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“People wandering around East Jerusalem might think that they are visiting a Turkish city. There are voluminous amounts of flags, stickers and signage, and the Turkish presence is very obvious. This includes charitable activity. In winter, they distribute heaters, warm clothing and food stamps. Last Ramadan, they handed out $100 to all businesses in the Old City. They are involved in the educational system, they renovate buildings and they organize heavily subsidized and even free trips [from Turkey to Al-Aqsa Mosque]. As someone on the ground here, I am constantly surprised by the scope of this activity."

a neo-Ottoman policy that Erdogan has been promoting over the past few years. Its goal is to bolster Turkish control in Jerusalem

“As far as he is concerned, the fact that the Ottomans once ruled here means that he is no stranger to Jerusalem. He is also challenging Israeli sovereignty in the city. Turkish activity in Jerusalem is his way of engaging in the soft conquest of al-Quds [Jerusalem].”

Israel has decided to put an end to this Turkish involvement in Jerusalem affairs

Israeli experts estimate that another person particularly concerned about the situation is King Abdullah of Jordan, who has a special status in Jerusalem as “Protector of the Holy Sites.” The Foreign Ministry’s statement refers to these Jordanian concerns. “In accordance with the peace treaty with Jordan, the Jordanians have a special status at the Islamic holy sites in Jerusalem. As such, we will not allow Erdogan to interfere with this special status, as they are doing now,” reads the statement.

the growing presence of Turkey’s Directorate of Religious Affairs in the Temple Mount compound. They come with lots of money, and their efforts are already bearing fruit. Erdogan’s popularity among the Palestinians is skyrocketing, and the main person to suffer for that is Jordan’s King Abdullah. He cannot compete with the funds that the Turks are pouring in, while his rhetoric on behalf of the Palestinians pales in comparison to Erdogan’s stinging attacks.”

“Erdogan’s ultimate goal is Erdogan himself. He wants to become 'Sultan of all Muslims.' Unlike Iran, for example, which has no access to Jerusalem, Turkey does have access to the city. Israel allows him to operate on the ground and emblazon Jerusalem prominently on his personal banner. This positions him as the greatest Muslim leader in the world.”

“He wants to return to rule over all those lands that were once controlled by the Ottoman Empire. We are witnessing Turkish activity of this kind not only in the Middle East but in the Balkans and Caucasus too

Mordechai Goldman has served for the past few years as the diplomatic and military analyst of the ultra-Orthodox daily Hamevaser. He attended ultra-Orthodox rabbinical colleges and studied psychology at the Israeli Open University. He also participated in the national civil service program. Goldman lectures to ultra-Orthodox audiences on the diplomatic process and on the Israel Defense Forces and consults with companies in regard to the ultra-Orthodox sector.

they aren’t maps of the Ottoman Empire, which was substantially larger, or the entire Muslim world or the Turkic world. They are maps of Turkey, just a little bigger

while countries like Germany, Italy, Bulgaria, and Hungary brought disaster on themselves by trying to forcibly rewrite their postwar borders, Turkey — under Ataturk and his successor — wisely resisted this urge

Erdogan, by contrast, has given voice to an alternative narrative in which Ataturk’s willingness in the Treaty of Lausanne to abandon territories such as Mosul and the now-Greek islands in the Aegean was not an act of eminent pragmatism but rather a betrayal. The suggestion, against all evidence, is that better statesmen, or perhaps a more patriotic one, could have gotten more.

Erdogan’s new sectarianism is evident in Mosul, where Turkey has warned of the risks to Sunnis should Shiite militias take control of the city. But the policy’s influence is clearest in Syria, where Turkey has been supporting Sunni rebels aiming to topple the Assad regime (including those now struggling to hold the city of Aleppo). In both Iraq and Syria, however, Turkey’s sectarianism has not been allowed to trump pragmatism. Ankara has been keen to maintain a mutually beneficial economic relationship with Iran despite backing opposite sides in Syria and in the past year has also expressed its willingness to make peace with Assad if circumstances require it.

