TÜBA-KED 14/2016

PRESERVATION OF THE ARCHITECTURAL HERITAGE OF THE

SYRIAC CHRISTIANS IN THE ṬUR ʿABDIN: PROCESSES AND
VARYING APPROACHES

ṬUR ʿABDIN’DEKİ SÜRYANİ MİMARİ MİRASININ KORUNMASI:

SÜREÇLER VE FARKLI EĞİLİMLER

Elif KESER KAYAALP *1

Makale Bilgisi Article Info

Başvuru: 3 Haziran 2016 Received: June 3, 2016
Hakem Değerlendirmesi: 3 Haziran 2016 Peer Review: June 3, 2016
Kabul: 23 Eylül 2016 Accepted: September 23, 2016

Abstract
After explaining the significance of the architectural heritage of the Syriac Christians in Ṭur ʿAbdin in south-eastern
Turkey, this article focuses on the extensive renovation and building projects in many churches and monasteries of this
region after 2001 up until the last year. Since these buildings belong to an ethnic and religious minority in a politically
sensitive part of Turkey, the investigation of the emotional connections and the decision and application processes
behind the construction activities can be useful in developing better strategies for protection. After mentioning the
different views on this heritage and discussing some particular cases, the paper argues that there is a need for a new
approach to deal with this heritage in the light of the discussions about heritage studies in the past ten years. This new
approach should prioritize the meanings of buildings rather than fossilising them and should emphasize the symbolic
importance of these buildings and their restorations. However, engagement of professionals, without sacrificing the
involvement of the community, must also be secured.

Keywords: Minority, Identity, Conservation, New Heritage Theories

*1
Asst. Prof. Dr. Dokuz Eylül Üniversitesi, Müzecilik Bölümü, Edebiyat Fakültesi, Tınaztepe, Buca, İzmir. e-posta: [email protected]
*1
An earlier version of this paper was presented in the workshop by IFEA and Mimar Sinan University, entitled “Türkiye’de Kültürel
Mirasin Korunması ve Değerlendirilmesi. Aktörler, Etkileşim ve Çözüm Önerileri” (Preserving and Utilising Cultural Heritage in
Turkey: Actors, Encounters, Proposals for solutions). I would like to thank Anaïs Lamesa and Aylin de Tapia for the organisation.
Gabriel Akyüz, Abraham Garis, Simon Shamoun, Yusuf Sezer, Özcan Geçer, Selim Kırılmaz, Nihat Erdoğan, Mesut Alp, Ayşegül
Baykan and Charlotta Hanner Nordstrand shared their invaluable ideas with me. Dirk Krausmüller saved me from several mistakes.
I am grateful to all.
58
Elif KESER KAYAALP

Özet
Bu makale, Güneydoğu Anadolu’da yer alan Ṭur ʿAbdin bölgesi’ndeki Süryani mimari mirasının öneminden
bahsettikten sonra, 2001 yılından geçen yıla kadar bu cemaate ait kilise ve manastırlarda devam eden onarım ve
yapı faaliyetlerine odaklanacaktır. Bu yapılar, Türkiye’nin problemli bir bölgesinde yer almaktadır ve etnik ve dini
bir azınlığa aittir. İnşa faaliyetlerinin arka planındaki duygusal bağları, karar ve uygulama süreçlerini incelemek bu
mirası korumak için daha iyi stratejiler geliştirmek için öğretici olacaktır. Bu miras hakkındaki farklı görüşlerden
bahsederek ve bazı dikkat çekici örnekleri tartışarak, bu makale, kültürel miras çalışmalarında son on yılda yapılan
tartışmalar ışığında Süryani mimari mirasını değerlendirmek için başka türlü bir bakış açısı geliştirmenin gerekliliği
üzerinde durmuştur. Bu yeni bakış açısı yapıları fosilleştirmek yerine anlamlarını önceliklendirmeli, bu yapıların
ve onları restore etmenin sembolik önemine vurgu yapmalıdır. Ancak bunu yaparken topluluğun katılımından taviz
vermeden profesyonellerin de sürece dahil olması sağlanmalıdır.

