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Sandbox

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Box comparisons

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Test 1

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Name Historical region Present location Continuously
inhabited since 		Notes
Byblos Levant  Lebanon c. 5000 BC[1] Settled from the Neolithic (carbon-dating tests have set the age of earliest settlement around 7000 BC[2]), a city since the 3rd millennium BC.[3][1]
Beirut Levant  Lebanon c. 2000 – c. 1800 BC[4][better source needed]
Sidon Levant  Lebanon 2nd millennium BC Sidon becomes a city-state during the 2nd millennium BC.[5]
Zgharta Levant  Lebanon 200 BC[6][7] The Plain of Zgharta around Zgharta was likely inhabited from at least the beginning of the Neolithic Revolution by the Qaraoun culture as evidenced by some large, heavy Neolithic flints and double-headed axes found in the area that are documented by R. Wetzel and J. Haller in 1945.[6][7]

Test 2

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Name Historical region Present location Continuously
inhabited since 		Notes
Beirut Levant  Lebanon 3000 BC[8]
Byblos Levant  Lebanon c. 3000 BC[1] Settled from the Neolithic (carbon-dating tests have set the age of earliest settlement around 7000 BC[9]), a city since the 3rd millennium BC.[10][1] Byblos had a reputation as the "oldest city in the world" in Antiquity (according to Philo of Byblos).
Tyre Levant  Lebanon 2750 BC[11]
Sidon Levant  Lebanon 2nd millennium BC Sidon becomes a city-state during the 2nd millennium BC.[12]
Tripoli Levant  Lebanon c. 1400 BC
Batroun Levant  Lebanon c. 1400 BC The Phoenicians founded Batroun on the southern side of the promontory called in Antiquity, Theoprosopon and during the Byzantine Empire, Cape Lithoprosopon. Batroun is said to have been founded by Ithobaal I (Ethbaal), king of Tyre, whose daughter Jezabel (897–866 B.C.) married Ahab.[13]
Zgharta Levant  Lebanon 200 BC[6][7] The Plain of Zgharta around Zgharta was likely inhabited from at least the beginning of the Neolithic Revolution by the Qaraoun culture as evidenced by some large, heavy Neolithic flints and double-headed axes found in the area that are documented by R. Wetzel and J. Haller in 1945.[6][7]

Quote

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It is reported that one of the Three Pashas, Enver Pasha, publicly declared on 19 May 1916 "The Ottoman Empire should be cleaned up of the Armenians and the Lebanese. We have destroyed the former by the sword, we shall destroy the latter through starvation."[14][15] However, this claim has been contested as being apocryphal by historians such as Graham Auman Pitts.

Labbadeh

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The Lebanese Labbadeh goes back to Phoenician times. Statuettes assumed to be votive offerings have been found scattered across the Levant with the most numerous amount found in ancient Phoenician temples in Byblos where they have since been dubbed the Byblos figurines.

According to the Lebanese archaeologist Maurice Chehab "a good number of statuettes, placed in these vases, are depicted in full motion and wearing the lebbadé or conical cap, which is still in use in certain regions of Lebanese high mountain. This headdress was held on the head by a chinstrap. One of the ex-votos included several dozen of these statuettes so similar that one can imagine that they represented a troop that would have offered their sponsors [effigies] to the temple before embarking."[16]

The use of the labbadeh for practical purposes began to decline around the mid-20th century.[17] However, the headdress is experiencing a revival movement notably in the village of Hrajel where a workshop has been opened by local farmer Youssef Akiki with the intent of preserving the tradition and knowledge of the labbadeh.[18]


History

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The origin of kibbeh nayyeh goes back to the late 13th-century. In 1283 the Mamluk Sultanate invaded the Maronite region of Jebbet Bsharri (modern day Bsharri and Zgharta districts in North Lebanon) razing many villages and slaughtering or taking captive their inhabitants. When the Mamluks reached the village of Hadath El Jebbeh its inhabitants fled and took refuge in the 'Asi-al-Hadath grotto. The Mamluks then built a watchtower at the entrance of the grotto to monitor the Maronites. As a result of this many Maronites starved to death in the grotto. To avoid revealing their location to the Mamluks the Maronites started to eat raw meat, mixed with bulgur pounded in a stone mortar, in order to survive as cooking the meat would alert the Mamluks from the smoke of the fire. The siege ended after seven years when the Mamluks discovered the canal which fed water to the grotto by making their horses thristy to discover the canal which they subsequently cut off from the grotto. This forced the Maronites to leave the grotto from lack of water which led to the slaughtering of the men with the women being taken into captivity and the village of Hadath El Jebbeh being burnt to the ground. The tradition of kibbeh nayyeh was preserved and passed into present times as a reminder of the oppression and injustice that the Maronites went through.[19][20]

