At the beginning of the third millennium B.C., an Indo- European population was established in the area and as a result of the merge, a population was conceived that retained specific cultural and language characteristics in the Balkan Peninsula (pelasgians tribe). Between the second millennium and the first century B.C., the Illyrian population was founded. Like the Greeks, the Illyrians succeeded in preserving their language and traditions in spite of Roman occupation.

Albania is considered as one of the regions with the most ancient population traces in the Balkans and Europe.

There are precisely the evidences of numerous archaeological findings in different parts of the Albanian regions, such as those of Lepenica in Vlora , Tren in Korca, Xara in Saranda, nearby Shkodra at Selca, Dajti Mountain, Prizren etc., that prove for traces of ancient population on Albanian territory. By studying these archaeological objects, it has been proved that the first Albanian settlements have started to be inhabited in the middle of the Paleolithic period (100,000 to 40,000 years BC).

Likewise, during the Neolithic period (6000 – 2600 BC), it’s indicated a much more dense population on Albanian territories. This is noted in the archaeological excavations, carried out in the area of Korça, where 12 settlements are found belonging to this period. Such settlements have also been discovered in Cakran, Kolonjë, in the valley of the Black Drin River in Mat, in Përmet etc.

The Indo-European population settled here at the beginning of the III millennium BC. As a result of this merger, a new population was created in the Balkan Peninsula (Pelasgians), which preserved the specific cultural and language characteristics.

This ancient population became the ancestors of the Illyrians between the II Millennium and I century B.C. After its fall in the year 30 B.C., and at the end of three Illyrian-Roman wars, Illyria fell under the control of the latter.

After the division of the Roman Empire (395 B.C.), Illyria became part of the Byzantine Empire.
Although they were under Roman conquest the Illyrians retained their language and traditions for centuries. “Via Egnatia”, the most important trade route between Rome and Constantinople (Byzantium), passed through the port of Durrës.

The first three Byzantine emperors (Anastasius I, Justin and Justinian I) were of Illyrian origin. The attacks by Barbarian migrating tribes (Visigoths, Huns, Ostrogoths and Slavs) continued during the V and VI century. In 1344, Albania was under the rule of the Serbian Kingdom. After its fall in the war against Turkey in 1389, the Arbëresh principalities were created.

The Principality of Balshaj was the most important one. The region was open to the Ottoman attacks, which gradually managed to take Arbëria under the rule. The culmination of the anti-Ottoman resistance reached during the years 1443-1468, when the Albanian national hero Gjergj Kastriot Skanderbeg led the revolt of the Albanians against the Ottomans.

During this period, Arbëria turned into a key factor in the entire Europe. After the formation of a coalition of Arbër Feudal in the Historical League of Lezha, held on March 2nd, 1444, the National Hero, Gjergj Kastrioti Skanderbeg, led for 25 years the resistance against the Ottoman threat.

There were three Ottoman attacks n Kruja, all of which failed and only 10 years after the death of Skanderbeg, in 1478, they finally managed to capture Kruja. For more than 400 years, Albania was under the Ottoman regime. Albanian Resistance continued during the subsequent periods, being inspired especially by the Illuminist movement of the Albanian National Renaissance, which emerged in XIX century.

Successive revolts and efforts reached their peak with the proclamation of the National Independence on November 28th, 1912. The Assembly of Vlora established the first Albanian government led by Ismail Qemali. During the First World War, which broke out in 1914, Albania turned into a battlefield for different occupation troops, such as Austrian-Hungarian, Italian and French troops. The Congress of Lushnja, held in 1920, aimed to maintain the territorial integrity of Albania after the First World War.

This Congress proclaimed Tirana as the capital of Albania. In the same year, Albania adhered to the “League of Nations”. After a period of political turmoil in 1924, the country went through a bourgeois-democratic revolution and immediately after it, the country was led by the government of Fan Noli. In 1928, the country was declared a monarchy under King Zog I. The latter pursued a policy of rapprochement with Italy and Great Britain, but without being able to avoid a military occupation of Albania by Italian fascists.

On April 7th, 1939, the country was occupied by Mussolini’s troops, putting an end to the monarchy regime that lasted 11 years. In 1943, the country was occupied by Hitler’s Nazi forces. The resistance to foreign attacks is known as Anti-Fascist National Liberation Front. The end of World War II brought into force the Stalinist regime of Enver Hoxha.

For about 50 years, the totalitarian regime followed a policy of isolation, leaving the country in economic poverty and totally isolated from the international community. Its economic policy was based on the principle of “relying on its own forces”, by banning loans and credits from abroad. This situation continued until 1991 when Albania, as a consequence of new winds that blew in Eastern Europe, eventually emerged from isolation.

Since 1991, Albania holds pluralistic elections. The Socialist Party, along with its allies, is currently in power since 2013. Since 2009, Albania adhered to NATO as a member with full rights. The country is now undergoing a series of reforms, which aim the integration of Albania into the European Community.

Ethnic groups
Albania has one of the most homogeneous populations in Europe, with non-Albanians accounting for less than one-tenth of the total population. The largest minorities are Vlachs; Greeks, concentrated mainly in the southeast; and Macedonians, living along the eastern border.

The two main subgroups of Albanians are the Gegs (Ghegs) in the north and the Tosks in the south. Differences between the two groups were quite pronounced before World War II. Until the communist takeover in 1944, Albanian politics were dominated by the more numerous Gegs. Renowned for their independent spirit and fighting abilities, they traditionally opposed outside authority, whether that of foreign invaders or that of the Albanian central government. Traditional Geg society was based on tribal groups, each one led by a clan chieftain, or bajraktar. Under the communist regime, this clan system largely disappeared from Albania, but the patriarchal families characteristic of the Gegs are still evident among ethnic Albanians in Serbia, Montenegro, Kosovo, and North Macedonia.

Because their southern territories were easily accessible to the outside world, the Tosks were more subject to foreign influence than the Gegs. Before World War II, theirs was a mostly semifeudal society. The peasantry, which made up most of the population, lived at the subsistence level, while a small group of large landowners controlled about two-thirds of the land. The communist movement drew most of its initial support from Tosks in the south.

Languages
The Albanian language, called shqip or shqipe by Albanians, is of interest to linguists because, as a descendant of the extinct Illyrian tongue, it is the only surviving member of its branch of the Indo-European language family. Influenced by centuries of rule by foreigners, the Albanian vocabulary has adopted many words from the Latin, Greek, Turkish, Italian, and Slavic tongues. There are two principal dialects: Geg, spoken north of the Shkumbin River, and Tosk, spoken in the south. Geg dialects are also spoken in Serbia, Montenegro, Kosovo, and North Macedonia, and Tosk dialects, though somewhat archaic as a result of centuries of separation from their place of origin in Albania, are prominent in the Albanian communities of Greece and Italy. Although there are variations even within these two dialects, Albanians can understand one another with no difficulty.

Because official business and ecclesiastical functions had long been conducted in Latin or Greek, Albanian did not acquire a definitive orthography until 1908, when a writing system was adopted based on the Roman alphabet. Before this time, publications written in Albania used a mix of different alphabets—namely, Latin, Greek, Turko-Arabic, and Cyrillic. Attempts were then made in following decades to create a unified language based on the Geg dialect of the central Elbasan region; however, all printed materials were published in Tosk until 1972, when a Congress of Orthography was convened in Tirana, and a unified Albanian language based on Tosk was established.

Religion
As a legacy of nearly five centuries of Ottoman rule, Albania is a predominantly Muslim country. However, as a result of the rigid enforcement of atheism during the communist regime, today most Albanians are adherents of religious groups in name only and practice largely secular lifestyles. In 1967 the communist party officially proclaimed Albania an atheistic country and commenced to close all places of worship (churches, mosques, and zāwiyahs), confiscate their property, and ban religious observances. For the whole of its 45 years of absolute rule, the party engaged in large-scale persecution of believers. Only in 1990, when freedom of worship was restored, did churches and mosques begin reopening.

In the early 21st century about seven-tenths of the Albanian population was nominally Muslim, more than half of them Sunni Muslims and the next largest group being the Bektashi sect. Those who identified with Eastern Orthodoxy constituted about one-fifth of the population, and those associated with Roman Catholicism constituted about one-tenth. Muslims are spread throughout the country, although they particularly dominate the centre. Roman Catholics have settled primarily in the northern part of the country, mainly in the city of Shkodër, while Orthodox Christians are prominent in the southern districts of Gjirokastër, Korçë, Berat, and Vlorë. Mother Teresa, a Skopje-born ethnic Albanian who served as a Roman Catholic missionary to India in the 20th century, is a folk hero in Albania.

Cultural milieu
Cultural development in Albania was handicapped by more than four decades of communist rule. The government imposed strict censorship on the press, publications, and the performing arts. The succeeding governments have made a conscious effort to encourage and preserve the country’s rich folklife. Albania is known for its traditions of hospitality, which are based on the kanun (“code”), a set of unwritten laws devised in the 15th century by Prince Lekë Dukagjin, an Albanian feudal lord. The kanun governs all social relations, including those involving marriage, death, family, and religion. Some Albanians still follow its customary laws, including the right to avenge a killing; gjakmarrje (“blood feuds”) were known to occur in parts of northern Albania into the 21st century.

Daily life and social customs
In addition to traditional religious holidays, pagan holidays and folklore play a role in Albanian life. Agricultural fairs and religious festivals occur throughout the year and often include competitions that highlight highly skilled sports, which are occasionally contested in the national stadium in Tirana. Dita e Verës (Spring Day) is celebrated in mid-March in Elbasan. Folkloric festivals take place in towns across the country; one of the largest is the National Festival of Folklore held in Gjirokastër, a historic town that was designated a UNESCO World Heritage site in 2005. Albania’s independence is celebrated throughout the country on November 28.

Much of Albania’s cuisine consists of meat and seafood. Among the most popular dishes are roasts, biftek (beef loin), qebaps (kabobs), and qoftë (meatballs). Fergësë Tirana, a hot dish of meat, peppers, eggs, and tomatoes, is a specialty of Tirana. In southern Albania, kukurec (sheep intestines broiled on a spit) is a common entree. Carp and the revered but rare koran (trout) are the preferred food fish throughout the country. Oshaf, a pudding made from figs and sheep’s milk, is a common dessert. The traditional Albanian drink is raki, a local brandy distilled from grapes that is often imbibed before a meal.

The arts
Albania’s traditional arts are rich and varied. They include fine embroidery and lace making, woodworking, and furniture making. Albanians enjoy music and storytelling, especially savouring the epics recounted by traditional singers. These singers often memorize verses hundreds and even thousands of lines long that celebrate the deeds of ancient heroes. Their tradition, however, seems to be in danger of extinction, for few young Albanians have elected to take up this ancient Balkan art form.

Albanian folk music is national in character but has Turkish and Persian influences. Albanian iso-polyphony, derived from Byzantine church music, is a form of group singing that is performed primarily by men. Albanian iso-polyphony was listed by UNESCO in 2005 as an outstanding example of the world’s intangible cultural heritage. Revived in the early 21st century, this folk tradition is still practiced at weddings, festivals, and other social events. Common folk instruments used in Albania include the çifteli (a long-necked two-stringed mandolin) and the gërnetë (a type of clarinet).

Albania boasts a long literary tradition. The country’s best-known contemporary writer is novelist and poet Ismail Kadare, whose work has been translated into some 30 languages. Notable early 20th-century poets include Gjergj Fishta (1871–1940), Ndre Mjeda (1866–1937), and Asdren (Alexander Stavre Drenova; 1872–1947), the last of whom wrote the lyrics for Albania’s national anthem. Fan S. Noli (1882–1965), an Orthodox bishop who served briefly as prime minister, is remembered for his artful turn-of-the-20th-century translations of some of the world’s classic works of drama and poetry. (See also Albanian literature.)