Anahtar Kelimeler: Azınlık, Kimlik, Koruma, Yeni Kültürel Miras Teorileri

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PRESERVATION OF THE ARCHITECTURAL HERITAGE OF THE SYRIAC CHRISTIANS IN THE TUR ABDIN: PROCESSES AND VARYING APPROACHES

Introduction emperors, either because they favoured the Miaphysite

cause or because they wanted to unite the church and
In the diverse population of south-eastern Turkey, the invest in this region for security reasons. The latter was
Syriac Christians stand out both as a religious and ethnic mainly due to the fact that it was close to the frontier with
minority. The population of the Syriac Christians has been the rival Sasanian Empire. Two remarkable examples of
concentrated in the city of Mardin and in the villages of imperial benefaction are the Dayr al-Zaʿfaran monastery
a limestone plateau to the east of Mardin which is called with spectacular sculpture which is highly classical in
the Ṭur ʿAbdin. This community is historically called character (Mundell 1981) and the monastery of Mor
Syrian Orthodox but terms like West Syrians, Suryoye, Gabriel, which contains one of very few 6th century wall
Syriacs are also used to define the community1. Syriac mosaics that have survived to the east of Constantinople
Christians still speak a dialect of Aramaic and are proud (Mundell and Hawkins 1981). These buildings can be
to be speaking the language of Jesus. It is not surprising considered amongst the earliest surviving Christian
that the community, its language and its written heritage monastic architecture in the world.
attract international attention. However, the architectural
heritage of this community is not less important.
The second period spans the first one and a half centuries
after the Arab conquest of the region in 640 AD. In
In Mardin and the Ṭur ʿAbdin there are remains of more that period, many churches and monasteries were built
than two hundred Syriac churches or monasteries, dating or rebuilt and certain architectural features began to be
to various periods. In this paper, our focus will be mainly faithfully repeated, forming an architectural vocabulary
on the Ṭur ʿAbdin. Neglect by state authorities coupled that can be associated with the Syriac Christians (Keser-
with emigration of the Syriac Christians due to political Kayaalp 2013). Thus the foundations of a specifically
insecurity in the region had left many of the buildings Syriac architecture were laid. Mardin and the Ṭur ʿAbdin
unattended and in ruins. This article will focus on a were ruled by various Muslim Arab dynasties until the
period of about fifteen years up until last year, when the Artuqid Turks came to power in the 12th century. The
situation changed dramatically. In the first part, we shall Artuqids were great builders and have been considered
briefly present the features that make the architectural tolerant to their Christian subjects. John of Mardin who
heritage of the Syriac Christians unique and important. In was the Syriac bishop of Mardin between 1125 and 1165
the second part, we shall focus on the remarkable change is known for his many construction works (Vööbus
that this heritage has undergone in the last years. We 1975: 212- 220). In 1293, the patriarchate moved to
shall explain the processes of change through a number the monastery of Dayr al-Zaʿfaran and stayed there
of examples, which show the varying approaches of the until 1932. The Medieval Period can be considered as
Syriac Christian community and the state authorities the third important phase where we start to find artistic
towards the architectural heritage. In the third part we encounters between Christian and Islamic buildings.
shall emphasize the complexity of this heritage, composed Although there was sporadic building activity, there did
almost exclusively of religious buildings, belonging to not take place the systematic building or rebuilding in
an ethnic and religious minority. In this part, the heritage the later Medieval period. In the early twentieth century,
of the Syriac Christians will be contextualised within the missionary activities resulted in the construction of
recent discussions about approaches to cultural heritage. some churches, especially in the city centre of Mardin.
Ṭur ʿAbdin was not affected by this development but
remained predominantly Christian.
Why is Syriac Christian Architectural Heritage
Important?
Diaspora communities of Syriac Christians are building
The churches and monasteries of the Ṭur ʿAbdin are churches in the countries in which they live (Rabo 2013).
important on many different levels. Archaeologically, However, they accord greater symbolic importance to the
three periods stand out. The first is the Late Antique churches in the Ṭur ʿAbdin. These churches are not only
period, before the Arab conquest of the region. Texts monuments testifying to a glorious and ancient history
mention the foundation of monasteries in the region as but also part of a holy landscape. The patriarch of the
early as 4th century but the earliest Christian remains Suryani, Mor Ignatius Zakka I Iwas, said: “As Patriarch
date to the 6th century. The region seems to have been of the Syrian Church, we regard Ṭur ʿAbdin as a holy site,
a refuge for the Miaphysite Syriac Christians who did second only to Jerusalem, and look on our visits there as
not agree with the Council of Chalcedon (AD 451). pilgrimages” (Hollerweger 1999: 7). Yet in the eyes of
However, it sometimes also attracted the benefactions of the Syriac Christians the importance of the Ṭur ʿAbdin
extends beyond religion. It has gradually gained ethnic
connotations. It is the homeland with whom the Syriac
1
See Teule 2012 for various contemporary terms that are used to
identify this community. Christians associate and identify themselves, and about
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Elif KESER KAYAALP

