Foreign interventions and internal strategies in Syria fractured the coexistence of Christian minorities and other groups, resulting in profound and enduring societal, demographic, and political shifts.
Syria’s historical coexistence of diverse faiths, especially Christian minorities, was shattered by foreign powers and domestic regimes that exploited these groups for political gain, fostering distrust and societal division. Once integral to Syria’s cultural fabric, Christians experienced a drastic population decline, exacerbated by civil war and marginalization. Manipulated as symbols of regime support, they became estranged from broader society. Restoring Syria’s religious and cultural diversity is essential to rebuilding its fractured social structure and ensuring a harmonious future.
How the Imperialists Exploited Christian Minorities
Syria is an ancient geography, home to the oldest civilizations in human history and a meeting point of religions and cultures. From ancient times to the present day, different faiths and communities have lived in peace and tolerance in these lands, making Syria a symbol of cultural richness. The Umayyad Mosque in Damascus is one of the most striking symbols of this multi-layered history. This iconic structure was built by the Romans in 64 AD as the Temple of Jupiter, then converted into the Cathedral of St. John under Emperor Theodosius I. With the Islamic conquests, it was converted into a mosque by the Umayyad Caliph al-Walid ibn Abdul Malik and today it is one of the most magnificent works of Islamic architecture. The Umayyad Mosque is of great importance not only for its architectural splendor, but also as a historical monument reflecting religious and cultural diversity. The Umayyad Mosque in Damascus is as important in the history of religions as the Hagia Sophia in Istanbul. Both buildings are architectural masterpieces that bear the traces of different religions and serve as a bridge between cultures and beliefs.
However, this rich heritage was shaken by imperialist interventions in the 20th century and deeply wounded by the devastating civil war that broke out at the beginning of the 21st century. The solidarity between peoples who have lived together peacefully for centuries has gradually weakened in an environment of insecurity created by foreign interventions and war. The peace and social equilibrium achieved during the Ottoman period has been largely disrupted in this process and irreparable wounds have been inflicted on Syria’s social structure.
The Christian community in Syria has been one of the communities that have paid the heaviest price in this turbulent period. Before 2011, the Christian population of Syria was approximately 1.5 million, but with the outbreak of the civil war, it dropped to less than 300,000. Aleppo in particular is one of the cities where this dramatic change is most evident. Once home to 220,000 Christians, today only 20,000 remain. As a result of the war, more than a million Christians have been forced to flee their homes due to insecurity and destruction in the country.
Aleppo, the commercial capital of Syria, has been home to various religious communities for centuries. The city has six Catholic archdioceses (Syriac Catholic, Melkite, Armenian Catholic, Chaldean, Maronite and Latin), three Orthodox archdioceses (Syriac Orthodox, Armenian Orthodox and Greek Orthodox) and two Evangelical churches. These buildings represented Aleppo’s interfaith richness and the coexistence of different faiths. However, the war severely disrupted this historical mosaic and led to the separation of most of the city’s Christian communities.
The French influence, which began to take shape in 1916 with the Sykes-Picot Agreement, has been an important part of the destabilization process in Syria. The French used the rights of Christian minorities as a tool to legitimize their presence in Syria during their mandate. These policies included increasing privileges for Christian communities as a reflection of Western colonial plans.
The privileges granted to Christian minorities during the French mandate led to the perception of Christians as “extensions of the West” among the local population. This led to the weakening of social ties and deep mistrust between the peoples. In particular, the privileges granted to Christian communities, such as high-ranking positions in the bureaucracy and the army, were part of the French strategy of using minorities for their own political purposes.
This approach led to Christian communities being seen by the West as instruments of colonialist projects and seriously disrupted their harmony with the Muslim majority and other local groups. This policy of the French administration threatened the multicultural character of Syria by deepening mistrust not only between Christians and Muslims, but also in society at large.
After the French left Syria, the Baath regime pursued similar policies that perpetuated instability. It aimed to consolidate its power through the strategy of making minority groups symbolically visible in the administration. However, these policies prevented Christian communities from gaining real political and social power and kept them dependent on the regime. Intense control over education and religious institutions has limited Christian autonomy and left communities vulnerable to internal pressures.
The Assad regime has used the perception of Christian support as a tool in its favor in the international arena. It has tried to cover up its repressive policies by seeking global support with the rhetoric of “protecting Christian rights”. However, these manipulative discourses have harmed Christian minorities in the long run. While the regime pretended to protect the communities, it alienated them from social acceptance and forced them to bear the burden of its policies.
The proportion of Christians, who constituted around 30% of the Syrian population in the 1920s, has systematically declined. This decline was not only a demographic change, but also a direct result of imperialist interventions and domestic policies that disrupted the social structure. When the Baath Party came to power in 1963, it aimed to overcome religious and ethnic differences in line with the ideology of Pan-Arabism. However, this policy led to the further control of minorities and prevented Christians, whose existence was limited to symbolic representation, from gaining political power.
These policies led to deep divisions within Christian communities. While some supported the regime, others opposed it, weakening both intra-community solidarity and ties with other groups. The regime’s policy of representation based on symbolic visibility further marginalized minority groups and shook the social fabric.
