in Mardin, Turkey. The narratives of each participant were examined through a holistic approach, analyzing their lives in the context of their personal and intergenerational narratives throughout their lifelines. In the analysis, the turning points of individuals are depicted on the figures, and three lifeline figures were mapped. Findings indicated that although the participants lived under similar living conditions and grew up in the same area, they each narrated their identities differently. For example, one participant described his identity as victimic, communion and burden, while another participant described his identity as agentic, communion, and benefit, and yet another narrated his identity as agentic, agency, and benefit. The individual analysis that emerged in the narratives of all participants was discussed in the context of the literature on identity and narrative identity. [ABSTRACT FROM AUTHOR]

The present study tackled representations of conflict scenes in Assyrian art by analyzing the religious, political, environmental, ideological, and social dimensions from which the conflict scene emerged. That was represented in the aesthetic structure of cylinder seals, obelisks, stone panels, and statues during the Assyrian era. The methodology of the research is devoted to presenting the research community, the research tool that includes collecting data, and samples of (3) sculptural works that covered the limits of the present study. The two researchers intentionally adopted the descriptive analytical approach for the purpose of analyzing the samples. The results of the present study show that the intellectual reflections of the Assyrian sculptor have contributed to the diversity of conflict scenes at the level of stereoscopic or prominent sculpture. There were various technical and directorial treatments in an attempt to portray and represent these intellectual reflections and referred them to a symbolic sign that has a tangible physical presence. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is based on the premise that the constructed image of the national self is a fundamental criterion shaping the conceptions of history teaching in the Turkish educational system. In this regard, I argue that examining how particular ethno-religious groups are discursively positioned in relation to the idealised self-image can reveal whether and how history textbooks can be revised. Having described the historical and political context for the only curriculum revision occurred in 2013 concerning a non-Muslim community, the Assyrians, the article demonstrates that specific discursive strategies are used to position the Assyrian community in relation to the favourable national self-image, rather than a fixed categorization for non-Muslim communities. Adopting the methodological framework of critical discourse analysis, the author examines the portrayal of the Assyrian community in the secondary school Turkish history textbooks taught over the last three decades and identifies how the topoi of justice and tolerance, as well as allegiance and betrayal allow a particular group to be a member of the larger body of 'acceptable citizens.' [ABSTRACT FROM AUTHOR]

The Assyrians excelled in transcribing and writing their royal texts. It can be relied upon to know the history and civilization of those eras, just as writing history depends on written transcriptions, without which there can be no recorded history. Also, these writings of all kinds were written by kings in order to preserve them for the following ages, and to immortalize the name of the king who was codified in his time Among those important writings that the present research specialized in is The Implications of Royal Texts Written on Precious Materials from the Neo-Assyrian Period (911-612) BC. [ABSTRACT FROM AUTHOR]

This article presents a case study of a Swedish-based NGO, Assyrians Without Borders (AWB), whose priority objective is to help Middle Eastern Christians, mainly Assyrians/Syriacs, in need in their homeland. The paper argues that Assyrians/Syriacs in Sweden have developed three forms of citizenship – religious, political and democratic. All three forms are transnational and have the potential to challenge the idea of national citizenship as being the dominant model of citizenship. Participating in AWB is understood as practising democratic citizenship, a concept seen as the Swedish ideal of model citizenship. The paper claims that AWB empowers its members and helps them to construct a mutually reinforcing dual Assyrian-Swedish identity.

Copyright of Ankara Üniversitesi Dil ve Tarih-Cografya Fakültesi Dergisi DTCF Dergisi is the property of Ankara Universitesi Dil ve Tarih-Cografya Fakultesi (DTCF Dergisi) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the article the author talks about a local episode in the history of the formation of one of the little-studied diasporas of the cities of Central Russia – the Assyrians. The author's goal is to consider the emergence of communities of the considered ethnic group using the example of small Assyrian diasporas known from the Riga Railway. Since the Assyrians settled in the cities of European Russia for the most part after exodus from their places of traditional residence, fleeing the genocide unleashed by the Turkish authorities during the First World War, their new places of residence anyway were tied to the lines of the railways that existed at that time. For this study, the Riga (formerly Vindava) direction was chosen, about the Assyrians of which the author has so far collected the maximum possible information. Based on the materials of the largest researcher of the Assyrian diaspora of the former USSR – archimandrite Stephen (Sado), as well as on the materials of his own field research, the author provides the reader with information on the diasporas that arose at the early stage of the formation of the Russian Assyrian community – in the 1920s-1930s. The article deals with the Assyrians of the former city of Tushino, which in 1960 became part of Moscow, Istra, Volokolamsk, Rzhev, Velikiye Luki, Toropets, located on the territory of the Moscow, Tver and Pskov regions of the Russian Federation. First of all, the participation of families from different tribal and rural communities in the formation of diasporas is considered, as a result, the author identifies at least three parts on this railway direction, inhabited by people from certain tribes. The first part, which includes the former city of Tushino and, possibly, Istra and Volokolamsk, is represented by the diasporas of the Jylu tribe. In the second, on the indicated railway direction, we include only the city of Rzhev. There, first of all, we see two groups of families of people from the village. Kochanis (Kuchisnaya tribe) and the Diz region (Diznaya). The latter point allows us to consider the city as part of the settlement area of the diasporas of this group, which includes some cities of the Tver and Smolensk regions, located along the adjacent Torzhok – Vyazma branch. The third part is the cities of Velikiye Luki and Toropets, in which we know mainly the Assyrians of the Shapatna group, who in the 1920–1930s created a large array of settlement of their diasporas, covering part of the north-west of Russia, Belarus, part of the north of Ukraine.

