The village next to ours, Salem, is named after the chapel built in the 1820s for a once vibrant farming and mining community. From the same root as the Hebrew Shalom and Arabic Salaam, the name also carries associations with Jerusalem, or to give it its Welsh name, Caersalem. The Stronghold of Peace.
Not far away are Moriah (the hill at Jerusalem where Solomon built his temple), Pisgah (the hills east of the Jordan from which Moses caught a glimpse of the Promised Land) and Capel Seion (or Zion). And all over Wales there are dozens of villages with unlikely Middle Eastern names, from Bethlehem and Bethania to Horeb and Nebo.
They bear witness to a time when Wales was a religious nation, and not simply Christian, but deeply identified with the Israelites of the Old Testament. The Welsh found inspiration in the idea that they too were a marginalised people travelling across the wilderness, ‘pilgrim through this barren land’ as the hymn has it, their eyes fixed on a distant horizon.
The Wales/Israel tradition goes back many centuries, as Catholic priest Dorian Llywelyn describes in his 1999 book, Sacred Place, Chosen People. Since then, Wales-based Jewish writer Jasmine Donahaye has examined the relationship from a more political perspective in Whose People: Wales, Israel, Palestine. And because it was under Welsh prime minister and Christian Zionist Lloyd George that the Balfour Declaration was made, it is possible to draw a direct line between Wales and the tragedy that is unfolding in Gaza.
This line would pass through the years when the state of Israel was coming into being, reviving Hebrew as its national language. Inspired by the new state’s success in bringing immigrants up to fluency, and its confident nationhood, Wales adapted the Hebrew Ulpan immersion course as the Wlpan, familiar to so many Welsh learners and still going strong.
But things have changed in recent decades. Welsh sympathies, always with the margins, have moved to the Palestinians who were displaced by the new state. The Welsh Government has sent cash to Gaza and expressed support, while solidarity groups around the country have organised marches and fundraisers for the relief effort.
It is now the Palestinian flag that is everywhere to be seen, while the rich Jewish culture of Wales, linked to immigration during the industrial revolution, is declining. Islam, which has its own religious claim on the Holy Land as well as being the faith of most Palestinians, is now claimed by 2.2% of Welsh people in the 2021 census, again driven by immigration. Nearly half claimed no religion at all.
And yet the place names remain. Wales has covered itself in a blanket of meaning, pegged down at intervals by links to another land which most of us will never visit. It may seem quaint or even disturbing now, but it is too powerful and heartfelt simply to be dismissed as religious and political incorrectness. Perhaps it is due for reinterpretation.
Ultimately, it is about connection to land: the Jews with Israel, the Welsh with Wales. While that can be framed as ownership, a right to be fought over, in a deeper sense it points to the mysterious bonds between soil and society. The story of a journey to a Promised Land expresses the truth that land is sacred, or to put it in secular terms, it has its own integrity and the power to shape our lives. It calls us into a relationship with the soil, rivers and ecosystems that sustain life, inspiring care and respect.
Wales has developed a particularly strong reverence for locality, expressed by terms like cynefin (or rootedness) and milltir sgwar (the square mile in which we conduct our daily lives, or used to). Poets and writers have celebrated the weaving together of a particular people with a particular place, refuting the interchangeability that comes with a global consciousness and celebrating the culture of the local. Farming of course is central to that, as Carwyn Graves has shown in Tir. This sentiment has found a natural resonance in the Bible story of the Israelites, but both could be seen as an expression of a universal truth: all people have a home on this earth, and we should welcome the stranger.
The Old Testament at its best held a vision for the peaceful coexistence of peoples. It was Isaiah who spoke of beating swords into ploughshares, while prophets like Amos and Hosea regularly called for justice and mercy in social affairs. The Welsh tradition of pacifism and internationalism has its roots in the same nonconformity which built the chapels.
Now there are aspirations for Wales to be known as a nation of peace. That will certainly give us some work to do. When Wales chose to link its destiny with this piece of land at the east of the Mediterranean, it entered into a relationship – mainly but not entirely of the imagination – which makes demands on us. How do we make good on this, and serve peace in the Middle East?
Perhaps we might start by dropping the idea of a ‘chosen people’ and concentrate instead on ‘sacred land’. Then the question becomes, how might the land of Israel and Palestine be healed and support a thriving society? This would mean moving the emphasis away from the apportioning of blame, and recognizing that everyone concerned is living out a conflict that has causes beyond ordinary human reckoning. These include geopolitical forces linked to oil and trade routes, ultimately concerned with preserving a modern way of life which is already known to be unsustainable.
A powerful call to Western peacemakers comes from a TED dialogue between American-Israeli Ami Dar and Palestinian Ali Abu Awwad shortly after the Hamas attack of October 2023. Don’t side with Palestine, they say, don’t side with Israel. Don’t fuel the campaigns on either side. Instead, hold a space for a better future where 7 million Israelis and 7 million Palestinians live together respectfully. This means trusting them to work it out – a big ask, it might seem, but surely the only true solution.
Meanwhile, back to the land. One of the most shocking acts of the recent war was the destruction of the Palestinian seedbank at Hebron. Shocking, because seeds adapted to local conditions are the very stuff of the connection between people and land, the source of life itself, beyond nationality. Damage to the Palestinian food system is further described in this petition. And one step up from the land, food aid is still not arriving in the quantities that are needed, a gap that is being filled by mutual aid.
The conflict in Gaza has struck a deep nerve in Wales, and elsewhere, surely in large part for cultural reasons. The Holy Land was the origin of religious movements which have shaped our culture and you don’t have to be Welsh to understand the symbolism of Bethlehem and Jerusalem. But it is also a present-day mirror for us. We too are disconnected from the land in the sense that we have forgotten our dependency on it and stopped caring for it. We too are a divided and unequal society with rifts to heal.
Sometimes it is easier to see a problem when it plays out in another country. We should certainly do what we can to help in Israel and Palestine, given our hand in creating the situation and because we live in an interconnected world. But we should do it humbly, not presuming to know the answers, and in the spirit of a shared exploration of what it means to be humans living on the earth. Then we must put our own house (and garden) in order.
The chapel at Salem stands empty now and is being sold. The windows are broken and ivy is climbing in, but there is a still a Bible on the lectern and a sense of human presence lingers. This building held the hopes and prayers of a small community. We too can only hope and pray for the wisdom to live better.
Following discussions at the recent Wales Real Food and Farming Conference, a few of us are looking at ways to show support for food and farming in the region. Please get in touch here us if you are interested in this.
Title changed and some small edits made, 5.12.2025





mmed with chopped white cabbage, carrots and apple, mixed with some salt. As each layer goes in, it’s bashed with a wooden pestle. Finally the jar is full and the vegetables are pushed down under the brine that’s naturally formed, and set aside to pickle over the next few weeks.