which they teach their children. Thus the architectural The return of the emigrated Syriac Christians has been on
heritage in the Ṭur ʿAbdin with its churches and the agenda since the beginning of these fifteen years, when
monasteries defines their roots. As Teule has determined, the then prime minister Bülent Ecevit invited them to come
one could even say that “the disappearance of a Suryoyo back and said that their rights would be guaranteed by the
presence in the Ṭur ʿAbdin would mean the end of a state. The numbers of those returning were exaggerated by
Suryoyo identity”(Teule 2012: 56). the press. Gabriel Akyüz, the priest of the Forty Martyrs
Church in Mardin, says that around forty families may
have returned. Nevertheless, their mark on the landscape
At the beginning of the 20th century, when Gertrude Bell
has been remarkable, especially in the village of Kafro.
recorded the churches and monasteries of the region,
The newly built villas in this village were criticised by
most of the churches were active but some were already
some and defended by others (Oberkampf 2012: 134). The
in ruins (Bell - Mango 1982). Naturally, those which were
wave of returning Syriac Christians or in fact the rumour
active had already undergone several repairs. Migrations
that they were returning created a positive atmosphere in
of Syriac Christians out of Ṭur ʿAbdin started mainly in
the region. However, the most important factor for the
the 1950s and increased dramatically in the 80s and 90s
change in Syriac Christian architectural heritage seems to
because of economic and security reasons. Today there
be the impact of the diaspora community.
are around two thousand four hundred Syriac Christians
in Mardin and Ṭur ʿAbdin. The decrease of the number
of the members of the community resulted in an increase Over the years the diaspora community has achieved
in the number of abandoned churches and monasteries. social, economic and educational stability. The Syriac
In the 90s, thanks to initiatives of the community, some Christians who left for Istanbul or Europe have started
renovations and building works were done in some of to come and visit the churches and monasteries that they
the structures. In Mor Gabriel monastery, there are many left behind. Some built new houses, others renovated
old restorations and additional buildings recorded in the old. Those who do not have houses anymore stay in
the inscriptions (Bilge 2011: 305-331). However, these one of the many guest houses recently built next to the
repairs and building activities are minor when compared churches or monasteries (Figs. 1 - 2). Syriac Christians
to those undertaken in the last fifteen years. coming to the region faithfully visit as many churches and
monasteries as they can and repeat this ritual almost every
year. They want to see their heritage in the Ṭur ʿAbdin
Overview of the Changes in the Region and the thriving and they have started to contribute in this end.
Restoration Processes Their involvement has resulted in a considerable change in
South-eastern Turkey has been a volatile region since the heritage during the last fifteen years. In the following
the early 80s. After the arrest of the head of the PKK section, we will try to shed some light on this complicated
in 1999, there had been a international process.
relatively peaceful period,
despite some interruptions,
until the summer of
2015. Since then conflict
escalated again. There has
been serious destruction of
heritage in the past year in
the region, including some
also in the Syriac churches.
Between approximately
2000 and 2015, the Syriac
Christian heritage has seen
the most dramatic and
extensive change since the
early Middle Ages. At least
fifty monuments have been
repaired and many annexes
and bell towers have been
added to the churches and
monasteries.
Figure 1 - Guest House of Mor Abrohom Monastery, Midyat. / Mor Abrohom Manastırı’nın
Misafirhanesi.
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PRESERVATION OF THE ARCHITECTURAL HERITAGE OF THE SYRIAC CHRISTIANS IN THE TUR ABDIN: PROCESSES AND VARYING APPROACHES