Cultural institutions
Tirana is the home of a number of cultural institutions, including the National Library, the National Theatre, the Opera and Ballet Theatre, the National Museum of History, and the National Museum. There are also numerous city orchestras throughout the country. Skanderbeg’s citadel at Krujë has been rebuilt and now houses a museum.

Tunisia was called Ifrīqiyyah in the early centuries of the Islamic period. That name, in turn, comes from the Roman word for Africa and the name also given by the Romans to their first African colony following the Punic Wars against the Carthaginians in 264–146 BCE. Following the decline of Rome, the region was ruled briefly by the Vandals and then the Byzantine Empire before being conquered by the Arabs in 647 CE. Although the Arabs initially unified North Africa, by 1230 a separate Tunisian dynasty had been established by the Ḥafṣids. Muslim Andalusians migrated to the area after having been forced out of Spain during the Reconquista, particularly following the defeat of the Muslim kingdom of Granada in 1492. By 1574, Tunisia was incorporated into the Ottoman Empire, whose control of the region, always tenuous, had all but dissolved by the 19th century.

Tunisia is the smallest of the Maghrib states and consequently the most cohesive. By the beginning of the 19th century, virtually all of its inhabitants spoke Arabic. Berber, the earlier language of the Maghrib, survived in Tunisia in only a few pockets, mainly in the extreme south. The vast majority of the population was Muslim, with a small Jewish minority. A single major city, Tunis, dominated the countryside both politically and culturally. Tunis itself was located near the site of the ancient city-state of Carthage. More easily controlled from within than any other Maghrib country, Tunisia was also more open to the influence of people and ideas from abroad. Roman Africa, for example, was the most intensively Christianized portion of North Africa, and Ifrīqiyyah was later more quickly and more thoroughly Islamicized.

A small state with limited resources, Tunisia nonetheless managed to retain considerable autonomy within the framework of the larger empires that frequently ruled it from afar. This status was achieved, for example, under the ʿAbbāsids in the 9th century and later under the Ottomans. Tunisia’s geographic and historical legacy helped prepare it for the shocks it received in the 19th century as a land caught between an expanding Europe and a declining Ottoman Empire. Yet, Tunisia proved to be as vulnerable economically as it was militarily.

Ethnic groups
The population of Tunisia is essentially Arab Berber. However, throughout the centuries Tunisia has received various waves of immigration that have included Phoenicians, sub-Saharan Africans, Jews, Romans, Vandals, and Arabs; Muslim refugees from Sicily settled in Al-Sāḥil after their homeland was captured by the Normans in 1091. The most notable immigration was that of the Spanish Moors (Muslims), which began after the fall of Sevilla (Seville), Spain, as a result of the Reconquista in 1248 and which turned into a veritable exodus in the early 17th century. As a result, some 200,000 Spanish Muslims settled in the area of Tunis, in the Majardah valley, and on the Sharīk Peninsula in the north, bringing with them their urban culture and more advanced agricultural and irrigation techniques. Finally, from the 16th to the 19th century, the Ottomans brought their own blend of Asian and European traditions. This great ethnic diversity is still seen in the variety of Tunisian family names.

Languages
Arabic is the official language, and most natives speak a dialect of Tunisian Arabic. Modern Standard Arabic is taught in schools. The cultural Arabization of the country was largely completed by the end of the 12th century, and currently only a tiny fraction of the population—most of them in the south—still speak one of the Berber languages. French, introduced during the protectorate (1881–1956), came into wider use only after independence, because of the spread of education. It continues to play an important role in the press, education, and government. To a lesser extent, English and Italian also serve as lingua francas.

Religion
Virtually the entire population is Muslim, and Islam, in its Mālikī Sunni form, is the state religion. Christian and Jewish minorities have declined substantially in number since independence; non-Muslims numbered more than 300,000 in 1956 but have since been reduced to only tens of thousands. Official openness to religious diversity permits both communities to practice their faiths.

Dotted with the ruins of ancient civilizations, Tunisia is an important location for the study of world archaeology and architecture. Among the most significant of its numerous historic sites are Al-Zaytūnah Mosque in Tunis, which dates to the 8th century CE, the slightly older Great Mosque of ʿUqbah ibn Nāfiʿ in Kairouan, and the remains of the ancient city of Carthage.

Although Tunisians generally use French or English in the scientific disciplines, they remain genuinely attached to Arabic in the literary sphere—in poetry, the novel, and the short story. Historical figures of philosophy and literature, such as the 11th-century litterateurs Ibrāhīm al-Ḥuṣrī, Ḥasan ibn Rashīq, and Muḥammad ibn Sharaf al-Qayrawānī and the 14th-century polymath Ibn Khaldūn, are still revered. Modern Tunisian literature grew from a cultural renaissance in the early 20th century. Social essayist Tahar Haddad, satirist Ali Douagi, poet Aboul Kacem Chabbi, and others have paved the way for a new realist trend in Tunisian literature by combining modern European styles with contemporary Tunisian themes. Increasingly, Tunisian writers, including women, are gaining international prominence.

Tunisian cinema has been gradually making its way to an international audience—among the luminaries of the Tunisian cinema are the directors Moufida Tlatli (Ṣamt al-Quṣūr [1994; The Silence of the Palaces]) and Férid Boughedir (Un été à La Goulette [1995; A Summer in La Goulette])—and Tunisia has been the location for major motion picture productions, including Star Wars (1977) and The English Patient (1996).

Cultural Life
Tunisians are an independent-minded people who take pride in the rich admixture of native and foreign influences that make up their national character. Their Arab-Muslim country was deeply imbued with French culture during the 75 years of the protectorate, which ended in 1956.

Daily life and social customs
In general, though Tunisians consider themselves to be more liberal and tolerant than their neighbours—most urban women, for example, dress in Western clothes and do not veil themselves, and (though it is considered inappropriate by some Tunisian Muslims) locally made wines and spirits are consumed—they still maintain a strong Islamic identity. Thus, Tunisians absorb new cultural influences from abroad while insisting on upholding their own values, but they are also vigilant about the impact of Western influence on their way of life. Those concerns led to a revival of some forms of social and religious conservatism in the 1990s, notably affecting women in the public sphere. Street cafés have increasingly become the preserve of men, especially in rural areas where relations between the sexes are still governed by conservative social norms.

Even Westernized Tunisians adhere to certain traditional values; foremost among these is the role of the family as the centre of social life. Meals are an important time for families to gather. Tunisian cuisine consists of a medley of European cuisine—largely French and Italian—and traditional dishes. As in the rest of the Maghrib, couscous, a semolina-based pasta, is a staple of virtually every meal and is customarily served with a rich stew. Other native basics are lamb, peppers, onions, chickpeas (often served in cakes as a dessert), and olive oil. Various types of seafood can be found near the coast. Unlike other cuisines of the Maghrib, Tunisian food is replete with hot spices, and harissa, a fiery red sauce, is served with most dishes.

Tunisians observe the standard Islamic holidays as well as several secular and national holidays, such as Independence Day (March 20) and Women’s Day (August 13).

Pre-Roman Spain
Prehistory
Human fossils in Spain belong to modern humans (Homo sapiens), the Neanderthals (H. neanderthalensis), and even earlier members of the human lineage, possibly H. erectus or H. heidelbergensis. A large number of bones have been recovered from caves at Atapuerca, Burgos, which come from sediments that are at least 300,000 years old. Other important sites are at Torralba and Ambrona (Soria), where elephants (Palaeoloxodon antiquus) were trapped accidentally in marshy ground and their remains scavenged. From those sites were excavated shouldered points fashioned from young elephant tusks as well as hundreds of stone implements (hand axes, cleavers, and scrapers on flakes, made from chalcedony, quartzite, quartz, and even limestone) and wooden objects.

Pieces of charcoal show that fire was known and used. But H. erectus or H. heidelbergensis humans were already living in Spain as early as 1.2 million years ago, as indicated by finds at Atapuerca and by stone tools recovered from beaches in the Algarve (Mirouço), Huelva (Punta Umbria), and Cádiz (Algeciras) and the terraces of the lower Guadalquivir, Tagus, Manzanares, and Ter rivers. Choppers, angular balls, and flakes from the terraces of the Jabalón River (Ciudad Real) are older than 700,000 years and perhaps more than 1,000,000 years.

Fossils of Neanderthals were found at Bañolas (Girona) and Cova Negra (Valencia). Fully developed Neanderthals, some represented by well-preserved skulls, come from more than 10 different localities throughout Spain, including Los Casares, Carigüela, Gabasa, and Zafarraya, with a cluster in Gibraltar (Forbes’ Quarry, Gorham’s Cave, and La Genista).

The appearance of modern humans (H. sapiens) in Spain after 35,000 BCE opened a new era, during which material culture acquired an innovating velocity it never lost. Flint tools became more varied and smaller, and bone and antler were used for harpoons, spears, and ornaments. Needles from El Pendo Cave (Cantabria) hint at sewn clothing of furs and skins. Most remarkable were the intellectual achievements, culminating in the Paleolithic (Old Stone Age) caves found in the Cantabrian Mountains of northern Spain. Those caves were painted, engraved, and sculpted and visited intermittently between 25,000 and 10,000 BCE.

On the walls and ceilings are images of cold-weather animals—such as bison, mammoths, Przewalski’s horse, aurochs (wild oxen), and woolly rhinoceroses. Predators such as bears, wolverines, and lions are rarely represented, and depictions of humans are extremely scarce. Many caves (such as the group of caves at El Castillo, Cantabria) show rows of coloured dots, arrowlike marks, negative impressions of human hands, and signs interpreted as vulvas. Animals may be drawn skillfully in black outlines, like the horses at Ekain (Guipúzcoa), or painted in polychrome, as at Altamira (Cantabria), and in bichrome, as at Tito Bustillo (Asturias). Those are scenes and standard compositions, but figures are also drawn singly (Puente Viesgo, Cantabria), engraved repeatedly, or drawn on top of other representations. Although the main animals hunted for food were red deer, ibex (mountain goat), and reindeer, the most-common depictions are of aurochs, bison, and horses. Salmon, a seasonal food, was rarely drawn, and plants never appear.

Similar themes occur on portable objects made of bone and antlers and on stone plaques. At the habitation site of the cave of Parpalló (Valencia), thousands of engraved stone plaques accumulated; although their interpretation is difficult, it should be stressed that Paleolithic art follows conventions. Figures are placed formally within selected caves (probably sanctuaries), with meanings hidden from modern eyes. Paleolithic visitors left stone lamps and pine firebrands as well as footprints and hand marks on muddy surfaces in the French caves of Fontanet, Isturitz (Haristoi), and Lascaux. The complexity of the Paleolithic mental universe is demonstrated by the mortuary practice in two graves in the Cueva Morín (Cantabria), where four mutilated burials survived as casts formed by a compact greasy sediment that had replaced the bodies.

The dead were accompanied by meat offerings and ochre and buried below low mounds, on top of which ritual fires burned.

After 10,000 BCE the climatic changes accompanying the end of the last glaciation led to the disappearance of cold-tolerant game and the flooding of their grazing lands near the coasts. Hunters responded by widening their range of food and collecting quantities of marine shellfish. Such adaptations can be seen in caves as far apart as Santimamiñe (Guipúzcoa), Costalena (Zaragoza [Saragossa]), and Dos Aguas (Valencia). More than 7,500 figures painted by those hunters and gatherers are known from all over the eastern and southern Iberian Peninsula, dating from 7000 to 3500 BCE and giving tantalizing glimpses of their society. Located in the open air, usually beneath rock overhangs or in protecting hollows, are animated representations of people dancing (two women in voluminous skirts at Dos Aguas; three women in skirts and two nude ithyphallic men at the Barranco del Pajarejo, Albarracín), fighting, robbing honey, stalking red deer, and hunting wild goats. Some scenes are constructed around a narrative.