Template:Infobox ethnic group

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Maronites
الموارنة
ܡܖ̈ܘܢܝܐ
Maronite flag
Total population
c. 7–12 million[21][22][23][24][25][26] center|frameless|250px
Regions with significant populations
 Lebanon 1.6 million[27]
 Brazil3–4 million (incl. ancestry)[28][29]
 United States1.2 million (incl. ancestry)[28]
 Argentina750,000[27]
 Mexico167,190[27]
 Australia161,370[27]
 Canada94,300[27]
 Syria50,000–60,000[27]
 France51,520[27]
 Venezuela25,000[30]
 South Africa20,000[31]
 Cyprus13,170[27]
 Israel and  Palestine10,504[27]
 Egypt6,350[nb 1][27]
 Nigeria5,850[32]
 Germany5,400[30]
 UK5,300[30]
 Belgium3,400[30]
 Côte d'Ivoire2,250–3,000[32]
 Italy2,500[30]
 Sweden2,470[30]
  Switzerland2,000[30]
 Jordan1,000–1,500[27]
Languages
Syriac (Liturgical)[36]
Western Aramaic (Historical and native)[37]
Religion
Maronite Catholicism
Related ethnic groups
Antiochian Greek Christians,[38] Druze,[38] Jews,[nb 2][38], Greek Cypriots,[38] Armenians,[39]

Maronite Stats

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Colors

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  Lebanon
  + 1,000,000
  + 100,000
  + 10,000
  + 1,000

Numbers

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Top 20

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1. Brazil: 5-7 mil 2. Argentina: 750,000-1 mil 3. USA: 71,419-268,649 4. Mexico: 167,190 5. Australia: 161,370 6. Canada: 94,300 7. Syria: 60,000-70,000 (RECHECK) 8. France: 51,520 9. Venezuela: 25,000 10. South Africa: 20,000 11. Cyprus: 13,170 12. Israel/Palestine: 10,504 13. Egypt 6,350 14. Nigeria: 5850 15. Germany: 5,400 16. UK: 5,300 17. Belgium: 3,400 18. Italy: 2,500 19. Sweden: 2,470 20. Switzerland: 2,000 Cont. 21. Jordan: 1000-1500

List

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  • Lebanon: 1,611,901 (1)
  • Argentina: 750,000 (1)
  • Brazil: 521,000 (1)
  • USA: 71,419-268,649 (1/3)
  • Mexico: 167,190 (1)
  • Australia 161,370 (1)
  • Canada: 94,300 (1)
  • Africa 74,900 (1)
    • Ghana: 32,120 (2)
    • Nigeria: 5850 (2)
    • Côte d’Ivoire: 3000 (2)
    • Senegal: 1500-2000 (2)
    • Burkina Faso: 800 (2)
    • Liberia: 450 (2)
    • Togo: 350 (2)
  • Syria: 54,600 (1)
  • France 51,520 (1)
  • Venezuela: 25,000 (5)
  • Cyprus: 13,170 (1)
  • Israel/Palestine 10,504 (1)
  • Egypt 6,350 (1)
  • Germany: 5,400 (5)
  • UK: 5,300 (5)
  • Belgium: 3,400 (5)
  • Italy: 2,500 (5)
  • Sweden: 2,470 (5)
  • Switzerland: 2,000 (5)
  • Jordan 1000-1500 (1)
  • Netherlands: 700 (5)
  • Spain: 700 (5)
  • Portugal: 200 (5)
  • Austria: 100 (5)
  • Luxembourg: 100 (5)
  • Norway: 100 (5)
  • New Zealand: 96 (4)
  • Finland: 30 (5)

Refs

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Religion in Lebanon

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Religion in Lebanon (2020) (CIA World Factbook)[40]

  Sunni Islam (28.7%)
  Shia Islam (28.4%)
  Maronite Catholic (22%)
  Greek Orthodox (8%)
  Melkite Catholic (5%)
  Armenian Orthodox and Catholic (4%)
  Protestant (1%)
  Other Christian (1%)
  Alawite (0.3%)
  Druze (5.2%)

Flag

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||Maronite flag||Maronites||Asia, West||Indo-European, Romance, Venetian||18th Century; 1918;||The first recorded use of the Lion of St. Mark on a red field by the Venetians dates back to the late thirteenth century, with Genoese archivist Jacopo da Varazze having made reference to the Lion of St. Mark as the official symbol for Venice.

