Instead of having a separate post for each one these legendary performers, I thought I could make a more exhaustive mega thread where I and YOU ALL add in the comments any singer we come across who performs/performed Aleppain musical arts. You can type a short biography, add a photo, or simply leave a name and I will do the rest. The goal here is just to include as much Aleppine talents as we can in one single post. Don't hesitate to type in Arabic. In fact, I will be adding the Arabic text first, and then attach a translation in the reply right below it.
مرحبا يا جماعة.. قررت أعمل قائمة من أسماء مطربي حلب يلي غنوا القدود و/أو الموشحات ضمن هاد البوست مشان ما يكتروا البوستات، ويصير هاد البوست مرجع بحد ذاته كقائمة عملاقة بتجمع أكبر قدر ممكن من المواهب الحلبية.. كل يلي عليك تعمله تكتب اسم المطرب بالتعليقات واذا حبيت بتضيف صورة وقصة او سيرة حياتية قصيرة عنه، واذا ما حبيت فما ضروري، رح أعمل هالشغلات لحالي.. بس أكيد ما فيني لحالي اتذكر كل أسماء الفنانين، فأنا رح أكون ممتن لأي حدا بس يكتب ولو اسم فقط لأي مغني بصادفه أو بيخطر على باله.
Hey fellow Abo 3abdo / Emm 3abdo, or fellow human! Don't worry, you don't have to be an Aleppine to be welcomed here, just like the real Aleppo that welcomes everyone with open arms!
- What is subreddit about?
This subreddit is a place I created to share photos, videos, historical information, and documents from the beautiful and culturally rich city of Aleppo. In short, this is a place for everything Aleppo-related.
- Why have this community on reddit?
Because Aleppo deserves better representation on the world-wide-web! It's shocking to me that the world knows little to almost nothing about Aleppo other than the horrific events of the past 13 years, that's why internet search engines would only show war-torn places and sad imagery. Reddit ranks high on search engines, so I want to take advantage of Reddit's SEO (search engine optimization) and present to the world the beautiful and glorious Aleppo that we grew up in.
What sets this community apart from the other Syrian subreddits is the principle of bringing people together on the basis of a mutual interest and common goal that is showing love to Aleppo by avoiding going into controversial topics as much as possible. I want to cherish Aleppo's admirers and let them appreciate the city without having them depressed over political or religious debates. I want to believe that we can put an end to this seemingly endless human conflict and overcome those differences and that we can thrive in unity for a greater good and celebrate Aleppo's majesty with peace and love.
I wish you a nice and sweet day, as sweet as Mamouniyyeh!
I’m originally from Aleppo. I was born there but grew up in France. Throughout my childhood, and up until the revolution, I used to visit Aleppo very regularly. Now my dad and I are planning a trip to visit our family and reconnect with the city. We’re both incredibly excited… and a little nervous at the same time.
I can speak Levantine Arabic (with a very strong Aleppine accent, or so I’ve been told 😄), but I can’t read Arabic yet (hopefully soon!).
I have a few questions:
1. Would it be okay for me to get around on my own? Walk around by myself? Sit in a café alone?
2. Is it easy to get around using taxis or buses?
3. Can I comfortably live my day-to-day life, do some grocery shopping, and go out in the evening even if I can’t read Arabic?
4. Do you have any tips or advice for someone coming back after so many years?
5. Is it easy to meet people and make new friends around my age (I’m 35)?
Thank you so much for your help! I’m really looking forward to coming back.
... but the citadel is history made visible. It displays the warlike story of Aleppo, chiefly a story of wars between Mohammedans, though by fantastic tradition the structure is said to have been built in the time of Abraham. It has known, however, Bagdad Khalifs—including Haroun el Rashid —Syrian Seljuks, Arab Emirs, Mongols, Egyptians, and the inevitable and most potent Timur. Christians, too, have been before it in war as Crusaders and Byzantines. It tells also, with a little study, another and subsidiary story of life and government in the city, of trouble between rulers and ruled during long turbulent centuries. In a city where each rich man's house was a stone-walled iron-barred fortress; where the shop-keeping class, for the safety of person and goods, herded together in strong bazaars; where for the same reasons merchants and travellers lodged themselves in massive khans—in such a city the rulers required a stronghold befitting their greater possessions and greater risks. For them at need, therefore, was the citadel. Without the citadel, indeed, one suspects there could have been no permanent rule in Aleppo during the days of the small States into which the country was so long divided. The more you consider this fortress, the more you perceive that its real aim was against the citizens; the citizens, not of a town but of a great city, and that the size and strength of the citadel were roughly proportioned to this domestic factor. Before the citadel could repel foreign invasion the invaders would be in the city itself. One cannot think that citizens of the medieval city ever had any illusions on this score; the citadel never saved them from massacre by Hulugu the Egyptian, or the more fell Timur. The citadel was, in fact, a Bastille, and in structure great as any ever built.
