This article is authored by Dr. Akram Khater, Director of the Khayrallah Center for Lebanese Diaspora Studies and Khayrallah Distinguished Professor of Lebanese Diaspora Studies, and Professor of History at NC State. His earlier article focused on Lebanese-Americans in WWI.
Between the 1870s and the 1930s some 120,000 immigrants left the Eastern Mediterranean and traveled to the U.S., with another 220,000 departing for Central and South America and landing in destinations like Argentina and Brazil. These men, women and children, peasants and tradesmen, factory workers, teachers and merchants came from across “Greater Syria,” an Ottoman province that today encompasses Lebanon, Syria, and Palestine/Israel. We do not know for certain their religious distribution but they included Antiochian Orthodox, Druzes, Jews, Maronite Catholics, Sunni and Shi’a Muslims.
Their sense of self was located within villages and towns like Homs, Bayt Meri, Bethlehem, or Rashaya, and distilled through their experiences of family and religion. Ethnicity and nationality were meaningless to the great majority of them. In other words, when they left they were neither Lebanese nor Syrian, Phoenician nor Arab. However, their sojourns into the racially charged American social, legal and political landscape forced them to re-define themselves in terms of ethnic and national identity. Moreover, World War I and the subsequent division of their homelands into nations under the tutelage of French colonial power, engaged them in spirited—and sometimes violent—debates about who they were and where they came from. The result of these various forces differed but overlapped, and changed identities that were more fluid than fixed, and easier to use as labels than to substantially define.
As these immigrants traveled across the Mediterranean and Atlantic to “Amirka” they were required to have an ethnic/national identity if they were to gain entry to the place that they hoped would make them a handsome sum of money and afford them new opportunities. Ship companies’ clerks and Ellis Island inspectors were not interested in the intimate world of small villages like ‘Ayn Ibl (in South Lebanon), or even the geographically distinct and rapidly growing city of Beirut. Rather, until 1899 these company employees and state functionaries jotted down “Turkey in Asia” in their registers next to the migrant’s name, and after 1900 replaced it with “Syria” for most entries while keeping the earlier term in some cases. Thus, upon entrance into the US, immigrants acquired a different and larger identity—“Syrian”—than the ones they had left with. The label “Syria” made sense geographically as a designation for where they came from, but it also represented an emerging political project and idea among the educated urban elites of their homelands.
“Syria”—as a distinct political and cultural space—was first popularized during the 19th century by Jesuit missionaries in Mount Lebanon who established transformative educational establishments like the Oriental Seminary in the village of Ghazir, or the Université Saint Joseph in Beirut (founded in 1875). Starting in the 1880s their faculty, including intellectual luminaries like Henri Lammens and Louis Cheikho, undertook decades-long project to “resurrect” and write the history of “Syria”—with the district of Mount Lebanon as its religious, cultural and administrative heart—as a separate Christian entity radically different from the surrounding and predominantly Muslim Ottoman provinces. Lammens popularized the idea of Mount Lebanon as a refuge for oppressed Christian minorities in his iconic book La Syrie: Prècis Historique (Syria: A Historical Summary).
By 1908 these intellectuals, along with the Maronite church and its elites, French travelers and officials went one step further where they imagined the Maronites to be the “Français du Levant,” (The French of the Levant): a culturally distinct and European group who deserve their own entity in an expanded Mount Lebanon. This was perhaps best captured by Youssef al-Souda, a Lebanese émigré in Egypt—educated at the Université Saint Joseph between 1900 and 1907. In his book Fi Sabil Lubnan (For the Sake of Lebanon) which he published in 1919 he noted: “ Every nation has a strong desire to return to its roots…so is Lebanon proud to remember and remind all that it is the cradle of civilization in the world. It was born on the slopes of its mountain and ripened on its shores, and from there the Phoenicians carried it to the four corners of the earth.” (Asher Kaufman, Reviving Phoenicia, p. 48)
Similarly, the Syrian Protestant College (a higher education institution established in 1866 in Beirut by American Presbyterians, and later renamed the American University of Beirut), played a critical role in giving substance to the idea of “Syria” as a distinct cultural and political region in the Middle East. Its American professors and more importantly local graduates were central to the Nahda—or the Arab renaissance movement of the 19th century—which used Arabic “as a vehicle for the formation of a secular identity in the territory they defined as geographical Syria.” (Asher Kaufman, Reviving Phoenicia, p. 39). However, unlike the Jesuit missionaries and their students, the emphasis by this cohort of intellectuals was not on a Catholic/Christian nation, but rather on an ecumenical and secular Syria.