The Remigia Cave and the series of 10 cavities with outstanding paintings at the Cingle de La Gasulla (Castellón) next to it show scenes of remarkable activities; in cavity IX two matched groups of archers, led by a man sporting a headdress, are engaged in hand-to-hand combat, and nearby in the rock shelter of Les Dogues another combat pits two bands of archers rhythmically against each other at close range. Bees are depicted more than 200 times, often near hives, and in cavity IV of the Cingle de la Ermita del Barranc Fondo (La Valltorta, Castellón), a scene shows a long fibre ladder with men climbing it to reach a hive defended by oversized bees. Other well-preserved groups of paintings are found at Minateda and Alpera (Albacete) and around Bicorp (Valencia).

The craft of pottery making and the cultivation of domestic cereals and livestock that characterize the Neolithic (New Stone Age) economy in Europe reached Spain from the central Mediterranean, and perhaps from northwestern Africa, after 6000 BCE. Although agriculture and husbandry were known early in eastern and southern Spain, they were assimilated extremely slowly and irregularly. Caves and sites conveniently located for hunting, such as those around Montserrat (Barcelona) and at La Sarsa (Valencia) and Carigüela (Granada), were still preferred, and people lived in extended families or small bands. A different pattern prevailed in southwestern Spain and Portugal, where the advent of the Neolithic Period came later, between 4500 and 3800 BCE.

By 4000 BCE the first big collective tombs were being built from boulders, and by 3500 BCE funerary monuments were prominent in the landscapes of Alentejo (Portugal), Extremadura, and the Atlantic littoral. Veritable megalithic cemeteries arose around Pavia and Reguengos de Monsaraz (Alentejo).

Significant changes in technology and social organization occurred after 3200 BCE. Skills in copper working were accompanied by a tendency to live in larger village communities. Differences in natural resources and population density meant that regions developed unequally, and centres of innovation are known all around the southern and southwestern coasts of Spain and Portugal. Particularly impressive is the settlement at Los Millares (Almería), which extends over five acres (two hectares) and is protected by triple walls of stone reinforced with towers at regular intervals. A formidable barbican with arrow slits and guard chambers projected from the gateway. Those defenses stretch over 330 yards (300 metres) and cut off a triangle of land high above the Andarax River, with a cemetery of more than 70 collective tombs lying just outside the walls. On the nearby hills, 10 or 15 smaller citadels watched over the natural approaches to the village. Modest dwellings lay inside, and an especially large building was used as a workshop to melt copper and to cast objects in simple molds; the metal wastes and crucibles show that pure copper and copper mixed with a small amount of arsenic as a hardening agent were regularly selected. Mines and copper-smelting slags of this date are known from the Alhamilla highlands, less than 12 miles (20 km) to the east.

Smaller, undefended villages are known from El Barranquete and Almizaraque (Almería). The agricultural economy was based on growing wheat and barley, raising common domestic animals such as cattle, pigs, sheep, and goats, and probably tilling small areas of river bottomland, the only land plentifully watered in that arid region. Varied grave goods such as copper implements, personal ornaments, and decorated vessels for drinking and feasting (called bell beakers from their distinctive shape) indicate a stratified tribal society at Los Millares with marked inequality of riches and access to the good things in life.

The defenses and multiple forts suggest social instability and the raiding and fighting that went with it. Similar villages and their megalithic tombs are known in the western outskirts of Sevilla (Seville), eastward at the Cabezo del Plomo (Murcia), and at Vila Nova de São Pedro and Zambujal north of Lisbon (Portugal).

Many Copper Age villages had been abandoned by 2000 BCE, and Bronze Age settlement shifted to new sites, sometimes only a few hundred yards away. Steep hilltops were favoured for their inaccessibility, and in southeastern Spain the custom of burying people below the floors of their houses replaced the collective practices of the Copper Age societies. Social stratification is very marked at settlement sites such as El Argar and El Oficio (Almería), where the richest women were adorned with silver diadems while their male consorts were equipped with bronze swords, axes, and polished pottery.

At Fuente-Álamo (Almería) the elite lived apart from the village, in square stone houses with round granaries and a water cistern nearby. Such customs were practiced with less intensity on the southern Meseta, where fortified hamlets known as motillas dominated a flat landscape. In eastern and northern Spain people did not live in villages at all but lived in hamlets such as Moncín (Zaragoza) or on isolated family farms such as El Castillo (Frías de Albarracín, Teruel). In the wetter regions of Spain and Portugal, along the Atlantic coast and the Bay of Biscay, so-called castros—small settlements fortified with a deep ditch and inner bank—arose, with a flourishing bronze industry linked to southern Britain and France and a custom of burying hoards of metal tools and weapons.

Mining for copper ores was practiced at El Milagro and Aramo (Asturias), where the last miners abandoned their antler picks and levers deep in the underground galleries. Such differences in settlement patterns and customs indicate that Bronze Age Spain was not homogeneous but a social mosaic that included centralized tribal societies as well as looser associations based on smaller units. Such Bronze Age societies were prospering when Phoenician sailors reached Spain about 800 BCE.

Ethnic groups
Spain has been invaded and inhabited by many different peoples. The peninsula was originally settled by groups from North Africa and western Europe, including the Iberians, Celts, and Basques. Throughout antiquity it was a constant point of attraction for the civilizations of the eastern Mediterranean. From c. 1100 BCE the Phoenicians, the Greeks, and the Carthaginians began to establish settlements and trading posts, especially on the eastern and southern coasts. These outsiders found a mosaic of peoples, collectively known as the Iberians, who did not have a single culture or even share a single language. A kingdom called Tartessus, which flourished between 800 and 550 BCE, ruled much of the valley of the Guadalquivir. Elsewhere political organization was less sophisticated, consisting of a number of city-states in the coastal regions and of clans in the interior and the northwest.

The Romans
The Phoenician and Greek presence was limited to small coastal regions. The Carthaginians were the first to move inland; late in the 3rd century BCE they set out to conquer as much of the peninsula as they could. Yet their success led to intervention in Iberia from the Romans, who quickly drove out the Carthaginians and conquered much of the peninsula. The Romans, however, had to deal with a number of revolts, and it was only in 19 BCE, after almost 200 years of warfare, that they secured their rule over all of Iberia. The Romans brought Iberia under a single political authority for the first time but did not try to impose a single culture on the inhabitants. Nevertheless, much of the indigenous elite adopted Roman culture and became Roman citizens, particularly in the south and east, where the Roman presence was strongest.

The Visigoths
Roman power in Spain collapsed during the 5th century CE when a number of Germanic peoples—the Suebi, the Alani, the Vandals, and finally the Visigoths—invaded the peninsula. At the end of the 6th century, King Leovigild brought all of Spain under Visigothic rule, and his son Reccared imposed a single religion, Catholic Christianity, on the country.

The Muslims
Visigothic rule did not last long. In 711 Muslim Arabs invaded Spain from North Africa and defeated the Visigothic ruler, King Roderick. They quickly conquered almost the entire peninsula and established Muslim states in Spain that were to last until 1492.

Recent arrivals
The Muslims were the last new peoples to arrive in Spain in large numbers for many centuries. Indeed, from the 16th century on and especially during the 100 years after 1860, Spain was a country of emigration rather than immigration. This began to change in the 1980s when Spain’s new position as a highly industrialized and relatively prosperous country made it attractive to people from the developing world. For the first time since the Middle Ages, Spain received large numbers of immigrants. By the early 21st century there were several million legal foreign residents and illegal immigrants in Spain, the latter concentrated mainly in Andalusia (Andalucía), in metropolitan Madrid and Barcelona, and in the Balearic and Canary islands. Most foreign residents came from other countries of the European Union (EU) and from Latin America. Many also arrived from Morocco, often crossing the Strait of Gibraltar in small boats, and from sub-Saharan Africa, arriving often at the Canary Islands; there also are significant numbers of Asians and Europeans from non-EU countries. Since 1985 Spanish governments have passed several laws on foreigners, which have made it more difficult for people to enter Spain and easier for the authorities to deport them. Promulgated in 2000 (and subsequently modified), the Law on the Rights and Freedoms of Foreigners in Spain and Their Social Integration sought to end the restrictive policies of the previous 15 years, terminating the practice of repatriating illegal immigrants and giving legal status to any employed illegal immigrant who resided in Spain for at least two years. In 2005 legislation legalized the status of many immigrant workers. The law also gave immigrants most of the same rights as Spanish citizens (except the right to vote).

The Gitano minority
The one ethnic minority of long standing in Spain is the Roma (Gypsies), who are known in Spain as Gitanos. Their traditional language is Caló. Many of them have assimilated into the mainstream of Spanish society, but others continue to lead their traditional nomadic way of life. The Gitanos were at one time most numerous in southern Spain, and, while there continue to be large populations in Andalusian cities such as Almería, Granada, and Murcia, large communities now exist in Madrid and Barcelona as well. Flamenco, an expressive song-dance form, has long been associated with the Gitanos.

Considerable prejudice and discrimination have existed against the Gitanos in Spain and are still prevalent today. But Gitanos have begun to create their own political organizations, such as the Union of the Gitano People (Unión del Pueblo Gitano; also known as the Unión Romaní), and some have been elected to parliament. There also are government programs that promote Gitano culture.

Languages
The official language of Spain is Castilian. It is the country’s most widely spoken language, and outside Spain it is generally known as Spanish. The constitution of Spain allows for its autonomous communities to recognize their dominant regional languages and dialects as having official status along with Castilian. The statutes of 6 of the 17 autonomous communities stipulate the following “co-official” languages: Catalan in Catalonia and in the Balearic Islands, Valencian in Valencia, Galician (Gallego) in Galicia, and Euskera (Basque) in the Basque Country and in some Euskera-speaking territories of Navarra. Although not named a co-official language of Asturias, Bable (Asturian) is protected and promoted under the community’s statutes, as are local Aragonese dialects in Aragon. In addition, Aranese, spoken in the Aran Valley, is safeguarded in a provision by the region’s government, the autonomy of Catalonia. All of these languages except Euskera are Romance languages (i.e., they evolved from Latin). With no relation to any other language of the world, Euskera is what is known as a language isolate. Within their respective regions of dominance, many of the languages of Spain are taught regularly in school and are used in newspapers and radio and television broadcasts.

Castilian
Castilian, which contains many words of Arabic origin, began as a dialect spoken in northern Spain. It became the language of the court of the kingdoms of Castile and León in the 12th century, and the dominance of Castile within Spain allowed it to become the official language of the state.

There are differences in accent and, to a lesser extent, in vocabulary in Castilian as it is spoken in various regions of the country. The most significant difference is in the pronunciation of c before i or e. In northern Castile, where the language is said to be spoken in its purest form, this is pronounced as an English th; in southern and western Spain it is pronounced as an English s. The prominence of people from these latter regions in the colonization of Latin America led to their pronunciation becoming the standard in American Spanish. The Cervantes Institute promotes the Spanish language and Spanish culture in many countries.

Catalan
Catalan is closely related to Occitan (Provençal), a language spoken in southern France. It is spoken by more than four-fifths of the population in Catalonia, Valencia, and the Balearic Islands. But there are differences in the way Catalan is spoken in these three regions, and in the 1980s there were politically motivated disputes as to whether Valencian was a Catalan dialect or a distinct language. Catalan literature, which has a long and distinguished history, flourished especially during the Middle Ages. However, it declined after the 15th century before reviving again in the period known as the Renaixença (“Renaissance”), which began in the mid-19th century.