clearly illustrated in a 2006

inscription in Mor Gabriel
monastery: “To the glory
of God and in honour of the
Bearer of God (Mary), and
of the saints and Martyrs,
this monastery has been
restored, renovated and
embellished, with monks
and nuns, with teachers and
students, with buildings and
gardens, through the great
care of Mor Timotheos
Samuel Aktaş, bishop of
Ṭur ʿAbdin and abbot of
Mor Gabriel, at the expense
of the Syrian Orthodox
faithful and of Christians in
general. This was inscribed
as a record in the year 2006.
Figure 2 - Guest House of the village church of Sare. / Sare’deki köy kilisesinin Misafirhanesi.
Let everyone who reads
this pray for all who have
been, and continue to be,
involved” (Brock 2012: 193).
Although there are a few exceptions, which we shall deal
with in some detail below, funding for most of the repairs/
renovations came from the diaspora. The money was Sometimes the names of the people who undertake
usually collected by foundations named after the villages the whole construction or of those who contribute to
from which their members come. The collected money the construction of an architectural element, such as a
usually went to the repair of the church in that particular staircase, a guesthouse have been recorded on tiny plaques
village or was sent directly to the bishopric of Ṭur ʿAbdin or carved as an inscription (Fig. 3). A remarkable exception
to be used where the bishopric thinks appropriate. It was is found in the church of Mor Gevargis in the village of
a collaborative initiative with input from many people, Qal at Almar’a located to the east of Mardin where the
ʿ

whose names usually remained anonymous; as was benefactor placed his bust in the courtyard of the church
and the grave of his wife just
below the bust, both facing
the monastery of Dayr al-
Zaʿfaran (Fig. 4).

In many cases, the churches

that were restored are those
that had been abandoned
and had remained closed
for thirty to forty years.
After the restorations which
cost hundreds of thousands
of liras, these churches
were opened with big
celebrations. For example
in 2010, two thousand
people celebrated for two
days the opening of the Mor
Eshoyo and Mor Kuryakos
churches in Anḥel. Syriac
Christians from Iraq
Figure 3 - Building plaque from Dargeçit recording the name of the person who renovated the walls.
/ Dargeçit’te duvarı restore eden kişinin adının kaydedildiği levha.
and Syria also attended
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Elif KESER KAYAALP

the celebrations. The community who

participated in the opening emphasized the
symbolic importance of these restorations
which would keep alive the hope that
those who migrated to various countries
of Europe might return. The participants
also claimed that until now, the repairs and
works had been due to personal initiatives
but that from now on it would be rather a
collective act of those who wanted to come
back and live in their land2.

In the churches and monasteries, two main

construction activities could be seen: the
building of annexes and bell-towers, and the
repair of existing structures. The annexes
Figure 4 - Bust of the benefactor in the background in the church of Mor Gevargis in the
village of Qalʿat almar’a. / Qalʿat almar’a köyündeki Mor Gevargis kilisesinde kiliseyi were usually guest houses, reception halls,
onaran kişinin arkaplanda görünen büstü. dining halls, water tanks, offices and burial
chambers which result from the needs of
the local and the visiting community. They
were usually done in the same style, made of
concrete covered with stone cladding. They
are usually decorated with stone carving
which is still an active profession in Mardin
and Midyat (Fig. 5). The constructions were
often undertaken by the local workmen
groups under the supervision of the head
monk of the monastery or the priest of the
church. The critical decisions were also
taken by them.

In the repair of the old churches, there

seemed to be some unwritten rules,
for example removing the plaster and
exposing the brick or stone construction
Figure 5 - Additions to the church of the village of Be Qusṭān near Ḥāḥ. / Hah work. White cement was commonly used
yakınlarındaki Be Qusṭān köyünde kiliseye eklenen yapılar. between the stones to strengthen the walls.
In some cases, the newly built structures
have an old look. To achieve this, mud is
applied on white limestone to make it look
yellowish, the colour that the limestone
will take after some time (Fig. 6). Most of
the bell towers built in the last ten years
look as if they were built in medieval
times. Unfortunately, in some cases, like
in Dargeçit, the quality of workmanship
and material was so bad that after a few
years, the renovated churches deteriorated
again. Another contributing factor is the
absence of the community to take care of
the churches whose keys are kept in the
municipality for the rare visitors.
2
News dating to 23 Ağustos 2011. http://www.
suryaniler.com/haberler.asp?id=786 (last accessed
Figure 6 - Entrance to the monastery of Mor Yaʿqub at Ṣālaḥ. / Ṣālaḥ’taki Mor Yaʿqub on 03.06.2016).
manastırının girişi
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PRESERVATION OF THE ARCHITECTURAL HERITAGE OF THE SYRIAC CHRISTIANS IN THE TUR ABDIN: PROCESSES AND VARYING APPROACHES

Figure 7 - The old and the new in the monastery of Mor Yaʿqub at Ṣālaḥ, from north. / Kuzeyden bakınca Ṣālaḥ’taki Mor Yaʿqub
manastırında eski ve yeni.

headman of the village not to let

any sort of intervention without
the involvement of professionals.
Unfortunately, the church suffered
some damage in the explosion in
May 20163.

