The village is among the three last remaining villages where Western Neo-Aramaic is still spoken. Most of the younger people in the village are bilingual and speak both Western Neo-Aramaic and Syrian Arabic fluently. Jubb'adin is the main source of modern poetry written in the Western Neo-Aramaic language, thanks to its many poets. The environment is colder than in most other Syrian cities and villages due to its altitude.[4]
The main mosque in the village is called Jemʿa rāb "the Large Mosque" in Western Neo-Aramaic.
Etymology
The etymology of the village's name remains controversial. It is believed to be composed of two parts. The first part is Ġuppa "well" (Western Neo-Aramaic: ܓܘܦܐ) and the second part is ʿōḏ (Western Neo-Aramaic: ܥܘܕ), which could mean 'Eden', making the name to mean "the well of Eden".
Another possibility is that it is a reference to Audius, who founded Audianism, a sect of Christians in the 4th century which were founded in Syria, in which case it would mean "the well of Audius". Another theory, though less likely, is that the word is a reference to the people of ‘Ad, who are mentioned in the Quran.
Demographics
According to the Syria Central Bureau of Statistics, Jubb'adin had a population of 3,778 in the 2004 census.[1] In 2019, it was estimated that the population was somewhere between 8,000 and 10,000. The village remained under the control of the Assad regime during the Syrian Civil War, though it was subject to several minor attacks. At least 103 residents are believed to have died throughout the course of the conflict, the vast majority of whom were combatants. Somewhere between 60 and 70 men died fight in the Syrian army or National Defense militia, while an additional 28 died fighting for various rebel groups.[5][6]
The village's inhabitants are all Sunni Muslims by religion and of Aramean (Syriac) descent.[7][8][9][10][11][12][13][14][15][16] Following their conversion to Islam in the 18th century, the inhabitants of Jubb'adin underwent a religious transformation, shifting from being exclusively Christian to entirely Muslim.[17][18]
^Abū al-Faraj ʻIshsh. اثرنا في الايقليم السوري (in Arabic). Al-Maṭbaʻah al-Jadīdah. p. 56. السريان في معلولا وجبعدين ولا يزال الأهلون فيها يتكلمون
^iنصر الله، إلياس أنطون. إلياس أنطون نصر الله في معلولا (in Arabic). لينين. p. 45. ... معلولا السريان منذ القديم ، والذين ثبتت سريانيتهم بأدلة كثيرة هم وعين التينة وبخعا وجبعدين فحافظوا على لغتهم وكتبهم أكثر من غيرهم . وكان للقوم في تلك الأيام لهجتان ، لهجة عاميّة وهي الباقية الآن في معلولا وجوارها ( جبعدين وبخعا ) ...
^Rafik Schami (25 July 2011). Märchen aus Malula (in German). Carl Hanser Verlag GmbH & Company KG. p. 151. ISBN9783446239005. Ich kenne das Dorf nicht, doch gehört habe ich davon. Was ist mit Malula?‹ fragte der festgehaltene Derwisch. >Das letzte Dorf der Aramäer< lachte einer der…
^Prof. Dr. Werner Arnold; P. Behnstedt (1993). Arabisch-aramäische Sprachbeziehungen im Qalamūn (Syrien) (in German). Harassowitz. p. 42. ISBN9783447033268. Die arabischen Dialekte der Aramäer
^Prof. Dr. Werner Arnold; P. Behnstedt (1993). Arabisch-aramäische Sprachbeziehungen im Qalamūn (Syrien) (in German). Harassowitz. p. 5. ISBN9783447033268. Die Kontakte zwischen den drei Aramäer-dörfern sind nicht besonders stark.
^Prof. Dr. Werner Arnold (2006). Lehrbuch des Neuwestaramäischen (in German). Harrassowitz. p. 15. ISBN9783447053136. Viele Aramäer arbeiten heute in Damaskus, Beirut oder in den Golfstaaten und verbringen nur die Sommermonate im Dorf.
^Shannon Dubenion-Smith; Joseph Salmons (15 August 2007). Historical Linguistics 2005. John Benjamins Publishing Company. p. 247. ISBN9789027292162. …Western Neo-Aramaic (Spitaler 1938; Arnold 1990), which is attested in three villages whose speakers just a few generations ago were still entirely Christian.
^Wolfhart Heinrichs (14 August 2018). Studies in Neo-Aramaic. Brill. p. 11. ISBN9789004369535. The inhabitants of Bakh'a and Jubb'Adin are Muslims (since the eighteenth century), as is a large portion of the people of Ma'lula, while the rest have remained Christian, mostly of Melkite (Greek Catholic) persuasion. The retention of the "Christian" language after conversion to Islam is noteworthy.
^Robinson and Smith, 1841, vol 3, 2nd appendix, p. 172