October 19, 2014
Among the
Ruins: Syria Past and Present. By
Christian Sahner. Oxford University Press, Oxford, 2014. 256 pp.
Six years ago, before the uprising-turned-civil-war,
saying that “all of Syria is ruins” meant something else. It was a refrain I
heard often, as a matter of national pride,
on road trips around Syria—in a bus along the Mediterranean with a beaming
Kurdish driver, or in a little rental car on a dusty desert road near the
Euphrates, through territory now controlled by the jihadi militants who call
themselves the Islamic State. “All of Syria is ruins,” architects, historians,
farmers, tour guides, shopkeepers, and other Syrians proclaimed of their
country, with its remnants of so many civilizations and empires stretching back
five thousand years: Assyrian, Babylonian, Greek, Roman, Byzantine, and various
Islamic ones, from the Umayyads to the Ottomans.
Today, of course, much more of Syria is in ruins, not
because of time but because of barrel bombs and shelling by President Bashar
Al-Assad’s regime, and fighting between regime forces and scattered rebels in
contested neighborhoods from Aleppo to Damascus. In that gap between new and
old ruins, however, is an under-examined reality of Syria’s long history and
recent tragedy—and perhaps even a case for some hope amid the carnage.
That’s because Syria’s long history is in part one of
social, political, and religious accommodation and evolution. For Christian
Sahner, studying medieval and early modern Syrian history was a way “to
understand a society in a near constant process of change,” as he writes at the
outset of Among the Ruins: Syria Past and Present. “By dint of its
strategic location between Europe and Asia and between the traditional domains
of Christendom and Islam, it had experienced its fair share of cultural and
political shifts through the centuries. Amidst these changes, Syria had become
a witness to the manner in which old begets new, and new preserves old.”
A hybrid travelogue, memoir, and history, Sahner’s
book is a young historian’s long view of the Syrian civil war, based on his
years, from 2008 to 2013, living on-and-off in Syria and Lebanon, where he
studied Arabic and researched the Byzantine and early Islamic periods. Sahner
contrasts the sectarianism of the civil war with the reality of religious
layering and mixed identities that mark Syrian culture.
His account of connecting Syria’s past to its present
is often told through the country’s rich urban and architectural heritage,
interspersed with his own stories of life in Damascus during the city’s more
recent and relative prosperity. In the late 2000s, the capital’s Old City was
busily being refurbished, its Ottoman-era courtyard houses made into boutique
hotels and restaurants. That newfound prosperity, for some, along with all the
foreign students cradling Arabic books by day and Lebanese beers at night,
created the “strange ecology” of the Old City’s Christian quarter, known as Bab
Touma, where Christians and Muslims got along, but “much was left unsaid.”
Sahner carefully recorded everything in a leather
journal—an object lesson in writing things down. After the regime’s suppression
of peaceful protests in 2011 slid the country into civil war, his notes became
a record of something else. From his perch in Beirut—the French Institute,
where he was studying, had relocated there from Damascus—Sahner realized that
the journal “formed a picture of Syrian society on the cusp of a huge
upheaval.”
While his effort to mimic travel writers from an
earlier era goes awry at times—“the voice of the muezzin at the mosque wasn’t
particularly mellifluous,” he confesses of his Old City neighborhood—he often
returns to the simple but vital idea that “the deep past exerts a powerful
influence on the present” in Syria. That is easy to forget as the country’s
borders appear to disintegrate and the conflict descends into a combination of
the civil wars in Lebanon and Iraq. But it is necessary to see Syrian history
as defined by that long and essential experience of diversity and exchange, a
place of Sunni, Shia, Alawite, Druze, Jewish, and various Christian religions
as well as Arab, Kurdish, Turkmen, Armenian, and other ethnicities spread
widely across the land. It didn’t create some idealized cosmopolitanism, but
rather a busy, religiously mixed, multiethnic society that is now being
systematically undone, as more than 191,000 people have been killed and millions,
including many religious and ethnic minorities, displaced.
With an academic expertise in
late antiquity in the Middle East, Sahner gives even the seventh and eighth
centuries important proximity. In light of the re-emergence of nihilistic and
extremist language from the likes of the Islamic State, which promotes a
distorted version of Islam’s past, Sahner’s history is all the more important.
“Syrian society then—as today—was divided by linguistic, regional, and
sectarian differences,” he writes of the country on the eve of the Islamic
conquest, when it was something of a Byzantine backwater. “There were tensions
between city and countryside; between Greek metropolitan society and the Syriac
culture of the villages; between the Chalcedonian Christianity of the imperial
capital, and the Jacobite Christianity of the local ‘non-conformist’ churches.
These tensions created a stunning array of ‘micro-climates’ in Syria, but they
also made it a difficult place to rule.”
It’s there in the architecture. The Krac des
Chevaliers, an intact crusader castle near Homs, is a singular example of
medieval architecture, a combination of Frankish and Islamic styles, as it
passed from the Knights Hospitaller to the Mamluks in the late thirteen century
(though the knights, for their part, took the original fortress from Kurds). Or
consider Damascus’ iconic Umayyad Mosque, built atop a first century Hellenic
temple to Jupiter and a later Christian church. Of course, the Al-Assad regime
and the ruling Baath Party—like other authoritarian governments in the Middle
East—have long attempted to co-opt Syria’s culture for their own uses. A plaque
outside the Umayyad Mosque commemorating restorations done under Hafez Al-Assad
in the 1990s refers to Syria’s former Alawite strongman as al-ra’is
al-mu’min, “the believing president.”
That same president didn’t hesitate to flatten the
historic city of Hama in 1982 to suppress a Muslim Brotherhood-led revolt—and
Bashar has followed his father’s lead. Amid so much violence, Sahner asks: for
all of Syria’s differences, is the country’s history one “of unity arising
amidst diversity, or unity destroyed by cleavage and division?”
The last three-plus years point to the latter. In the
midst of another historical change in Syria, he fears “that much of the
country’s past will be forgotten.” From the systematic and wholesale
destruction and theft of antiquities in the war to the flight of entire
communities, there may be too much to recover.
Frederick Deknatel is an associate
editor at World Politics Review. He has written for
the Nation, Los Angeles Review of Books, New
Republic, and the National, among others. He was a Fulbright Fellow in Syria studying Arabic
language and literature from 2008 to 2009. On Twitter:@freddydeknatel.