A case study of genetics consultation requested for a 41 week 5 day gestation female with congenital hypotonia and poor feeding is presented. Topics include considered she had been admitted to the NICU on the second day of life from a community hospital and examines she was born after a routine pregnancy by induced vaginal delivery, with vacuum assist, for post-dates and through clear amniotic fluid to a healthy 35-year old G3P3 mother.

The history of the Assyrians who settled on the territory of Russia is an important and understudied topic. The purpose of the article is to acquaint readers and the scientific community with the results of the study of the Assyrian diaspora in the Ryazan region. The local Assyrian communities formed in the 1920s-1930s were studied. Ryazan region of Russia. Using the methods of field research, we find out that in Ryazan in the twentieth century, two small Assyrian necropolises arose – at the historical Lazarevskoye and Skorbyashensky cemeteries. The author inspected the graves preserved for 2019–2020. The Ryazan Assyrian necropolis does not differ from the places of compact burials of representatives of this people in other cities, which were examined by the author. Nevertheless, it is very important for the study of this diaspora. The results of the study showed that the Assyrian people were subdivided by the beginning of the twentieth century. for two dozen subethnos (tribes), representatives of some tribal and groups created diasporas. Regarding Ryazan, this is a large part, natives of the independent («ashiret») region of Djilu (the Jilvai tribe), the Maliks of Djilu Gorta (Big Djilu), from the villages of Alsan (local group of alasnaya), Zirini (grain), Midi (copper). A rather small number of families turned out to be in Russia – natives of the Ashiret independent Maliks – Thuma (the Thumnaya tribe), as well as natives of the small village of Shvava, whose inhabitants make up a small group of Shavetnaya. In the latter case, we have established the name of the genus-otzhah. Ryazan thumnaya, judging by what we know about their fellow tribesmen in neighboring Moscow, Tula, as well as in Georgia, most likely came from the village of Myazrya (maser group). The paper presents facts of the history of small Assyrian communities in other cities of the Ryazan region – Kasimov, Ryazhsk and Mikhailov. The main professional occupation of the representatives of the Assyrian communities in the 1920–1970s was shoe cleaning. It is concluded that the Assyrians, despite the small number of the diaspora, played a role in the urban culture of Ryazan in the twentieth century. In the future, we intend to expand the resources of the research base and continue to study various aspects of the life of the Assyrians in Russia.

This article examines pandemic governance towards migrant communities in Germany in the context of mobilisation and demobilisation of state–society relations during the COVID-19 crisis. By studying how informality is reproduced in social practices and community networks as a response to top-down governance practices in the case of Assyrians – a quintessential diaspora community that settled in Germany through various migratory waves starting from the 1960s – this article aims to explore the bottom-up dynamics of governance practices among migrant communities. The study identifies three key themes for studying bottom-up dynamics of governance: informality embedded in everyday practices in response to formal governance, particularly vaccine policies; the existence of alternative epistemologies based on mistrust towards authorities, manifested in dual narratives; and the articulation of migrant agency in navigating top-down structures. Adopting a grounded theory approach, the study utilises theoretical sampling. Data were collected from various sources, including reports, newspaper articles, official statements and press releases from migrant organisations, alongside interviews with key migrant stakeholders. [ABSTRACT FROM AUTHOR]

The Assyrians excelled in transcribing and writing their royal texts. It can be relied upon to know the history and civilization of those eras, just as writing history depends on written transcriptions, without which there can be no recorded history. Also, these writings of all kinds were written by kings in order to preserve them for the following ages, and to immortalize the name of the king who was codified in his time Among those important writings that the present research specialized in is The Implications of Royal Texts Written on Precious Materials from the Neo-Assyrian Period (911-612) BC. [ABSTRACT FROM AUTHOR]