Thus, by the dawn of the 20th century, when the majority of Levantine immigrants arrived in the US, “Syrian” as an ethnic and national origin was reasonable enough to accept even if they were not quite sure what it meant. As community organizations and publications proliferated and gave ethnic substance to these migratory individuals and families, the term “Syrian” became more common. The center of the immigrant population in New York came to be known as the “Syrian Colony.” In letters sent back to the Maronite Patriarch Elias al-Howayek between 1899 and 1931, members of the diasporic communities regularly referred to themselves as “Syrians.” For example, in 1901 Mikhail Daher Abou Sleyman wrote asking to remove the local Maronite priest who was “bigoted” because “most of the Syrians in New York are cultured…and hate bigotry.” Community newspapers also adopted this term in their articles and advertisements. For instance, an ad in Kawkab Amirka (The Planet of America) by the Compagnie Generale Trans-Atlantique promised “Our Syrian Voyagers” comfort and security in their journey back to “Syria.” Others, like The Syrian World, adopted the name in their very identity. Even the Federal government of the U.S. adopted this term to identify immigrants from the Eastern Mediterranean. In 1911 the Immigration Commission of the House published a Dictionary of Races or Peoples wherein the “Syrian” was identified as a native Aramaic “race” of Syria and distinct from Arabs. While both spoke Arabic and were Semites, and many Arabs lived in Syria, the “Syrians” were defined as predominantly Christian and were descendants of the Phoenicians.
Two key Maronite intellectuals amongst the early immigrants to America concurred on this distinction but disagreed with each other on its meaning. Naoum Mokarzel (publisher of al-Hoda) and Philip Khuri Hitti (professor of Middle East studies at Princeton) both arrived in the U.S. just as the “Immigration problem” was being debated in the U.S., and where attempts to limit immigration to “Caucasians” was gaining steam. Mokarzel used al-Hoda as a platform to proclaim that the “Syrians” were part of the white race different from Arabs and Turks, and thus not subject to these emerging restrictions. (This is an argument that was carried into the courts to defend the rights of “Syrians” to become US citizens). He argued, like Hitti, that their Phoenician roots made them part of European culture. Hitti wrote explicitly of this in his book The Syrians in America where he noted: “With this [Phoenician-Canaanite] Semitic stock as a substratum the Syrians are a highly mixed race of whom some rightly trace their origin back to the Greek settlers and colonists…others to the Frankish and other European Crusaders…” (Asher Kaufman, Reviving Phoenicia, p. 77) Yet, while Hitti remained dedicated to the idea of Lebanon as part of a larger Syria, Mokarzel slowly moved toward a “Lebanist” position by World War I. He argued, along with the Lebanese League of Revival (based in Alexandria, Egypt) that Lebanon was distinct from the rest of the area in its non-Arab identity. Acting on this belief, he traveled after World War I to the Peace Conference in Versailles (France) to agitate for an independent Lebanon. On September 1, 1920 this project came to fruition when the French colonial authorities—at the behest of the Maronite church and intellectuals, and to satisfy its own imperial interests—created Le Grand Liban (Greater Lebanon). The newly created nation-state began to formally recognize Levantine immigrants in the U.S. and beyond as Lebanese citizens. Similarly, the French colonial authorities came to count and regard these immigrants as citizens of Lebanon.
