Talk:Amioun

Citation needed !

Here I am, the editor of "Amyun in history", I added the article by "Chedid Al Azar, the researcher in historical and political studies", after visiting the man who gave me the article, I published as it was given to me. No development, improvement or changes impacted the editorial. Naseem abi shaheen (talk · contribs)— Preceding unsigned comment added by 195.112.223.162 (talk • contribs) 06:22, 14 March 2008‎

What does this mean, exactly? Has the material been lifted from a copyrighted source? Moonraker12 (talk) 11:38, 26 July 2012 (UTC)

Reqphoto

I added an image and so am taking off the reqphoto tag. --Anthony5429 06:58, 6 October 2006 (UTC)

Although, a satellite, or in-town photo would be nice too. --Anthony5429 20:42, 6 October 2006 (UTC)

Amioun or Amyoun

Amioun returns 9870 entries on google while Amyoun returns only 2600 entries and after searching, Google suggests the spelling Amioun. Also, the official site is http://amioun.org and I've always seen it with the i on maps. For these reasons, I'm moving the article back to Amioun. Please discuss here before reverting. --Anthony5429 06:03, 3 October 2006 (UTC)

Content to possibly integrate

Naseem abi shaheen (talk · contribs) just created Amyun in history. which I've redirected here and will now delete as an unlikely typo. However, the content of the page might be of some value although it's completely unreferenced and does not have the appropriate tone. So I'll paste it here in case anybody's interested in using it. Pascal.Tesson 21:56, 15 June 2007 (UTC)

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The town of Amyun (Amioun), in the history of our land is associated with the history of the land, irrespective of the boundaries and borders amidst the historical and geographical, environment of the land.

Needless to say that written history in general and in particular to our land did not concern itself enough to uncover such historical facts and realities which contradict. The interest and piracies of certain contemporary dominant powers and nations, when they tend to ignore and obliterate the rights of basic historical civilizations and peoples of such civilizations, existing or seized to exist but only as outspoken fossils and testimonies of such civilizations.

Our town Amyun, is located on a cliffy elongated rocky shield or fortress. Amidst a hilly plain of olive trees and vineyards, two thousand years old, a central town in the al koura district, south of Tripoli, on the main road from Chekka, to the main cedar forest of Lebanon. Inhabited at least as early as the 2nd millennium B.C. was a main artery of internal commerce with her eminent sister Jbeil, mainly at the time of the Canaanites domination of Egypt, for 250 years, during the middle kingdom. In the rocky cliffy shield of Amyun, several men-made cavern and wickets in the rocky cliff are still on the scene belonging undoubtedly to the Stone Age.

As a community, Amyuns demographic growth in population remained very slow in her long history. In moral perspective, classical Amyun, is known for loyalty, integrity, devotion, identity and sense of honor, with some retreat in the last hundred years, only the real natives are still classical in the sense of morality which had given much in the past to the glory and immunity of this town. Magnanimity and ardor, of the past still recalled but not verily observed through the lapsed century.

The last memorable expression and image of the moral picture conveyed through certain vivid minds of the late nineteenth century, about civil practice and political engagement in amyun, was when the family of Al-Azar, dominated the scene, being delegated to the management of the al koura district, since the 16th century. It must not be revealing to mention, that Amyun, is the site of several old churches and cathedral, the oldest being St.George Cathedral, it has even preceded Christianity as a place of worship of local gods. Another very old church hall, the St.Mauriqueaus (Maurikios) of the fourth century, of the Byzantine era, ample amounts of gold has been excavated from within that church; the last was few years before the French mandate was terminated. The thirds of the old church halls in addition to few minor ones, the church of St.Yuhanna (St.John), from the crusades era.