Projects

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Abraham River

https://www.the961.com/historical-phoenicians/ https://archive.org/details/presocraticphilo033229mbp/page/75/mode/1up

Battle of Halidzor

Dow v. United States https://cite.case.law/f/226/145/ https://www.casemine.com/judgement/us/5914a246add7b04934695ba9

https://www.olol.org.au/saints/149-saint-chayna-september-15

Pages

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User:Red Phoenician/Isaac of El-Qalali

User:Red Phoenician/templates

User:Red Phoenician/Lebanese States

User:Red Phoenician/Maronite diaspora

User:Red Phoenician/Double Qaimaqamate

User:Red_Phoenician/Mount Lebanon (1918-1920)

User:Red_Phoenician/Tur_Lebnon

User:Red Phoenician/Mnesarchus of Tyre

Beth Maroun/Maroon

Young Phoenicians

Phoenician architecture

Cataphronius of Byblos

the Church of the Resurrection Beirut

K

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According to local tradition the name originates in honor of the Mardaite Prince Kisra (Arabic: كسرى)[nb 3], who won decisive battles against the Umayyad Caliphate invasion of Mount Lebanon in the late 7th century.[41][42][43][44]



Shukri El Khoury

Prince Ibrahim

Damian of Tyre

Maymun the Mardaite

Nakbat Kisrwan

District names

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  • Akkar:
  • Baalbek: The etymology of Baalbek has been debated indecisively[18] since the 18th century.[10] Cook took it to mean "Baʿal (Lord) of the Beka"[17] and Donne as "City of the Sun".[27] Lendering asserts that it is probably a contraction of Baʿal Nebeq ("Lord of the Source" of the Litani River).[12]
  • Hermel:
  • Beirut: The Arabic name derives from Phoenician bēʾrūt (𐤁𐤀‏𐤓𐤕‎ bʾrt). This was a modification of the Canaanite and Phoenician word bīʾrōt later bēʾrūt, meaning "wells", in reference to the site's accessible water table.[10][11]
  • Rashaya:
  • Western Beqqa:
  • Zahle: The name Zahlé is a Syriac[6]word that refers to "moving places". The occasional landslides that take place on deforested hills around the town are probably at the origin of the name.
  • Byblos: The name seems to derive from gb (𐤂𐤁, "well") and ʾl (𐤀𐤋, "god"), the latter a word that could variously refer to any of the Canaanite gods or to their leader in particular. The name thus seems to have meant the "Well of the God" or "Source of the God".

Its present Arabic name Jubayl (جبيل) or J(e)beil is a direct descendant of these earlier names, although apparently modified by a misunderstanding of the name as the triliteral root gbl or jbl, meaning "mountain".

  • Keserwan: Kisrawan al-hariga (Outer Kisrawan), between Nahr al-Kalb and Nahr Beirut. Ibn al-Qila’i states that the district, originally, was called simply al-Hariga, and that it was later renamed Kisrawan in honour of Kisra, its chieftain.
  • Aley:
  • Baabda:
  • Chouf:
  • Metn:
  • Bint Jbeil:
  • Hasbaya:
  • Marjeyoun:
  • Nabatieh:
  • Batroun: The name Batroun (Arabic: al-Batroun) is related to the Greek Botrys (also spelled Bothrys), which was later Latinized to Botrus. Historians believe that the Greek name of the town originates from the Phoenician word, bater, which means to cut and it refers to the maritime wall that the Phoenicians built in the sea to protect them from tidal waves.[1]
  • Bsharri: The name Bsharri (بشرّي), Beth Shareer, can be found in the Aramaic language. Bsharri means House of Truth in Aramaic.
  • Koura:
  • Miniyeh–Danniyeh:
  • Tripoli: Tripoli had a number of different names as far back as the Phoenician age. In the Amarna letters the name "Derbly", possibly a Semitic cognate of the city's modern Arabic name Ṭarābulus, was mentioned, and in other places "Ahlia" or "Wahlia" are mentioned (14th century BCE).[3] In an engraving concerning the invasion of Tripoli by the Assyrian King Ashurnasirpal II (888–859 BCE), it is called Mahallata or Mahlata, Mayza, and Kayza.[4]

