(AINA) -- Within Turkey's multilayered historical structure, the Assyrians constitute one of the most ancient peoples of Mesopotamia. They are not merely a religious community, but also one of the foundational elements carrying the cultural memory of Anatolian and Mesopotamian civilization. The Tur Abdin region, in particular, has remained one of the most important centers of this heritage through its monasteries, churches, Assyrian language, literature, and centuries-old cultural production.

At a time when Turkey is engaged in debates on democratization, social peace, and cultural pluralism, the position of the Assyrian community cannot be regarded solely as a minority issue. It is also a test of the rule of law, equal citizenship, and democratic maturity.

Related: The Case of the St. Gabriel Assyrian Monastery in Midyat, Turkey

Despite the hardships, regional conflicts, and historical traumas experienced throughout the history of the Republic, it is evident that in recent years the Assyrian community has entered a comparatively safer and more stable period. These developments have generated mutual benefits for both the state and the Assyrian community. Through the increasing visibility of Assyrian cultural heritage, Turkey has gained not only economically, but also diplomatically, culturally, and in terms of its international image.

Historic monasteries in Tur Abdin such as Mor Gabriel and Deyrulzafaran have attracted growing international attention, contributing to the development of tourism in southeastern Anatolia. At the same time, visits by members of the Assyrian diaspora living in Europe to their ancestral homeland have helped establish new cultural bridges between Turkey and the diaspora. These visits have not only stimulated economic activity but have also contributed to rebuilding a sense of belonging that had weakened over decades. Moreover, they have positively influenced Turkey's perception abroad as a more pluralistic and inclusive country.

Nevertheless, these positive developments do not mean that historical and legal problems have been fully resolved. One of the most significant unresolved issues remains the question of the Assyrians' official national minority status. Due to the interpretation of the Treaty of Lausanne, Assyrians have long existed within a legal ambiguity that has created difficulties in areas such as education, cultural representation, the preservation of the mother tongue, and institutional rights.

The issue of confiscated properties, foundation assets, and broader property disputes from previous decades also continues to occupy an important place in the collective memory of the community. Property rights are not merely economic matters; they are also inseparable from historical belonging and cultural continuity. For this reason, such matters must be addressed within the framework of the rule of law through transparent and fair legal mechanisms.

The historical memory surrounding Sayfo is another subject that cannot be ignored. Confronting painful historical events should not be viewed as a process that weakens societies, but rather as one that strengthens democratic maturity. In many countries, addressing historical traumas through academic freedom, dialogue, and societal reckoning--rather than denial--has contributed to long-term social peace. Turkey, too, can develop a more self-confident and inclusive approach in this regard.

An equally important dimension of these sensitivities concerns public discourse and media language. Recent public debates surrounding certain comedic productions have once again demonstrated how carefully religious and cultural sensitivities must be approached. In particular, the television sketch titled "Papaz Olduk" ("We Became Priests") sparked criticism among some Christian circles, who regarded it as belittling religious values. Following public reactions, the program's producers issued an apology and removed the sketch from digital platforms, illustrating the depth of public sensitivity on such matters.

As emphasized by Kenan Gürdal, President of the Istanbul Assyrian Orthodox Foundation, humor should serve a unifying rather than divisive role in society. Public figures and media producers who reach millions of viewers carry significant social influence. Therefore, adopting a more inclusive and responsible language when addressing minority communities and religious identities is essential for democratic coexistence.

Concerns regarding the inadequacy of existing legal mechanisms against hate speech and discriminatory attitudes should also be taken seriously. While freedom of expression remains a fundamental right in democratic societies, the boundary between free expression and hate speech must be carefully protected. Legal models developed in Europe to combat antisemitism and hate crimes may provide useful points of reference in this context. The goal is not to create a punitive society, but to establish a democratic public sphere in which different identities can feel secure. Indeed, the ability of minorities to live in safety is among the clearest indicators of a state governed by the rule of law.

Within Turkey's democratization process, establishing regular and institutionalized dialogue mechanisms between the state and the Assyrian community is of great importance. Problems should be addressed not through denial or polarizing rhetoric, but through law, mutual respect, and open negotiation. Such an approach serves the common interests of both Turkey and the Assyrian community.

Strengthening relations between Turkey and the Assyrian diaspora is also strategically valuable. Hundreds of thousands of Assyrians living in Europe continue to maintain cultural ties with Turkey. Reinforcing these connections may contribute significantly to tourism, cultural diplomacy, economic cooperation, and international relations.

In this process, committees and representatives who travel to Turkey on behalf of the community to meet politicians, ministers, and state officials carry a historical responsibility. Those in representative positions must place the collective rights of the community above personal or material interests. Dialogue must be conducted with self-confidence, principle, and a commitment to equal citizenship.

While defending their historical and cultural rights, Assyrian representatives should continue to adopt a constructive, law-centered, and democratic language. Likewise, state institutions should take confidence-building measures, remain attentive to societal sensitivities, and regard pluralism not as a threat, but as a source of richness. Lasting peace cannot be built solely through security policies; it must rest upon the foundations of the rule of law, cultural respect, mutual trust, and democratic inclusiveness.

Ultimately, the issue extends beyond the rights of the Assyrians alone. The fundamental question is whether Turkey can build a democratic model of shared life in which people of different identities feel equal, secure, and respected. If such a model can be achieved, it will benefit not only the Assyrian community, but all segments of society in Turkey.

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