Almost all the construction work in

these buildings were in fact done
with official “permits” received
from the Superior Council for
the Conservation of Cultural
Properties. These permits were
usually for “simple repair work”
but what is done usually has a much
greater scope. The reason why the
Syriac Christians preferred such
Figure 8 - The church and annexes in the monastery of Mor Yaʿqub at Ṣālaḥ. / Ṣālaḥ’taki an approach is the complexity and
Mor Yaʿqub manastırının kilisesi ve ek binaları. usually unapproachable nature of
the bureaucracy. As a result, under
In some important churches or monasteries the new the title “simple repair work”, bell-
structures compete with the old churches in scale. For towers, water-tanks, and guest houses are built. Mutual
example the three-storey guest house in Mor Yaʿqub trust seems to have vanished.
at Ṣālaḥ is higher than the 6th century church next to it
and together with the gigantic water tower, it affects
the silhouette of the monastery dramatically (Figs. 7 Approach of the State Authorities
and 8). Although these large concrete structures were
built next to it, the spectacular 6th century church in the To protect the heritage of the Syriac Christians has
monastery was left untouched. It was acknowledged not been the priority of the state authorities. They
that it should receive professional attention. The nevertheless criticize the Syriac Christians for seeing
monks in charge of the construction work have great these structures as “their own” and complain that
dedication and emphasized that in the past they were they are “damaging the heritage of humanity (or
ashamed of the bad state of their buildings. In the world heritage) by doing unscientific repairs.” In
case of the church of el Adhra at Ḥāḥ, defined as 2012, more than ten years after their construction,
the “crowning glory” of the Ṭur ʿAbdin by Gertrude the Superior Council for the Conservation of Cultural
Bell, projects were prepared for the construction of
an additional building to the church. However, some 3 http://www.hurriyet.com.tr/jandarma-karakoluna-bombali-ara-
of the members of the diaspora community asked the cla-saldiri-40109018.
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Elif KESER KAYAALP

In another case, the Diyarbakır Regional Council for

the Conservation of Cultural Properties agreed on
the demolition of the guest house in the courtyard
of the Virgin Mary Church in İdil (Fig. 10). This
was not a sudden decision. In 2005, the Diyarbakır
Regional Council for the Conservation of Cultural
Properties wrote a report on the project submitted to
them stating that the guest house should be built a
single storey and in a different location. However,
the construction in the site started following the
old project. Having noticed this, the Conservation
Council took the decision to destroy the building.
Although this decision was not carried out, it caused
a great concern among the diaspora in Europe and
the academics of Syriac Studies. According to the
state authorities, the fact that these buildings were
never demolished and that Syriac Christians feel free
to do repairs and changes in the buildings is proof
of a “positive discrimination” towards the Syriac
Christians.

The inclusion of the state authorities in the preservation of

the Syriac heritage has until recently been limited to the
decisions related to the destruction of annexes. As we shall
discuss in the next section, the authorities seem to have
lost their credibility in the eyes of the Syriac Christians
although they were trying to take some positive steps. The
villages of Acirli (Derizbin), İzbırak (Zāz), Anıtlı (Ḥāḥ) and
Gülgöze (ʿAyn Wardo) have been declared preservation
Figure 9 - New constructions in the village of Zāz / Zāz köyündeki sites. Although this may be considered a positive step, it was
yeni yapılar.
perceived as an attack by some people from the community
(see below). Archaeological excavations have been initiated
by the Museum of Mardin in the church of Mor Sovo at
Ḥāḥ and the church of Mor Yaʿqub at Nusaybin. The latter
has been added to the temporary list of the UNESCO World
Heritage list through the efforts of the Museum of Mardin.
Last year, the Syriac family taking care of the building had
to leave Nusaybin because of the recent clashes and the faith
of this building in the future is unknown.