Under the Phoenicians, the name Athar was used to refer to Tripoli.[5] When the Ancient Greeks settled in the city they called it Τρίπολις (Tripolis), meaning "three cities," influenced by the earlier phonetically similar but etymologically unrelated name Derbly.[6]

  • Zgharta:
  • Sidon: The Phoenician name Ṣīdūn (𐤑𐤃𐤍, ṣdn) probably meant "fishery" or "fishing town".[6] It is mentioned in Papyrus Anastasi I as Djedouna.[2][3][4][5]
  • Jezzine:
  • Tyre:

Emirs of Mount Lebanon

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Ma'nid Emirs:

Shihabi Emirs:

emir list

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Name Reign Confession / Religion Notes
Qurqumaz I 1517- Garabet Artin Davoudian Armenian Catholic Ottoman Armenian from Istanbul
1868–1873 Franko Pasha Nasri Franco Coussa Greek Catholic (Melkite) Syrian from Aleppo
1873–1883 Rüstem Pasha Rüstem Mariani Roman Catholic Italian from Florence, naturalized Ottoman citizen
1883–1892 Wassa Pasha Vaso Pashë Shkodrani Albanian Catholic Albanian from Shkodër
1892–1902 Naoum Pasha Naum Coussa Greek Catholic (Melkite) Syrian, stepson of second mutassarrif Nasri Franco Coussa (Franko Pasha)
1902–1907 Muzaffer Pasha Ladislas Czaykowski Roman Catholic Polish
1907–1912 Yusuf Pasha Youssef Coussa Greek Catholic (Melkite) Syrian, son of second mutassarrif Nasri Franco Coussa (Franko Pasha)
1912–1915 Ohannes Pasha Ohannes Kouyoumdjian Armenian Catholic Ottoman Armenian

Seat of the Patriarchate

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Matins

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Eastern Christianity

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Maronite Rite

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Restoration

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Name

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The Maronite Church (Arabic: الكنيسة المارونية, romanized: al-Kanīsa l-Mārūniyya) is officially known as the Antiochene Syriac Maronite Church (Latin: Ecclesia Syrorum Maronitarum; Classical Syriac: ܥܺܕܬܳܐ ܣܽܘܪܝܳܝܬܳܐ ܡܳܪܽܘܢܳܝܬܳܐ ܕܐܰܢܛܺܝܳܘܟܝܰܐ, romanized: ʿĪḏto Suryoyṯo Morunoyṯo d'Anṭiokia;[citation needed] Arabic: الكنيسة الأنطاكية السريانية المارونية, romanized: al-Kanīsa l-Anṭākiyya s-Suryāniyya l-Mārūniyya).[45]

During the start of the patriarchs' period, the persecution of Christians and Arabization of the region, including the destruction of the Monastery of Saint Maron, led the majority of the Maronites to move to the barren mountains of Lebanon, especially the northern territory. They established a closed, rural, hierarchical society; reestablished communication with the Papacy during the Crusades; maintained Syriac language up to the 18th century, [citation needed] but eventually and shifted to Lebanese Arabic as their native language. They issued many liturgical reforms,[vague] most notably during Qannoubin's council of 1580, and the Lebanese council of 1736 – which seems in many parts to be a Latinization- gained protection from the Monarchy of France for the church and its community. They organized the monastery in 1696. They played an influential role in Lebanon's political scene especially after 1770, when the Chehab dynasty joined the Maronite Church. That choice was an essential element of the creation of Greater Lebanon in 1920, seen widely by scholars as fulfillment of the Maronites' desire. However, due to mass emigration and eventually the Lebanese Civil War (1975–1990), the Maronite role in the Second Lebanese Republic declined.

Through him, later Maronites claimed full apostolic succession through the Patriarchal See of Antioch. While this installation of a patriarch was seen as a usurpation by the Orthodox hierarchy, John received the approval of Pope Sergius I, and became the first Maronite Patriarch of the oldest see in Christianity.

The Maronites struggled to retain their autonomy against both imperial power and Arab incursions on the part of the Damascus Caliphate.

The Maronites experienced an improvement in their relationship with the Byzantine Empire. Emperor Constantine IV (reigned 668–685) provided direct ecclesiastical, political and military support to the Maronites. The new alliance coordinated devastating raids on Muslim forces, providing a welcome relief to besieged Christians throughout the Middle East.

During this period the region was dominated by the Abbasids, who persecuted the Maronites. Around AD 1017, a new Muslim sect, the Druze, emerged. At that time the Maronites, as dhimmis, were required to wear black robes and black turbans and they were forbidden to ride horses.