The policies of the French mandate administration and the Baath regime towards minority groups transformed Syria’s religious and ethnic diversity from a source of wealth into a tool of power struggles. The French deepened social segregation by placing minority groups in the army and bureaucracy. The Sykes-Picot Agreement fragmented not only the region’s political borders but also its social relations.
Christian communities were manipulated by both the French administration and the Baath regime, which deeply affected not only minority groups but also the entire Syrian society. Distrust, segregation and unrest among the peoples have been some of the lasting effects of imperialist interventions. The policies of the Baathist regime and imperialist powers towards minority communities have not only harmed Christians, but the entire social structure of Syria. The population and influence of Christian minorities has declined dramatically compared to historical rates, threatening the multicultural nature of the region.
Syria’s future depends on healing these historical wounds and rebuilding social peace. The preservation of religious and ethnic diversity must be a goal that will help not only Christians, but all of society to build a bridge from the past to the future. This process will be the cornerstone for Syria to once again become a multicultural center of prosperity.
Syria An Ancient Geography at the Crossroads of Civilizations
Syria is a unique geography that has hosted the oldest civilizations in human history and is a meeting point of religions and cultures. Its strategic location has brought together different faith groups and cultures throughout history. As one of the main centers of Eastern Christianity, this land carries the legacy of communities such as the Arameans, Gassanians and Beni Taghlib who adopted Christianity in the early period. Cities such as Damascus, Antioch and Maaloula have stood out in Christian history not only as religious sites but also as cultural and intellectual centers.
Christianity became a major religious force through the well-established cities in Syria. Historic churches and holy pilgrimage centers played critical roles in spreading the faith. However, during the Roman Empire, Christians were subjected to severe persecution in defense of their faith. These persecutions came to an end when Emperor Constantine recognized Christianity as the official religion in 313. This paved the way for the spread of Christianity from the Levant to Europe. However, the constant conflicts between the Roman and Persian Empires made Syria a bridge for the growth of Christianity on the one hand, and a stage for religious conflicts on the other.
With the 7th century Islamic conquests, Syria entered a new era under the leadership of the Umayyad Caliph Muawiya. During this period, a peaceful approach to governance was adopted, allowing different faith groups to live together. Muawiya’s marriage to a Christian woman is an important symbol symbolizing the tolerant approach of Islam. Although the transition to Islam accelerated during the Abbasid period, Christian communities continued to contribute to Islamic civilization with their scientific and translation activities. The Assyrians, in particular, played an important role in translating Greek philosophy into Arabic and enriched the intellectual accumulation of the Islamic world.
The Ottoman Empire provided religious autonomy and maintained social harmony by governing non-Muslim communities through the “Millet System”. This system allowed religious groups to elect their own leaders and organize their religious and social affairs independently. Mehmet the Conqueror’s expansion of the powers of the Orthodox Church reflects the Ottoman pragmatic and tolerant approach towards different faith groups.
In the 19th century, the Tanzimat and Islahat Edicts reduced discrimination against non-Muslims and increased their access to education and public services. By 1896, 107 national Christian schools and 50 foreign schools were operating in Syria. These educational institutions contributed to a strong economic and intellectual presence of Christian communities.
Following the collapse of the Ottoman Empire, the French mandate reshaped Syria’s social structure in line with its own political interests. The French empowered the Christian and Alawite communities in the army and bureaucracy, which increased tensions between the Sunni Muslim majority and minority groups. Christians were perceived as the “concrete representative of the imperialist aims of the West”, and this perception led to a weakening of social ties. As one of the most prominent examples of colonial interventions in the Middle East, the Sykes-Picot Agreement made the region’s religious and ethnic diversity part of a power struggle.
In 1963, the Baath regime subordinated Christians to the regime in symbolic roles, while the civil war in 2011 reduced the Christian population from 1.5 million to 300,000. The Assad regime tried to use Christian support as an international propaganda tool, but it was driven by survival concerns. For the most part, Christians did not take sides in the war and sought peace. Widespread claims of Christian support for the Assad regime do not reflect the real preferences and circumstances of this community. The American invasion of Iraq, instability in Lebanon and other political tensions in the region have caused deep concern among Syrian Christians. The fear that minority groups would be subjected to worsening post-war conditions pushed Christians to side with the regime.
This forced stance has led the international community to perceive Christians as natural allies of the regime. However, this perception ignores the fact that Christians have mostly avoided taking sides in the war and sought a peaceful solution. The Assad regime has sought to legitimize its rule by presenting Christian communities as its symbolic supporters.
Throughout history, Christians and Muslims have maintained a relationship based on tolerance and solidarity. Celebrating holidays together, neighborly relations and shared social life are symbols of this solidarity. However, the civil war has weakened these historical ties and seriously shaken the social fabric.
Syria’s religious and cultural heritage has been shaped by the critical role played by Christian communities throughout history. However, this heritage has been threatened by war and imperialist interventions. Syria’s future depends on revitalizing religious and ethnic diversity. Sustainable Christian contributions to peaceful solutions will not only heal the wounds of the past, but also enable the building of a more inclusive and just society.
