In this context, the issue of alcohol consumption—far from being a trivial matter—emerges as a telling indicator of the transformations currently underway. It is part of a broader dynamic characterized by increased social control, a greater emphasis on religion, and a reshaping of relations between communities, particularly with regard to Christian populations.
An alcohol restriction policy to take effect in March 2026
On March 16, 2026, the Damascus Governorate enacted Regulation No. 311/MT, which prohibits the consumption of alcohol in all bars, restaurants, and public spaces within the governorate, which consists solely of the country’s capital (there are no similar regulations in other cities at this time). Presented as a response to local concerns (particularly following repeated complaints from residents regarding the sale of alcohol to minors) and as a means of preserving “public morals,” this measure was justified by the authorities—in an argument echoed and disseminated by the official SANA (Syrian Arab News Agency)—as a reinforcement of Legislative Decree No. 180 of March 23, 1952, which already prohibited the sale and consumption of alcohol in Muslim areas.
From now on, the sale of alcohol is limited to three specific neighborhoods: Bab Sharki, Bab Touma, and Qassa, and only in the form of sealed bottles; on-site consumption is not permitted. In addition, licensed establishments must comply with strict location requirements: they must be located at least 75 meters from places of worship, schools, and cemeteries, and at least 20 meters from police stations and government buildings. This measure is also presented as a simple reinstatement of a 2010 decree from the same governorate, signed by the then-mayor of Damascus, Bichr Al-Saban.
This policy is accompanied by stricter administrative oversight. Hussein Hammoud, director of the Professions and Licensing Department at the Damascus Governorate, partly justified the measure by noting that half of the bars and restaurants do not have full permits. The affected establishments have been given three months to adjust their operations, particularly bars, which must convert to non-alcoholic “cafés.” Regular and unannounced inspections are planned to ensure compliance; failure to comply may result, after a warning, in an administrative closure.
This decision, made without consultation with the relevant ministries or prior notification of the parties concerned, comes directly from the Damascus municipal government and bears the signature of Mayor Maher Marwan Idlibi, reinforcing a sense of arbitrariness linked to centralization and a lack of transparency. Beyond the purely moral dimension, it is part of a broader trend of economic restructuring that particularly affects sectors related to nightlife, undermines entire occupational groups, and plunges many business owners into lasting economic uncertainty due to a lack of clarity regarding the future of their businesses.
Greater moral standards in public spaces and increased oversight of behavior
Current concerns are part of a historical trend. As soon as the new regime came to power in December 2024, some Christian leaders were already recommending that Christmas celebrations be scaled back, for fear of provoking tensions with the new Salafist-aligned authorities, despite official assurances of tolerance. However, several incidents targeting this community have been reported. Although these acts were officially condemned, they reflected a shift in the atmosphere: the guarantee of freedoms depended less on public statements than on the actual practices of local forces and groups linked to Islamist movements—namely, informal Sunni networks stemming from former rebel groups, which had been partially reintegrated following the recapture of Damascus.
As early as March 2025, several establishments serving alcohol—particularly in neighborhoods with large Christian populations in central Damascus—had been forced to close following administrative orders, before some of these decisions were partially rescinded under pressure from public opinion. At the time, the withdrawal of some of these orders was interpreted by many observers as a sign that the authorities remained mindful of their image and the sensitivities of minority groups. In hindsight, this episode appears above all to have been a transitional phase: far from abandoning these policies, the government seems to have opted for a more gradual implementation.
In reality, the measures adopted since Ahmad Al-Charaa took office go far beyond the issue of alcohol alone and are part of a broader trend toward redefining social norms, marked by increasing regulation of individual and collective behavior. This trend is also evident in other areas. On June 10, 2025, the authorities required women to wear modest swimwear, such as burkinis, on public beaches, while exempting private establishments considered high-end from this requirement. This decision, made by the Ministry of Tourism, illustrates the gradual expansion of this regulatory approach to the entire social sphere.
This process is taking place against a backdrop marked by a proliferation of local initiatives, often undertaken without a clearly defined framework, giving the impression of a policy driven by successive adjustments. Behind these measures, however, a more profound transformation is taking shape, with some official statements referring to the emergence of a “new Damascus” based on stricter social and religious norms, though its contours have not been clearly defined.