In 1610, the Maronite monks of the Monastery of Saint Anthony of Qozhaya imported one of the first printing presses in the Arabic-speaking world; however, that press printed in the Syriac language, not Arabic. The monasteries of Lebanon later became key players in the Arabic Renaissance of the late 19th century as a result of developing Arabic, as well as Syriac, printable script.

Bachir Chehab II was the first and last Maronite ruler of the Emirate of Mount Lebanon.[46] A convert from Sunni Islam, his rivalry with the Druze leader Bashir Jumblatt caused tension between the two communities. In the 1822 war between Damascus and Acre, they backed opposite sides.

In the spring of 1860, war broke out between the Druze population and the Maronite Christians. The Ottoman authorities in Lebanon could not stop the violence and it spread into neighboring Syria, with the massacre of many Christians.[vague] In Damascus, the Emir Abd-el-Kadr protected the Christians there against the Muslim rioters.

French emperor Napoleon III felt obliged to intervene on behalf of the Christians, despite London's opposition, which feared it would lead to a wider French presence in the Middle East. After arduous negotiations to obtain the approval of the British government, Napoleon III sent a French contingent of seven thousand men for a period of six months. The troops arrived in Beirut in August 1860 and took positions in the mountains between the Christian and Muslim communities. He then organized an international conference in Paris, where the country was placed under the rule of a Christian governor named by the Ottoman Sultan, which restored a fragile peace.[citation needed]

Education was declared a major task. Through the joint efforts of the Church and French Jesuits, literacy became widespread.

The Maronite Patriarch of Antioch and the Whole Levant since March 2011 is Bechara Boutros Rahi. When a new Patriarch is elected and enthroned, he requests ecclesiastical recognition by the Pope, thus maintaining communion with the Holy See. As an Eastern Catholic Patriarch, the Patriarch is usually created a Cardinal by the Pope in the rank of a Cardinal Bishop; he does however not receive a suburbicarian see (required to become Dean), even ranks below those six, but is known by the title of the patriarchate of his sui iuris Church.

Despite the many archiepiscopates, none is a Metropolitan abstraction made of the Patriarch of Antioch, who has a single Suffragan (Jebbeh–Sarba–Jounieh) and hence an ecclesiastical province. In Latin America, two Maronite eparchies are suffragans of Latin metropolitans. 

famous for its preservation attempts of the Aramaic language and Aramean ethnic identity.

The two eparchies in the United States have issued their own "Maronite Census," designed to estimate the population of Maronites in the United States. Many have been assimilated into Western Catholicism absent Maronite parishes or priests. The "Maronite Census" was designed to locate these Maronites.

The history of the Lebanese community in South Africa dates to the late 19th century, when the first immigrants arrived in Johannesburg, the biggest city in the Transvaal, having come from Sebhel, Mesyara, Becharre, Hadath El Jebbeh, Maghdouché and other places. It is recorded[by whom?] that in 1896, the first Maronite and Lebanese immigrants arrived in Durban, Cape Town, and Mozambique, and congregated around their local Catholic churches.

Citation tester

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The Maronites (Arabic: الموارنة; Syriac: ܡܖ̈ܘܢܝܐ) are an ethnoreligious Christian group[47][48][49][50][51] native to the Levant region of the Middle East, whose members adhere to the Syriac Maronite Church.

[52]

Test[53]

Complete projects

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User:Red Phoenician/Maronite flag

Notes

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  1. ^ Numbers were higher before the 1956–1957 exodus and expulsions from Egypt
  2. ^ Specifically Mizrahi and Sephardic Jews
  3. ^ Sometimes spelt Kesra or Kosra