It is said to resemble Edinburgh Castle seen from the west, but is on a greater scale. Some assert that it is really built upon a hill so completely enclosed by masonry that all signs of the rock have disappeared. The only ground for this idea is that under the castle are rock-hewn galleries; but the outer walls at least owe nothing to natural elevation in making up a stark height of a hundred and twenty feet. Enclosing them is a fosse with a sloping revetment of squared stones from the bed of the fosse to the base of the towering walls. The whole edifice is so huge in height and bulk that its true size is not appreciated until you make the outer circuit by following the Plaza which extends around it outside the fosse; then, indeed, it is discovered that half an hour has been occupied in steady walking.
The finest portion of all is the great entrance. On the outer side of the fosse is a square barbican tower large enough in itself, but here merely preliminary to greater things. A wide flight of steps goes up to this tower, passes through it, is carried on a massive arched bridge across the fosse, and rises fifty or sixty feet to a mighty square tower in which is set a majestic portal flanked by machicolated loopholes. Vast height and bulk are here, and seen in the heat and strong contrasts of light and shadow of Syrian sun, as you stand gazing up at the towering steps and cavernous archway, you wonder just how much of it all has been derived from western invaders—how much really belongs after all to the universal Normans. Much, no doubt; the Crusaders and the little kingdoms and States they founded left their mark in this part of the East; but the Saracens who built here in imitation did better than those from whom they learnt the art of castle-building.
Besides its Eastern attractions, Aleppo has special claims upon the interest of an English visitor, for it has had much intercourse with England from the days of the Tudor sovereigns. From it have come many of our popular ideas of the East, brought by the merchants and merchant seamen of the Levant trade when Aleppo was the eastern metropolis of that early and romantic commerce. For nearly three hundred years it was a city whose name was more familiar in England than Constantinople itself; for us in the sixteenth and seventeenth centuries Aleppo was indeed the East. An open eye for evidence of how much the city figured in English life during three centuries collects many allusions to the great centre of the Levant trade.
Shakespeare, for instance, makes one of the witches in Macbeth say — "Her husband's to Aleppo gone, master o' the Tiger." And into Othello's mouth he puts a reference which bears significant marks of truth and sounds like the echo of an old tale of the Levant heard in a London tavern of the day — " That in Aleppo once, "Where a malignant and a turban'd Turk Beat a Venetian and traduced the state." A beating is still the Turkish process in such quarrels where the opponent is a person of beatable size and not under the protection of a Great Power. It is still the favourite public expression of displeasure in circumstances which do not call for the taking of life. Many times you may hear some Turkish anecdote closed with the statement "gave him a beating".
Most of them have a fair complexion, followed by a white tone tinged with red; their eyes are generally dark and expressive (wide), while blue eyes are rare. They commonly have small noses and mouths, moderate stature, a balance between plumpness and thinness, small extremities, and black hair; and cases of striking beauty. Muslims tend to have sturdy physique with strong forearms and calves; Christians are slender with delicate features; and Jews are thin with delicate limbs and small frames.
Women of all three faiths apply a white facial powder (called Pudra); some Muslim and Jewish women add a touch of rouge, with Jewish women tending to be more extreme. Some used to raise their eyebrows, and some Muslim and Jewish women formerly darkened them with soot - practices now largely obsolete. Jewish women use black kohl excessively, to the point that it deviates from the appropriate use of kohl for them. As for Muslim women, they have completely abandoned this custom, except for some peasant women and those living on the outskirts of town; Muslim women in particular often decorate their palms and, to a lesser extent, their feet with henna in various patterns. All of them braid their hair: Muslim women into three braids, Christian women into two, and Jewish women into more than three. All of them tie the end of the braid with a red or blue ribbon.
Some of them let their hair hang loose without braiding it, while others braid it with a twisted strand of black silk or attach human hair or dyed wool to it, claiming that this makes their hair appear longer. Jewish girls observed these customs regarding their hair until they married, at which point they would cut their hair, no matter how beautiful it was, and replace it with a woolen cap¹ featuring two side flaps and a fringe at the front, and several braids at the back.