Criticism of Erdogan’s neo-Ottoman foreign policy is now as likely to come from the Arab world as anywhere else

The Sultan Murad Brigade, comprising predominantly ethnic Turkmens, has been one of Ankara’s military assets inside Syria against both Bashar al-Assad’s regime and the PKK. Meanwhile, the Turkmen population living around Mosul and its surrounding area has been a concern and an asset for Ankara in Iraq. Turkish special forces have worked with the Iraqi Turkmen Front since at least 2003 in order to expand Turkish influence and counter the PKK in northern Iraq.

Turkish minorities in northern Greece and Cyprus have played a similar role. That is, their well-being has been a subject of genuine concern for Turkish nationalists but also a potential point of leverage with Athens to be used as needed

Erdogan has also emphasized a new element to Turkey’s communitarian foreign-policy agenda: Sunni sectarianism

Government rhetoric has been quick to invoke the heroism of Turkey’s war of independence in describing the popular resistance to the country’s July 15 coup attempt. And alongside the Ottomans, Erdogan routinely references the Seljuks, a Turkic group that preceded the Ottomans in the Middle East by several centuries, and even found a place for more obscure pre-Islamic Turkic peoples like the Gokturks, Avars, and Karakhanids that first gained fame in Ataturk’s 1930s propaganda

the points at which Turkey has proved susceptible to irredentism in the past have all come at moments of change and uncertainty similar to what the Middle East is experiencing today. In 1939, Ankara annexed the province of Hatay, then under French control, by taking advantage of the crisis in Europe on the eve of World War II

Ankara is all too aware of the fact that the power to do so remains the only rationale for foreign intervention that matters

took as its model another such deal between Turkey and Romania in 1936 as well as the better-known Greek-Turkish population exchange of 1923

Forced processes of homogenization are still part of the repertoire of nation-state building, and continue to shape our understanding of world order. Muslim presence in the southeastern periphery of Europe likewise continues to be viewed as problematic and even dangerous: As Piro Rexhepi observed in the book “White Enclosures,” their integration continues to be desirable for security but impossible racially.

Focus on religious identity allowed for a formal incorporation of these rather diverse populations into the Turkish national body. The asylum policy and the settlement laws defined migrants as Turks and those “affiliated with Turkish culture” to encompass all the Slav, Albanian and Greek Muslims, making Turkey­­ a safe haven for Muslim minorities fleeing oppressive regimes.

Dispossession, expulsions and massacres of diverse Muslim populations were already a grim reality of nation-building in southeastern Europe in the 19th century, when Greece, Montenegro, Serbia, Romania and Bulgaria were carved out of Ottoman provinces. In fact, the conquests of Ottoman Europe after 1699 normalized expulsion and compulsory conversion of local Muslims in the lost territories

During the Balkan Wars (1912-1913) Serbia, Montenegro, Greece and Bulgaria invaded the remaining Ottoman territories in Europe. Within several months, an estimated 1 million Muslims vanished, murdered and expelled from the regions taken over by these states. The shocking magnitude of the violence, which continued into World War I, made many Muslims wary of their future in the new nation-states and incited migration to the Ottoman Empire, itself in the midst of conflict.

19th-century definitions of South Slavic brotherhood envisioned Slav Muslims as potentially assimilable, distinguishing between “the Turks” as the non-Slavic Ottomans and “our Turks,” that is, Slav Muslims

so-called reform also included the vast properties of the Islamic pious endowments. Schools, mosques and Sufi lodges lost the land and incomes that were used to operate educational, religious and community services. Some land appropriations were symbolic: The 15th-century Burmali Mosque that visually defined Skopje’s main thoroughfare was simply torn down

In the 1920s, Catholic missionaries working in neighboring Kosovo, a former Ottoman province inhabited by Albanian Muslim and Christian populations and similarly incorporated into Southern Serbia, sent reports of massacres, assassinations, imprisonment and forced labor in a memorandum to the League of Nations, receiving no response.

