Tent Demos Turn West Bank Eviction into Rallying Cry

 Activists confront a settler (left) near the occupied West Bank village of Beit Jala. (AFP)
Activists confront a settler (left) near the occupied West Bank village of Beit Jala. (AFP)
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Tent Demos Turn West Bank Eviction into Rallying Cry

 Activists confront a settler (left) near the occupied West Bank village of Beit Jala. (AFP)
Activists confront a settler (left) near the occupied West Bank village of Beit Jala. (AFP)

Flanked by smartphone-wielding peace activists, members of an evicted Palestinian family marched onto land seized by armed Israeli settlers, shouting "Out! Out!" as they livestreamed the confrontation on Instagram.

After Israeli security forces turned them away, they retreated to their makeshift base: a fast-growing tent encampment for supporters of the family -- the Kisiyas -- that has spotlighted their plight amid widening settler attacks in the Israeli-occupied West Bank.

Violence in the West Bank has surged alongside the war in Gaza, with at least 640 Palestinians killed by Israeli troops and settlers since Hamas's October 7 attack, according to an AFP tally based on Palestinian health ministry figures.

At least 19 Israelis have also died in Palestinian attacks during the same period, according to Israeli officials.

Yet weeks of demonstrations at the tent near the Kisiyas' home in Beit Jala, south of Jerusalem, have made their story stand out, attracting anti-settlement activists, lawmakers, rabbis and Palestinians from other communities facing similar incursions.

The daily gatherings feature meals, prayer, singalongs and lessons on non-violent resistance, usually followed by a caravan to the site to demand that the settlers leave.

During one such encounter on Thursday, Kisiya family members grabbed whatever they could -- mattresses, electrical cables, fruit from a pomegranate tree -- while activists tried to tear down settler-erected fences.

On Friday, 70 Israeli Jews held Shabbat services at the encampment and spent the night there.

It is the kind of show of solidarity that was once more common but has become vanishingly rare during the war, organizers said.

"We will stay here until we get back our land," 30-year-old Alice Kisiya told AFP.

The settlers "took advantage of the war. They thought it would end in silence, but it didn't."

- 'Example to show the world' -

Some details of the Kisiyas' story have helped turn it into a rallying cry.

They are one of the area's few Christian families, and the land's stepped agricultural terraces sit in one of its few accessible green spaces.

Yet Knesset member Aida Touma-Suleiman told AFP that while the mobilization around their struggle might be unusual, the challenges the Kisiyas face are common.

"I wish we can be able to stand near each family like this, but maybe this can be an example to show the world what is happening," she said.

Earlier this month, Israel's far-right Finance Minister Bezalel Smotrich announced the approval of a new settlement in the same area of the Kisiya encampment that the United Nations says would encroach on the UNESCO World Heritage site of Battir.

The news drew international outcry, with Washington and the United Nations saying the settlement known as Nahal Heletz would jeopardize the viability of a Palestinian state.

All of Israel's settlements in the West Bank, occupied since 1967, are considered illegal under international law, regardless of whether they have Israeli planning permission.

The Kisiyas have for years been threatened by settlement activity, and in 2019 the civil administration demolished the family's home and restaurant.

The latest run-in occurred on July 31, when settlers from a nearby outpost accompanied by soldiers "raided the land, assaulting members of the Kisiya family and activists trying to force them to leave the area", according to Israeli anti-settlement group Peace Now.

- 'Is it dangerous?' -

The Kisiyas joined with activists to form the encampment just over a week later, although it got off to a slow start.

"I wish there was a camera when we first started. We were just sitting with chairs, had nothing in here. And we were discussing, like, 'What are we doing?'" said Palestinian activist Mai Shahin of Combatants for Peace.

"The first week was really hard," she said, with people, initially hesitant to join the encampment, calling to ask her: "Is it dangerous?"

As it has grown in size, Palestinians from elsewhere have come to see the encampment as a safe space.

"I have a lot of trauma from wearing my own keffiyeh (scarf) and wearing my identity for everyone to see," said Amira Mohammed, 25, of Jerusalem.

In the encampment "we were able to actually be ourselves, wear our keffiyehs, sing our songs in our language with our Israeli counterparts".

But some activists point out that despite the energy in the encampment, the current Israeli government appears set on expanding settlement activity.