Galician
Spoken in Galicia, in the northwestern corner of Spain, the Galician language (Gallego) is closely related to Portuguese, although it has been influenced by Castilian Spanish throughout the modern period. It was the language of courtly literature until the 14th century, when it was displaced by Castilian. From then until the late 19th century, when a literary revival began, its use was limited to everyday speech, and it was more common in the countryside than in the cities due to a tradition of spoken Galician at home. Most of the population of Galicia is bilingual in Galician and Castilian.

Religion
Roman Catholicism became the official religion of Spain in 589 and has been closely identified with the country ever since. The advent of political liberalism at the beginning of the 19th century led to a series of conflicts between church and state, especially over land ownership and the control of education. Even so, Catholicism remained the official religion of the state until the Second Republic (1931–36). After the Spanish Civil War, General Francisco Franco restored it as the state religion, and it retained that status until the proclamation of the constitution of 1978. Since then Spain has had no official religion, but the Roman Catholic Church continues to receive financial support from the state. The legalization of divorce and abortion along with educational reforms in the 1980s brought the church into conflict with the government once again but with less intensity than previously.

The vast majority of the population is Roman Catholic, yet for many—and especially for those born after 1950—this has little meaning beyond being baptized, married, and buried within the church. There are several hundred thousand non-Catholic Christians in Spain. American-based denominations such as the Jehovah’s Witnesses and the Seventh-day Adventists as well as the Church of Jesus Christ of Latter-day Saints (Mormons) have been active in the country since the 1970s. In addition, there are hundreds of thousands of adherents of Islam, whose numbers have grown rapidly because of immigration. Some 100,000 Jews fled Spain during the Spanish Inquisition in the late 15th century, when the inquisitor general Tomás de Torquemada persuaded the country’s rulers to expel any Jew who refused to be baptized. To remain in the country, many Jews converted to Christianity (becoming known as conversos); those known as Marranos converted to Christianity but continued surreptitiously to practice Judaism. Restrictions on Judaism were eased only in the 20th century, and by the early 21st century there were some 15,000 Jews in Spain.

The arts
Spain has a long, varied, and distinguished artistic heritage, which includes some of the most important figures in the Western cultural tradition. A partial list would include novelists Miguel de Cervantes (the most important figure of Spanish literature) and Benito Pérez Galdós, dramatists Pedro Calderón de la Barca and Lope de Vega, painters Diego Velázquez, Francisco de Goya, and Pablo Picasso, and filmmaker Luis Buñuel.

The period from about 1500 to 1681, known as the Golden Age, is considered the most brilliant era of Spain’s artistic history, with enduring contributions made in the fields of literature, theatre, architecture, and painting. Still, at no time has Spain ceased to be a culturally vital country, and the 20th century in particular proved a highly productive and creative one; indeed, its first few decades came to be called the Silver Age.

The Spanish Civil War marked a break in the development of the arts. Many leading artists and intellectuals went into exile at the end of the war. Within Spain the Franco regime practiced a sweeping censorship that limited artistic expression. Nevertheless, many Spanish artists made major contributions throughout the 20th century. Some sought inspiration in the country’s history and folk traditions; others joined the most modern currents in their fields.

Music
Spain’s contributions to world culture are many, but none has been so universally well-accepted as its musical heritage, especially that of music performed on stringed instruments. Noteworthy Spanish composers include Fernando Sor (1778–1839), Isaac Albéniz, Enrique Granados, Manuel de Falla, and Joaquín Rodrigo, all of whom drew heavily on popular and regional music for their inspiration. In the hands of Spanish composers, the guitar moved from Rom (Gypsy) folk instrument to a staple of symphonies; from Spain have come such masters as Manitas de Plata, Andrés Segovia, Paco de Lucia, and countless flamenco and classical artists of great distinction. The flamenco tradition, derived from a marriage of Arabic and Spanish folk songs, carried over into southern Spain’s unique “Rock Andaluz” movement of the 1970s and ’80s, centred in Sevilla. In the 1990s Ibiza, a popular holiday destination in the Balearic Islands, emerged as a global capital of electronic music. Electronic artists and disc jockeys from around the world converge on the island each summer to perform at night clubs and private parties, and music-related tourism has become a vital part of Ibiza’s economy.

Spain is also well represented in classical opera, with Plácido Domingo, José Carreras, Alfredo Kraus, and Montserrat Caballé among the most renowned singers. The leading classical instrumentalists of the century were cellist Pablo Casals, pianist Alicia de Larrocha, and guitarist Narciso Yepes.

Literature
Spain’s loss of its empire in Latin America following the Spanish-American War (1898) provided the impetus for many Spanish writers, poets, and scholars to restore a sense of national pride. In their work, writers such as José Ortega y Gasset, Pío Baroja, Vicente Blasco Ibáñez, and Antonio Machado y Ruiz examined Spain’s heritage and its role in the modern world. They and others who took up similar concerns came to be known as the Generation of ’98. These writers helped revitalize Spanish letters and opened the doors for Spanish cultural development in the 20th century.

Many of Spain’s 20th-century authors achieved international recognition, including five who won the Nobel Prize for Literature: dramatists José Echegaray (1904) and Jacinto Benavente (1922), poets Juan Ramón Jiménez (1956) and Vicente Aleixandre (1977), and novelist Camilo José Cela (1989).

The most famous writer of the century, however, was poet and playwright Federico García Lorca. Executed by the Nationalists in the early days of the Spanish Civil War, he became a symbol of art perishing at the hands of fascism. García Lorca’s poetry is often couched in illusive symbolism and, like his plays, draws heavily on the folklore of his native Andalusia and especially on that of the Roma (Gypsies), or Gitanos. The suppression of instinct by social convention and the repression of women are the major themes of his plays (perhaps influenced by his own homosexuality), some of which continue to be produced and which inspired two films by Spanish director Carlos Saura in the 1980s.

Among the leading poets of the last half of the 20th century were Leopoldo Panero, Luis Rosales, Blas de Otero, Gabriel Celaya, Juan Luis Panero, Andrés Trapiello, Claudio Rodríguez, José Hierro, and Pedro Gimferrer, who wrote in Catalan as well as in Castilian. Prominent women poets in the late 20th and early 21st centuries included María Victoria Atencia, known for her poetry inspired by domestic situations, for her cultivation of the themes of art, music, and painting, and for her later existentialist contemplations; Pureza Canelo, known especially for her ecological poetry and feminist volumes; Juana Castro; Clara Janés; and Ana Rossetti, noteworthy for her erotic verse. Contemporary Spanish poetry often uses colloquial language and explores intimate and social themes.

During the early 20th century many novelists experimented with form and technique and put less emphasis on plot and character. In the post-Civil War period a new generation of novelists, including Rosa Chacel, Miguel Delibes, and Carmen Laforet, avoided such experimentation and returned to a more traditional approach. Several noted writers, including Camilo José Cela, Luis Martín-Santos, and Rafael Sanchez Ferlosio, focused on postwar social problems.

The late 20th-century novel showed a variety of trends. One was the use of everyday language to tell realistic stories, often based on historical events. At the other extreme were highly intellectual novels by writers such as Juan Benet Goitia and his small group of followers. In addition, some novelists, such as Terenci Moix and, later in his career, Juan Goytisolo, were strongly drawn to non-Western cultures. Among the ranks of leading novelists were Eduardo Mendoza, Carmen Martín Gaite, José Luis Sampedro, Francisco Umbral, Javier Marías, Juan José Millàs, Antonio Muñoz Molina, and Antonio Gala. The detective novel became a popular genre after the 1970s, largely through the influence of Manuel Vázquez Montalbán; the work of his younger contemporary Arturo Pérez-Reverte, who writes both intellectual thrillers and historical novels, has been widely translated.

Cultural Life
Cultural milieu
As in much of western Europe, the culture of Spain was marked decisively by the period of Roman rule. In language, religion, even architectural traditions, the Romans left a lasting legacy. However, the subsequent course of Spanish history added elements to the country’s cultural development that were missing or much weaker in other European countries. The most important differences stem from the Arabic-speaking Muslims from the Middle East and North Africa who invaded Spain in 711 CE and dominated much of the country for almost 800 years. The Muslim cultural influence was very strong, especially in the area of language; indeed, the Spanish language has taken more words from Arabic than from any other source except Latin. Through contact with Muslims, Christian Europe was able to recover much of the cultural and intellectual heritage of Classical antiquity. It also gained access to many scientific advances made by Muslims. Spain’s cultural mix was further enriched by the presence of a large and influential Jewish population, and medieval Spain witnessed one of the periods of greatest cultural achievement in Jewish history.

During the early modern and modern periods, Spain’s culture was fairly homogeneous. The one significant exception was the presence and persistence of early languages other than Castilian in some parts of the country. Two of these, Catalan and Galician (Gallego), developed significant literary traditions during the Middle Ages. From the 16th century on, however, they lost ground to Castilian and increasingly became limited to everyday use, especially among the peasantry. This had always been the case with the third language, Euskera (Basque), which never had a significant literary tradition.

Beginning in the 19th century, all three languages enjoyed a revival. In the 20th century the Franco regime prohibited the public use of languages other than Castilian, but this did not lead to their disappearance. Instead, the use of these languages, both in daily life and in high culture, increased greatly when they became the official languages in the autonomous regions established under the constitution of 1978. They are now taught in the schools and are used in the press and on television and radio.

For much of its history, and especially after the Reconquista was completed in 1492, Spain has been strongly identified with the Roman Catholic Church. To a large extent this identification and the virtual religious monopoly that the church has enjoyed since the 16th century have been artificially imposed. Members of the two large religious minorities were forced to convert or leave the country: the Jews in 1492 and the Muslims in 1502. From 1478 until 1834 religious uniformity was enforced by the church court, the Inquisition.

In the 19th and 20th centuries the Roman Catholic Church sought to have, and for much of that time succeeded in having, the government declare Roman Catholicism as the state religion, even though a large part of the population was nonpracticing or even anticlerical. The church also encouraged the government to limit or even prohibit the practice of other faiths. State support for the Catholic church was strongest during the Franco regime, but since 1978 Spain has had no official religion. Today Spaniards enjoy complete freedom of religion, although Roman Catholicism remains an important cultural influence. Thus, at the beginning of the 21st century, the expression of cultural diversity is easier than it was for at least 500 years. Ironically, this came at the same time that Spain became increasingly drawn into a homogeneous global culture.

Daily life and social customs
Organization of the day
Daily life in early 21st-century Spain looks little different from that in other industrialized countries of the West. There remain, however, some important practices that are peculiar to Spain. The most obvious, especially for foreign visitors, is the organization of the day and the scheduling of meals. Lunch, which is the main meal of the day, is eaten between 2:00 and 3:00 PM. Traditionally it was followed by a nap—the famous siesta—but, because most people now commute between home and work, this custom is in decline. Supper, a lighter meal, is also taken late, between 9:00 and 10:00 PM, or even later during the hot summer months.

Today’s visitors to Greece have the opportunity to trace the “fingerprints” of Greek history from the Paleolithic Era to the Roman Period in the hundreds of archaeological sites, as well as in the archaeological museums and collections that are scattered throughout the country.

The first traces of human habitation in Greece appeared during the Paleolithic Age (approx. 120000 – 10000 B.C.). During the Neolithic Age that followed (approx. 7000 – 3000 B.C.), a plethora of Neolithic buildings spread throughout the country. Buildings and cemeteries have been discovered in Thessaly (Sesklo, Dimini), Macedonia, the Peloponnese, etc.

The beginning of the Bronze Age (approx. 3000-1100 B.C.) is marked by the appearance of the first urban centers in the Aegean region (Poliochni on Limnos). Flourishing settlements were found on Crete, Mainland Greece, the Cyclades and the Northeastern Aegean, regions where characteristic cultural patterns developed.