Other members of the Levantine community were not so wedded to the idea of a separate Lebanon or one that abandoned its Arab heritage. In 1925 the “Syrian Revolt” broke out in the Syrian hinterlands against French colonial power. Hailed as the “Druze Revolt” by the Druze and Muslim members of the Detroit Syrian Community, the revolt galvanized them to create the New Syria Party (NSP) which declared its support for an Arab Syria. The leader of the NSP, a Muslim preacher by the name of Kalil Bazzy invited one of the top leaders of the revolt, Shakib Arslan, to visit Detroit and deliver a talk about the revolt. This move alienated the Maronite Christian community there (but not the Antiochian Orthodox one), who believed that Arslan was responsible for the reported massacres of Christians in South Lebanon, and more importantly because he represented a vision of a non-Christian dominated “Syria.” A journalist for the Detroit Free Press described the situation as follows: “In such a time  the Detroit Syrian colony seems really like a “Little Syria” for here, on a smaller scale, appear the same divisions of partisan thought and factional sympathy.” (Sally Howell, Old Islam in Detroit, p. 87). Hani Bawardi carries this further by writing about the development of an Arab political consciousness in the 1930s especially with the establishment of the Arab National League which dedicated itself to rendering “political, cultural, educational and economic service to the Arab countries.” While certainly many members of the community remained aloof, the existence and persistence of this organization as an “Arab” diasporic entity is quite removed from the distinction that Mokarzel and Hitti stipulated between “Syrian,” “Lebanese” and “Arab.” (Ameen Rihani delivered an impassioned speech in 1937 about Palestine that you can listen to here.)
Debates about the identity of these Eastern Mediterranean immigrants continued after the 1930s and remain a point of contention within the Lebanese and Arab community today. Their persistence and changes over time are a warning against the hazards of assigning a single fixed identity to all those immigrants who came from “Greater Syria.” Rather, different groups adopted varying identities with some opting for being Christian-Lebanese, while others adopted a more secular “Syrian” label, and still others saw themselves as part of a larger Arab world. But even these were never set positions as later generations—facing different political circumstances than their forbearers driven by the Palestinian-Israeli conflict, U.S. military involvement in the Middle East, and the rise of Islamist politics—changed how they saw and represented themselves in “Amirka.”
27 responses on “Phoenician or Arab, Lebanese or Syrian ~ Who were the early Immigrants to America?”
Where does the Syrian – Lebanese name “Daher” come from? They would have migrated here to Michigan City Indiana, Detroit & Flint Michigan in the 1800’s. We were told that Daher is a shortened name. The family is Roman Catholic (Maronite). Full names are Sophia Daher and Luise Daher Sr. (Author in lebanon)
Thank you most kindly.
Dear Ms. Daher Gibbs,
Thank you for your inquiry about your family’s name and their emigration to the US. The family name may have been shortened from something else upon entry into the US. However, there are many family in Lebanon with that last name. So, it is also possible that this is indeed your family’s full last name.
Your family name is an Arabic word that most likely means “Top of the mountain.” (Ironically, it has a different meaning that is “Valley”).
I hope that this is helpful.
Dr. Akram Khater
Cathy (my cousin – my Papa / (Louis Ernest Daher II)
told me his family originated in Egypt and migrated to Lebanon.
Dear Support At Khayrallah Center for Lebanese Diaspora ,
I had a Relative who immigrated to USA at between 1910-1913 and knew later that was in the USA Army.
he is realy, brother of My grand Father.No body from the family know anything about him Since then.
His name is : Nejib Sakr Bou Malhab-from Mount Lebanon-Bmahray.
I have a photo for him when was young if can help will send it upon requested.
I would like to know about him ,his history if was married at usa 7& had family etc…
pls let me know if I am at the correct search center or if possible Give back the way or center that could reach ti information about Him
thanks ins advance.
Where does the last name hijazi come from
Hijazi means “someone from Hijaz.” Hijaz is a province in today’s Saudi Arabia. However, this does not mean that the person with that name is from Hijaz, but rather that at some point in the family try, an ancestor was labelled as Hijazi either because she or he came from there, or they had travelled there.
Dear Mr. Khater: My paternal grandparents came to the US in about 1910. My grandmother was from DuwayrTaha/Dwer Taha in northwest Syria. We know very little about the family, since my father hid his background from us and we didn’t know that side of the family. We only found out recently when my younger brother did a DNA test. We don’t even know the family name, because they changed it when they came to the US. Would you have any suggestions on how I could find out more? Thanks! D. Lewis
Thank you for your question. We have forwarded your inquiry to the Khayrallah Center Archive.
I have recently discovered my great grandparents were from “Greater Syria”. His name was Habib Salaman and he came to the United States in 1908. Her name was Fahdah Masood Abood. Any information about where their names originate would be appreciated.
