Israel's Denial of the Bedouin
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6 SOCIO-ECONOMIC JUSTICE for BEDOUIN WOMEN in EGYPT “The
6 THE COOPERATIVE REFORM PROCESS IN EGYPT ACTIVATED It has been almost two years since the ILO prepared the Cooperative roadmap, a report on the reform of cooperatives in Egypt. Due to the political changes in the country, the follow up on the Cooperative Roadmap was only resumed in the past couple of months. A joint workshop was organized by the Egyptian National Competi- tiveness Council (ENCC), an independent NGO, with technical and financial assis- tance of the ILO on 30 October 2014. The objective of the workshop was to discuss, among other agricultural issues, the new cooperative law in light of the Cooperative Roadmap. ILO Consultant Mr Huseyin Polat present- ed an updated version of the Cooperative SOCIO-ECONOMIC JUSTICE FOR BEDOUIN WOMEN Roadmap with concrete suggestions for next IN EGYPT steps as to its implementation. The presentation of the “The Way Forward After the Revolution: Decent Work for Roadmap was well received by the national stakeholders where Women in Egypt and Tunisia” project, funded by the Ministry issues and expectations regarding the process were raised. of Foreign Affairs of Finland, has undertaken an intervention Although the Minister of Agriculture, who was scheduled to on “Socio-Economic Justice for Bedouin Women” which make a keynote address at the opening, could not be at the started in September 2013 in partnership with the Centre event, he later invited the ILO Cairo Director, the ILO Consult- for Egyptian Family Development (CEFD), a local NGO. The ant and ENCC representatives to his office for a discussion. project aims at creating decent work opportunities for women from the Eastern Desert, 450 Bedouin mainly in Aswan and The Minister informed the group that the Government has Red Sea governorates. -
Forgotten Legacy: an Endeavor to Highlight Heritage Food of Egyptian Bedouins
EUROPEAN JOURNAL OF CULTURAL MANAGEMENT & POLICY || Vol. 9, Issue 1, 2019 || ISSN 2663-5771 Forgotten legacy: an endeavor to highlight heritage food of Egyptian Bedouins Mostafa Abdulmawla Hesham Ezzat Saad Fayoum University, Egypt; visiting PhD Fayoum University, Egypt Researcher to University of Salento, Italy [email protected] [email protected] Francesca Imperiale Omar Qoura University of Salento, Italy Fayoum University, Egypt [email protected] [email protected] Mohamed Abd El-Wahab Morsy Fayoum University, Egypt [email protected] ABSTRACT Despite the issue of food heritage having an important debate around the globe, there is still inconclusive literature addressing Egyptian heritage food in general, and particularly the gastronomic heritage of Egyptian Bedouins. The main argument of the Keywords: current study is firstly to identify a set of genuine heritage foods of Egyptian Bedouins Cultural Heritage by using explicit criteria. Then, transfer the data to develop a documented recipe book for these meals, which is intended to be an initial phase of promoting them as a Heritage food unique component of the Egyptian cultural legacy. The target population of the study is the Egyptian Bedouin society, both in the western and eastern deserts. Through Egyptian a qualitative approach, 15 semi-structured interviews with elderly local people were Bedouins undertaken before conducting a focus group with six Bedouin experts. The findings Bedouin food section reported eight heritage foods of Egyptian Bedouins and produced a recipe book for them. Food heritage ACKNOWLEDGEMENTS We would like to express our endless gratitude to all Egyptian Bedouins who helped us to compile the field data. -
Pre-Islamic Arabia
Pre-Islamic Arabia The Nomadic Tribes of Arabia The nomadic pastoralist Bedouin tribes inhabited the Arabian Peninsula before the rise of Islam around 700 CE. LEARNING OBJECTIVES Describe the societal structure of tribes in Arabia KEY TAKEAWAYS Key Points Nomadic Bedouin tribes dominated the Arabian Peninsula before the rise of Islam. Family groups called clans formed larger tribal units, which reinforced family cooperation in the difficult living conditions on the Arabian peninsula and protected its members against other tribes. The Bedouin tribes were nomadic pastoralists who relied on their herds of goats, sheep, and camels for meat, milk, cheese, blood, fur/wool, and other sustenance. The pre-Islamic Bedouins also hunted, served as bodyguards, escorted caravans, worked as mercenaries, and traded or raided to gain animals, women, gold, fabric, and other luxury items. Arab tribes begin to appear in the south Syrian deserts and southern Jordan around 200 CE, but spread from the central Arabian Peninsula after the rise of Islam in the 630s CE. Key Terms Nabatean: an ancient Semitic people who inhabited northern Arabia and Southern Levant, ca. 37–100 CE. Bedouin: a predominantly desert-dwelling Arabian ethnic group traditionally divided into tribes or clans. Pre-Islamic Arabia Pre-Islamic Arabia refers to the Arabian Peninsula prior to the rise of Islam in the 630s. Some of the settled communities in the Arabian Peninsula developed into distinctive civilizations. Sources for these civilizations are not extensive, and are limited to archaeological evidence, accounts written outside of Arabia, and Arab oral traditions later recorded by Islamic scholars. Among the most prominent civilizations were Thamud, which arose around 3000 BCE and lasted to about 300 CE, and Dilmun, which arose around the end of the fourth millennium and lasted to about 600 CE. -
ICAN Experience Invitation