At the beginning of the 2nd Millennium B.C., organized palatial societies appeared on Minoan Crete, resulting in the development of the first systematic scripts. The Minoans, with Knossos Palace as their epicenter, developed a communications network with races from the Eastern Mediterranean region, adopted certain elements and in turn decisively influenced cultures on the Greek mainland and the islands of the Aegean.

On Mainland Greece, the Mycenean Greeks –taking advantage of the destruction caused on Crete by the volcanic eruption on Santorini (around 1500 B.C.)- became the dominant force in the Aegean during the last centuries of the 2nd Millennium B.C.. The Mycenean acropolises (citadels) in Mycenae, Tiryns, Pylos, Thiva, Glas, Athens and Iolcus, then comprised the centers of the bureaucratically organized kingdoms.

The extensive destruction of the Mycenean centers around 1200 B.C. led to the decline of the Mycenean civilization and caused the population to migrate to the coastal regions of Asia Minor and Cyprus (1st Greek colonization).

After approximately two centuries of economic and cultural inactivity, which also became known as the Dark Years (1150 – 900 B.C.), the Geometric Period then followed (9th – 8th Century B.C.). This was the beginning of the Greek Renaissance Years. This period was marked by the formation of the Greek City-States, the creation of the Greek alphabet and the composition of the Homeric epics (end of the 8th Century B.C.).

The Archaic Years that subsequently followed (7th – 6th Century B.C.) were a period of major social and political changes. The Greek City-States established colonies as far as Spain to the west, the Black Sea to the north and N. Africa to the south (2nd Greek colonization) and laid the foundations for the acme during the Classical Period.

The Classical Years (5th – 4th Century B.C.) were characterized by the cultural and political dominance of Athens, so much so that the second half of the 5th Century B.C. was subsequently called the “Golden Age” of Pericles. With the end of the Peloponnesian War in 404 B.C., Athens lost its leading role.

New forces emerged during the 4th Century B.C. The Macedonians, with Philip II and his son Alexander the Great, began to play a leading role in Greece. Alexander’s campaign to the East and the conquest of all the regions as far as the Indus River radically changed the situation in the world, as it was at that time.

After the death of Alexander, the vast empire he had created was then divided among his generals, leading to the creation of the kingdoms that would prevail during the Hellenistic Period (3rd – 1st Century B.C.). In this period the Greek City-States remained more or less autonomous, but lost much of their old power and prestige. The appearance of the Romans on the scene and the final conquest of Greece in 146 B.C. forced the country to join the vast Roman Empire.

During the Roman occupation period (1st Century B.C. – 3rd Century A.D.), most of the Roman emperors, who admired Greek culture, acted as benefactors to the Greek cities, and especially Athens.

Christianity, the new religion that would depose Dodekatheon worshipping, then spread all over Greece through the travels of Apostle Paul during the 1st Century A.D. The decision by Constantine the Great to move the capital of the empire from Rome to Constantinople (324 A.D.), shifted the focus of attention to the eastern part of the empire. This shift marked the beginning of the Byzantine Years, during which Greece became part of the Byzantine Empire.

After 1204, when Constantinople was taken by Western crusaders, parts of Greece was apportioned out to western leaders, while the Venetians occupied strategic positions in the Aegean (islands or coastal cities), in order to control the trade routes. The reoccupation of Constantinople by the Byzantines in 1262 marked the last stages of the empire’s existence.

The Ottomans gradually began to seize parts of the empire from the 14th Century A.D., and completed the breakup of the empire with the capture of Constantinople in 1453. Crete was the final area of Greece that was occupied by the Ottomans in 1669.

Around four centuries of Ottoman domination then followed, up to the beginning of the Greek War of Independence in 1821. Numerous monuments from the Byzantine Years and the Ottoman Occupation Period have been preserved, such as Byzantine and Post-Byzantine churches and monasteries, Ottoman buildings, charming Byzantine and Frankish castles, various other monuments as well as traditional settlements, quite a few of which retain their Ottoman and partly Byzantine structure.

The result of the Greek War of Independence was the creation of an independent Greek Kingdom in 1830, but with limited sovereign land.

During the 19th C. and the beginning of the 20th C., new areas with compact Greek populations were gradually inducted into the Greek State. Greece’s sovereign land would reach its maximum after the end of Word War I in 1920, with the substantial contribution of then Prime Minister Eleftherios Venizelos. The Greek State took its current form after the end of World War II with the incorporation of the Dodecanese Islands.

In 1974, after the seven-year dictatorship period a referendum was held and the government changed from a Constitutional Monarchy to a Presidential Parliamentary Democracy, and in 1981 Greece became a member of the European Union.

Ethnic groups
The population of Greece, in particular that of northern Greece, has always been characterized by a great deal of ethnic, religious, and linguistic diversity. Migrations, invasions, imperial conquests, and 20th-century wars all contributed to this cultural diversity, which continues to characterize modern Greece—in spite of several instances of population exchanges, which occurred as a result of treaties between Greece and Bulgaria in 1919 and between Greece and Turkey in 1923, along with long-standing government policies of assimilation, or Hellenization.

According to the dominant ideology of the Greek state, all the people of Greece are, or should be, Greek. As a result, the existence of ethnic and national diversity in the country has remained a sensitive issue. The Greek government’s official position is that there are no ethnic or national minorities in the country and that virtually the entire population is Greek. The only minority officially recognized by the Greek government is a religious minority, the Muslim minority of Thráki (Thrace), whose existence was acknowledged in the 1923 Treaty of Lausanne. Nonetheless, the population of Greece includes people who identify themselves as Turks, Macedonians, Albanians, Aromanians (Vlachs), and Roma (Gypsies).

Greek is the language of the majority of Cyprus’s population, and enclaves of Greeks—as defined by the language they speak—are to be found to different degrees in southern Albania, southern Italy, Turkey, and Bulgaria. Greek expatriate communities play a distinctive role in Europe, North and South America, Australia, and South Africa.

Languages
The Greek language is one of the oldest attested Indo-European languages, its earliest written form (Linear B) dating to about the 15th century BCE. Koine (the language of the New Testament) and Byzantine Greek represent the middle phases of Greek. Those ultimately gave way in the 19th century to Modern Greek (except in the liturgy of the Greek Orthodox Church, which still uses Koine), although from roughly the 15th century onward, the language had a very modern aspect to it. Modern Greek comprises Standard Modern Greek and the various regional dialects.

Standard Modern Greek is the official state language, and it is an amalgamation of two historical forms: Demotic, which is widely spoken, and Katharevusa, a deliberately archaizing form that was primarily written, appearing in official government documents and newspapers until the mid-1970s. Separate transliteration tables are generally used for Classical and Modern Greek; however, changes in the pronunciation of the Greek language and conflicting transliteration conventions have resulted in widespread discrepancies, even in the rendering of Modern Greek names in Roman orthography. Although not officially recognized, minority languages spoken in the country include Turkish, Macedonian, Albanian (especially in the dialect known as Arvanítika, a variety of Tosk Albanian taken to Greece in the 15th century by settlers from what is now Albania), Bulgarian, Romany, Aromanian (a form of Eastern Romance, akin to Daco-Romanian, spoken by the Aromanians and also called Macedo-Romanian), and Megleno-Romanian (another form of Eastern Romance, spoken in a few villages in the north).

The form of Greek known as Tsakonian is different enough from other varieties that it could be considered a separate language too, and a similar claim could be made for the Pontic variety and the Cappadocian variety as spoken now in Greece (these last two occurring in Greece as a result of the population movements mandated by the Treaty of Lausanne).

Religion
Despite the long Ottoman administration, virtually all of the population belongs to the Church of Greece (Greek Orthodox Church). An autocephalous (ecclesiastically independent) Eastern Orthodox church, this body appoints its own ecclesiastical hierarchy and is headed by a synod of 12 metropolitans under the presidency of the archbishop of Athens. Almost all Cretans belong to a special branch of the Church of Greece headed by the archbishop of Crete, who is directly responsible to the Ecumenical Patriarchate of Constantinople, as are the monks of Mount Athos, who constitute a semiautonomous entity with a Greek governor but with their own administration.

Culture & Arts
Civilisation is the total sum of the material and cultural achievements of a group of people. Culture and art are two concepts closely interwoven, as art is the characteristic expression of the culture of a given period. Arts such as architecture, sculpture, pottery, weaving, music, jewelry making and painting have a long-term tradition in Greece, where civilisations had already developed in Prehistoric Years.

Little is known to date to the Paleolithic Era in Greece, but quite a lot is known about the Neolithic Period that followed (approx. 7th – 4th Millennium B.C.) and its civilisation, which is traced mainly in areas that included Thessaly and Macedonia. Civilisations with impressive achievements developed during the Bronze Age (approx. 3000 – 1150 B.C.) in the Northeastern Aegean, the Cyclades (its trademark being the large-sized marble figurines), Crete and the Greek Mainland. The civilisations that flourished during the 2nd Millennium in the two regions, known as the Minoan and the Mycenean Periods respectively, are considered to be the first of the great civilisations in Greece.

Architectural remains (e.g. palaces), as well as pottery work, stone carving (vessels, sealstones), metallurgy (vessels, weapons), jewelry making and paintings (murals) were impressive and representative works of these civilisations.

During the historical years, the civilisations of the Geometric Period (9th – 8th Century B.C.) and the Archaic Period (7th – 6th Century B.C.) were considered to be the forerunners of the culture found in the Classical Period (5th – 4th Century B.C.). The Classical works of art, with their ideal proportions and beauty, expressed the philosophical ideals of their times, and were the model of the European Renaissance Era of the 15th Century A.D. Greek civilisation developed during the subsequent Hellenistic Years (3rd – 1st Century B.C.) and the Roman Years (1st Century B.C. – 3rd Century A.D.), within the framework of large kingdoms and an empire respectively.

Greek civilisation again flourished -within the framework of an empire- during the Byzantine Years (early, middle and late – 4th – 15th Century A.D.), while civilisation in more recent times was marked by the Ottoman occupation and the emergence of the new Hellenic State after the Greek War of Independence (1821-1830).

A visit to archaeological sites, museums and monuments throughout the country provides a vivid picture of the civilisations in Greece and their accomplishments in arts and technology from the Prehistoric Era to modern times.

The traditional heritage of a country is the sum of the cultural and material achievements bequeathed by previous generations.Folk culture for the Greek people, rich in music, dances, poetry and theatre, is part of their every day life. All over the country have been created many specialized museums and cultural organisations aiming to preserve and study the Greek traditional heritage.

The nation of Israel is the world’s first Jewish state in two millennia. It represents for Jews the restoration of their homeland after the centuries-long Diaspora that followed the demise of the Herodian kingdom in the 1st century CE. As such, it remains the focus of widespread Jewish immigration.

Origins of a modern Jewish state
Zionism
Modern Israel springs from both religious and political sources. The biblical promise of a land for the Jews and a return to the Temple in Jerusalem were enshrined in Judaism and sustained Jewish identity through an exile of 19 centuries following the failed revolts in Judaea against the Romans early in the Common Era. By the 1800s, fewer than 25,000 Jews still lived in their ancient homeland, and these were largely concentrated in Jerusalem, then a provincial backwater of the Ottoman Empire.

In the 1880s, however, a rise in European anti-Semitism and revived Jewish national pride combined to inspire a new wave of emigration to Palestine in the form of agricultural colonies financed by the Rothschilds and other wealthy families. Political Zionism came a decade later, when the Austrian journalist Theodor Herzl began advocating a Jewish state as the political solution for both anti-Semitism (he had covered the sensational Dreyfus affair in France) and a Jewish secular identity. Herzl’s brief and dramatic bid for international support from the major powers at the First Zionist Congress (August 1897) failed, but, after his death in 1904, the surviving Zionist organization under the leadership of Chaim Weizmann undertook a major effort to increase the Jewish population in Palestine while continuing to search for political assistance.