"No anti-Israeli and anti-Zionist decision will stop the development of settlements," Smotrich, who himself lives in a settlement, posted on X this month.

"We will continue to fight against the dangerous project of creating a Palestinian state by creating facts on the ground."

Activist Talya Hirsch said such statements leave her with "no hope for this land" and "no vision of a better future".

"But I don't move from this place. I have no hope but I have a high sense of responsibility."



Sweida’s Druze, Bedouin Tribes Locked in Historic Grievances

Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)
Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)
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Sweida’s Druze, Bedouin Tribes Locked in Historic Grievances

Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)
Druze woman from Israeli-Occupied Golan gazes toward Syria (Reuters)

Sweida, a province in southern Syria, is teetering on the brink after days of deadly violence and clashes between local communities and government security forces, an unrest that signals deeper turmoil across the war-battered country.

The latest flare-up has laid bare tensions that go beyond the provincial borders, raising concerns about the future of coexistence and civil peace in a region long known for its rich tapestry of religious, social, and cultural diversity.

While the Syrian government in Damascus seeks to reassert control over all of its territory, local groups are renewing calls for greater recognition of their rights and “distinct identity.” The result is a fragile and combustible equation in a strategically vital region.

Sweida has long been a flashpoint, shaped by decades of uneasy relations between Druze communities and neighboring Bedouin tribes. That legacy of mistrust now intersects with a crumbling economy, a lack of essential services, the rise of armed factions, and a newly entrenched central authority in Damascus, factors that together threaten to turn the province into a flashpoint for wider instability.

Competing narratives have further muddied the waters, with each side offering starkly different versions of recent events, accounts that are often shaped not just by what happened in the past few days, but by long-standing grievances and buried animosities. The deepening rift and absence of trust among local communities highlight just how far Syria remains from reconciliation.

As pressure builds, observers warn that without a sustainable political solution that acknowledges local demands while maintaining national cohesion, Sweida may be a harbinger of further unrest in Syria’s uncertain future.

Power Struggles and Fractured Alliances

In Syria’s Sweida, power is fragmented among a complex web of religious authorities, influential families, and rival armed factions, a fractured landscape that reflects the broader divisions tearing at the country.

Local leadership is split between traditional Druze clerical authorities and prominent families, each with their own loyalties and varying degrees of influence on the ground. Political rivalries run deep, and military factions are equally divided, some aligning with the government in Damascus, while others openly challenge it.

Among the most prominent pro-government groups is the “Madafat al-Karama” faction led by Laith al-Balous, son of the late Druze leader Sheikh Wahid al-Balous. He is seen as a key ally of Damascus, alongside Suleiman Abdel-Baqi, commander of the “Ahrar Jabal al-Arab” group.

On the opposing side are factions such as the “Military Council in Sweida” and “Liwa al-Jabal” (Mountain Brigade), which collectively field around 3,000 fighters. These groups are seen as aligned with the views of influential Druze spiritual leader Sheikh Hikmat al-Hijri, who has been increasingly critical of the central government.

A newer alliance has also emerged under the banner of “Counter-Terrorism Forces” or the “Syrian Brigade Party,” bringing together factions such as “Dir’ al-Tawhid,” “Forces of Al-Ulya,” “Sheikh al-Karama,” “Saraya al-Jabal,” and “Jaysh al-Muwahideen.” This coalition formally severed ties with Damascus following Sheikh Hijri’s speech on July 15, in which he rejected the government’s announcement of a ceasefire agreement with local notables.

Also active in the province is the “Men of Dignity Movement,” a relatively large faction led by Abu Hassan Yehya al-Hajjar. Though not officially aligned with the new coalition, the group is also staunchly opposed to the Syrian government.

The growing number of factions and rival power centers has deepened instability in Sweida.

Bedouin Tribes in Sweida Say They Are Marginalized, Blamed and Forgotten

Even after government forces withdrew and a fragile ceasefire took hold in Sweida, clashes reignited, this time between Druze residents and Bedouin tribes, underscoring the deep and historical grievances simmering beneath the surface of the country’s sectarian fault lines.

The Bedouin, who see themselves as long-marginalized stakeholders in the region, say they have been caught in the crossfire - blamed for violence they did not initiate and excluded from political life and public services.

