2021 Statelessness & Citizenship Review 3(1) naturalisation. 102 At first glance, this provision raises serious concerns vis-à-vis the prohibition of discrimination in international law. Syria is a mosaic of diverse religions and ethnicities, including Alawites, Armenians, Assyrians, Chechens, Druze, Ismailis, Kurds and others. 103 Syria has historically been a country of refuge for people fleeing neighbouring countries, regardless of their ethnicities or country of origin. 104 Pan-Arabism is a political movement that goes beyond identity-based claims, and is framed around ideas of fraternity, shared heritage and common values. 105 Therefore, specific provisions in Syrian nationality law that favour ‘citizens of Arab origin’ need to be understood and analysed through an anti-colonial lens. Whilst certain provisions of Syrian legislation on nationality might appear as a form of ethnic discrimination at first, it actually stems from an anti-colonial movement that stroke for self-determination and ideals of equality. One must keep in mind that current nationality rules and borders in the Middle East are based on bogus colonial imaginaries, designed by former imperial powers, that do not reflect the identities of native populations. In that context, Pan-Arabism was initially conceived of as a resistance movement against colonial powers, revolving around the ideal of unity, not ethnic-based discrimination. It was a post-colonial effort to restore the existence of a democratic and independent Arab state aforementioned, which briefly existed under the rule of King Faisal in 1921. In fact, the declaration of independence issued by the Syrian Congress proclaimed a bill of rights, which included freedom of religion, freedom of press and equal citizenship for all residents of Syria. 106 Thereafter, Pan-Arabism precisely aimed at restoring the sovereignty of Syrians, which was brutally crushed by European colonial powers. Equally, citizenship rules framed around Pan-Arabism aimed at unifying the citizens of Arabic-speaking countries who had suffered colonial decisions — regardless of their ethnicities or religious affiliation. As Fanon highlights, an important aspect of the anticolonial struggle is the unification of the natives under a common identity. 107 Similarly to Pan-Arabism, Pan-Africanism is an anti-colonial movement that advocates for the reunification of all African territories. 108 There were no borders in Africa before European colonial powers colonised the continent and divided it among themselves in the Berlin Conference. 109 Pan-Africanism is an ideal that aimed at rectifying the devasting politics of division and separation enacted during colonial rule. Whilst this movement has never led to the creation of a unified African State, it encouraged and strengthened cooperation among sovereign nations. Overall, an anti-colonial analysis of Syrian citizenship reveals that certain forms of discrimination in Syrian naturalisation rules are the result of anti-colonial movements and resistance. 102 Syrian Nationality Law (n 2) art 6(3). 103 Joshua Castellino and Kathleen A Cavanaugh, Minority Rights in the Middle East (Oxford University Press 2013) 261. Albarazi (n 10) 10. Thompson, Colonial Citizens (n 10) 21. Thompson, How the West Stole Democracy (n 16) 243. Frantz Fanon, The Wretched of the Earth (Penguin 2001) 100–1. Mark Malisa and Phillippa Nhengeze, ‘Pan-Africanism: A Quest for Liberation and the Pursuit of a United Africa’ (2018) 2(3) Genealogy 28. 109 Berlin Conference, 15 November 1884 – 26 February 1885. See Ieuan Griffiths, ‘The Scramble for Africa: Inherited Political Boundaries’ (1986) 152(2) Geographical Journal 204. 104 105 106 107 108 18