This article examines attitudes within Sweden's Assyrian community towards Israel, based on responses to a Swedish-language questionnaire distributed via the community's electronic mailing list. The emergent picture is one of strong sympathy for the Jewish state, seen by respondents as a shining example of national self-determination based on the ingathering of the exiles – a dream nurtured by the world-dispersed small Assyrian nation. In addition, due to their deep animosity towards Turkey and the Arab states on account of their centuries-long persecution of the Assyrians, Swedish Assyrians tend to favour Israel in its feud with the Palestinians. [ABSTRACT FROM AUTHOR]

Copyright of Tarih İncelemeleri Dergisi is the property of Tarih Incelemeleri Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Victor Place was appointed as a consul to Mosul in 1851, where having arrived in 1852 he started excavations at Khorsabad. Financial problems forced him to stop this activity towards the end of 1853. As the Interior Ministry appointed him to another post in 1854, he wanted to transport the Khorsabad finds before he left Mosul. However, the roads were extremely unsafe because of the Muntafiq Arab tribes' revolt. The local authorities repeatedly warned Place about this problem, stressing that he should wait until after the revolt was over before leaving. But despite these warnings, Place transported the Khorsabad finds from Mosul to Baghdad by keleks (rafts). The plan was then to transport them to Basra from Baghdad. Place set off on the river with a fleet made up of four keleks and a ship. Smuggled goods loaded on the ship made it heavier and attracted the attention of looters. On 21 May 1855, the fleet was attacked by bandits in the region of Kurna, located between Baghdad and Basra. The ship and two keleks sank at the spot, while the remaining two keleks arrived at Basra with some of the rescued goods. Various attempts to retrieve the sunken finds then followed. This article accordingly considers new data on the Kurna accident, drawing on Ottoman archival sources, particularly reports written at the time that discussed the possible causes of the accident and the negligent actions linked to it. As the destroyed memory of Khorsabad makes clear, archaeology cannot be rushed. [ABSTRACT FROM AUTHOR]

Eski Çağ’da Kappadokia Bölgesi; coğrafi konumu, sahip olduğu imkânlar ve geniş yüz ölçümüyle tarihin tüm devirleri boyunca çeşitli insan toplulukları için iskân yeri ve değişik siyasi teşekküllerin ellerinde tutmayı arzuladıkları bir bölge olmuştur. Kuzey-güney, doğu-batı ara ve ana yönlerinde farklı bölgeler ve halklarla komşu olan bu bölge; Asur, Hitit, Pers, Makedon, Hellen ve Roma kültürleriyle temas halinde olmuştur. Bünyesinde etnik kimliği birbirinden farklı çok sayıda halkı barındırması muhtemel Kappadokia’nın, yerli sakinleri Antik Çağ yazarları tarafından Λευκόσυροı Leukosyrialılar=Beyaz Syrialılar olarak adlandırılmışlardır. Leukosyrialılar şeklindeki bu ifade etimolojik açıdan, Hellen dilinde beyaz manasına gelen Λευκόσ ve Syrialı manasına gelen Σύρος sıfat ve isimlerinin birleşiminden oluşmaktadır. Bu şekilde bir tanımlama, ilk kez MÖ VI. yüzyılda Miletoslu Hekataios tarafından yapılmış ve diğer Antik Çağ yazarlarınca da takip edilmiştir. Hellenler, Kappadokialıları tanımlamak için Syrialılar / Leukosyrialılar; Persler ise Kappadokialılar ifadesini kullanmışlardır. Antik Çağ eserlerindeki Leukosyrialılar ifadesinin Kappadokia Bölgesi’ndeki tüm halkları tanımlamak için mi yoksa sadece bölgedeki belirli bir halkı tanımlamak için mi kullanıldığı net değildir. Yine Beyaz Syrialılar olarak isimlendirilen Kappadokialıların, otonton bir halk olup olmadıkları, asıl Syrialılarla aynı ırktan gelip gelmedikleri hususları da açıklığa kavuşmuş değildir. Tüm bunlarla birlikte, Antik Çağ kaynaklarında biri güneyde Tauros silsilesi ötesinde yaşayan daha koyu ten rengine sahip ve diğeri kuzeyde Kappadokia sahasında yaşayan daha açık ten rengine sahip iki ayrı Syrialı tanımlamasının olduğu kesindir. Leukosyrialıların, coğrafi yayılım alanlarının sınırlarını çizmek zor olmakla birlikte, Kappadokia’nın güney ve orta kesimleriyle, kuzeyde Parthenios Bartın Çayı ve Thermodon Terme ırmakları arasındaki sahada yaşadıkları söylenebilir. Asur siyasi teşekkülünün tarihi ve coğrafyasından ayrı düşünülemeyecek bu halkın, ismini MS IX. yüzyıla kadar koruyabilmiş olması Kappadokia tarihi için önemini göstermektedir. Bu çalışma, Antik Çağ yazarları tarafından Leukosyrialılar olarak isimlendirilen Kappadokialıların; eldeki mevcut kaynaklara göre isimlerinin kökeni, mitolojik olaylarla harmanlanmış soyları, tarihsel süreçteki gelişimleri, bölgedeki mevcudiyetleri, coğrafi yayılım alanları, diğer topluluk ve siyasi teşekküllerle ilişkileri gibi konulara odaklanmakta ve onların Kappadokia tarihindeki yerlerini irdelemektedir.

