The rise of Egyptian nationalism gave a momentum to the women's struggle in alignment to the fight for independence. Hence, the history of Egyptian women's awakening can be read parallel to the history of modern Egyptian nationalism. In this article, there is a spotlight on the efforts of non-Muslim women, either Egyptian or foreigner, who were pioneers in leading women's advancement in Egypt. However, these women were less celebrated in the writings of Egyptian history either in Egypt or in the West, in comparison to Muslim pioneers. Few of the non-Muslim pioneers are scarcely mentioned in many secondary sources of the Egyptian feminism history without referring to their different identity and their belonging to a minority. Sometimes they are mentioned in the history of education or advancement of a certain industry without referring to their leading roles in advancing the lives of Egyptian women in general. In this article, the legacy of non-Muslim women and their contribution to the women movement in Post Ottoman Egypt will be revisited.

Sharing the same conditions of being a part of Christian European lands conquered by Muslims, Sicily and Spain are good examples for a comparative study on Muslim and Christian rule. The similarity between Medieval Sicily and Al-Andalus can be seen as both being major crossroads for Islamic Civilization to Europe while being under Muslim rule for a long period. In addition, the similarity can be seen in the final re-conquest of both of them by Christian monarchs changing the majority of the population from Muslims to Christians.
The religious diversity of the population of both Sicily and Spain after they were being conquered by the Muslims in Medieval times made the topic of Convivencia one of the important related fields of research. In this study, we will try to investigate the similarities and differences between medieval Sicily and Spain regarding the Convivencia between Muslims and Christians.

This paper aims to perform a comparative analysis of the moderating effect of organizational culture on the adjustment level of Korean expatriates in two different Arab countries. To approach international issues on business activities, one should follow certain guidelines to find the best solution. This research examines an organizational culture as the moderator of the adjustment determinants of expatriates through the JK model to investigate the comparative, cross-cultural adjustments of Korean with multinational samples in Tunisia and Saudi Arabia. Also, the expatriate adjustment model assesses the dimensionality of adjustment and tests the adjustment determinants proposed in the model comprehensively. This research is based on models such as the inherent differences in personal characteristics within individual cultural value positioning, individual ideology, and the evaluative criteria of each organization, which are built on Islamic culture and tradition within Arab countries. In the assessment, this study confirms a diversity of the adjustment process by considering the moderating effect of organizational culture on the adjustment level of Korean expatriates in both two countries. The process of analysis shows how behaviors in cross-cultural adjustment are evaluated, as suggested by existing surveys and methodology. As a result, this study finds out a optimal position of Korean managers of multinational companies and individual business expatriates to develop a different adaptation option of the managerial strategies in Arab markets.

This study aims to reconstruct the core principles of Neapolitan anticurialism from the evidence found in the writings of the eighteenth-century lawyer Damiano Romano. Traditional Neapolitan anticurialism, developed in the context of opposing papal absolute supremacy over any single state's ruler since the council of Trent, had demanded only a limitation of the Catholic Church's jurisdictional power, defending the rights and prerogatives of royal power in the field of everyday administration, but did not cast doubt on ecclesiastical authority in the spiritual sphere. The religious and political principles proposed by Romano were emblematic of the traditional anticurialism of Naples. Romano did not raise any question in relation to papal authority in the sphere of faith and religious doctrines, whereas he tried to oppose papal legal incursions into the temporal sphere.

We are currently witnessing the demise of Arab-Jewish culture - a tradition that started more than fifteen hundred years ago is vanishing before our eyes. Until the twentieth century, the great majority of the Jews under the rule of Islam used Arabic as their language but after the establishment of the State of Israel, Arabic has been gradually disappearing as a language mastered by Jews. They have been deliberately excluded from Arabism to the point that we can now assume an unspoken agreement between Zionism and Arab nationalism to carry out a total cleansing of Arab-Jewish culture. The present article focuses on the changes in the concept of identity and belonging among the Arabized Jews, especially the Iraqi-Baghdadi intellectuals among them. My main argument is that due to some processes that those Jews had experienced during the twentieth century and because of some global developments, they gradually developed a negative sensitivity toward the notion of stable identity, whatever identity. Instead of that, they started to assert, explicitly and implicitly, their particular singularities and to search for alternative forms of identification, mostly various kinds of inessential solidarity and belonging.

In general, China, France and Turkey are often mentioned in the culinary world as the countries of the “three great cuisines of the world”. These three countries deserve to be praised their rich culinary tradition. However, it has not been reveled yet on how and when these three countries are mentioned as the world's major cuisine. It seems that this common saying was recognized by the global public as it were a fait accompli and, thus, is widely quoting in the food and tourism related writings.
This study will be the first of this kind of research for navigation of this popular account's origin. More specifically, this research concentrates on exploring how Turkey could be included among the “three” in the historic perspective. Since documentation or any materials on the popular belief of “three great cuisines” are as yet unconfirmed, this paper gets an insight into the process of the wide recognition and spread of the culture of Ottoman and Turkey throughout Europe and America, based on the fact that one's awareness and attitude to other culture were being formed in the history of cross-cultural communication.
Thus, this study aims to provide a clue as to when or where an exotic Turkish culture of Orient had widely spread in Europe and America since the 18th century. This narration gives a strong possibility that Europeans and Americans had a deep affinity with Turkish culture and food. Though not disclosing an origin of “three great cuisines”, the author presents a historical and cultural scenery to understand how Turkey is included in the “three” in its national and international perspectives. This study concludes that the incorporation of Turkish cuisine into the “three great cuisines of the world” seems fair enough considering the historic spread of the Turkish culture abroad.