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There is a Turkish saying, “May I turn into an Arab,” meaning that if what I am saying is incorrect, may God punish me by turning me black (like an Arab).
Turks are, of course, not known for their political correctness and as unbelievable as it may sound, black street cats and dogs are still called “Arab” in Turkey, yet no one seems to think it something weird. Indeed, a standard Turkish dictionary reveals 10 or so sayings about Arabs, almost all of them derogatory.
Although centuries of multiculturalism in the Ottoman days left their effects on language, very few Turks today have any idea about their neighbors. The recent government move to lift border restrictions with Syria, however, has led to an exchange in trade and in visitors.
From Antakya to Aleppo
With a taxi from Antakya in the Mediterranean province of Hatay, the road to Syria’s second largest city of Aleppo is not that far. At first sight, Syria looks much less prosperous, much less cleaner and much more religious than Turkey.
While not as world-famous as the capital of Damascus, Aleppo is undergoing renovations and that should be completed within five years’ time. Beneath the apparent (Muslim) religiosity, 10 percent of the population is Christian – signifying a diversity that has since been lost in Turkey. Moreover, with the young Bashar al-Assad in power, the country is gradually opening up to the world, especially with tourism, even if it remains a one-party system.
We stayed in the old city close to Bab Antakia, or Gate of Antioch. The old city is not that attractive if you are a freak about filthy places but it has its charm in the sense of it being so local. Many people prefer to stay in the Christian part of the city, in al-Jdeda, which is home to good Armenian restaurants like Sisi.
We also took long walks in neighborhoods like Azaiza which is full of old beautiful houses. It was a pity to miss out on the city’s imposing citadel because it was closed but you can wander around in the neighborhood and visit the souq.
When walking around Aleppo, one quickly notices the Armenian orphanages and churches full of dedications to 1915. In fact, it breaks one’s heart to see many graveyards for Hagops and Kevorks born in Sivas, Yozgat or Tokat, which were once multicultural cities but have since become dire Central Anatolian bastions of Turkish nationalism. In fact, seeing an Armenian fisherman who hung an Armenian flag right next to the Syrian flag in front of his store really makes one question things: No matter how much Turks claim to live in a democracy while Syria does not, any Armenian shop owner would have to be utterly mad to hang an Armenian flag in his shop window in Turkey.
Full of anger and frustration at the situation, the best a traveler can do is head to the iconic Armenian-owned Baron Hotel for a drink. The hotel’s bar is seriously frozen in time with Pan Am signs still decorating walls while 60-year-old waiters liquor you up.
On the road to Damascus
In the Syrian capital, meanwhile, there is the boutique hotel, the Old Vine, inside the old city. While more expensive, the accommodation is charming and peaceful that also happens to be close to Umayyad Mosque in Damascus.
When one visits the Damascus landmark, it quickly becomes evident that people have a totally different relationship with mosques in Syria than in Turkey. First of all, mosques seem to be spaces for socialization. Indeed, when one enters the courtyard, one can see families talking while children are playing. Unlike in Turkey, you are supposed to take off your shoes not only inside but also outside. While women in Turkey rarely go to mosque, it seems many in Syria go – at least at Umayyad Mosque. Lastly, the architecture of the Umayyad Mosque itself attests to an amazing synthesis of East and West as it was built over a church and carries the concept of arcades to a poetic beauty.
Meanwhile, at the Museum for National Art there is another mosque that this time looks much more familiar, having been built by Mimar Sinan – the architect of Istanbul’s Blue Mosque. Syrian mosques, however, are generally much more different than Turkish mosques, possessing more elegant minarets.
The souq in Damascus is definitely more interesting than the one in Aleppo but it is the back streets of Damascus that are so exciting. Passing by the nargile café where the last hakawati (story teller) still explains stories (with his sword), we start seeing all sorts of churches, ornament stores and old and decrepit buildings.
Turkish and Arabic
Ironically, bar common abstract words like “independence,” “process,” “future,” “collection,” “guarantee,” “submit” and the like between Turkish and Arabic, communication is difficult.
“Can you read the Quran?” one taxi driver asked.
“In Turkish, yes,” this author said, adding, “Compared with you, we are light Muslims,” in response to the man’s disappointment – to which the taxi driver added, “sugar free.”
Practical information
Travelers should be warned, as Syrian bank machines might not accept visitors’ bank cards. As such, carrying extra cash is advised.
