4 2 1 3 48 49 Chapter Five | The Se�lements The slow growth was probably due to the difficult living condi�ons - the se�lers lived in 24-sqm trailers, without toilets and showers. As 'compensa�on,' the nucleus organized itself as a commune - everyone cooked and ate together. With �me and acclima�za�on to the place, everyone constructed their own toilets and showers, and expanded the trailers. In 1992 (1992) the nucleus moved to its permanent loca�on and became a communal se�lement.8 Nisanit belonged to the 'Amana' movement, although the connec�on between the movement and the se�lement was quite loose.9 Moving to permanent dwellings led to an increase in the number of families despite the escala�ng Pales�nian terrorism in the Gaza Strip in those years. In 1992, the se�lement already comprised 35 families. The condi�ons were s�ll challenging. There was no school there, and the children went to study in Ashkelon. They shopped for groceries in the nearby Moshav Ne�v HaAsara, or in Ashkelon.10 Over �me, the permanent se�lement was built and developed un�l it became the largest one in the northern Gaza Strip, and the second largest in the en�re Gaza Strip.11 Nisanit, like the rest of the se�lements in Northern Gaza Strip, was planned as a suburb of Ashkelon,12 and was intended for 500 families.13 From a security viewpoint, the loca�on of Nisanit was one of the most convenient in the Gaza Strip. A se�lement rela�vely distant from the Arab-Pales�nian popula�on, close to Ne�v HaAsara, and a fi�een-minute drive from Ashkelon. As such, it was a magnet for Ashkelonians who were looking for quality of life, without moving away from their workplaces. In the years 1992-1993, 230 housing units were built in Nisanit, most of which were sold. 14 If the founding nucleus came for ideological reasons, those who followed came for the quality of life.15 On top of that, Nisanit was the first se�lement in the Gaza Strip that was mixed, religious and secular, and the families lived in harmony. About 100 of the 300 families in Nisanit were religious.16 The se�lement featured a synagogue, a Mikveh, a club and more.17 The popula�on of Nisanit con�nued to grow even during the Second In�fada, and between 2001-2004, 97 houses were sold in Nisanit.18 This popula�on growth con�nued even a�er the disengagement plan was published. In the first half of 2004, despite Sharon's announcement about the disengagement plan, Nisanit's popula�on increased from 978 to 1031 individuals19. In Av of 5765, 290 families lived in Nisanit. The se�lement was evacuated on Sunday, 16th of Av 5765 (08/21/2005).20 1 A view of Nisanit 2 The entrance gate to Nisanit 3 The Synagogue in Nisanit 4 Aerial photograph of the se�lement Slav The mixed society was unique Nissim and Amalia Avinoam: A long �me had passed before we consolidated a strong community. In the beginning, the se�lement was mostly secular. There were only two religious families, and we put extensive pressure to have a synagogue built. When we finished the permanent neighborhood, there were already 80 religious families. The se�lement's vibrant place was its synagogue. The religious group was the most cohesive. A Bnei Akiva branch operated in the se�lement with a wonderful guide, a Na�onal Service girl, who breathed life into the place. The community was very diverse. In my eyes, it was beau�ful that one goes to synagogue, another travels, and a third person listens to music, and all co-exist peacefully. Slav A religious communal se�lement in the Southern part of Gush Ka�f, which belonged to the 'Amana' Se�lement Movement On the 22nd of Tevet 5739 (01/21/1979) a new Nahal stronghold was established about three kilometers northwest of Rafah. It was first called Ka�f E, then - Gadid - because of the palm trees that grow in the area. In Sivan of 5740 (June 1980), the Government Names Commi�ee decided that this point would be called 'Bedolah' (Crystal in Hebrew), and the name Gadid would migrate further north, to the new point - Ka�f D.1 The name Bedolah was also temporary and was later transferred to a new se�lement, built on 5746 (1986); and the stronghold was eventually named Slav (Quail in Hebrew), a�er the quail that the Israelites ate during their wanderings in the desert.2 On the 4th of Tammuz 5742 (07/05/1982) the stronghold was civilianized and became 'Mitzpe Atzmona,'3- a name that symbolized the place where the new residents of Sinai were evacuated to - evacuees of the Atzmona se�lement. It was a peak season in the growth of the se�lement, which reached 30 families. At that �me, its character also changed. In Sinai the members of Atzmona were considered Moshav Shitufi (a coopera�ve village). In Slav, the dining room was eliminated, but the coopera�ve nature of the moshav con�nued to exist. The small kollel that was established when they were in Sinai also expanded there. The residents of Atzmona quickly fell in love with Slav. They loved the view, the proximity to the sea, and the slopes of the sand dunes. They fell in love with the possibility of going back and be pioneers, building a school, kindergarten and kollel from scratch, and even facing the sandstorms that covered the unpaved access road all over again. On Saturdays, they used to go for a walk to the orchard of Salem, an Arab from Rafah, who cul�vated a beau�ful orchard behind Slav, with various kinds of trees. Every Seventh day of Passover, all residents would walk to the sea, men, women and children, push baby carriages through the sands, and there, sing the Song of the Sea.4 When the Atzmona nucleus moved to the permanent se�lement (Adar 5747, March 1987), the point was le� desolate. In 5749 (1989), eight religious families des�ned to establish Kfar Darom, se�led in the place. Five secular families from Rafiah Yam entered the se�lement with them, on the grounds that it was promised that this point would be a secular se�lement, as part of the secular block of se�lements in the South part of Gush Ka�f. Surprisingly, very good rela�ons were established in the se�lement between the two groups.5 In the early 1990s, three families lived in one part of the se�lement, and the other part became a Border Police compound. In Shevat of 5754 (February 1994) the Slav camp was returned to the IDF.6 In Elul of 5761 (September 2001) a nucleus of students and teachers of the pre-military training school 'Otzem' in Atzmona, including two two families who already lived there - Hili and Yifat Turgeman and Amitai and Avigal Lorber, took hold of the se�lement. In the following two years, the se�lement grew to eight families.7
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