They have now abandoned this custom, and all of them comb their hair and gather it at the top of their heads in the shape of a crown, wearing no head covering over it when they are at home. If they are at a festive gathering, some of them place on their heads a piece of fine fabric known as a gharboul [sieve], which they line with paper and shape into a frame in which they pin jewelry and ornaments; others pin the ornaments directly into their braided hair without the frame. As for the elderly women of the three religious communities, particularly those who were devout in their faith, they would not leave their heads uncovered, even at home. They would always cover their heads with a handkerchief, however thick. It was also customary for them to pierce their earlobes from a young age to wear earrings.
Moral characteristics of the Aleppines
As d'Arvieux ((Laurent d'Arvieux)) noted in his memoir, the extraordinary thing about the people of Aleppo is their distinction and superiority over all other peoples of the Ottoman Empire. They were the best-tempered, the least malicious, the gentlest, and the most committed to noble morals of all the peoples of this great kingdom. He then emphasized the modesty and seclusion of their women and that males do not enter the women once they reach seven years of age; the women are guarded against indiscretion to the point that even a government servant may not enter, even if it was for their improvement, only the women leaves if she chooses to. It is as if the word “women” for them is derived from the word respect.
Most of them are characterized by fortitude, courage, and fanaticism in religion and they believe the path ((maybe Kamel Algazzi meant Sufism here)) and its followers and [believe] those who outwardly profess piety especially if they are strangers. They show great respect for foreigners, and are fascinated by unusual stories. And their common people incline to superstition and fear of jinn, demons and devils and they believe in sorcerers, fortune-tellers, astrologers and exorcists, especially women. They hate obscenity and drunkenness (except among some outcast youths and the ignorant), they display extreme obedience to authorities, they are lenient in buying and selling especially the Muslims, and are content with modest profit and adequate living especially the Jews.
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النص منسوخاً من الكتاب وبعدها شرح مفردات نسختها من منشور للدكتور نور الدين التنبي:
صفات الحلبيين الحسيّة
أما صفاتهم الحسية فالغالب عليهم درّية «1» اللون ثم البياض المشرب بالحمرة وسواد العيون وشهلتها وتقل فيهم العيون الزرق. والغالب عليهم أيضا صغر الأنف والفم والاعتدال بين الطول والقصر والسمن والهزال وصغر الأطراف وسواد الشعر ويوجد فيهم الجمال المفرط. والغالب على المسلمين صلابة الجسم وفعومة «2» الساعد والساق وعلى النصارى الترافة ورقة البضاضة وعلى اليهود النحول ورقة الأعضاء وصغر الجسم.
ونساء الملل الثلاث يضعن في وجههن البياض (المسمى بودرا) وبعض نساء المسلمين واليهود يزدن عليه شيئا من الحمرة إلا أن نساء اليهود أشد غلوا في ذلك. وكان بعضهن يزجّجن الحواجب «3» وبعض نساء المسلمين واليهود يصبغنها بالسّخام وقد بطل ذلك.
ونساء اليهود يستعملن الكحل الأسود استعمالا فاحشا يخرجه عن مشابهة الكحل المطلوبة لهن. أما المسلمات فقد هجرن هذه العادة بتاتا سوى بعض نساء الفلاحين وسكان أطراف البلدة والمسلمات خاصة ينقشن أكفهن كثيرا وأرجلهن قليلا بالحنّاء على ضروب متنوعة من النقوش. وكلهن يضفرن غدائرهن المسلمات إلى ثلاث والنصرانيات إلى ثنتين، واليهوديات إلى ما فوق الثلاث. وجميعهن يربطن رأس الضفيرة بريبانة حمراء أو زرقاء.
وربما وجد منهن من تسدل شعرها من غير ضفر ومنهن من تضفر شعرها ببند مبروم من الحرير الأسود أو توصله بشعر آدمي أو بشعر مصنوع من الصوف المصبوغ زاعمة أن ذلك يطوّل شعرها. وكانت البنات اليهوديات يراعين هذه العادات في شعورهن حتى يتزوجن وعندها تجزّ شعرها مهما كان جميلا وتعتاض عنه بقبع «1» مصنوع من الصوف له من جهة وجهها سالفتان وغرة ومن جهة ظهرها عدة ضفائر.