Christians constitute an important component of Iraqi society. Iraqi Christians have been settled in Mesopotamia since ancient times. Christians have historical, political, cultural and social relations with both the Iraqi people and the people of Kurdistan. This community played an important role in the establishment and in the early period political administration of the Iraqi Republic. As it is known, the Christian community in Iraq and Kurdistan; It consists of two churches with different ideas, namely the Assyrian Church of the East and the Chaldean Catholic Church. During the Ottoman period, the Chaldean Church was residing in Mosul Province and the Assyrian Church of the East in Hakkari Sanjak of Van Province. While the Chaldean Church was under the influence of the French State, the Assyrian Church of the East was under the influence of the British State. From the middle of the 19th century, a noticeable competition started between both churches and communities, and powerful states were included in this competition in accordance with their policies. In this study, the relationship and competition between these two churches and communities at the dawn of the establishment of the Iraqi State will be discussed. In addition, the root of the ongoing problems among Christian components after the establishment of the Iraqi Republic will be pointed out. In this study, more Ottoman archive documents will be used.

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The article presents a study aimed to identify needs of Chaldeans with opioid addiction. It identified the absence of adequate mental health services for the growing number of Chaldeans resettled in the U.S. who escaped persecution in Iraq, and reports these services may not be accessible to limited English speakers as Chaldeans may not participate in programs that they feel lack cultural context or negate the therapeutic relevance of the family unit.

By focusing on the Assyrian Christians scattered around Urmia in the north-western part of Iran during World War I, the article analyzes the processes and changes that occurred in the religious life of the population under the circumstances of depravity, trauma and migration. The migrations, as it is suggested, caused two opposing tendencies among Assyrians strengthening individualization and ethnicization of the religious matters. The migratory experience played a crucial role in transforming the Church institutions as it might be seen in reference to the Assyrian Church of the East and shifting the focus away from religious authority while giving space to more emotional, private, and finally Pentecostal religiosity. [ABSTRACT FROM AUTHOR]

In the present difficult circumstances in the Middle East, the position of the so-called Oriental Churches, which is united by the similarity of the liturgical language, the language of the patristic and historical heritage – Syriac, is indicative. The pre-Chalcedon faith confession of these Christians and their special Eastern church rites, despite the separation of the Uniate Catholic communities, gave them an identity that persists to this day. The fate of these ancient autochthonous Christian communities was formed not only in conditions of an alien and heterodox environment, but also in isolation, and even confrontation with the main branches of Christianity. Now, serious efforts are being made by them in the mainstream of the activities of world supra-church structures, primarily the World Council of Churches. A characteristic feature of these communities are relatively prosperous diasporal communities, which far exceed the number of co-religionists in their historical homeland, and therefore, an important part of the ministry of their church hierarchy has become diverse contacts with foreign dioceses. Moreover, against the backdrop of the rise of the national aspirations of the Kurds – their neighbors in the territories of historical settlement – the national argument often referring to the Aramaic or Assyrian origin is often used. The vulnerable position of the flock of these ancient but few communities in the Middle East forces them to seek material, and sometimes even political, support abroad. Russia is still using the resource of only inter-church relations, which once showed its inadequacy, but at the same time the development of cultural ties with these communities in their homeland, the financial recharge of these projects on a secular basis could also contribute to strengthening our country’s image in the Middle East. The implementation of cultural, scientific and educational initiatives to support “Oriental” communities could become additional direction for Russia’s fruitful participation in the fate of the region, could prevent fragmentation of the Middle Eastern societies, to improve the situation of these communities and to normalize interfaith relations in general.

This article presents a case study of a Swedish-based NGO, Assyrians Without Borders (AWB), whose priority objective is to help Middle Eastern Christians, mainly Assyrians/Syriacs, in need in their homeland. The paper argues that Assyrians/Syriacs in Sweden have developed three forms of citizenship - religious, political and democratic. All three forms are transnational and have the potential to challenge the idea of national citizenship as being the dominant model of citizenship. Participating in AWB is understood as practising democratic citizenship, a concept seen as the Swedish ideal of model citizenship. The paper claims that AWB empowers its members and helps them to construct a mutually reinforcing dual Assyrian-Swedish identity. [ABSTRACT FROM AUTHOR]