Much of the western media follows the Israeli-initiated habit of thinking and speaking about the issue of Golan only in (very threatening) strategic terms. But Golan is also– like the occupied Palestinian territories of the West Bank and Gaza– a frequently heart-rending human story, one of dispossession, exile, oppression, and the splitting-up of families.
You can read a lot about the human dimension of Golan in Golan Days, a series of five articles that I published in Arabic in al-Hayat in 1998. They were the result of research/reporting trips I had made to Israel, occupied Golan, and Syria earlier that year.
Note that Israel unilaterally annexed Golan in 1981. But that act of Anschluss was quite illegal under international law. During the Israeli-Syrian negotiations of the early and mid-1990s, Israeli premiers Rabin and Peres promised the U.S. that, if they could win the security, economic, and political measures they desired from Syria, then Israel would be ready to withdraw from the whole of the Golan.Those negotiations failed after that Israeli offer was abruptly pulled off the table by Ehud Barak in 2000.
Meanwhile, throughout and since the 1990s Israel’s policy of implanting settlers on the broad, fertile expanses of Golan’s land has continued, though not with the fervor and frenzy of the settlement project in the West Bank. In 2006, there were 18,105 settlers on Golan, according to this table from the Foundation for Middle East Peace (which is an excellent source on the Israel’s settlement project in the West Bank, too.)
Before Israel occupied Golan in 1967, there was a population of around 130,000 Syrians in the area, mainly farmers. This 2000 map (PDF) from FMEP shows you the ghosts of the villages and towns that they left behind them– the empty grey circles and squares there. Tragically, in the fighting of 1967, nearly the whole of the indigenous Syrian population of Golan fled or was forced out. Their national army, which had previously held the whole of the Golan plateau, had suffered a humiliating rout.
Only a small number remained– mainly followers of the Druze religion, who lived in winding villages clinging to the slopes of Jebel al-Sheikh (Mount Hermon). You can see their five villages in grey near the top of the map. Nowadays, they have, I think, around the same population as that of the Israeli settlements– but living under very different circumstances from the land-pampered settlers. You can read a little about the lives of the Golan Syrians who still live in their family’s ancestral homes, in Parts 1 and 2 of my Golan days series.
Also, you should go look at the two installments of an English Al-Jazeera documentary called Across the Shouting Valley, that are available on YouTube here and here. They very movingly portray the human and many other dimensions of the Golan issue. They have some interesting interviews with settlers; and they have many beautiful shots of the Golan landscape, too.
(Great job, Al-Jazeera!)
The second installment there has a short interview with an Israeli settler called Effie Eitam who is also a leader of one of Israel’s rightwing parties. But in general, the political profile of most of the settlers in Golan is significantly different from that of the West Bank settlers. For starters, Golan is not generally considered by most Jews to be part of the historic “Land of Israel”. So there is very little of that intense, religio-nationalist fervor that marks the activities of many West bank settlers. Secondly, putting settlements on the Golan was overwhelmingly a project of Labour governments in Israel, who put them there for reasons that– at the time, in the late 1960s– were much more justifiably “for security reasons” than most of the settlements in the west Bank. (Since then, of course, the development of long-distance missiles means that possession of the high ground in Golan is no longer the strategic “ace in the hole” that it once was.)
But the result is that the 18,000 Golan settlers are much more likely to be long-time Labour supporters than most of the West Bank settlers. And though many of their most vocal community leaders are staunchly on the hawkish, pro-territorial expansion wing of Labour, there are many others who are not– including a very interesting farmer called Yigal Kipnis whom I met and talked to back in 1998, as you can see in Part 4 of the series.
Read in particular, his views on the possibility of Israel withdrawing in the context of a peace treaty:
- “We need to remember that we came here in 1967 to protect our own settlements inside Israel, and to protect our water rights — not to take any extra land. Our presence here was and is still intended to provide that protection. But if we have a peace agreement with Syria, the situation would be quite different — provided those things were protected.”
(Yigal still lives in the settlement of Maale Gamla. He and I kept in touch in a rough fashion after that. Some time later he enrolled in a Ph.D program in Haifa University– and wrote his whole thesis there on the Israeli political aspects of the Golan issue. I met him again recently in Washington DC. I want to help him get some of his work made available in English– it seems like fascinating stuff!)
Anyway, it has long mystified me why the Syrians have not done more to explain some of the human dimensions of the Golan issue, which are often just as heart-rending as all those “Let y people go!” campaigns that US Jewish organizations ran in favor the Soviet Jews back in the 1980s. Instead, the Syrians have allowed the Israeli narrative of Golan as “simply a strategic question– and an Israelo-centric one, at that” to dominate all discussion of the Golan issue in the west. Human-interest-centered stories about political issues may seem trite. But still, they do have a great power to help frame the way that people think about the political issues involved… But from the way Golan is presented in the western media, you’d think that it is just a single, steep and potentially very threatening strategic escarpment and has no human dimension at all. Not true!
(You could call this the “vertical” view of Golan– as opposed to a “horizontal” view that takes into account the fact that there’s a huge expanse of lovely, fertile land up there; and that there are people from both nationalities who have histories, lives, and claims there.)
I guess in my wondering– and discussing with a few Syrian friends– why the Syrian government has not done more to “humanize” the issue, I concluded that could perhaps be explained by two factors: (1) a lingering sense of shame about the extent and seriousness of the collapse that the national army’s whole network of positions in Golan experienced in 1967, and (2) a reluctance to do too much to empower and/or mobilize the Golani Syrians within the national political system.
By some counts, the “nazeheen” (displaced persons) from Golan and their descendants now number more than a quarter million. And of course, under international law (and human logic) they have every right to be able to return to their ancestral homes and properties there.
Unlike the Palestinians displaced in 1948 and 1967, the Syrian nazeheen did have a government that provided them with the basic services they needed to survive and to get a fairly good start in life: basic housing, health, and education services. And like many displaced persons throughout history they have actually, in general, done pretty well in the Syrian economy and professions, and in the Syrian migrant-labor community in the Gulf. But Syria’s Baathist government is chronically wary of seeing any auto-mobilization of sub-groups within the society, so maybe its failure to present the wrenching human dramas of the split and dispossessed families more effectively to the outside world has something to do with that, too.
So if the Syrian-Israeli negotiations do get resumed in earnest in the days and weeks ahead, I’ll probably try to follow up on some of these human interest stories.