Formation of Group Identity among Syrian Orthodox Christians: - State Politics and Historical Narratives -
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This article discusses one of the Syrian Orthodox Christian communities in Syria, who were expelled from Urfa in southeastern Turkey in 1924 and then settled in Aleppo. As being both refugees and a minority Christian group, they have had difficulties in integrating into Syrian society. These Christians have attempted to establish both national and sectarian identities in order to secure their position in society. This article examines the formation of their identities within the framework of the current governmental policy. Under the rubric of Arab nationalism and Syrian regionalism, the secularist regime recognizes religion, which has been nurtured in the land of Syria, as parts of its culture, and, therefore, the heritage shared by all Syrians. This provides the Syrian Orthodox Christians with an ideological ‘space’ to develop an authoritative history of Syrian Orthodox Christians and regain their memories of their origin and liturgical language, Syriac, which are the sources for them to claim their identity as original inhabitants of Syria. Thus this article discusses how their current position in Syria has an effect on the process of reconstructing collective history of the Syrian Orthodox Christians.
Abstract
This article discusses one of the Syrian Orthodox Christian communities in Syria, who were expelled from Urfa in southeastern Turkey in 1924 and then settled in Aleppo. As being both refugees and a minority Christian group, they have had difficulties in integrating into Syrian society. These Christians have attempted to establish both national and sectarian identities in order to secure their position in society. This article examines the formation of their identities within the framework of the current governmental policy. Under the rubric of Arab nationalism and Syrian regionalism, the secularist regime recognizes religion, which has been nurtured in the land of Syria, as parts of its culture, and, therefore, the heritage shared by all Syrians. This provides the Syrian Orthodox Christians with an ideological ‘space’ to develop an authoritative history of Syrian Orthodox Christians and regain their memories of their origin and liturgical language, Syriac, which are the sources for them to claim their identity as original inhabitants of Syria. Thus this article discusses how their current position in Syria has an effect on the process of reconstructing collective history of the Syrian Orthodox Christians.
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