These efforts could only be on a small scale while the Ottoman Turks ruled what the Europeans called Palestine (from Palaestina, “Land of the Philistines,” the Latin name given Judaea by the Romans). But in 1917, during World War I, the Zionists persuaded the British government to issue the Balfour Declaration, a document that committed Britain to facilitate the establishment of a “Jewish homeland” in Palestine. Amid considerable controversy over conflicting wartime promises to the Arabs and French, Britain succeeded in gaining the endorsement of the declaration by the new League of Nations, which placed Palestine under British mandate. This achievement reflected a heady mixture of religious and imperial motivations that Britain would find difficult to reconcile in the troubled years ahead.

Immigration and conflict
The Zionist goal of Jewish statehood was violently opposed by the local Arab leaders, who saw the Ottoman defeat as an opportunity either to create their own state or to join a larger Arab entity—thus reviving the old Arab empire of early Islamic times. British efforts to bring the Zionists and the Arabs together in a cooperative government failed, and serious disorders, escalating into organized violence, were to mark the mandate, culminating in the Arab Revolt of 1936–39. This period also marked the birth of local Jewish defense forces. The largest and most widely representative of the various militias, the Haganah (“Defense”) was a branch of the Jewish Agency, the organization most responsible for bringing Jews to Israel.

Religious and ethnic groups
Jews constitute about three-fourths of the total population of Israel. Almost all the rest are Palestinian Arabs, of whom most (roughly three-fourths) are Muslim; the remaining Arabs are Christians and Druze, who each make up only a small fraction of the total population. Arabs are the overwhelming majority in the Gaza Strip and the occupied territory of the West Bank. (For information on Palestinians residing outside Israel, see Palestine.)

Jews
The Jewish population is diverse. Jews from eastern and western Europe, the Middle East and North Africa, Central Asia, North America, and Latin America have been immigrating to this area since the late 19th century. Differing in ethnic origin and culture, they brought with them languages and customs from a variety of countries. The Jewish community today includes survivors of the Holocaust, offspring of those survivors, and émigrés escaping anti-Semitism. The revival of Hebrew as a common language and a strong Israeli national consciousness have facilitated the assimilation of newcomers to Israel but not completely eradicated native ethnicities. For example, religious Jews immigrating to Israel generally continue to pray in synagogues established by their respective communities.

Religious Jewry in Israel constitutes a significant and articulate section of the population. As such, it is often at odds with a strong secular sector that seeks to prevent religious bodies and authorities from dominating national life. The two main religious-ethnic groupings are those Jews from central and eastern Europe and their descendants who follow the Ashkenazic traditions and those Jews from the Mediterranean region and North Africa who follow the Sephardic. There are two chief rabbis in Israel, one Ashkenazi and one Sephardi. Tension is frequent between the two groups, largely because of their cultural differences and the social and political dominance of the Ashkenazim in Israeli society. Until recently, it was generally true that the Sephardim tended to be poorer, less educated, and less represented in higher political office than the Ashkenazim.

Karaites
The Karaites are a Jewish sect that emerged in the early Middle Ages. Several thousand members live in Ramla, and more recently in Beersheba and Ashdod. Like other religious minorities, they have their own religious courts and communal organizations. Considered part of Jewish society, they have maintained their separate identity by resisting intermarriage and preserving their religious rites based on the Torah as the sole source of religious law.

Samaritans
Samaritans trace their roots to those Jews not dispersed when the Assyrians conquered Israel in the 8th century BCE. About half of the few hundred surviving members of the Samaritan community live near Tel Aviv in the town of Ḥolon. The rest live on Mount Gerizim (Arabic: Jabal al-Ṭūr), near Nāblus in the West Bank. They preserve their separate religious and communal organizations and speak Arabic but pray in an archaic form of Hebrew. They participate in national life as part of the Jewish section of the population.

Arabs
Arabs constitute the largest single minority in Israel, and though most are Muslims of the Sunnite branch, Arab Christians form a significant minority, particularly in the Galilee region in northern Israel. Arabs, whether Christian, Muslim, or Druze, speak a dialect of Levantine Arabic and learn Modern Standard Arabic in school. An increasing number also avail themselves of higher education within Israel’s public schools and colleges, and many younger Arabs are now bilingual in Hebrew. Although most Israeli Arabs consider themselves Palestinians, all are full Israeli citizens with political and civil rights that are, with the exception of some limitations on military service, equal to those of Israeli Jews. Many Arabs participate actively in the Israeli political process, and several Arab political parties have members in the Israeli Knesset. Despite this inclusiveness, however, many Israeli Arabs still see themselves as living in an occupied state, and suspicions and antagonism persist.

Muslims
The overwhelming majority of Israel’s Muslims are Arabs. Like all other religious communities, Muslims enjoy considerable autonomy in dealing with matters of personal status. They have separate religious courts for issues such as marriage, divorce, and inheritance. The state oversees their religious institutions. Israel’s Bedouin, roughly one-tenth of the Arab population, are exclusively Muslim.

Christians
Most Christians in Israel are Arabs, and Christian communities in Israel, regardless of ethnicity, have a wide degree of autonomy in religious and communal affairs. The Greek Catholic and Greek Orthodox churches are the largest denominations, and most of them are found in Jerusalem. Apart from the Greek Orthodox church, which has a patriarchate in Jerusalem, each church is dependent to a degree on a supreme hierarch abroad. These communities include Roman Catholics and Uniates (Melchites, Maronites, Chaldean Catholics, Syrian Catholics, and Armenian Catholics). Jerusalem also has a Russian Orthodox community. The Evangelical, Episcopal, and Lutheran churches are small and primarily Arabic-speaking.

Druze
The Druze, who live in villages in Galilee and around Mount Carmel, have traditionally formed a closed, tight-knit community and practice a secretive religion founded in 11th-century Fāṭimid Egypt. Though Israeli Druze maintain contact with coreligionists in Lebanon and Syria, members of each group adhere to the authority of the country of their residence. Israel has recognized the Druze as a separate Arab community since 1957, and Israeli Druze serve in the armed forces. Druze have traditionally been agriculturists, but younger members have found employment throughout the economy.

Other groups
The Bahāʾī faith, a universal religion founded in Iran in the mid-19th century, is the only religion other than Judaism to have its world centre in Israel. A teaching centre, archive building, shrine, and administrative headquarters are located on Mount Carmel in Haifa. There are a few hundred adherents in Israel, most of whom are employed at the centre in Haifa.

The Circassians, who are Sunnite Muslims, emigrated from the Caucasus in the 1870s. They number a few thousand and live in villages in Galilee, preserving their native language and traditions. Older Circassians speak Arabic as well as the Circassian language, but members of the younger generation speak Hebrew. The men serve in the Israeli armed forces.

The arts
The Israel Philharmonic Orchestra has earned a worldwide reputation for classical music, and Israeli artists such as violinists Itzhak Perlman and Pinchas Zukerman and pianist and conductor Daniel Barenboim have had prominent international careers. Folk dancing and popular singing enjoy widespread interest and combine foreign elements with original creative manifestations. The Sephardic, Ashkenazic, and Arab Palestinian communities have all preserved parts of their ethnic music and dance traditions. In 2000 the Education Ministry began including Israeli-Arab writers in the literature curriculum of state secular schools. Painting and sculpture are still largely influenced by European schools, but local styles have begun to emerge, and several “primitive” artists whose works depict biblical and local themes have become popular. In literature, poetry, and drama, a concentration on themes of the Diaspora is giving way to an interest in national themes, including the Holocaust. Among Israel’s most distinguished writers is Shmuel Yosef Agnon (1888–1970), who received the Nobel Prize for Literature in 1966.

Thanks to an advanced and pervasive communication infrastructure, including cable, satellite, and Internet access, Israeli popular culture is well informed and tuned to the latest international trends and performers. New Israeli pop singers and groups performing in Hebrew emerge frequently. The sound is global and is influenced by folk, rock, and all the latest pop styles, but the lyrics are uniquely Israeli, reflecting the concerns of the nation’s youth. At the same time lively and locally produced talk shows in Hebrew are prime-time favourites. In addition to cable and satellite access, Arab neighbourhoods and towns bristle with TV antennas permitting reception from neighbouring Arab countries and making Arabic pop music widely available.

Cultural Life
The cultural milieu
There has been little cultural interchange between the Jewish and Arab sections of Israel’s population, although Jews arriving in Israel from communities throughout the world, including the Arab-Muslim Middle East, have brought with them both their own cultural inheritance and elements absorbed from the majority cultures in which they dwelt over the centuries. The intermingling of the Ashkenazi, Sephardi, and Middle Eastern traditions has been of profound importance in forging modern Israel; however, the arrival of immigrants from Russia and other former Soviet republics has slowed the trend, common among immigrants from central Europe and America, toward creating a cultural synthesis embracing East, West, and native Israeli society. The revival of the Hebrew language, not spoken since biblical times, has also been of great importance in the development of Israel’s modern culture. This diverse cultural heritage and shared language, along with a common Jewish tradition, both religious and historical, form the foundation of cultural life in Israel.

Morocco is located at the intersection of Europe and Africa make Morocco a real crossroads bordered by the waters of the Mediterranean and open to the vast stretches of the Atlantic Ocean. This “farthest land of the setting sun” is rich in contrasts, a destination that beckons you to discover two millennia of history.

Here where influences converge, you will find vestiges of the great Mediterranean civilizations, such as the Roman ruins at Volubilis in the north and architectural works attesting to the old French presence in Rabat. Your curiosity will be piqued by the treasures of Muslim civilizations scattered throughout the rest of the country, including the Kasbah of the Udayas, the green expanses of the Menara gardens and many other examples of the myriad dynasties that succeeded one another.

The landscapes themselves are magnificent. Morocco features both sea and mountain and is home to the full range of Mediterranean climates, which surrender to the sands of the Sahara. The country serves up marvelous vistas that you will enjoy soaking in and discovering for yourself. With its mix of diverse, captivating panoramas and a rich kaleidoscope of culture, Morocco is an unbeatable destination.

Modern Society
A modern society focused on the future
Through rooted in its traditions, Morocco offers all the conveniences of modern times

Morocco is a firmly future-focused country that has succeeded in preserving its traditions and promoting its cultural heritage by harnessing them to drive development. The city of Marrakesh is a perfect example: the Medina district and its souks have an unmatched old-fashioned charm, while Guéliz and Hivernage are decked out with the most modern infrastructure and facilities. Far from being in conflict, modernity and tradition together are what makes Morocco strong.

As a visitor, you will enjoy every modern convenience and pleasure. For your accommodations, Morocco is full of hotels in every price range from the major international chains. Plus it also has the biggest international ready-to-wear shops, which are taking advantage of the ideal opportunity for positioning in a fast developing country.

Morocco is striving to avoid the pitfalls of modern life, especially when it comes to the environment, by favoring tourism practices that are respectful of the Earth and local communities. As the author of a sustainable tourism charter and host of COP22, Morocco is on the front lines to preserve our planet.

Art of living and cultural traditions in Morocco
Tradition is alive and well
Morocco has been around for thousands of years and has inherited centuries of tradition. And yet this kingdom is not the least bit frozen in time. It has a vibrant culture that is expressed each day in the little details that make up daily routines and habits, as well as in celebrations and rituals. Spend some time here and soak up Morocco’s irresistible lifestyle.

The best approach is to walk through her cities and villages and experience the narrow alleys of ancient neighborhoods. This brings you close to the people: talk to them! They are certain to invite you to have a cup of Moroccan tea, a time-honored ritual of hospitality and ceremony.

You should also experience day-to-day life. Morocco and its inhabitants espouse an enviable Mediterranean lifestyle that has been recognized by UNESCO. This lifestyle comprises practices, foods and symbols that bring pleasure to every day and are sure to captivate you as well.