Thank you for your question. We have forwarded your inquiry to the Khayrallah Center Archive.
I am so excited to connect with NC State’s Lebanese Diaspora academic site. Our Great grandmother came from Hardine Syria in 1882 to work in the silk mills in Wilkes Barre Pennsylvania. Can anyone point me to a resource that may have maintained birth or church records from the Maronite church from the 1880s – 1920s? We have contacted the Diocese for that area to no avail. Thank you!
Dear Sheri, At this time, it can be incredibly difficult to pin down records in Lebanon. We usually recommend contacting the local parish, but it sounds like you have already attempted this. We know that some genealogy organizations based in the US are exploring digitizing Lebanese religious records in the future, so access to these records may become available in a few years. Matching DNA to unknown relatives and archival records in the US remain one of the best ways to trace family in the years immediately preceding immigration. For instance, sometimes records on the local level may have copies of vital records from Lebanon needed for various civil processes (example: in Lawrence Massachusetts, immigrants had to show proof of birth verifying age to work in factories and sometimes Lebanese/Ottoman baptismal or passport records are attached to these local documents). Let us know if you would like to have us perform a research request by contacting firstname.lastname@example.org.
My grandparents also came to Wilkes-Barre from Hardine, but they arrived in 1904 and 1905. Our parish, St. Anthony+St. George Maronite Church, founded in 1911, has burial records. What was your grandmother’s name? Whom did she marry?
I have been searching for information on my family on and off for years. My maiden name is Yesda and it seems like the information starts only in America. I know my Great Grandfather and his wife came to America from Syria occupied Lebanon as refugees. DO you have any information on that last name? I keep thinking maybe they changed it when they got here.
Hi Crystal, We would be happy to look into the Yesda name. Can you send us more information about your relatives (names, time period, location in the US after immigration, location in Lebanon if known). You can reply here, or email the center’s archive at email@example.com.
Am told my great grandfather came from Damascus, Syria at age 14 as a stowaway on a boat that came from Marseilles, France. His name was Leban Sheleby. He was a merchant in SC. Married in SC. I can’t help but think his last name was “Americanized” in translation. Is Sheleby surname common in / around Syria? Mother was Fatima, Father was Deep or Deal. Thank you.
Thank you for sharing so much information. My grandparents were both from Aitaneet. I have been researching the family name Abraham Rassi for years, and I have yet been able to find any immigration or ship records when they left Aitaneet and arrived to Donaldsonville, Louisiana in 1893 with them is my great grand mother but it says her name is Anne George and The family name is Rassi, or Rassie or Rossie. I can’t find any passenger records, don’t have any idea how they arrived to America. Hoping you might have some clues. Thanks for responding to everyone.
I am looking for the immigration of my great grandfather from the Canmore region of Syria he came through T Canada his name was Abraham farris he married my great grandmother Elizabeth haddad
My Great Grandpa came over in early 1900s. They” Goverment of U.S. changed our name from Ahmed, I believe that’s how you spell it. Is there a way I can trace our bloodline back, over there?! Anyone who mightve had knowledge of family facts to search from, is no longer with us. Any suggestions?! His Naturalization paper is on Ancestry. However without being a person that can afford to spend a couple $100 to do searches on ancestry yeah I’m pretty much still left in the dark as far as my heritage. However I can make kibby and Emjagdera. And I’m not sure how you spell that that’s probably not correct but it is lintel beans and rice. Any help would be so appreciated or advice.
Hello. What about the surname Hadad? My grandfather was Abraham Hadad. We believe we are Lebanese, and immigrated to the Detroit area in the 20s or 30s.
Dear Mr. Haddad,
It is very likely that your family came from Lebanon, Syria or Palestine as the name Haddad (which means blacksmith in Arabic) is very common in all three areas. We would need to know a bit more genealogical information to determine where exactly they came from.
It would be nice to look into the archeology record by Barry Fell of Harvard University & Thomas Lee of Laval University that the Phoenicians were the early settlers of the city of Sherbrooke in Quebec, Canada some 500 years B.C.
I have attached below a link to the file (in French) for record purposes.
you can drop me a note if you need to look further into this.
Hi Elie, thank you for sharing this information. Would you please email this link to firstname.lastname@example.org for further research?