References

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  1. ^ a b c d Dumper, Michael; Stanley, Bruce E.; Abu-Lughod, Janet L. (2006). Cities of the Middle East and North Africa. ABC-CLIO. p. 104. ISBN 1-57607-919-8. Archived from the original on 2023-09-23. Retrieved 2009-07-22. Archaeological excavations at Byblos indicate that the site has been continually inhabited since at least 5000 B.C.
  2. ^ Ciasca, Antonia (2001). "Phoenicia". In Sabatino Moscati (ed.). The Phoenicians. I.B.Tauris. p. 170. ISBN 1-85043-533-2.
  3. ^ Lorenzo Nigro (2007). "Aside the spring: Byblos and Jericho from village to town". In Nigro, Lorenzo (ed.). Byblos and Jericho in the early bronze I : social dynamics and cultural interactions : proceedings of the international workshop held in Rome on March 6th 2007 by Rome "La Sapienza" University. Università di Roma "La Sapienza". p. 35. ISBN 978-88-88438-06-1. Archived from the original on 2023-09-23. Retrieved 17 February 2017.
  4. ^ Nassif, Rawane (Fall 2011). "The politics of memory in the reconstruction of Downtown Beirut". ERA. p. 2. Retrieved 2024-09-15.
  5. ^ Mogens Herman Hansen (2000). "The concepts of city-state and city-state culture". In Hansen, Mogens Herman (ed.). A Comparative Study of Thirty City-state Cultures: An Investigation, Volume 21. Kgl. Danske Videnskabernes Selskab. p. 20. ISBN 978-8778761774. Archived from the original on 23 September 2023. Retrieved 20 February 2017.
  6. ^ a b c d Wetzel, R. & Haller, J., Le Quaternaire de la région de Tripoli. Notes et Mémoires de la Délégation Génerale de France au Liban. Section Géologique, No. 4., Beirut, 1945.
  7. ^ a b c d L. Copeland; P. Wescombe (1966). Inventory of Stone-Age Sites in Lebanon: North, South and East-Central Lebanon, p. 89. Impr. Catholique. Archived from the original on 5 September 2023. Retrieved 3 March 2011.
  8. ^ "Under Beirut's Rubble, Remnants of 5,000 Years of Civilization". New York Times. 23 February 1997. Archived from the original on 6 December 2008. Retrieved 7 April 2016.
  9. ^ Ciasca, Antonia (2001). "Phoenicia". In Sabatino Moscati (ed.). The Phoenicians. I.B.Tauris. p. 170. ISBN 1-85043-533-2.
  10. ^ Lorenzo Nigro (2007). "Aside the spring: Byblos and Jericho from village to town". In Nigro, Lorenzo (ed.). Byblos and Jericho in the early bronze I : social dynamics and cultural interactions : proceedings of the international workshop held in Rome on March 6th 2007 by Rome "La Sapienza" University. Università di Roma "La Sapienza". p. 35. ISBN 978-88-88438-06-1. Archived from the original on 2023-09-23. Retrieved 17 February 2017.
  11. ^ Аli Кhadra. "Tyre (Sour) City, Lebanon". Archived from the original on 1 July 2017. Retrieved 15 October 2015.
  12. ^ Mogens Herman Hansen (2000). "The concepts of city-state and city-state culture". In Hansen, Mogens Herman (ed.). A Comparative Study of Thirty City-state Cultures: An Investigation, Volume 21. Kgl. Danske Videnskabernes Selskab. p. 20. ISBN 978-8778761774. Archived from the original on 23 September 2023. Retrieved 20 February 2017.
  13. ^ (Menander, in Josephus, Ant, VIII, xiii, 2), cited in Bothrys Archived 2023-04-06 at the Wayback Machine - Catholic Encyclopedia article
  14. ^ Harutyunyan, Mariam (2019). The Armenian genocide in the Ottoman empire. Thessaloniki: University of Macedonia. p. 54.
  15. ^ Dadrian, Vahakn N. (1991). Documentation of the Armenian Genocide in Turkish Sources. New York: State University of New York at Geneseo. p. 111. Archived from the original (PDF) on 10 January 2018.
  16. ^ Briquel-Chatonnet, Françoise; Gubel, Éric (2007) [24 September 1998]. Les Phéniciens : Aux origines du Liban. Collection « Découvertes Gallimard » (nº 358) (in French). Paris: Éditions Gallimard. ISBN 978-2-07-053456-2.
  17. ^ "La « lebbadé », une coiffure libanaise millénaire". lorientlejour.com. L’Orient-Le Jour. 19 August 1971. Archived from the original on 31 December 2023.
  18. ^ ""Lebbedeh" workshop". Hidden Mediterranean.
  19. ^ Douaihy, Estephan (1951). Tārīkh al Azminah. Beirut: al-Maṭbaʻah al-Kāthūlīkīyah. p. 146.
  20. ^ "شو قصة "الكبّة النيّة"؟". alraiionline.com. جريدة الرأي. 4 February 2023.