The kingdom loves its celebrations, which punctuate the calendar. One of the types of events that bring Moroccans together are its famous moussems, festive religious events. Do not miss the Tan-Tan moussem, which is especially well known and has been listed on the Intangible Cultural Heritage register since 2008. The Essaouira Gnaouas festival is also highly recommended. These gatherings are opportunities for you to interact with and immerse yourself in the different cultures that make Morocco such a rich, diverse country.

This is but a glimpse of the myriad cultures that still thrive in Morocco. Work your way across the country and get to know these treasures of Morocco’s intangible cultural heritage.

Eco-friendly, fair and sustainable tourism in Morocco
Morocco offers up a vast variety of landscapes, ranging from beaches to mountains to desert to urban jungle. It is also a country where this diversity is matched by a real commitment to environmental principles.

Since the creation of the Moroccan Responsible Tourism Charter and the Moroccan Sustainable Tourism Awards, the country has been committed to ensuring its tourism industry is eco-friendly and sustainable with a series of standards. Each year, a growing number of businesses and tourist destinations in the country are recognized for their environmental responsibility.

To date, 13 Moroccan beaches have been awarded the Pavillon Bleu distinction. There are also many hotel and lodging facilities throughout the country that have earned the Green Key. All these eco-labels aim to highlight the environmental efforts of their owners.

When it comes to Energy, Morocco is also a stand-out with its high-profile Noor Power Station, the world’s seventh thermodynamic solar power plant. This is a major public works project—though it is first and foremost Moroccan, it is also a world effort in terms of expanding the use of renewable energy.

All these environmentally conscious efforts earned the city of Marrakesh the privilege of being chosen to host COP 22 in November 2016, another major challenge for the planet’s environment.

Morocco is typically referred to as an Arab nation, but this is far from the truth. While it is accurate to state that there are primarily Muslims living in Morocco, Morocco is best described as a nation of both Arabs and Berbers. The Berbers were Morocco’s original inhabitants. The Arabs arrived at the end of the seventh century, after sweeping across North Africa and the Middle East in the name of their new revolutionary ideology, Islam. Eventually nearly all of the Berbers converted to the new religion and were immediately accepted as fellow Muslims by the Arabs. When Muslim armies invaded the Iberian peninsula from Morocco, the bulk of the troops were Berbers, and the two ethnic groups assimilated.

Today, most Moroccan can claim both Arab and Berber ancestors, though a few (especially Shereefs, who trade their ancestry back to the Prophet Mohammed, and have the title “Moulay”) claim to be pure Arabs. But in the Rif and Atlas Mountains and in the Souss Valley, groups of pure Berbers remain, and retain their ancient languages (Tarfit, spoken by 1.5 million people in the Rif; Tamazight, spoken by over 3 million people in the Atlas; and Teshalhit, spoken by 3-4 million people in the Souss Valley region). Recently there has been a resurgence in Berber pride. TV programs are now broadcast in Berber languages, and they are taught in schools, but the country’s majority language remains Arabic.

Berbers, whose origins remain uncertain, are suggested to have originated in Yemen or present day Syria. Any traveler visiting Morocco should not be surprised to encounter many green or blue eyed fair skinned individuals as over the centuries the Berber and Arab populations have participated in many interracial marriages.

It is uncertain as to when the Berbers first arrived to Morocco because the Berber language never developed a writing system. Before the Arabs arrived in the 7th century, the Berbers were influenced by three groups: the Phoenicians, the Carthaginians, and the Romans. While none of these groups made a significant impact on the Berbers, the Romans were the ones with whom the Berbers quarreled the most. One rebellion between them took three years and 20,000 troops to subdue.

Unlike the previous groups, the Arabs who arrived in 680 B.C were more determined to make their presence felt and succeeded in transforming the country into an Arab and Muslim society. Upon a visit to Morocco, you will be certain to feel the success of their mission. Today, ninety-nine percent of Moroccans are Muslim- Berbers.

During the 12th century, Islam spread throughout Northern Africa, ultimately pushing the Berbers into the mountains. Berbers, which literally mean “those who are not Arab”, did not fit in with the fast paced and busy lifestyles of their new neighbors. Resultantly, they sought solace and tranquility in the mountains to live an agrarian and nomadic lifestyle.

Even with the successful conversion of Morocco to a Muslim country, the new leaders faced centuries of challenges of civil war, rebellion, outdated forms of government, and overall discontent. As a result, Europeans, particularly the Spanish and Portuguese, began to appear in Morocco.

At the end of the 19th century, as Morocco declared bankruptcy, Spain and France tried to stay active in alleviating Morocco’s economic strife. In the Treaty of Fes (1912), Morocco agreed to Spanish and French protection. The treaty lasted for forty years and played a role in why Morocco eventually became a French colony. Only in 1956 did Morocco win back it’s independence from France.

Language tells a lot about a country’s history and people. When visiting Morocco, it will become clear how the Europeans affected Moroccan’s way of life and institutions. Today French is recognized as the official language of businesses, government, and international relations in Morocco. In the northern part of the country, Spanish is also common. Contrastingly, seventy percent of the population speaks Arabic, the national language, and thirty percent communicate in one of the three hundred Berber dialects.

Today, the rural Berber communities, identified as the Amaziah, account for about thirty-three of the population and can still be found living in the countryside and mountains. However, in the past few decades western style education has attracted more Berbers to move into urban areas in search of a better life.

During your travels in Morocco, you will witness all three Berber groups (the Ruffians in the north, the Chleuhs in the Middle and High Atlas, and the Soussi in the southwest) mixing peacefully among the Arab and small Jewish population who have been living in Morocco since the 15th century.

Morocco is a wonderful example of how people of all different backgrounds and ideologies can live in harmony. Besides the mingling of the Arabs, Berbers, and Jews, the South hosts a myriad of British, French, and American expatriates working for the government as teachers, technicians, and business managers.
Morocco’s years of foreign influence and rule have taught it to have the best communication skills and tolerance towards visitors. Undoubtedly, your journey will be an unforgettable experience that will make you want to return.

Moroccan culture & arts emerged through a wide set of influences including not only North African, Mediterranean, and French colonial sources but also pan-African, Indian, contemporary Italian, and Swedish design to create a style of living at once global and distinctively local. Today, the emergence of a new approach to architecture blending craft, interior design, and cuisine has given birth to what we call “An Architectural Revolution” spearheaded by a growing community of local and international designers, hoteliers, and chefs de cuisine.

The influence of the Berbers represents the oldest cornerstone. Berbers have lived in the deserts and mountains since prehistoric times and build morocco art and culture. Berber architecture includes the castles of red earth called Kasbahs from which the ruling families controlled the caravan routes across the Sahara desert and through the Atlas Mountains. Berber crafts feature colorful carpets and carved doors with geometric patterns.

The creators of the new Moroccan Arts also find inspiration in traditional Berber building materials, handmade bricks and rough wooden beams among them. The Arab armies that swept North Africa in the seventh century AD and established Islam as the region’s dominant cultural force laid the second cornerstone of the new Moroccan style. Along with a new religion and language, they also brought a new design vocabulary. Because Islam forbids the representation of animate forms, this language consisted of elaborate patterns of stars and other geometric shapes, abstracted plant forms, and the calligraphy known as arabesque.
The Arabs also brought a Persian palette of blue and white with their ceramics. After conquering North Africa, the Arabs pressed into Spain to establish the Islamic stronghold called el Andalus by the early eighth century. By doing so, they set in place the third cornerstone of the new Moroccan style: the Andalusian culture, which represents a marriage of Arab and Berber influences with the Hispano-Roman roots of southern Spain.

Roman architectural forms featuring columns and loggia gained prominence combined with Arab-inspired decoration including zellij (intricate geometric mosaics of cut ceramic tile) and tagguebbast (filigree-like borders of plaster carved while damp). The French placed the final cornerstone of the new Moroccan style during the protectorate (1912 to 1956), when they imported European building techniques and architects to construct buildings in the art deco style, often incorporating decorative flourishes borrowed from Morocco.

With its pure geometric forms and strong colors, Andalusian decoration proved a perfect complement to the European art deco style, as demonstrated most famously at Marrakech’s La Mamounia Hotel, which opened its doors to an international clientele in 1923. During the last few decades, King Hassan II and his son, King Mohammed VI, protected and preserved Morocco’s architectural heritage and fostered the continued practice of its age-old crafts. They encouraged the purchase of architecturally significant palaces and private homes by local entrepreneurs and westerners with the resources to restore and transform them into guesthouses, hotels, and restaurants catering to the country’s growing international tourist trade. By so doing, these monarchs set the stage for Morocco’s contemporary style revolution.

A visit to Morocco today, whether to the cosmopolitan realms of Marrakech, Rabat, and Casablanca, the ancient walled city of Fez, the wind-swept coastal town of Essaouira, or the mysterious Routes des Kasbahs in the Atlas mountains, allows travelers to discover the living legacy of these historic influences. Grand hotels dating from the time of the French protectorate blend early twentieth century art deco stylishness with Moroccan decorative elegance. Intimate Riads, as the guesthouses operated in former grand urban homes are called, reveal a blend of traditional domestic architecture, with rooms arranged around colonnaded courtyards, and the chic tastes of contemporary interior designers. The highpoint, both literary and figuratively, of a visit to a Riad may be the traditional breakfast of freshly squeezed orange juice, homemade breads, and local honey served on a rooftop terrace overlooking the Mazelike streets of Fez or the distant peaks of the Atlas outside Marrakesh.

Ancient Egypt grips the imagination, touches the soul and inspires the uninspired. You simply can’t escape over 7000 years of historical influence Ancient Egypt enjoys.

The legacy of Ancient Egypt, with names like Ramses, Nefertiti and Tutankhamen and places like the Great Pyramids of Giza and the Sphinx echoes in art, literature and popular culture.

When Alexander the Great conquered Egypt, Ancient Egyptian priests proclaimed him pharaoh after the oracle of Siwa declared Alexander to be a descendant of Amun, the chief deity of Ancient Egypt.

Ptolemy I, one of Alexander’s generals, succeeded Alexander as pharaoh and established the Ptolemaic dynasty.

Cleopatra, a direct descendant of Ptolemy I, was the last Greek ruler of Egypt.

During a Roman civil war, Augustus put an end to centuries of Ptolemaic rule when Cleopatra sided with Marc Anthony against Augustus. After winning the war, Augustus made Egypt a province of Rome. Respecting the tradition of the house of Ptolemy, the Caesars of Rome continued to honour Ancient Egyptian religion.

The continuous homage offered by Greek and Roman rulers to the local traditions of Ancient Egypt is the essence of Greco Roman culture in Egypt. Greco Roman art, architecture and ruins attest to the importance of Egypt in their regard. After the collapse of the Roman Empire, Greco Roman Egypt became a part of the Byzantine Empire until the Arab Muslim conquest.

Travel to Egypt to see breathtaking temples, fascinating mummies and stunning artwork. Ancient Egypt is truly a cradle of civilization.

A democratic republic of blended ethnicities, Egypt is divided into 26 governorates consisting of towns, cities and villages. Currently, Egypt is home to some 90 million Egyptians that are (almost) equally split between urban and rural-dwelling citizens, concentrated near the banks of the Nile in the major cities of Cairo, Luxor, Aswan and Port Said. A very provincial people, Egyptians have always had deep-rooted ties to their places of origin, so much so that even those who live abroad always return to the exact same town they had previously built a life in. It’s almost as if moving elsewhere is not an option. From this emerges the unparalleled warmth and intangible ‘closeness’ that exists between the people of this country, even in times of distress. A truly, unforgettably welcoming people.