Approach of the Syriac Christians

Heritage provides a physical representation and reality to
the ephemeral and slippery concept of ‘identity’(Smith
Figure 10 - Guest House in İdil. / İdil’de Misafirhane. 2006: 48). In the case of Syriac Christian heritage, we have
mentioned the importance of the Ṭur ʿAbdin. If the heritage
is in good condition, it means that the community is thriving
Properties decided on the demolition of the bell- and present in the region. Thus, not only the heritage but also
tower and the annex built in the courtyard of the its restoration and maintenance are symbolically loaded. It
church of the village of Zāz (Fig. 9)4.The decision has been argued that “it is the act of conservation itself that
was not executed. makes an object part of the cultural heritage, not the cultural
heritage that demands conservation”(Munoz Vinas 2005:
176) and that the ultimate goal of conservation is not to
4
News dating to 11.06.2012. http://www.suryaniler.com/forum. conserve the churches but to retain their meaning for people
asp?fislem=cevaplar&kategoriid=4&ustid=5373 (last accessed
(Munoz Vinas 2005: 213).
on 03.06.2016).
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PRESERVATION OF THE ARCHITECTURAL HERITAGE OF THE SYRIAC CHRISTIANS IN THE TUR ABDIN: PROCESSES AND VARYING APPROACHES

When the Conservation Council took the decision to local Syriac Christian community, especially some of
destroy the guest house in İdil, Şemon Gösteriş, the the monks and priests, are extremely sensitive about
director of the Syriac Christian foundation in İdil, did criticism levelled against their construction works.
not conceive this decision as a step to preserve Syriac They find it rude, belittling and lacking in empathy
Christian heritage. He argued that while they had and understanding. An interviewer of Tozman said
expected to receive praise, they were faced with the “It would be our money we would be spending, so
demand to undo their work. He claims that the building what does the state want? If they got experts to help
contributes to the development of tourism in İdil where us, send them, they are welcome! Or send us an
there is not a single hotel and he adds: “They have to official to observe what we are doing but give us the
reconsider the decision. Otherwise we will think that permission to do something” (Tozman 2012: 150).
this action is part of the pressure that the members This statement shows that they are not against the
of other religions have been experiencing in the past involvement of professionals or state authorities but
years. It is a fact that in the last few years there is want to have a say on their heritage.
considerable pressure on the Syriac Christians.5”As
mentioned before, the Conservation Council stated
On the other hand, some members of the diaspora
that the guest house should be built single storey and
community emphasize that these churches and
in a different location. Their decision was not taken
monasteries are not only theirs and that they should
into consideration. Gösteriş’s comments show that
be seen as world heritage. The community in Istanbul
although the Conservation Council’s decision may be
in particular has been advocating the importance of
well-intended, it may resonate differently in the ears
the involvement of professionals in the process and
of the Syriac Christians.
of the application of “universal and scientific” rules
of conservation, although this is not always well
It is only natural that the Syriac Christians want to defined. In his chapter entitled “A brief excursion
see their monuments in good condition. As Harrison to the real world” in his influential book entitled
has observed (Harrison 2010: 245), the architectural “Contemporary Theory of Conservation”, Munoz
heritage is something that binds minorities to their Vinas talks only about the problems between the
homeland and to the new places in which they settle. scientists and conservators (Munoz Vinas 2005: 80)
However, as we have mentioned the state authorities but the absence of professionals does not present
are not seen as partners. In a recent book on Mor itself as a problem in the West.
Gabriel and court cases against the monastery,
Tozman argued that the Turkish state uses the
Some members of the Syriac Christian community
cadastral planning of lands and preservation orders
started to see the absence of professionals in these
as instruments of discrimination (Tozman 2012).
processes as a real problem. The community in
In 2000s new cadastral plans were initiated and
Istanbul has been involved in the restoration of
this caused serious problems for Syriac Christians
several churches in Mardin city centre. As they
who lost some of their monuments and lands to the
migrated mostly from Mardin, their involvement has
State Treasury. The Mor Gabriel case is one of the
focused on the churches in the centre of this city and
many examples. One would assume that having
on Dayr al-Zaʿfaran, the seat of the bishop of Mardin
preservation orders is a positive step to protect the
only 3 km away from the city centre. They have
monuments of the region, however, Tozman and the
criticised the works done in the Ṭur ʿAbdin by the
people he interviewed see it as an attack on their
community in Europe. Their biggest initiative was the
spiritual foundation (Tozman 2012: 147).
restoration of Dayr al-Zaʿfaran monastery. For that,
they approached the European Union for funding.
Tozman interprets preservation orders as an The union funded the project with €620,000. The
instrument for state who wants these monuments project and application were done by professionals. It
to decay because all repairs, even minor would be is the only restoration project in the region submitted
due to a permission from the Directorate General of to the Superior Council for the Conservation of
Foundations. He is astonished by the fact that the Cultural Properties and approved. Control of the
“entire village is declared an archaeological site”. implementation was done by academics from Middle
Although this would have been seen as a totally East Technical University on behalf of the European
positive step elsewhere, it is seen as an offence by some Union.
members of the local and diaspora community. The
The architect in charge of the restoration was a
5
News dating to 15.03.2011. http://www.suryaniler.com/haber- successful and experienced architect who, amongst
ler.asp?id=747 (last accessed on 03.06.2016).
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Elif KESER KAYAALP

