The Alawites and Greeks

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The Alawites are an ethno-religious tribe of both semitic and hellenic origin, indigenous to the coastal region in Syria, of Latakia, Tartous as well as Antioch. They neither proselytize, nor accept converts- as Alawism is a closed sect, passed through lineage only. In other words, one cannot become an Alawite-one is either born an Alawite, or not. They have three different names in history, Ansariya, Nusairiya, and Alawiyin. The terms Ansariya or Nusairiya have been given two different interpretations. About the time of the Crusades, roughly the year A.D. 1000, the name was explained as a derivation of the term “Nazarei” which means “small Christians”. Moreover it should not be overlooked that Pliny the Elder (79 A.D) called the inhabitants of this area, the Nazerini or Nazervi in his Natural History V 20 (17), 78 and 23 (19), 81.

Richard Pocoke, who travelled to Syria in 1738 wrote “The Noceres who live north-east of Latichea are spoken of by many.” Their religion seems to be some remains of paganism, they are much despised by the Turks and they seem rather fond of Christians”. -Travels in Egypt and Syria Vol ii, p208

At the time of the Arab-Islamic conquest in the 7th century, the Syrian coast was inhabited by Roman Christians and Pagans. It is amongst these Greek-speaking population, particularly the Mardaites-the Alawites can trace their ethnic ancestry to the shared Hellenistic and Byzantine heritage, as the Maridates were local Greek Christians known to be fiercely loyal to the Emperor in Constantinople. The Mardaites are best remembered today for fighting against the islamic invaders. In the 9th century source, “Futuh al Buldan”, the Islamic writer notes that Latakia, Antioch were among the last cities of Syria to capitulate. After the Muslim conquests the Umayyads and Abbasids attempted to ethnically cleanse the coastal region by settling Arab (Muslim) tribes along the coast and convert the local population, followed by the Mamluks in the 13-15th century, and the Ottoman occupation. These efforts ultimately failed, and the coast continued to resist these attempts. The Alawites resisted assimilation every time, not only in matters of geography but in faith and philosophy. Continuing the tradition of Graeco-Phoenician, Roman, Neoplatonic and Christian Gnosticism as key foundations of their beliefs. 

In the book, "An Ethnographical Collection From The Region of the Alawites", it was correctly noted that Islam was introduced to the Alawites and Rum/Greek Christians by way of massacres. The immense persecution continues until this present day. Their persecution is shared by that of the Rum and Greek communities of the coast as well. In the study by the French orientalist, Jacques Willercy (1940), the writer highlights the shared struggles of the Alawite and Orthodox Christians in Syria during the 20th century. Both communities suffered marginalization and exploitation, and were cut off from political and economic power. Willercy described their rural poverty, social exclusion and resilience, noting how this shared experience fostered a quiet rapprochement between them and the Orthodox Christians. The close bond between the Alawite and Greek Orthodox Christians in Syria is not only due to their close proximity, persecution under Islamic rule but through their shared ethnic ancestry. Both groups were targeted, heavily taxed, mistreated and outright massacred. These harsh conditions over time caused the Alawites and Christians to support, and protect one another. Forming a quiet, but enduring alliance rooted in shared suffering and exclusion by the hostile Muslim population. 

Despite the severe oppression marked by medieval fatwas marking the Alawites for certain death, a gentleness and kindness emerged - a willingness to honour the sacred in all its forms. It is not unusual to see the cross placed among their symbols of veneration, nor is it unusual to see the Seal of Solomon carved into their shrines. Historically, they actively shared in the exchange of philosophy during the Islamic Golden Age including embracing some elements of Islam themselves. For centuries, they shrouded themselves with the identity of Muslim for the sake of survival, but this was not enough. On March 7, the Alawite community suffered the Coastal Massacre when thousands of jihadis stormed the coast in a campaign to "exterminate the Alawites", a tragedy followed by the slaughter of the Greek Christians of Damascus on June 22 at the Mar Elias Church Attack. Both atrocities were committed by the same islamic terrorism. Weeks after, our brotherly Druze in Suwayda fell victim to the same wave of islamic violence.

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