Although, as descendants of one of the world’s oldest civilizations, Egypt has influenced and been influenced by thousands of years of civilization. A large and unfortunate part of this past constituted of many conflicts, ranging from Pharaonic rule and Roman invasions to colonialism and war. This has been reflected in the country’s cultural diversity, with foreign languages such as English, French, German, Italian, and Spanish being widely spoken amongst different circles in society. This applies to just about all other facets of life, where everything from cuisine to art to literature exist as an amalgam of diversity, a residual of foreign lands. This has allowed society to cater to a wide spectrum of individuals regardless of class, from the religious man to the thrill-seeking ‘party animal.” The Egyptian people are continuously evolving, challenged by the opposing forces of tradition and modernization.

Consequently, having survived thousands of years as a key economic and political hub in the region, Egyptians themselves have become a fusion of the human race and view themselves differently as a result. Despite that Egypt’s minorities, consisting of Nubians, Bedouins, Turks, Greeks and several others, constitute less than 5% of Egypt’s population, the other 95% of Egyptians are themselves only 17% Arab, proven through sophisticated DNA analysis. In other words, Egypt is as much a part of the world as the world is of Egypt. Perhaps a subconscious driver behind the astonishingly unique culture Egyptians have constructed over the course of their history, Egyptians do not identify as Arabs, much like their DNA, but as something much more complex. As noted by British officers during the times of colonial rule, the very meaning of being Egyptian is so heavily entrenched within the very cores of the people that even upon being invaded by multiple countries, the Egyptian identity remained impressively intact; an identity that, in a way, lends itself to every corner of the globe.

Egyptian culture dates back thousands of years to the ancient Pharaohs and has been influenced by numerous invaders throughout history. Without a doubt, this colonialist footprint has blended with the country’s rich tradition to define Egyptian culture as we know it today.

Food-based gatherings are in fact one of the main social pillars of Egyptian culture with roundtable family feasts at its forefront. The local palette is geared heavily towards legumes and rice with onions, garlic and plenty of spices. There’s nothing quite like filling up on the delicious national cuisine, including foul, ta’miyah, and koshari, while basking in the hospitality of the locals, be it in the city or a Bedouin camp in Aswan. Take a stroll on the Corniche in Zamalek and stop by any of the numerous Nile cruise boats. Authentic oriental dishes are served against an unbeatable backdrop of dancing city lights and shimmering water, enriched by a gentle breeze. If you’re able to head north to Alexandria, then seafood is just what the doctor ordered. With the Mediterranean Sea just inches away, salt water fish and crustaceans are a dime a dozen. Select your fish and your favorite cooking style, and enjoy a seat by the window where you can watch small boats sail in and out of the marina while the sun sets in the distance on the Mediterranean.

Egypt is also well known for its captivating entertainment. Belly dancing, or oriental dancing as it’s formally known, is a longstanding part of Egyptian culture permeating all facets of life, from cabarets to the most extravagant weddings. These cultural performances extend to the Sufi whirling dervishes and the famous tanoura. Originally a means to gain higher spiritual awareness, this display of dazzling, brightly colored skirts spinning to the hypnotic pulse of the music is guaranteed to mesmerize. The Egyptian’s love of the performing arts even transcends into the world of live Arabic music concerts in the arching halls of the Cairo Opera House and the Sayed Dervish Theatre in Alexandria, where the beat of the tablah, or drum, reverberates into the depths of your bones.

In keeping with the oriental rhythm, Egyptians speak the official language, Arabic. While modern standard Arabic is used in television, government speeches, and educational institutions, Egyptian ‘colloquial’ Arabic is the common form that is universally understood, especially across the Middle East due to Egypt’s prominence in the film industry. Within Egyptian Arabic, a number of different vernaculars exist, still fairly discernable but with a twist. The Bedouin of Sinai have their own dialect that differs from those of the Western Desert. There are also minor linguistic groups, such as that of the Nubians, who speak Eastern Sudanic languages, and other minorities such as Greek and Armenian which have undoubtedly shrunk over time.

Much like the official language, Egyptians across the country share a very similar trait; their friendliness. Egyptians are a very warm, sociable people who are always ready to strike up a conversation. They will offer you directions or assistance whether or not you asked for it, and will go out of their way to take you where you need to be. If you’re invited over to an Egyptian’s house for anything ranging from snacks to a six-course meal, don’t expect to finish off your plate so easily as your generous hosts can refill faster than you can eat. If you truly want to experience Egypt, then you absolutely must mingle with the locals to learn the meaning of the expression “a home away from home”.

Egypt’s culture has so much to offer both locals and visitors who are looking to experience its charm. Whether you’re interested in its ancient history or simply looking for an adventure, this place, and its people, are sure to captivate your very existence.

This entry discusses the history of modern Turkey from its formation in the aftermath of the Ottoman defeat in World War I (1914–18) until the 21st century. For discussion of earlier history of the area, see Anatolia; Ottoman Empire.

Mustafa Kemal and the Turkish War of Independence, 1919–23
Although the legal Ottoman government in Istanbul under the 36th and last Ottoman sultan, Mehmed VI (Vahideddin; ruled 1918–22), had decided that resistance to Allied demands was impossible, pockets of resistance remained in Anatolia—the rump of the Ottoman state that later was to form the bulk of modern Turkey—after the Armistice of Mudros, the agreement that ended Ottoman involvement in World War I. These included bands of irregulars and deserters, a number of intact Ottoman units, and various societies for the “defense of rights.” Resistance was stimulated by the Greek occupation of İzmir (May 15, 1919).

At this time Mustafa Kemal—one of the empire’s most successful officers during the war—was sent on an official mission to eastern Anatolia, landing at Samsun on May 19. He immediately began to organize resistance, despite official Ottoman opposition. Through the Association for the Defense of the Rights of Eastern Anatolia (founded March 3, 1919), congress was summoned at Erzurum (July–August), followed by a second congress at Sivas (September) with delegates representing the whole country. The new Association for the Defense of the Rights of Anatolia and Rumelia was established, and an executive committee with Mustafa Kemal as chairman was created to conduct resistance.

The official government yielded to Kemalist pressure. The unpopular grand vizier, Damad Ferid Pasha, resigned and was replaced by the more sympathetic Ali Riza Pasha. Negotiations with the Kemalists were followed by the election of a new parliament, which met in Istanbul in January 1920. A large majority in parliament was opposed to the official government policy and passed the National Pact, formulated at Erzurum and Sivas, which embodied the political aims of independence roughly within the October 1918 armistice lines. The Allies countered by extending the occupied area of Istanbul (March 16, 1920) and by arresting and deporting many deputies. Damad Ferid became grand vizier again on April 5 and, with religious support, set out to crush the Kemalists.

Ethnic groups
According to the Turkish constitution, the word “Turk,” as a political term, includes all citizens of the Republic of Turkey, without distinction of or reference to race or religion; ethnic minorities have no official status. Linguistic data show that a majority of the population claim Turkish as their mother tongue; most of the remainder speak Kurdish and a small minority Arabic as their first language.

Though estimates of the Kurdish population in Turkey have generally been widely varied, at the beginning of the 21st century, Kurds were estimated to account for almost one-fifth of the country’s population. Ethnic Kurds are present in significant numbers throughout eastern Anatolia and form a majority in a number of provinces, including Ağrı, Bitlis, Bingöl, Diyarbakır, Hakkari, Mardin, Muş, Siirt, Şanlıurfa, and Van. Arabic speakers are mainly in Hatay, Adana, Mardin, Siirt, and Şanlıurfa. There are a further six ethnic groups with sizable numbers: Greeks, Armenians, and Jews are found almost entirely in Istanbul, and Circassians, Georgians, and Laz are generally located in the far east.

Religion
More than nine-tenths of the population is Muslim. Nevertheless, Turkey is a secular country. In a 1928 constitutional amendment, Islam was removed as the official state religion, and since that time the state has found itself periodically at odds with religion. The armed forces have maintained a vigilant watch over Turkey’s political secularism, which they affirm to be a keystone among Turkey’s founding principles. The military has not left the maintenance of a secular political process to chance, however, and has intervened in politics on a number of occasions.

Arts and media
During the 20th century, Western forms of art, music, and literature assumed a place in Turkish national culture alongside traditional indigenous cultural expressions. While many writers, artists, and musicians have abandoned traditional Islamic modes in favour of Western ones, Turkish culture has adopted a strongly nationalistic slant evidenced by the use of the vernacular in literature, the depiction of village scenes in the visual arts, and the popularity of folk ballads and other traditional forms in music. Western-style theatres, orchestras, and opera companies are thriving, while the popular arts also flourish. There are many popular dances and games specific to particular regions. Folk instruments include drums, trumpets, flutes, tambourines, viols, and cymbals. Popular drama includes shadow plays, performed by puppets reflected on a linen screen, and the orta oyunu, a type of improvised comedy. Popular traditional literature takes the form of narrative (hikâye) and poetry (siir), recited by minstrels known as âşıks. Turkish contemporary literature was the focus of wide international regard when Orhan Pamuk, an acclaimed Turkish novelist, was awarded the Nobel Prize in Literature in 2006.

Formal cultural institutions are led by the Ministry of Culture, established in 1971. Organizations devoted to the sciences and arts include music conservatories in Ankara, Istanbul, and İzmir, the Academy of Fine Arts in Istanbul, the National Folklore Institute in Ankara, the Turkish Folklore Society in Istanbul, and many scientific and professional societies. There are archaeological museums in Ankara, Istanbul, and İzmir and the Museum of Turkish and Islamic Art in Istanbul. The National Library is located in Ankara.

The country’s leading newspapers include Milliyet, Sabah, Zaman, and Hürriyet, all based in Istanbul; Cumhuriyet is also an influential publication. The state-run Turkish Radio-Television Corporation (TRT) operates four radio networks and five domestic television channels, as well as a major international satellite television channel. There also are private radio stations and television channels. Freedom of the press is occasionally restricted, particularly for leftist or pro-Kurdish publications.

Cultural Life
Culturally, as in so many other respects, Turkey sits between East and West, drawing elements from both to produce its own unique blend. The territory that now constitutes the republic has been subject to a striking range of cultural influences; these have left a rich archaeological legacy, still visible in the landscape, from the civilizations of Classical Europe and the Islamic Middle East. Several locations of cultural significance have been designated UNESCO World Heritage sites, including historic areas around Istanbul, the Great Mosque and Hospital of Divriği, the old Hittite capital of Hattusha, the remains at Nemrut Dağ and Xanthos-Letoon, the city of Safranbolu, and the archaeological site of Troy. In addition to these, UNESCO recognized two mixed-interest properties (sites of both cultural and natural significance) in Turkey: the area of Göreme National Park and the Rock Sites of Cappadocia, which is known for the traces of Byzantine art extant amid its dramatic rocky landscape, and Hierapolis-Pamukkale, which is known for its terraced basins of unique mineral formations and petrified waterfalls, where ruins of the thermal baths and temples constructed there in the 2nd century BCE are still present.

With the division of the Roman Empire into western and eastern sections, Asia Minor became part of the Byzantine realm (see Byzantine Empire), centred at Constantinople (Istanbul). The rise of Islam in the east led to a division of the peninsula between the Byzantine Christian world and the Islamic Middle East, and it was not until the arrival of the Turks that Asia Minor finally became part of the Islamic world. The Ottoman Empire was multinational and multicultural; the new Turkey established by Atatürk, however, was more homogeneous in language and religion than its predecessor states. Under Atatürk and his followers, Turkey became increasingly secular and Western-oriented, a trend manifested in the reform of the Turkish language, the replacement of the traditional Arabic script by a modified Roman alphabet, and the separation of Islam from the state. Nevertheless, Islam has exerted a profound influence on the relations between the sexes and on family life. The strength of this influence varies between the more- and less-developed regions of the country, between urban and rural populations, and between the social classes.