“We are the perpetual scapegoats,” said Mohammad Abu Thulaith, a lawyer and member of the Sweida Tribal Council. A descendant of one of the Bedouin tribes long at odds with the Druze population, he told Asharq Al-Awsat that “Bedouins are the weakest link in the local power struggle.”

The sense of injustice voiced by Abu Thulaith runs deep and is rooted in historical narratives. According to his account, the Druze - who migrated to the Jabal al-Arab area around two centuries ago - gradually expanded their influence, curbing the pastoral livelihoods of the Bedouin, particularly livestock herding. This, he said, led to the forced migration of nearly half of the Bedouin tribes from the mountain region toward Jordan, rural Damascus, and Daraa.

He cited the example of Saad Hayel al-Surour, a former speaker of the Jordanian parliament, who remains a Syrian citizen to this day. His father, Hayel al-Surour, once headed the Syrian parliament before the 1958 union between Syria and Egypt.

Many in the Bedouin community consider themselves the original inhabitants of the land, victims of what they describe as “a prolonged injustice” that denied them citizenship rights, political representation, and even basic services.

Abu Thulaith argues that the source of current tensions must be addressed at its roots. “We are blamed because the other side does not dare confront the real actors behind the violence,” he said, referring to armed groups operating in the area.

He called on the Druze tribal leadership - often referred to as “the people of the mountain” - to assume responsibility for protecting the Bedouin community and ending decades of exclusion. “We’ve suffered from a double injustice,” he said. “One at the hands of the Assad regime and Baathist rule, and the other from our neighbors. We have no access to employment, no political representation, and we’re deprived of the most basic public services.”

Despite the mounting frustration, Abu Thulaith insists that the Bedouin do not seek confrontation. “We don’t have the means to fight,” he said. “All we want is to live in peace with our neighbors. No one can erase the other. Since the fall of the former regime, tribal communities have hoped the state would step in to offer protection and ensure the most basic rights.”

As tensions in Sweida continue to spiral, voices like Abu Thulaith’s are demanding a deeper national conversation about identity, land, and the future of Jabal al-Arab - one that addresses long-neglected wounds before they erupt into further conflict.

Druze Grapple with a Perpetual Identity Crisis

For Syria’s Druze minority, identity is not just a question of culture or belief, it is a matter of survival. That fear of erasure has long shaped their political instincts, social structures, and geographic presence in the country.

“The Druze, like many minorities, live with a constant sense of threat,” said Khaldoun Al-Nabbouani, a professor of political philosophy at the University of Paris and a native of Sweida. “This persistent anxiety drives them to close ranks around their identity in a collective effort of self-preservation.”

Speaking to Asharq Al-Awsat, Al-Nabbouani explained that the community’s inward turn is not only symbolic or cultural - it also manifests demographically. “Just as the Alawites are concentrated in the coastal mountains, the Druze have built their stronghold in Jabal al-Arab. It reflects a broader pattern among minorities to cluster in specific regions where they can reinforce their social cohesion and safeguard a perpetually anxious identity.”

That reflex dates back centuries. The very formation of the Druze sect, he said, was a political and cultural rebellion against traditional Islam. “Since its inception, the community has developed a deep need for internal solidarity and social insulation,” he said. “Even today, that’s visible in things like marriage practices - interfaith unions remain extremely rare.”

This insularity, he noted, extends to the political realm. The community has historically resisted the appointment of governors or officials from outside the Druze fold, a trend dating back to the 1930s and continuing into recent decades. One of the more controversial examples was the appointment of a non-Druze governor under the government of Ahmad Al-Sharaa, which sparked uproar, resignation, and a political standoff before the governor ultimately returned.

Tensions between the Druze and the central government are nothing new. Under President Adib Shishakli in the early 1950s, relations with Damascus deteriorated sharply. Shishakli accused the Druze of plotting against the state and in 1954 ordered artillery strikes on Jabal al-Arab, an assault that killed civilians, displaced families, and left deep scars that still echo in local memory.

When the Baath Party seized power in 1963, Damascus shifted tactics, pursuing what Al-Nabbouani described as a policy of “soft containment.” Symbolic appointments of Druze figures to government positions were coupled with tight security oversight in Sweida, a strategy aimed at managing rather than integrating the province.

As new waves of unrest ripple through southern Syria, the Druze community once again finds itself wrestling with existential questions caught between historical trauma, present instability, and an uncertain future.