  21. ^ Dagher, Carole (2000). Bring Down the Walls: Lebanon’s Post-War Challenge. New York: Palgrave Macmillan. p. 9. ISBN 978-0-312-29336-9. [E]stimates vary between 16 million émigrés of Lebanese descent and 4 million. But they all agree on the fact that Christians amount to between 65 percent and 70 percent, among whom Maronites alone represent roughly 48 percent of this diaspora, and are thus the largest 'Lebanese' community abroad
  22. ^ Gemayel, Boutros. "Archbishop of the Maronite Church in Cyprus". maronite-institute.org. The Maronite Research Institute. There are reportedly over seven million Maronites alone living in Brazil, the United States of America, South America, Canada, Africa, Europe and Australia.
  23. ^ Moussa, Gracia (22 September 2014). "Maronites: the face of Christians in the Middle East". geopolitica.info. L’Associazione Geopolitica.info. The number of Maronites abroad is estimated to be 8 million.
  24. ^ "The Maronite Church "A bridge between East and West"". cmc-terrasanta.org. Christian Media Center. 10 June 2016. There are more than 10 million Maronites around the world
  25. ^ Bejjani, Elias (10 February 2008). "St. Maroun & His followers the Maronites". Canadian Lebanese Coordinating Council. Archived from the original on 17 May 2023. Every year, on the ninth of February, more than ten million Maronites from all over the world celebrates St. Maroun's day.
  26. ^ Hugi, Jacky (15 March 2013). "Aramaic Language Project in Israel Furthers Recognition of Maronites". al-monitor.com. Al-Monitor, LLC. There are 12 million Maronites in the world today.
  27. ^ a b c d e f g h i j k "Current Maronite Dioceses". Catholic Hierarchy. David M. Cheney. 2023.
  28. ^ a b Tu, Janet (17 November 2001). "Maronite Mass gets trial run at Shoreline parish". seattletimes.com. The Seattle Times. Today there are about 7 million Maronites worldwide, most of them in Brazil (with 3 million or 4 million) and the United States (with 1.2 million Maronites, and 83 Maronite churches).
  29. ^ Luxner, Larry; Engle, Douglas (2005). "The Arabs of Brazil". Saudi Aramco World. 56 (5): 18–23. Brazil has more citizens of Syrian origin than Damascus, and more inhabitants of Lebanese origin than all of Lebanon. Of the nine million, some 1.5 million are Muslims; the majority are Orthodox Christians and Maronites.
  30. ^ a b c d e f g "Statistics". Maronite Heritage. Fr. Antonio Elfeghali. 9 February 2011.
  31. ^ "The Struggle Of The Christian Lebanese For Land Ownership In South Africa". The Marionite Research Institute. Archived from the original on 2015-05-12.
  32. ^ a b "Parishes". annunciation-eparchy. Maronite Eparchy – Africa. 2023.
  33. ^ Cite error: The named reference Cyprus was invoked but never defined (see the help page).
  34. ^ Judith Sudilovsky (2012-06-22). "Aramaic classes help Maronites in Israel understand their liturgies". Catholic News Service. Archived from the original on July 2, 2018. Retrieved 2018-11-18.
  35. ^ Daniella Cheslow, (2014-06-30) Maronite Christians struggle to define their identity in Israel, The World, Public Radio International. Retrieved 2018-11-18.
  36. ^ Lebanon - Maronites, World Directory of Minorities and Indigenous Peoples Minority Rights Group International: "Originally Aramaic speakers, today Maronites speak Arabic, but use Syriac as a liturgical language."
  37. ^ Akopian, Arman (2017). "19. Syriacs under Arab-Muslim domination". Introduction to Aramean and Syriac Studies. Georgia Press. pp. 307–314. doi:10.31826/9781463238933-022. ISBN 9781463238933.
  38. ^ a b c d Haber, Marc; Gauguier, Dominique; Youhanna, Sonia; Patterson, Nick; Moorjani, Priya; Botigué, Laura; Platt, Daniel; Matisoo-Smith, Elizabeth; Soria-Hernanz, David; Wells, R; Bertranpetit, Jaume; Tyler-Smith, Chris; Comas, David; Zalloua, Pierre (28 Feb 2013). "Genome-Wide Diversity in the Levant Reveals Recent Structuring by Culture". PLoS Genetics. 9 (2). doi:10.1371/journal.pgen.1003316.{{cite journal}}: CS1 maint: unflagged free DOI (link)
  39. ^ Haber, Marc; Mezzavilla, Massimo; Xue, Yali; Comas, David; Gasparini, Paolo; Zalloua, Pierre; Tyler-Smith, Chris (June 2016). "Genetic evidence for an origin of the Armenians from Bronze Age mixing of multiple populations". European Journal of Human Genetics. 24 (6): 931–936. doi:10.1038/ejhg.2015.206.
  40. ^ "Lebanon - the World Factbook".
  41. ^ Hitti, Philip (1965). A Short History of Lebanon. New York: St. Martin's Press. p. 128. This district bears, according to a tradition, the name of an early Maronite prince and then extended south to the Beirut River and east to Sannin and al-Kanisah summits.
