Changes
* Gu’ppetha D’Toomin (the small Toomin Cave) to the north, and Toomin may be a proper name.
* Gu’ppa D’ Magoar Gama (Thunderous Cave) located to the northeastern.
* Shweetha D’Gannaweh (Sleeping Bed of the Robbers) is a hill to the north. Some of the experts interested in Alqush's history believe that Shweetha D’Ganaweh was a site for the Assyrian Babylonian god Sىin.
* Rohmta D’Jwannqeh (Mound of the Youths) to the northwest.
* Khoosha (The Container) to the northwest.
===Prophet Nahum and Alqosh===
AalQoun, father of Nahum, was the son of a [[Hebrew]] family among thousands whom the Assyrian king Shelmenassar V, who reigned between 727 and 722 BC, brought to Alqosh. These Hebrews lived in [[peace]] with the Alqoshniye and even became [[prophet]]s such as Biblical Nahum. The interpretation that seems most logical relies on Marotha, the Alqusheian wise man from three centuries ago who asserted that the name Alqush is derived from Sîn, the god known as Siin, meaning "the greatest god". It was located at Shweetha D’Gannaweh, a hill north of Alqush. In this respect, Marotha relays what his ancestors have stated that those living in [[Nineveh]] would visit Alqush every [[Akitu]] (the Assyrian and Babylonian New Year) to replay the [[Enuma Elish]] which is the Sumerian Epic of Creation. They then would have a religious ceremony in honor of the [[moon god]] [[Sin (mythology)|Sin]] and the image or icon of the god would be carried in a procession on their way back to Nineveh passing through the old Nineveh Alqush road.
To its south is an agricultural area known as Bee Siinnat is clearly derived from the word Siin. Forty days later the inhabitants of Nineveh would return the statue or icon of the god to its original place in Alqush. Based on the foregoing, we believe that the name Alqush is taken from the Assyrian Chaldean or earlier Sumerian name for god Siin/Alqush. Some Sumerologists claim that [[Inanna]], the Sumerian goddess of love and war, was also the offspring of the moon god [[Sin (mythology)|Sin]] or as he is was originally known ''Nanna''. Alqoshniye are still awaiting the day when excavations of Shweetha D’Gannaweh, will hopefully reveal new cultural artifacts from its Assyrian Chaldean or possibly even Pre-Assyrian Chaldean history.
[[File:Iraqvillagealqosh6.JPG|thumb|250px]]
Many have immigrated outside of the country in huge numbers since the 1970s. It is estimated that at least 40,000 "Alqushnaye" immigrants and their 2nd and 3rd generations now live in the cities of [[Detroit]], [[Michigan]] and [[San Diego]], [[California]].
In February 2010, The attacks against Assyrians Chaldeans in Mosul forced 4,300 Assyrians Chaldeans to flea from Mosul to the [[Nineveh plains]] where there is an Assyrian a Chaldean majority population. A report by the United Nations stated that 504 Assyrians at once migrated to Alqosh. Many Assyrians Chaldeans from Mosul and Baghdad since the post-2003 Iraq war have fled to Alqosh for safety. There is no actual official census for Alqosh, but many estimate the population between 2,500 and 20,180.<ref>[http://www.fredaprim.com/pdfs/2004/Alqosh.pdf]</ref>
"Alqoshniye" speak [[Syriac]], a dialect of [[Chaldean Neo-Aramaic]], the ancient language spoken by [[Jesus]] of [[Nazareth]].
The popular clothing for men is identical to that of the [[Kurdish people|Kurdish]] peoples. It is believed that the men of Alqush adopted this clothing at the end of the nineteenth century as they gradually abandoned their historic clothing which was long pants and "zaboon". Instead of the [[turban]], they would throw braids. Their features and clothing brings them close to their Assyrian Chaldean practices.
As for women, their clothing originality extends to the history of [[Mesopotamia]]. Some signs of the Hatra's kingdom clearly appear in the ''posheya'' (Chaldean headscarf) that adorns the head and in the Mazer worn by the women. The Chaldean signs in the Alqushian female would appear in the long braids made of wool that extend to her ankle after connecting it to the woman's original braids. The Alqushean women exaggerated wearing golden and silver ornaments around their neck and ear and in her Poosheya that used to cover her head, that was decorated with colorful beads. The forehead was surrounded with a golden belt that skirts this ''posheya'' front the front side whereas black strings dangle from both sides. The skirted part of various colors and decorations would cover the woman's body from the front after it hangs from the shoulder to extend to the two knees.