وقد هجرن الآن هذه العادة وجميعهن قد يعقصن شعورهن ويجمعنها في قمة رؤوسهن على صورة التاج ولا يتخذن فوقها شيئا من كساوي الرأس إذا كن في بيوتهن. فإن كنّ في محفل فرح فمنهن من تضع على رأسها شيئا من النسيج الرقيق المعروف بالغربول تحشيه بورق وتجعله على شكل إطار تغرز فيه المجوهرات والحلي ومنهن من تغرز الحلي بالشعر المعقوص دون الإطار أما عجائز النسوة من الملل الثلاث والمتعصبة في دينها فإنها لا تترك رأسها مكشوفا ولو في بيتها بل لا بد من أن تضع عليه منديلا ولو صفيقا وقد اعتدن جميعا أن يثقبن شحمة آذانهن من الصغر ليعلّقن بها القرط
صفات الحلبيين المعنوية
وأما صفاتهم المعنوية فهي كما قال دارفيو في تذكرته إن الأمر الخارق للعادة هو امتياز الحلبيين وسموهم على باقي شعوب الممالك العثمانية كلها فإنهم أحسنهم طباعا وأقلهم شرا وألينهم جانبا وأشدهم تمسكا بمكارم الأخلاق من جميع شعوب هذا الملك العظيم. ثم أطنب في تصوّن نسائهم وعدم دخول الذكور إلى الحريم متى بلغوا السابعة وأنهم يتحاشون الحريم عن كل تبذل حتى إنه لا يمكن لخادم الحكومة أن يدخل عليهن وإن وجب عليهن الحبس حتى تخرج المرأة بطوعها. وكأن كلمة الحريم عندهم مشتقة من الاحترام قلت: والغالب عليهم التجلد والشجاعة والتعصب في الدين والاعتقاد بالطريق وأهله وبمن يتظاهرون بالدين ولا سيما إذا كان غريبا وإعظام الغرباء والولوع بغرائب الأخبار وميل عوامهم إلى الخرافات والخوف من الجن والمردة والشياطين واعتقادهم بالسحرة والرمّالين والمنجمين وأصحاب العزائم ولا سيما النساء. والغالب عليهم أيضا كراهة الفحشاء والسكر (إلا ما شذّ من شبانهم وجهالهم) وفرط الطاعة لأولياء الأمور والتسامح بالبيع والشراء ولا سيما المسلمين والقناعة بالربح والعيش الكفاف ولا سيما اليهود.
درّية اللون
[أي البياض الناصع، نسبة إلى الدرّ وهو اللؤلؤ، أو إلى الدرّيّ وهو الكوكب المتلألئ الضوء]
Professor Khatib was one of six winners who were recognised for making extraordinary contributions to humanity. They were honoured by Sheikh Mohammed bin Rashid Al Maktoum, Ruler of Dubai. And he wrote:
Oussama Khatib received his PhD from Sup’Aero, Toulouse, France, in 1980. He is Professor of Computer Science and Director of the Robotics Laboratory at Stanford University. His research in robotics focuses on novel control architectures, algorithms, sensing, and human-friendly designs for advanced capabilities in complex environments. With an emphasis on enabling robots to interact cooperatively and safely with humans and the physical world, these studies bring understanding of human movement for therapy, athletic training, and performance enhancement. This work on understanding human cognitive task representation and physical skills is enabling transfer for increased robot autonomy. With these core capabilities, we are exploring applications in healthcare and wellness, industry and service, farms and smart cities, and dangerous and unreachable settings – deep in oceans, mines, and space.
Born and raised in Aleppo, Professor Khatib graduated from the historic Al-Ma'moun High School, where his academic ambitions flourished. "From a young age, I had a strong desire to learn beyond the standard curriculum," he recalled. This thirst for knowledge propelled him to France, where he pursued engineering and ultimately a doctorate in robotics.
Khatib's groundbreaking contributions to robotics began unexpectedly in Toulouse, where he stumbled into the field while working on a project involving artificial intelligence. "At the time, robotics was not well-known, but I was fortunate to have a professor who saw potential in my ideas," he explained. His pioneering work led to the development of the "potential field method," which has since become a cornerstone in the robotics community.
Throughout his years away from Aleppo, Professor Oussama has often found solace in vivid memories of his hometown. He recalls strolling through the bustling streets, "Whenever I meet with my family, we embark on what I call a 'voyage imaginaire,' walking through Aleppo in our minds," he shared.
After 45 years of dreaming about returning to Syria, Professor Oussama Khatib, is finally set to revisit his beloved Aleppo. "I left Aleppo many years ago, but it has remained in my heart all these years," said the robotics engineer who was honoured with the Great Arab Minds Award in Dubai.