other important projects, was also in charge of the situation when the attachment of the Syriac Christians
restoration of the Süleymaniye Mosque in İstanbul. to their holy sites is considered. A factor for such
She considers the restoration of the monastery a suggestion may be the ownership problems of
successful in many ways. Similarly the Syriac the monastery which today belongs to the State
Christian community in Istanbul who initiated the Treasury as a result of a mistake in the cadastral plan.
project is proud of the project which they think Nevertheless, opening the floor to discuss the use of
should set an example for the random repairs done Syriac Christians heritage for different purposes is a
in the Ṭur ʿAbdin region. However, some members remarkable step.
of the community were not happy with the result and
criticised the restoration harshly.
Need for a Change in Approach
They thought the stone and brick of the construction Contemporary conservation theory puts emphasis on
should have been exposed and the thin layer of white the symbolic meanings of an object or a building for
plaster in the church, which was a conscious and groups of people (Munoz Vinas 2005: 175). Rather
difficult decision taken by the architect, should not than asking how and with which method we should
have been applied. The other problem they mention conserve our heritage, the discussions on heritage
is that the roof which is now covered with earth could have started to put the people and human values at
not be used any more. This may give the impression the centre and emphasize that heritage should be
that no communication was established with the users inclusive not exclusive. This new understanding pays
of the building. However, the architect explained that more attention to interaction and interpretations and
she was very careful about the needs of the users. meanings with which people charge their heritage. In
this respect, the Council of Europe’s Faro Convention
on the Value of Cultural Heritage for Society is
While the Syriac Christian community in İstanbul significant and different from previous conventions
shows interest in the churches in Mardin city centre of the Council of Europe. Having come into force in
and Dayr al-Zaʿfaran, the community in diaspora June 2011, it emphsasizes the cultural meanings and
focused on the churches and monasteries in their values and the involvement of every single person.
villages of origin. Until very recently, they sent the According to it, heritage should serve the society
money and did not follow up what was done with it. and contribute to a peaceful and democratic society
The repairs were done according to the decisions of the and life style (Holtorf and Fairclough 2013:198-
monks or the bishop with local workmen. However, 200). The articles of the Faro convention are highly
in the last years, perhaps influenced by the awareness relevant for South-Eastern Turkey which has been a
about heritage and caution in the treatment of historic region of conflict for years. In August 2013, when
buildings in the western countries that they live, they the monastery of Deyr Ghazelke in Badibe was
have started to feel concerned. They have started to reopened after decades of abandonment and six years
stipulate that when a repair or construction is done in of restoration, the district governor (kaymakam)
these structures, professionals should be involved. of Nusaybin, the mayor, the high ranking soldiers,
a member of parliament, and representatives of
In 2006, a foundation called “Friends of St. Lazarus civil society organisations were present and gave
Monastery” was established in Sweden for the messages related to peace, multiculturalism and
preservation of the monastery of Mor Loʿozor in the brotherhood6.This kind of approach, seeing heritage
village of Habsenus (Mercimekli). This foundation as a meaningful part of current social issues, is more
collaborated with an organisation called “Cultural useful than “authorized heritage discourse” which
Heritage Without Borders” in developing a learned fossilises heritage (Mydland and Grahn 2011: 584).
approach to the protection of this monastery which
has suffered from deterioration and looting in the past In this new discourse about heritage, it has been
years. This organisation paid for the drawing of the emphasized that instead of insisting on conservation,
survey projects in 2009 and supported the organisation one should embrace creativity and the reproduction
of two meetings (in Midyat in 2010 and in Gothenburg of the heritage by communities who attribute to them
in 2013). The meeting in Midyat brought together all new meanings. The buildings should not be turned
the civil society organisations and representatives in into “cult objects” or treated as if they were frozen
the village in order to discuss the fate of a Christian in history (Smith 2006: 48, Holtorf and Fairclough
building. The main theme was “dialogue.” The 2013: 199, 200). In that respect, as Smith argued,
conversion of the monastery into a dialogue centre has
also been discussed. This is a radical and exceptional 6
News dating to 27.08.2013. http://www.suryaniler.com/haber-
ler.asp?id=1037 (last accessed on 03.06.2016).
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PRESERVATION OF THE ARCHITECTURAL HERITAGE OF THE SYRIAC CHRISTIANS IN THE TUR ABDIN: PROCESSES AND VARYING APPROACHES