In this context, restrictions are increasingly seen as a key regulatory tool, with a graduated approach ranging from warnings to the closure of establishments, particularly in the context of alcohol-related restrictions. This trend is fueling concerns about increased restrictions on individual freedoms and the establishment of long-term mechanisms of social control.
Stigmatization of Christian Minorities and Community Restructuring
The effects of the March 16 decision are particularly noticeable in certain neighborhoods of Damascus, which are now associated—sometimes in a reductive manner—with areas where alcohol is consumed. This development is strongly contested by many Christian residents, who refuse to see these areas—historically mixed and open—become the only places where such practices are permitted, at the risk of concentrating all related activities and populations there. Whereas these activities were previously spread throughout the city, their current concentration is helping to transform the image of these neighborhoods and confine them to a specific function.
This geographical division is not neutral. By restricting the sale of alcohol to the neighborhoods of Bab Touma, Bab Sharqi, and Qassa, the authorities are contributing—even indirectly—to reinforcing the association between being Christian and alcohol consumption, while the term “places of debauchery” has already taken hold among a segment of Damascus’s population. This phenomenon fosters a sectarian interpretation of urban space and contributes to further fragmenting the city along communal lines. This decision only exacerbates existing tensions: as early as the beginning of 2026, several accounts reported the circulation of religious messages in certain neighborhoods or the appearance of posters calling for a “return to true Islam” near Christian places of worship. Even when presented as isolated incidents, these practices contribute to the creation of a climate of suspicion and stigmatization.
In response to these concerns, some political leaders are attempting to reaffirm an inclusive vision. Hind Kabawat, Minister of Social Affairs and Labor—the only female minister in the Al-Charaa government and the only Christian minister—has repeatedly highlighted the place of Christians in Syrian history and society, emphasizing their role in education, health care, and community service, as well as their commitment to the entire population, even during the years of conflict. She also emphasized the historical and cultural significance of neighborhoods such as Bab Touma and Bab Sharqi, which she described as spaces of coexistence, while warning of the dangers that extremist rhetoric poses to national cohesion.
The municipality’s decision was strongly criticized by the “Bab Touma Neighborhood Committee” in Damascus, which told Syria TV that the measure had been taken without consulting the “local social fabric” and described it as “discriminatory,” in violation of the principles of the constitutional declaration. In a statement, the Diocese of Bosra, Hauran, and Jabal al-Arab expressed deep concern, arguing that the decision promoted a geographic and demographic division contrary to Damascus’s unified history. It added that, while the authorities’ concern to address citizens’ complaints regarding irresponsible individual behavior is understandable, the solution lies in strengthening the role of the criminal investigation police and applying the law solely to offenders, rather than imposing blanket restrictions on entire neighborhoods.
For the central government, the double standard continues: on the international stage, the authorities may adopt a measured stance, emphasizing that there is neither a total ban on alcohol nor strict enforcement of a uniform religious model, and that minorities receive special attention. Domestically, the message directed at a segment of the population is clearer: public spaces must gradually conform to moral standards inspired by Islamic principles, and practices considered deviant are to be confined to tolerated spaces—which are becoming increasingly restricted.
The Gradual Erosion of Individual Freedoms
A protest rally in the form of a “silent sit-in” took place on Sunday, March 22, at Bab Touma Square, demonstrating that these measures are already sparking reactions on the ground. This demonstration in downtown Damascus goes beyond the issue of alcohol consumption alone: it reflects a broader desire to defend individual freedoms, as guaranteed by Articles 7, 12, and 13 of the Constitutional Declaration signed by Ahmad Al-Charaa himself on March 13, 2025.
What may, at first glance, appear to be a series of isolated decisions actually reveals deeper underlying trends. We are witnessing a gradual erosion of individual freedoms and a shift in the balance of power among the various segments of society. In this context, the dynamics of pluralism and interfaith coexistence seem to be increasingly put to the test.
After thirteen years of war for freedom, is Damascus—shrouded in the heavy veil of authoritarianism—now seeing the hopes of its children fade away?
This article is republished from The Conversation under a Creative Commons license. Readthe original article.
