At the beginning of the 2008-2009 academic year, Professor Ahlam Al Amir from the Ministry of Education’s Curriculum Department visited the offices of the Folk Culture Centre for Studies, Research and Publishing. She wanted to explore the possibility of cooperating with the centre and adding folk culture studies to the syllabus in three phases. The first phase involved an experiment with a limited number of schools, the second involved adding more schools, and the third phase involved developing an educational curriculum that included folk culture for all schools.

The topic of experiments in the Arab-Islamic sciences warrants further in-depth study if we are to determine their true contribution to the advancement of knowledge.

In Morocco, the silver jewellery industry, (Al Naqra), plays a significant role in the nation’s folk heritage. It was primarily villagers who made and wore the jewellery, and traditional craftsmen travelled from region to region with their skills, tools and creations.

Tarut Island has been the target of several leaders and invasions because of its stability, available water, fertile land and strategic location on a sea route in the Arabian Gulf. The island’s natural harbours and berths facilitated trade, agriculture and fishing. As a result, the island was a place to which people immigrated and from which they migrated to surrounding areas from Basra in the north to Oman in the south, and from Najd in the west to Lengeh, Al Ahvaz and Muhammara and its suburbs in the east.

The village of Qadah in northwest Tunisia is around 250km from Tunis and 90km south of Al Kaf city. Qadah is situated between the city of Al Kalaa Khasbah, (the Fertile Fort, which was known as the Barren Fort pre-Independence), and the city of Kalaat Sinan, [Sinan Fort, which was known as Kalaat Al Asnam (Idols’ Fort) and also Kalaat Al Sikkah], which is 15km from Qadah. Qadah borders Algeria.

When we study the buildings constructed in Taza city during the French colonisation of Morocco, we can see that the architecture at this time reflected the changes that were impacting society.

In this study, the author focuses on the social changes that can be identified in Jordanian folk songs. These songs can serve as a record of such changes because they have always managed to escape censorship.

Ethnomathematics can be defined as the cultural anthropology of mathematics and its teaching methodology; it is the study of mathematical processes and concepts and their relationship to culture and social life.

The Arab countries, especially Algeria, are fortunate to have abundant folk heritage, most notably literature; Arab nations are known for their love for poetry. They have always strived to preserve their heritage and pass it down through the generations. However, modern city life has left Arabs disconnected from their true heritage, leading them to ignore and forget it.

Extraordinary elements play a key role in characterisation in folktales. They reshape the character. These elements transformed King Saif bin Dhi Yazan, a child and a homeless young man, into a self-confident man who could fight any battle and emerge victorious. He could cross deserts without fearing the unknown and swim vast seas without knowing which land awaited him because he was certain that invisible metaphysical powers would protect him.