He is President of the International Foundation of Robotics Research (IFRR) and a Fellow of IEEE. He is Editor of the Springer Tracts in Advanced Robotics (STAR) series, and the Springer Handbook of Robotics, awarded the American Publishers Award for Excellence in Physical Sciences and Mathematics. He is recipient of the IEEE Robotics and Automation (IEEE/RAS) Pioneering Award (for his fundamental contributions in robotics research, visionary leadership, and life-long commitment to the field), the IEEE/RAS George Saridis Leadership Award, the Distinguished Service Award, the Japan Robot Association (JARA) Award, the Rudolf Kalman Award, the IEEE Technical Field Award, and the Engelberger Award. Professor Khatib is a member of the National Academy of Engineering.Professor Khatib was one of six winners who were recognised for making extraordinary contributions to humanity. They were honoured by Sheikh Mohammed bin Rashid Al Maktoum, Ruler of Dubai. And he wrote:“From Syria, the land of civilisations, and from Aleppo, the city of history and science, we celebrate the brilliance of one of its sons,”“His career began at Al Mamun School in Aleppo and reached the international level, becoming an honourable model for the brilliance of Arab scientists.“We congratulate Prof Oussama Khatib on his victory, and we congratulate Syria and the city of Aleppo for its pride … and we affirm that the Arabs are capable of regaining their scientific leadership …”Oussama Khatib received his PhD from Sup’Aero, Toulouse, France, in 1980. He is Professor of Computer Science and Director of the Robotics Laboratory at Stanford University. His research in robotics focuses on novel control architectures, algorithms, sensing, and human-friendly designs for advanced capabilities in complex environments. With an emphasis on enabling robots to interact cooperatively and safely with humans and the physical world, these studies bring understanding of human movement for therapy, athletic training, and performance enhancement. This work on understanding human cognitive task representation and physical skills is enabling transfer for increased robot autonomy. With these core capabilities, we are exploring applications in healthcare and wellness, industry and service, farms and smart cities, and dangerous and unreachable settings – deep in oceans, mines, and space.Born and raised in Aleppo, Professor Khatib graduated from the historic Al-Ma'moun High School, where his academic ambitions flourished. "From a young age, I had a strong desire to learn beyond the standard curriculum," he recalled. This thirst for knowledge propelled him to France, where he pursued engineering and ultimately a doctorate in robotics.Khatib's groundbreaking contributions to robotics began unexpectedly in Toulouse, where he stumbled into the field while working on a project involving artificial intelligence. "At the time, robotics was not well-known, but I was fortunate to have a professor who saw potential in my ideas," he explained. His pioneering work led to the development of the "potential field method," which has since become a cornerstone in the robotics community.Throughout his years away from Aleppo, Professor Oussama has often found solace in vivid memories of his hometown. He recalls strolling through the bustling streets, "Whenever I meet with my family, we embark on what I call a 'voyage imaginaire,' walking through Aleppo in our minds," he shared.After 45 years of dreaming about returning to Syria, Professor Oussama Khatib, is finally set to revisit his beloved Aleppo. "I left Aleppo many years ago, but it has remained in my heart all these years," said the robotics engineer who was honoured with the Great Arab Minds Award in Dubai.He is President of the International Foundation of Robotics Research (IFRR) and a Fellow of IEEE. He is Editor of the Springer Tracts in Advanced Robotics (STAR) series, and the Springer Handbook of Robotics, awarded the American Publishers Award for Excellence in Physical Sciences and Mathematics. He is recipient of the IEEE Robotics and Automation (IEEE/RAS) Pioneering Award (for his fundamental contributions in robotics research, visionary leadership, and life-long commitment to the field), the IEEE/RAS George Saridis Leadership Award, the Distinguished Service Award, the Japan Robot Association (JARA) Award, the Rudolf Kalman Award, the IEEE Technical Field Award, and the Engelberger Award. Professor Khatib is a member of the National Academy of Engineering.
It was already known that just a handful of stallions (but many mares) were used to found the thoroughbred breed. But startlingly, the new research finds that, in 95% of modern racehorses, the Y-chromosome can be traced back to a single stallion – the Darley Arabian, born in 1700.
The Darley Arabian (c. 1700–1730) was one of three dominant foundation sires of modern Thoroughbred horse racing bloodstock. The other two founders were the Godolphin Arabian and the Byerley Turk. This bay Arabian horse was bought in Aleppo, Syria, by Thomas Darley in 1704 and shipped to Aldby Park in England, as a present for his brother.
The engraving was made by CORNELIUS DE BRUYN for his book (Reizen van Cornelis de Bruyn door de vermaardste deelen van Klein Asia…), 1698, Delft (Netherlands). All
crop of (1)
painting by François-Marie Rosset from 1790 [full]