Ivo Andric, an admired novelist and Yugoslav Nobel laureate, was also one of the highest-ranking Yugoslav diplomats in the interwar period. Eager to finalize the population transfer agreement with Turkey, he advised the government in Belgrade that Turkey was not only interested in the small group of ethnic Turks in Yugoslavia but also populations akin to Turks in their “mentality.” Repeating a constant theme in almost all of Andric’s novels, Muslims were described in his diplomatic correspondence as alien to the Balkans. For Andric, they were “Turks leftover in the territories of our Kingdom.”

over 2,000 Bosnians were settled along with Greek Muslims in the town of Izmir.

Turkish officials, faced with the constant influx of migrants, pursued agreements with the Balkan states that would offset the costs of migrant settlement. The 1934 Balkan Pact included minority clauses that allowed Turkish citizens to sell their properties in their former homelands. Turkish administrators also considered requesting an estimated payment from the Balkan nation-states to match the value of the properties that Balkan Muslims were forced to leave behind.

The Turkish Republic saw population growth as beneficial for economic development and national defense in the long term, as it worked to populate its eastern and western borderlands. Moreover, many of Turkey’s early administrators, as migrants and children of migrants themselves, understood these new waves of migration from a personal perspective.

Laws barred those speaking languages other than Turkish from settling in groups and limited the “foreign” presence to no more than 10% of a municipality, though the realities of the period frequently made these laws impossible to execute. The locals took on much of the burden of helping newcomers, begrudgingly sharing public resources. At the same time, the immigrants provided necessary manpower and introduced new methods in agriculture and certain industries. While Balkan languages largely disappeared with the following generation, enduring legacies, such as Balkan cuisine and music evoking the most personal memories of exile, acquired a place in the Turkish national heritage.

Today, no official recognition of the violent policies of “unmixing” exists, and barely anyone has heard of Yugoslavia’s attempted population transfer of 1939.

the international community’s preferred solutions to “ethnic conflicts” in Bosnia-Herzegovina and Kosovo remain equally tied to principles of nationalist homogenization and demarcation. A century after the foundation of modern Turkey and the first Yugoslavia, the legacies of that era’s mass migration and state violence persist.

alien Western political, economic and even sociocultural constructs were superimposed on most of the inhabitants of these new countries

It took the United States more than 100 years to become a somewhat stable, prosperous country, and this was accomplished despite a horrific civil war but also while separated by oceans from much of the rest of the world — not on the doorstep of Europe endlessly fighting balance-of-power wars, — and sitting on highly coveted ground consisting of two-thirds of a new source of energy that would power the 20th century.

what kept these artificial creations together was the on-the-ground military presence of the British, French and eventually the Americans. And when one of these three was not present, military dictatorship filled the void that emerged from colonialism, political immaturity, imperialist machination and the lack of a national identity

events of the past decade in the post-Cold War world altered this equation. The military dictatorships have been removed or are under siege, first with the US-led ouster of Saddam Hussein in Iraq in 2003 and culminating with the events of the so-called Arab Spring of 2011. We seem to be witnessing much of the Levant returning to its constituent parts, where the nation-state as a unit of analysis may no longer be valid. Iraq is once again on the verge of breaking down following the removal of US troops.

We may be witness to a generation-long process that will remap much of the Middle East. Perhaps outside powers will once again intervene to enforce new borders. If they do, will they get it right this time? Perhaps the indigenous peoples will continue to write their own history … and their own borders. Maybe all of this is inevitable no matter what regional or international powers decide to do

a project of modern coexistence that not only had to be imagined and designed, but also built

to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860

subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways

The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?

the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community

The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.

both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power

US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable

Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers

many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.

the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines

the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East

why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.

One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time

In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism

a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists

the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims

I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing

really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism

In Syria, Erdogan faces a quagmire mostly of his own making, and he shows no inclination to pull back. He got Turkey involved early, backing elements committed to deposing Syrian President Bashar al-Assad during protests nearly a decade ago.