“the idea of ‘heritage’ cannot be reduced to a concern the Syriac Christian community by a group of stone
with materiality; rather, heritage is more usefully masons without the involvement of a professional.
understood as a discourse that frames a set of cultural State authorities have criticised some of these actions
practices that are concerned with utilizing the past and in a couple of cases, they, in fact, ordered the
for creating cultural meaning for the present.”(Smith demolition of the additional buildings.
2015: 459). These ideas are especially relevant for
the heritage of an ethnic and religious minority in
Given the problems Turkey faces in dealing with
a disadvantaged part of a developing country. While
heritage in general, it would be unrealistic to think
talking about the heritage of Syriac Christians, the
that any steps to protect these listed buildings or to
discussion should go beyond good or bad restorations
initiate a discussion forum with the engagement of
but include how the community identify themselves
the community would be taken. Additionally, the
and continue their lives both in the region and in
situation in the region since the summer of 2015 does
diaspora. Most of the Syriac Christians find the
not provide much hope for the near future. That is why
approach of the state authorities rigid and lacking in
it seems that preventing the decay of these buildings
empathy.
is only up to the community for whom the well-being
of these buildings have a great symbolic value, as
Heritage is produced by people according to their by renovating their buildings, the community in
contemporary concerns and experiences and it is diaspora revitalise the glorious past that they teach
about present (Harvey 2010: 320). It is not only about to their children.
the people who live in or close to these places or use
them regularly but also for those in the diaspora.
Keeping the recent discussions in heritage studies
As has been pointed out by Harrison, it is important
about not turning buildings into cult objects but
for diaspora communities to create heritage “to
understanding the meanings attributed to them in
bind themselves both to their homeland and to the
mind, the preservation of the architectural heritage
new places in which they settle”. Thus not only the
of Syriac Christians in Turkey should be discussed
heritage but also its restoration and maintenance are
in a different way. Engagement of the community
symbolically loaded. It has been argued that “it is the
is an important element in the preservation of the
act of conservation itself that makes an object part
heritage. Its absence presents itself as a problem in the
of the cultural heritage, not the cultural heritage that
Western context where professionals almost naturally
demands conservation”(Harrison 2010: 245) and that
get involved in the project and where the engagement
the ultimate goal of conservation is not to conserve
of the community is desired. In the context of the
the churches but to retain their meaning for people
heritage of Syriac Christians in Turkey, engagement
(Munoz Vinas 2005: 213). However, one should
of professionals is required without destroying
not forget that these theories are produced when
the spirit of the already engaged and persevering
the absence of non-professionals is not an issue.
community.
As Winter has pointed out, how heritage is studied
should be pluralised and the western approach should
be widened (Winter 2014). As we have shown, in the
case of the preservation of the architectural heritage
of Syriac Christians, western approaches are not
enough to explain the complex processes or to solve
the problems.

Conclusion
The architectural heritage of Syriac Christians is not
only historically and archaeologically important,
it is also strongly related to the present and to the
identity of the modern community. In the past fifteen
years, although interrupted last year, heritage has
been recreated in the region through the extensive
renovation and building projects. The changes in the
churches and monasteries are dramatic and usually
similar. With a few exceptions, all the renovations
and restorations are done with the financial support of
68
Elif KESER KAYAALP

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