Philip the Arab A. Only sketchy details of his life and reign have survived in the historical record. One of those details — his ethnicity — was latched onto by later historians, who called the emperor by the name Philip the Arab. The village was obscure at the time of Philip’s birth, though once he became emperor, Philip renamed the community Philippopolis and embarked on a major building campaign. Little is known of Philip’s father, save the name Julius Marinus. This name, however, indicates that the family held Roman citizenship and must have been locally prominent. Nothing is known of Philip’s mother. At some point, probably in the s, Philip married Marcia Otacilia Severa.
With the rise of Islam in the seventh century A. Over time the Arab identity lost its purely ethnic roots as millions in the Middle East and North Africa adopted the Arabic language and integrated Arab culture with that of their own. It embraces numerous national and regional groups as well as many non-Muslim religious minorities.
Arab Christians, particularly in the countries of Egypt and the Fertile Crescent Syria, Iraq, Palestine, and Jordan constitute roughly ten percent of the population. In Lebanon, Christians of various sects approach just under half of the population, while in Egypt, Christians comprise between ten and 15 percent of the population. Previous estimates by scholars and Arab American community organizations placed the number of Arab Americans at between one and three million.
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May 13, by American Girl I get a number of emails from American women asking advice about their Arab men. Each situation is unique and all very interesting. Some of the men are Arab but born and raised in America. Some of the women who write are working in Kuwait and dating a Kuwaiti. Some are living in their home country but having an online relationship with an Arab man living in his. I wish I had all the answers and could guide everyone off into a land of never ending bliss.
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In the Muslim world, Christmas is not celebrated publicly, except in the minority Christian communities in the Middle East. And in North Africa not at all. To a Western Christian living there, the absence of the usual sights, sounds, and practices of Christmas, which are such a part of our culture, is most striking — and can even be depressing.
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Es Skhul cave Between 2. The oldest evidence of early humans in the territory of modern Israel, dating to 1. Other groups include 1. The oldest fossils of anatomically modern humans found outside Africa are the Skhul and Qafzeh hominids , who lived in northern Israel , years ago. While alternative translations exist, the majority of biblical archaeologists translate a set of hieroglyphs as “Israel,” representing the first instance of the name in the historical record.
Dever sees this “Israel” in the central highlands as a cultural and probably political entity, more an ethnic group rather than an organized state. This evolved into the Phoenician alphabet from which all modern alphabetical writing systems are descended. The Paleo-Hebrew alphabet was one of the first to develop and evidence of its use exists from about BCE  see the Gezer calendar , the language spoken was probably Biblical Hebrew.
Monotheism , the belief in a single all-powerful law-giving God is thought to have evolved among the Hebrew speakers gradually, over the next few centuries, from a number of separate cults,  leading to the first versions of the religion now known as Judaism. The archaeological evidence for this period is extremely sparse, leading some scholars to suggest that this section of the Hebrew Bible which includes texts written two centuries later exaggerates the importance of these kings or refers to a nomadic culture which left few buildings.
The Bible’s Books of Kings states that soon after the split Pharoh ” Shishaq ” invaded the country, plundering Jerusalem. The Philistine kingdom was also destroyed.
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Share via Email When I wrote last month about western stereotypes of Arab men, several commenters, including WeAreTheWorld , suggested that Arab stereotypes of western women would also be worth exploring. Just as Arab men are stereotyped and pigeonholed in the west, western women hover somewhere between myth and fantasy in the Arab world.
Like the traditional orientalist image of the harem , Arab views of the contemporary western woman are also highly sexualised. In fact, many Arab men, particularly those with little contact with the west, have this fantasy of western women that comes straight out of Playboy magazine or the grainy images of pirate pornos. In this view, western women are oversexed, promiscuous and have revolving doors in their knickers. This can lead to hassle and harassment for western women travelling or living in Egypt and some other Arab countries, although in places like Yemen men will either just stare or the western woman will become invisible like the local women, as my wife found while travelling alone through the country.
Of course, given the potent mix of sexual repression, poverty, ignorance, the growing disappearance of the traditional model of respect for women and the failure to replace it with a modern equivalent, you don’t have to be western to be harassed on the streets. Some men will hit on western women out of the conviction Ahmed described, while others who understand the west better will do so out of simple opportunism, hoping that they will “get lucky” with a woman from a society where sex does not carry the same heavy restriction for her as it does for her Arab sisters.
In fact, some men want the best of both worlds: Another form of opportunism is the allure of escape.
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Historically, these churches grew out of the four Eastern Patriarchates Jerusalem , Antioch , Alexandria , and Constantinople of the original five major episcopal sees the Pentarchy of the Roman Empire which included Rome. The final split took place in From that time, the Eastern Churches have continued to reject the claims of the Patriarchate of Rome the Catholic Church to universal supremacy and have rejected the concept of papal infallibility. Doctrinally, the main point at issue between the Eastern and Western Churches is that of the procession of the Holy Spirit and there are also divergences in ritual and discipline.
The Eastern Orthodox Christians include many free-holders, and the community is less dominated by large landowners than other Christian denominations. In present-day Lebanon, the Eastern Orthodox Christians have become increasingly urbanized, and form a major part of the commercial and professional class of Beirut and other cities. They are highly educated and well-versed in finance.
The rite has become known in the past for its pan-Arab orientation, possibly because it exists in various parts of the Arab world. The church has often served as a bridge between Lebanese Christians and the Arab countries. The elected man was considered to ‘pro-Roman’ and another faction, the larger, elected a rival who was supported by the Orthodox patriarch in Constantinople the see of Antioch had ignored the split between the two which occurred in and was canonically in union with both in Although they fully accept Catholic doctrines as defined by the Holy See , they have generally remained close to the Greek Orthodox Church, retaining more of the ancient rituals and customs than have the Maronites.
They employ Arabic and Greek and follow the Byzantine rite. The highest official of the church since has been the Patriarch of Antioch, who resides at Ayn Traz, about twenty-four kilometers southeast of Beirut.
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The earliest are written in variants of epigraphic south Arabian musnad script, including the 8th century BCE Hasaean inscriptions of eastern Saudi Arabia, the 6th century BCE Lihyanite texts of southeastern Saudi Arabia and the Thamudic texts found throughout the Arabian Peninsula and Sinai not in reality connected with Thamud. Their early inscriptions were in Aramaic , but gradually switched to Arabic, and since they had writing, it was they who made the first inscriptions in Arabic.
The Nabataean alphabet was adopted by Arabs to the south, and evolved into modern Arabic script around the 4th century. This is attested by Safaitic inscriptions beginning in the 1st century BCE and the many Arabic personal names in Nabataean inscriptions. From about the 2nd century BCE, a few inscriptions from Qaryat al-Faw reveal a dialect no longer considered proto-Arabic, but pre-classical Arabic.
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