Turkey’s troops and proxies still occupy parts of northeastern Syria, near the Turkish border, and will stay there, according to Erdogan, “until the last terrorist is destroyed.” Terrorist, by his lights, means not only the Islamic State, or Daesh, as he refers to it, but Syrian Kurdish forces that have been aligned with the United States, and which Turkey views as linked to the Kurdistan Workers Party (PKK), which is designated a terrorist group by Ankara and Washington.

campaign against the PKK includes attacks on the group inside Iraq as well

Libya, where Turkey has shifted jihadis it backed during the fight in Syria to Libya to fight on behalf of the Government of National Accord

Amberin Zaman writes that Azerbaijan’s military action, which set off the recent escalation, “was not sparked by accident but was preplanned by Azerbaijan and its regional ally Turkey.”

Turkey's all-in support for Azerbaijan, including providing arms and training, can allow Erdogan “to claim credit for winning back Azerbaijani territory, however little, [which] would be an enormous boost to his droopy poll numbers in the midst of a looming economic crisis."

Despite denials by Ankara and Baku, there are reports of Syrian jihadis joining the fray, sent there by Turkey

if Moscow comes to believe that Ankara has ulterior motives such as expanding its Turko-Islamist influence to the south Caucasus as part of Erdogan’s neo-Ottoman ambitions, it won't stand idle

as Turkish-Israeli relations go from bad to worse, both Ankara and Jerusalem are backing Azerbaijan in the conflict. Armenia recalled its ambassador to Israel because of Israel’s selling arms to Azerbaijan, as we report here.

he was seeking to establish an independent, or semi-independent, administrative status in the district of Jerusalem, which was at the time part of the Damascus governorate

What is astonishing is that Guizot did not ask if the Christians of the Orient, who were scattered all over the Orient, would agree to emigrate from their historic homelands to live in such a European protectorate. He did not even ask if the Muslims, who were the majority of the inhabitants of the Jerusalem Province and who also sanctified the city, would accept his project.

Reflecting the French Revolution’s legacy, and the spirit of state hegemony over its people, Guizot – throughout his long years in the Ministry of Education in the 1830s – endeavoured to spread public education across the country and establish at least one primary school in every community.In the meantime, the French colonial administration had started to secularise management and education in Algeria, which France had been occupying since 1830. If there is a degree of peculiarity in the Christian foreign policy of a secular and liberal minister, it is even more peculiar that Guizot was not a Catholic but a Protestant.

Guizot’s policy was not in any way religiously motivated. Nor was it Catholic. Guizot policy in essence was the policy of supporting minorities and using them to reinforce the status of the European powers in the confrontation with the majorities.

“Oh Arab League! Today 3,650,000 Arabs are our guests. Why don’t you see this? Why did they escape? They fled the Syrian barrel bombs. We are acting as their brothers. Did you spend a single penny for these people? Now you are making haphazard decisions about Turkey. So what if you do?”

the 22-member Arab League debated Turkey’s incursion into Syria and condemned Turkey for it, much to Ankara's disappointment.

“The Arab League, which didn’t raise its voice while Arabs, Kurds and Turkmens suffered the cruelties of terror, is disturbed by our struggle against terror. The Arab League’s condemnation of Turkey means supporting terror.”

Reactions in Turkey now show that 17 years of effort to create a new Arab image have failed. One indication is the angry reactions to Arab-language signs all over the country. Turkey's central Anatolian province of Eskisehir began efforts to use only Turkish in all sign boards, advertisements, noting that the public's aversion to Arabic signs has grown in response to Arab states' opposition to Turkey over its Syria operation.

the “Arabs are our brothers” thesis has been abandoned.

“Dictatorship always tries to keep things secret,” he explained. “These kinds of testimonies are against forgetting. They will preserve memory for the country and serve as a way to guard such things happening in the future.”

