A special session of the International Book Fair in Damascus became a vivid symbol of cultural change in Syria after many years of isolation, restrictions and bans. The event brought together diverse cultural currents with the participation of 500 publishers from 35 countries. Notably, the fair featured its first-ever Kurdish pavilion. Visitors gained access to hundreds of previously banned political, religious and cultural publications, as well as thousands of books that had not previously reached Syrian readers, which sparked huge public interest.
Syrian publishers who had worked abroad for years were able to return to their homeland. Dr. Muhammad Osman, founder of the Mosaic publishing house, called the participation a "symbolic restoration of justice" for publishers who had been deprived of the opportunity to work in their country. He noted that the return of the fair is an "impulse of hope" for the restoration of Syria’s cultural role, emphasizing the absence of censorship restrictions on publications across the spectrum — from the far right to the far left.
Historic attention was paid to the participation of the Kurdish pavilion, which drew large visitor interest. Its director, Salah ad-Din Surukji, explained that this interest stemmed from the public's desire to become acquainted with the rich Kurdish culture. The pavilion showcased historical documents and periodicals, including the journal Hawar — the oldest Kurdish-language publication in Syria, first published in Damascus in 1939. Surukji expressed hope for a "return of the features of that era" after decades of marginalization.
Arab publishers also notably returned to the fair, many participating for the first time in 14 years. Khalid al-Shawwah, a representative of the Kuwaiti publisher Dream Book, stressed the importance of this cultural opportunity and announced plans to open a branch in Damascus. He expressed optimism about the interest and awareness of Syrian readers, adding that the participation procedure had been simplified and that the Ministry of Culture limited itself to organizational assistance without interfering in the content of the books.
Stands featuring religious and scholarly literature that had previously been banned drew particular interest. Hazim Ubeid from the Jordanian publishing house Al-Asaria explained that their exhibition includes books on Islamic heritage, creed, various currents and legal schools (madhahib). He noted that the situation had changed: the Ministry of Culture merely accepted the list of books without objections. These publications represent key sources on Islamic thought, including hadiths, sunnas and theological works.
Overall, the Damascus Book Fair became an important step toward cultural revival and open dialogue. It not only provided access to long-unavailable knowledge, but also created a platform for direct communication between publishers and readers. Participants emphasized that the main goal was not commercial profit, but support for students and all those who for years had been deprived of the opportunity to study foundational sources, marking a new chapter in the country's intellectual life.
Comments on the news
- What were the main causes of Syria's cultural isolation in previous years, and how did this affect the publishing sector? - The main causes were international sanctions, the authoritarian rule of the Baath party, censorship and restrictions on cultural exchange. This led to state control over publishing through the Ministry of Culture, restrictions on the import of foreign literature, self-censorship by authors and a reduction in the diversity of publications, especially on political and social topics.
- What is the historical role of the journal Hawar in the Kurdish cultural movement in Syria, and why was its publication in 1939 in Damascus significant? - The journal Hawar played a key role in the Kurdish cultural revival, being the first publication in the Kurdish language using the Latin alphabet, which helped preserve and develop Kurdish identity. Its publication in 1939 in Damascus was significant because it appeared in the Syrian capital during a period of relative openness, symbolizing the possibility of cultural expression for Kurds in the official space despite subsequent restrictions.
- What are the legal schools (madhahib) in Islamic thought, and why might literature about them previously have been banned in Syria? - Legal schools (madhahib) are schools of Islamic jurisprudence, such as Hanafi, Shafi‘i, Maliki and Hanbali, which interpret religious law. In Syria, literature on some madhahib may have been banned due to state policies aimed at controlling religious discourse, preventing sectarianism and supporting the dominant Hanafi school, which limited pluralism in religious publications.
Full version: معرض دمشق الدولي للكتاب يكتب فصله الأول في عصر ما بعد المنع