  42. ^ Moukarzel, Joseph (January 2007). Gabriel Ibn al-Qilāʻī, ca 1516: approche biographique et étude du corpus. Kaslik: PUSEK. p. 422. ISBN 978-9953-491-14-1. Kisrā, perpétue les gloires de son prédécesseur. Il entre à Constantinople pour y jurer obéissance à l'empereur byzantin, lequel le consacre et l'investit du gouvernement du pays. Son retour est célébré dans la joie par tous les habitants de son fief qui, désormais, prend le nom de Kisrwan (en rapport avec le nom Kisrā). [Kisra, perpetuated the glories of his predecessor. He entered Constantinople to swear obedience to the Byzantine emperor, who consecrated him and invested him with the government of the country. His return was celebrated with joy by all the inhabitants of his fiefdom, which henceforth took the name of Kisrawan (in connection with the name Kisra).]
  43. ^ Dau, Butros (1984). Religious, Cultural, and Political History of the Maronites. The University of Michigan. p. 340-341.{{cite book}}: CS1 maint: location missing publisher (link)
  44. ^ al-Shidyaq, Tannus (1970). أخبار الاعيان في جبل لبنان. Beirut: Lebanese University. p. 24.
  45. ^ Book of Offering: According to the Rite of the Antiochene Syriac Maronite Church. Bkerke, Lebanon: Maronite Patriarchate of Antioch and all the East. 2012.
  46. ^ Moosa 1986, p. 283.
  47. ^ Fattouh, Emily Michelle (2018). "Adaptive Leadership and the Maronite Church". digital.sandiego.edu. Digital USD. The continuation of the presence of the Maronite Christian Church in the United States connects people to a larger ethnic community, and most importantly, helps preserve cultural, social, and religious traditions.
  48. ^ "Maronites - Minority Rights Group". minorityrights.org. Minority Rights Group International. 2021.
  49. ^ Khachan, Charles H. (2015). "Ethnic Identity Among Maronite Lebanese in the United States". athenaeum.uiw.edu. The Athenaeum. However, religious identity and ethnic identity are interrelated; one cannot replace the other completely
  50. ^ "Maronites, Christians of the Middle East". stgeorgesa.org. St. George Maronite Catholic Church. 2021. Maronites started their own churches wherever they settled in the United States, a sign of their attachment to their ethnic and religious identities.
  51. ^ Ghosn, Margaret; Engebretson, Kath (2010). "National Identity of a Group of Young Australian Maronite Adults" (PDF). crucibleonline.net. Crucible Journal. Their religious identity was part of an ethnic identification that was rigorously maintained as a result of the turmoil surrounding the history and current status of Maronites in Lebanon.
  52. ^
    • Fattouh, Emily Michelle (2018). "Adaptive Leadership and the Maronite Church". digital.sandiego.edu. Digital USD. The continuation of the presence of the Maronite Christian Church in the United States connects people to a larger ethnic community, and most importantly, helps preserve cultural, social, and religious traditions.
    • "Maronites - Minority Rights Group". minorityrights.org. Minority Rights Group International. 2021.
    • "Maronites, Christians of the Middle East". stgeorgesa.org. St. George Maronite Catholic Church. 2021. Maronites started their own churches wherever they settled in the United States, a sign of their attachment to their ethnic and religious identities.
    • Ghosn, Margaret; Engebretson, Kath (2010). "National Identity of a Group of Young Australian Maronite Adults" (PDF). crucibleonline.net. Crucible Journal. Their religious identity was part of an ethnic identification that was rigorously maintained as a result of the turmoil surrounding the history and current status of Maronites in Lebanon.
    • Demosthenous, Areti (2012). "The Maronites of Cyprus: From ethnicism to transnationalism". GAMER. I (1): 61–72. If we take as an example the Maronite community of Cyprus, it is considered as a minority by all international standards and they match perfectly the definition for national and ethnic minorities adopted by the United Nations and the Council of Europe.
    • Mavrides, Mario; Maranda, Michael (1999). "The Maronites of Cyprus: A Community in Crisis". Journal of Business & Society. 12 (1): 78–94. The Maronite ethnic identity is centred on their religion and on a historical sense of being a distinct group
  53. ^
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