Ridha Moumni, a curator of the exhibit, insists it is not political, but a matter of history. Yet he is displaying events that Tunisia’s dictators sought to suppress.“We have a very rich heritage that no one knew about,” Mr. Moumni said. “Our goal was to show that Tunisian modernity did not start with independence or colonization.”

it provides a history lesson on the significant reforms of the era — the founding of the army, the drafting of a constitution and development of diplomatic relations — that helped forge a nation

Among the original documents on display, one abolished slavery in 1846 — before the United States did so

a constitution drafted in 1860 that recognizes the rights of all citizens, including Christian and Jewish minorities, and census registers, in Hebrew and Arabic, belonging to Tunisia’s ancient Jewish community

Another discovery is the diversity of Tunisia’s leaders — from the Christian foreign minister, Giuseppe Raffo, to a Circassian general, Kheireddine Pasha, and the former slave Mustapha Khaznadar, who married into the royal family and rose to become the bey himself.

A Tunisian Islamist named Said Ferjani told me a few weeks ago that such safeguards and guarantees would require what he called “a charismatic state.” It was the antithesis of all those sempiternal leaders, presiding over imperiums with hollow slogans and manipulating society’s components with cynicism portrayed as principle. A charismatic state could mend itself, reform, adapt and heal when it failed in its fundamental task, delivering the rights and duties of citizenship. And only in citizenship, he told me, could diversity be preserved and protected. Citizenship, he seemed to suggest, would permit us to become greater than our parts. It would allow us to imagine.

There may someday be a vision for Syria and the Middle East that draws on their past, where ancient trajectories of the Ottoman Empire stitched together a landscape that often embraced its many identities. There is probably a future in which loyalties are less to the state and more to those antique metropoles like Aleppo, Tripoli, Mosul or Beirut, which often answered questions of community better than the contrived countries that absorbed them. The term might be post-Ottoman, where borders that never made all that much sense are encompassed by connections from Cairo to Istanbul, Maydan to Basra, and Marjayoun to Arish, in which people can imagine themselves as Alawite, Levantine, Arab, Syrian, Eastern — or some hybrid that transcends them all.

Syria is still subsumed in the logic of fear, which forces once diverse societies to hew to their smaller parts, obliterating the ability to imagine broader communities and other identities. Beyond a set of principles, or promises so vague as to inspire more fear, no one has described the Syria of tomorrow. Not Assad, who offers his people a path back to the 1980s, when a stern government presided over a dreary economy with the grimace of a police state. But the opposition hasn’t really either, and that lack of vision has left frightened minorities more aligned with the regime.

entitlement, ownership, power and fear

On the Saudi side, while the Turkish-Saudi partnership is officially celebrated as a great new strategic alliance, the Saudi press occasionally launches attacks that undermine this veneer of cooperation. Accusations that “Sultan Erdogan” longs for the return of the Ottoman caliphate regularly appeared in the Saudi sponsored pan-Arab press. Such attacks are often backed by appeals to Arabism and the historical animosity between Turkey and the Arab people.

More ferocious attacks are clothed in religion, with Turkey’s Islamism mocked as an aberration that remains tolerant of alcohol consumption and debauchery in the red light districts of Istanbul. Turkey’s Sufi tradition stands at the opposite end of the dominant Saudi Salafist religious outlook. Its half-hearted appeal to Sharia is contrasted with Saudi commitment to Islamic law. Such attacks echo similar ones that flourished more than a hundred years ago when Wahhabi expansion in Arabia and constant harassment of pilgrimages prompted the Ottoman sultan to reassert his authority over the holy cities of Mecca and Medina. Ironically, in 1818 he relied on the Egyptian army under the leadership of Ibrahim Pasha to rid him of this menace and deliver the Saudi rulers and their religious aides to Istanbul where they were executed. While this is history, the memory seems to linger in the minds of religiously-inclined Saudis when they denounce Turkey's version of Islam for its laxity.

When you take oil out of the equation, it is unlikely to find a sensible country that would aspire to a Saudi model of governance.

