From Hostility to Coexistence

I have been active both here in Israel and internationally with both therapists and theorists who work with people suffering from trauma, specifically but not only in the context of animal-assisted psychotherapy. Five years ago, I became friends with a wonderful Muslim man from Syria who has made it his life’s mission to help people suffering from trauma. In one of my early conversations with him, he expressed his frustrations with certain restrictive elements of life in Syria and worried about his children’s future. I asked him why he did not leave Syria, like so many Syrians did. He answered that he loves Syria because it is his homeland. None of our discussions had opened up the reality that I was writing to him from Israel, and he was writing to me from Syria. In response to his comment, I dared say, “That is why I made aliya to Israel.” His response was “Of course! Israel is your homeland!” That was when I knew that we could open up and talk about anything, and we did!!! We have since become soul friends.

Right after the revolution in Syria, leading to the downfall of Assad’s government, I asked him if there was any hope for positive change in Syria, and even if maybe, one day, we could actually visit each other in each other’s homes. He answered: “One day, if Christians are allowed to celebrate Christmas, and an Israeli embassy will be opened in Damascus, I will then dare to hope that the changes in Syria will lead to a better future.” I asked him a couple of weeks ago how he sees things today, and if there is hope. This question led to many discussions, and together we eventually wrote an analysis of what was, is, and could be.

Arabs and Jews Between Memory, Extremism, and the Possibility of Coexistence

Collective Memory in the Middle East

In the Middle East, the present cannot be separated from the past. Societies here carry collective memories shaped by centuries of triumphs, traumas, and conflicts. These memories are passed down through generations, guiding behavior and shaping perceptions of others. Despite apparent differences between Arabs and Jews, the region’s roots reveal deep similarities: shared religious culture, family-centered values, and a long history of coexistence before modern politics imposed rigid boundaries.

Arab Identity: Defensive Closure, Not Rejection

Arab societies, including Syria, developed in environments saturated with religion and tradition. This cultural closure was not necessarily rejection of others, but rather a defensive mechanism in a turbulent region. Tribal loyalty, family bonds, and religious identity provided protection, though they also limited openness to new ideas. Yet history shows that Arabs—whether Bedouin or urban—have long been capable of coexistence and integration. Differences with others are circumstantial, not essential.

Jews Between Integration and Persecution

For centuries, Jews in Europe lived as a minority within Christian societies where religion defined identity. They were often marginalized, expelled, or scapegoated—not because of inherent flaws, but because of their distinctiveness and their role as intermediaries in financial systems forced upon them by the prohibition of their owning land, limiting professional opportunities.

In the Islamic world, the Jewish experience was different. Recognized as “People of the Book,” Jews were allowed to practice their faith and participate in economic and cultural life. They did not face racialized antisemitism as in Europe, though they sometimes lived under legal or social restrictions. Today, with the establishment of Israel, the possibility of Jewish-Arab integration exists—if pursued seriously by both sides.

Extremism: A Human, Not Religious, Phenomenon

Extremism is not exclusive to Arabs or Jews. Among some Jews, the idea of being the “Chosen People” shifted from a spiritual responsibility to a sense of superiority. Among some Palestinians, extremism emerged as a reaction. Both sides became trapped in a cycle of violence.

The October 7, 2023 attack was a stark example: Hamas’s extremist action triggered Israel’s extreme retaliation, public pressure pushed governments toward harsh military decisions, and both peoples suffered devastating losses. While Israel’s government did not seek prolonged war, the influence of hardline voices made escalation almost inevitable. Yet sociologists remind us that societies themselves can break this cycle—because coexistence has been the historical norm, not the exception.

Syria as a Case Study: From Jolani to Ahmad al-Sharaa

The Syrian uprising began as a quest for freedom, but poverty and political vacuum created fertile ground for extremism. Groups like Jabhat al-Nusra (an extremist militant jihadist faction), led by Abu Muhammad al-Jolani, rose to prominence. Jolani—later known as Ahmad al-Sharaa—recognized that militancy alone could not secure survival. Pragmatism became his path.

After the regime collapsed in 2024, al-Sharaa assumed power. He balanced a religious domestic agenda with a moderate external image. He attempted Kurdish integration, relied heavily on former rebels (creating administrative chaos), and established religious institutions to shape identity. Small infrastructure projects sought to improve public perception. Regionally, he pursued ties with Turkey and the Gulf, while keeping cautious distance from Iran.

Challenges remain immense: corruption, minority fears of Islamization, economic collapse, and fragile social trust. Al-Sharaa’s pragmatism may help him adapt, but the balance is precarious.

Scenarios for 2030

Conditional Success: If al-Sharaa improves the economy, offers minorities constitutional guarantees, and stabilizes regional relations, Syria could evolve into a moderately Islamic state with relative stability.

Fragile Balance: If corruption and tensions persist, the state may remain unstable and vulnerable to internal unrest.

Collapse: If reforms fail and extremism resurges, Syria could face renewed conflict and regional isolation.

Success could even open the door to peace initiatives with Israel, positioning al-Sharaa as a potential broker of regional coexistence.

Conclusion: Coexistence Is a Realistic Choice

History proves that periods existed when Arabs, Jews, Christians, and Kurds lived together. Extremism alone tore this fabric apart. If societies return to their roots of tolerance, coexistence is not a dream but a practical path forward.

The Middle East does not need miracles—it needs political courage, minority protections, economic opportunity, and a shared discourse that places humanity above identity. Only then can hostility be transformed into coexistence, and difference into dialogue.