Although we are not trying to deal in warfare, a unique battle we shall mention for the impact it has left, this is the battle of south east Amyun, in the year 694, precipitated by mountain dwellers of Marunite Christian faith, as a revenge against the army of Justenian 2 of Byzantium, for the destruction of a monastery sheltering 350, monks adherents of Marun, in northern Syria, near Apamiyh (Apamea, afamiyaħ), 350 km from Amyun. The battle was fought by a group of Marun adherents who had sought refuge formerly in the mountains facing Amyun, from the east and made a surprise attack, under the leadership of Yuhanna Marun, against a contingent of the Byzantine army, which was defeated and the Marun adherents returned back to their mountainous sites, to stay in a state of isolation, which marked and stamped the history of the Marunites as dwellers of the mountains of Lebanon, by isolationism, that persisted among the mountainous adherents up to our present days and had touched political performances and deliberations in modern Lebanon. The fact that Amyun, adheres to the Christian faith through the eastern roman church of the Byzantine state, was not isolationist in any sense, isolationism continued to confine those adherents of Marun, to their mountainous sites after their “hit and run” clash east of Amyun, out of fear, and probably with a sense of guilt they had exercised and continued to feel in their mountainous, self confinement.

Moreover, the adherents of Marun, were not reluctant but vigilant to resist the Byzantine, as foreign aliens, added, to their persisting disagreement in certain Christian beliefs they conceal behind an Endeavour of freedom which did influence their decision after the tragic experience of the monastery and the battle of Amyun, 694, that precipitated isolationism. The decision led to profess the Roman Catholic faith, by 1180, and join the Vatican, by the 18th century; such Endeavour for freedom could not be effected for dissociation and extraction, for purposes against the land and community of the faith of Marun as an integral part of our historical community.

Whether the modern concept of freedom may justify such decision that sounds to convey contradiction with certain lines of conduct, and opportunism at the same time. The concept of freedom at that time, if conceived, and in that same situation, would not have justified that decision despite the grounds that was considered justifiable.

Thus, in ignoring certain lines of conduct of their marun, the marunites have dissociated themselves, from certain loyalty to their community and faith they belong to, in favor of not forgetting the tragic memory of the past, to persist intolerant.

We must verily note, that the dissociation of any institution which is an integral part in a given society of a collective community, due to motivated efforts by foreign interests to do so, shall have behind, a negative impact irrespective what the justifications sound promising to certain mind. When the contemporary experiences of many nations of our modern world would be likely to admit that fact, despite the growing efforts and dreams of a new world order, and the examples of the frustrated expectations of internationalism, men have left behind.

Men must remain concerned about his society and through it mankind, without jumping to the world order and internationalism, to become a victim of opportunism and racketeering of enterprising and bloodsucking of this world, in order to make his town and nation, grow healthily, in every sense, by cooperation.

Isolationism should not be a pretext against ones country, whether, religious sectarian or secular when adopted as a means in facing a foreign occupant, the party involved, should not tend to relief herself by joining a foreign substitute outside her country’s historical domain, degrading the loyalty of such party to it’s historical community.

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Families section

Theer is a section here with what looks like a list of all the families living in this place. Are any of these notable? What is the purpose of having this list here? as WP is NOT a directory, or a communal web page, is there any reason not to delete it? Moonraker12 (talk) 11:44, 26 July 2012 (UTC)

External links modified

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• Added archive https://web.archive.org/web/20070928110236/http://www.lebanonatlas.com/lebanonmajorcities/North/Amioun/index.htm to http://www.lebanonatlas.com/lebanonmajorcities/North/Amioun/index.htm

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Please check in the Etymology section

In the Etymology section, we read: "Amioun is located on the top of an ancient hill dating back to before the 2nd millennium B.C., and the town was called "Amia" during this period.", with an indicated source as "Lebanon-tourism.gov.lb". The source, however, says: "Amioun is located on the top of an ancient hill dating back to before the 2nd decade B.C., and the town was called “Amia’’ during this period." I am just bringing this to your attention, with no other documents to sustain any argument. ArhAdrian (talk) 17:58, 15 June 2023 (UTC)