Also, many taxis do not possess meters, so it is necessary to bargain on a price up front.
Turks are, of course, not known for their political correctness and as unbelievable as it may sound, black street cats and dogs are still called “Arab” in Turkey, yet no one seems to think it something weird. Indeed, a standard Turkish dictionary reveals 10 or so sayings about Arabs, almost all of them derogatory.
Although centuries of multiculturalism in the Ottoman days left their effects on language, very few Turks today have any idea about their neighbors. The recent government move to lift border restrictions with Syria, however, has led to an exchange in trade and in visitors.
From Antakya to Aleppo
With a taxi from Antakya in the Mediterranean province of Hatay, the road to Syria’s second largest city of Aleppo is not that far. At first sight, Syria looks much less prosperous, much less cleaner and much more religious than Turkey.
While not as world-famous as the capital of Damascus, Aleppo is undergoing renovations and that should be completed within five years’ time. Beneath the apparent (Muslim) religiosity, 10 percent of the population is Christian – signifying a diversity that has since been lost in Turkey. Moreover, with the young Bashar al-Assad in power, the country is gradually opening up to the world, especially with tourism, even if it remains a one-party system.
We stayed in the old city close to Bab Antakia, or Gate of Antioch. The old city is not that attractive if you are a freak about filthy places but it has its charm in the sense of it being so local. Many people prefer to stay in the Christian part of the city, in al-Jdeda, which is home to good Armenian restaurants like Sisi.
We also took long walks in neighborhoods like Azaiza which is full of old beautiful houses. It was a pity to miss out on the city’s imposing citadel because it was closed but you can wander around in the neighborhood and visit the souq.
When walking around Aleppo, one quickly notices the Armenian orphanages and churches full of dedications to 1915. In fact, it breaks one’s heart to see many graveyards for Hagops and Kevorks born in Sivas, Yozgat or Tokat, which were once multicultural cities but have since become dire Central Anatolian bastions of Turkish nationalism. In fact, seeing an Armenian fisherman who hung an Armenian flag right next to the Syrian flag in front of his store really makes one question things: No matter how much Turks claim to live in a democracy while Syria does not, any Armenian shop owner would have to be utterly mad to hang an Armenian flag in his shop window in Turkey.
Full of anger and frustration at the situation, the best a traveler can do is head to the iconic Armenian-owned Baron Hotel for a drink. The hotel’s bar is seriously frozen in time with Pan Am signs still decorating walls while 60-year-old waiters liquor you up.
On the road to Damascus
In the Syrian capital, meanwhile, there is the boutique hotel, the Old Vine, inside the old city. While more expensive, the accommodation is charming and peaceful that also happens to be close to Umayyad Mosque in Damascus.
When one visits the Damascus landmark, it quickly becomes evident that people have a totally different relationship with mosques in Syria than in Turkey. First of all, mosques seem to be spaces for socialization. Indeed, when one enters the courtyard, one can see families talking while children are playing. Unlike in Turkey, you are supposed to take off your shoes not only inside but also outside. While women in Turkey rarely go to mosque, it seems many in Syria go – at least at Umayyad Mosque. Lastly, the architecture of the Umayyad Mosque itself attests to an amazing synthesis of East and West as it was built over a church and carries the concept of arcades to a poetic beauty.
Meanwhile, at the Museum for National Art there is another mosque that this time looks much more familiar, having been built by Mimar Sinan – the architect of Istanbul’s Blue Mosque. Syrian mosques, however, are generally much more different than Turkish mosques, possessing more elegant minarets.
The souq in Damascus is definitely more interesting than the one in Aleppo but it is the back streets of Damascus that are so exciting. Passing by the nargile café where the last hakawati (story teller) still explains stories (with his sword), we start seeing all sorts of churches, ornament stores and old and decrepit buildings.
Turkish and Arabic
Ironically, bar common abstract words like “independence,” “process,” “future,” “collection,” “guarantee,” “submit” and the like between Turkish and Arabic, communication is difficult.
“Can you read the Quran?” one taxi driver asked.
“In Turkish, yes,” this author said, adding, “Compared with you, we are light Muslims,” in response to the man’s disappointment – to which the taxi driver added, “sugar free.”
Practical information
Travelers should be warned, as Syrian bank machines might not accept visitors’ bank cards. As such, carrying extra cash is advised.
Also, many taxis do not possess meters, so it is necessary to bargain on a price up front.
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