“I think there is a sort of vision developing between Syria and Turkey where they could serve jointly as a regional trade hub, linking Europe with the Gulf and other parts of the East,” said Nabil Sukkar, a Damascus-based economic analyst.

a real social and cultural rediscovery, with Turks and Arabs warming to each other after long years of hostility. Syria, after all, was born out of the Ottoman Empire’s dismemberment in 1920, and its identity was built in large part on the rejection of its former masters in Istanbul.

Many Syrians say Turkey feels much closer to them culturally than Iran or Saudi Arabia, two important allies of recent decades. Turkish films and television shows are often dubbed into Syrian Arabic and become huge hits here. One film, “Valley of the Wolves: Iraq,” portrayed Turkish agents taking revenge on American soldiers for massacres carried out on Arabs in Iraq, in a neat parable of recent policy shifts.

“Before, we were afraid to come here,” said Omer Sonmez, a Turkish businessman who first visited Syria three months ago, and now crosses over regularly to trade roasted pumpkin seeds and other foods. “We thought it would all be so closed, with no women on the street. But when you talk to Europeans, they say the same thing about Turkey!” “And look,” Mr. Sonmez added, glancing around at the crowds emerging from Aleppo’s covered market. “We are not so different. Even our faces are similar.”

Operation Euphrates Shield. Despite that IS was declared as the operation’s main objective, the main aim was to prevent the Kurdish geographical contiguity between the Kobani and Afrin cantons that could later expand to the west and reach the Mediterranean. Indeed, Euphrates Shield’s hidden agenda surfaced when Turkey launched the “Operation Olive Branch” against the PYD-controlled Afrin region.

Turkey began to re-settle some of its Syrian Arab refugees (their official number reached to 3.5 million in July 2018) in the occupied zone of Northern Syria. While Turkey seeks to solve its refugee problem, it also aspires to Arabize the region by settling Syrian Arab refugees to the Kurdish canton of Afrin diluting its Kurdish character.

in order to boost Turkmens’ influence in the region who constitute only 8% of the whole Afrin province population, Turkey facilitated the formation and deployment of the Turkmen Muntasır Billah brigades to Afrin under the umbrella of Free Syrian Army.

Turkey began to re-build the infrastructure in order to encourage its Syrians refugees to re-settle. Turkey has opened the Zeytin Dalı (Afrin), Çobanbey (Al-Rai), and Karkamış (Jarabulus) crossings to connect the region to Turkey like a swing door

Turkey is paving wide highways to these crossings inside Syria to facilitate transport from Al-Bab and Jarabulus to Turkey. It also plans to link Manbij (currently under PYD control) to this network in the future. This will accelerate the Arabization of the region and encourage Turkish and Syrian businessmen living in Turkey to invest in the region – most likely in textile and olive sector.

Turkish influence in the economy of the cantons is reflected also in the use of its currency. Given the fact that most of the goods are sent into the region by Turkey, the civilian population who has little access to the Syrian Lira, began using the Turkish Lira to provide themselves their daily needs such as food and oil.

The situation in northern Syria clearly reflects the traditional Ottoman colonizing model that can also be seen in Cyprus. While settling loyal population to the region the Ottomans also provided welfare and other socio-economic infrastructures to the regions that they conquered.

Signs in Turkish can be seen on hospitals, schools, fire and police stations. Turkey is paying the salaries of the doctors, teachers, fire fighters and the policemen as well as providing electricity to the region by laying a 3 km. long power cables. Ambulances, fire brigade trucks and police vehicles are all brought from Turkey.

Turkey also repaired and provided equipment to Afrin schools. While putting Arabic back into the curriculum at the expense of Kurdish language, Turkish flags, President Recep Tayyip Erdoğan’s posters alongside with July 15, 2016 military coup attempt martyr Ömer Halisdemir’s portraits can be seen in Afrin’s schools.

Despite Turkey’s official statements favoring a united Cyprus in 2004 (in the framework of the Annan Plan), and its 2018 statement supporting the territorial integrity of Syria, its actions are not reflecting the rhetoric