The International Community Action Network (ICAN) is planning its second edition of THE ICAN MIDEAST EXPERIENCE trip. This is no ordinary vacation to the Middle East HIGHLIGHTS INCLUDE: Day in Amman, including a visit of Al Zaatari Syrian refugee camp Home hospitality with families in Bedouin village of Lakiya Tour in Awa Jan (unrecognized village) Visits to Jaffa and Tel Aviv Guided tour of the ancient Nabatean city of Petra Enjoy some relaxation time at the Dead Sea Overnight in the Negev desert at Kibbutz Ruhama in Southern Israel Tours of religious and historic sites of the 3 Abrahamic religions of the world Meals with community leaders and activists along the way Visit ICAN centres in Sderot, East Jerusalem, Nablus, Amman and the West Bank This is NOT a fundraiser; it is a FRIENDRAISER. We would like to count you among our friends who most intimately know ICAN, understand how it works, spread the word about the need for such a unique and effective means of fostering peace in the region, and provide whatever other support you can. As such, the content will be fascinating, the experience will be unique, and the cost will be reasonable. Attached are the details on the itinerary and the cost. Please let us know whether you are ready to embark with us on The ICAN Experience, an experience of a lifetime! Yours in peace, David Auerbach & Stephen Hecht Co-Chairs ICAN Middle East Experience International Community Action Network (ICAN) The International Community Action Network (ICAN) is a program within McGill University's School of Social Work committed to creating a world in which all people share the same rights. -
Conflict, Exclusion and Livelihoods in the Sinai Region of Egypt
Helpdesk Research Report: Conflict, Exclusion and Livelihoods in the Sinai region of Egypt 20.09.2012 Query: What does the literature say about patterns of conflict, exclusion and livelihoods in the Sinai region of Egypt? With particular reference to Bedouin livelihood strategies, government policies and other tensions emerging with other groups operating or migrating through the area. Enquirer: DFID Author: Oliver Walton ([email protected]) Contents 1. Overview 2. Livelihoods 3. Exclusion and Conflict 4. References 5. Additional Information 1. Overview The Sinai region is a peninsula bordering Israel and Gaza in the East and the Suez Canal in the West, which separates it from the rest of Egypt (see Figure One below). The population is divided into two governorates (North and South Sinai). Around 550,000 people live in the Sinai peninsula (400,000 in the North and 150,000 in the South).1 The largest population group in the region are the Bedouin (a historically nomadic people), though their total number is difficult to estimate (ICG 2007). They are likely to number somewhere between 200,000 and 250,000 (see ICG 2007, Strasser 2012). North Sinai is one of the poorest governorates in Egypt, while the economy of the South is more dynamic, due largely to a burgeoning tourism industry (ICG 2007). This report summarises the literature’s findings on patterns of conflict, exclusion and livelihoods in the Sinai region. The most rigorous academic research on these issues focuses on changes in Bedouin livelihood strategies, with a particular focus on South Sinai. This literature draws some links between Bedouin livelihoods and patterns of exclusion and conflict in the Sinai region. -
The Arab Bedouin Indigenous People of the Negev/Nagab
The Arab Bedouin indigenous people of the Negev/Nagab – A Short Background In 1948, on the eve of the establishment of the State of Israel, about 65,000 to 100,000 Arab Bedouin lived in the Negev/Naqab region, currently the southern part of Israel. Following the 1948 war, the state began an ongoing process of eviction of the Arab Bedouin from their dwellings. At the end of the '48 war, only 11,000 Arab Bedouin people remained in the Negev/Naqab, most of the community fled or was expelled to Jordan and Egypt, the Gaza Strip and the Sinai Peninsula. During the early 1950s and until 1966, the State of Israel concentrated the Arab Bedouin people in a under military administration. In this (سياج) ’closed zone known by the name ‘al-Siyāj period, entire villages were displaced from their locations in the western and northern Negev/Naqab and were transferred to the Siyāj area. Under the Planning and Construction Law, legislated in 1965, most of the lands in the Siyāj area were zoned as agricultural land whereby ensuring that any construction of housing would be deemed illegal, including all those houses already built which were subsequently labeled “illegal”. Thus, with a single sweeping political decision, the State of Israel transformed almost the entire Arab Bedouin collective into a population of whereas the Arab Bedouins’ only crime was exercising their basic ,״lawbreakers״ human right for adequate housing. In addition, the state of Israel denies any Arab Bedouin ownership over lands in the Negev/Naqab. It does not recognize the indigenous Arab Bedouin law or any other proof of Bedouin ownership over lands. -
A Brief History of the Negev Bedouin the Changes of the Twentieth Century Have Brought About the Destruction of Many Indigenous
A Brief History of the Negev Bedouin The changes of the twentieth century have brought about the destruction of many indigenous communities, as is happening today to the Bedouin community in the Israeli Negev. Today in the southern Negev desert of Israel there exist 45 Bedouin villages with a combined population of more than 70,000 people, all citizens of the state of Israel. They live in communities that appear on no official maps, and receive no basic and essential services from the Israeli government, such as electricity, water, sewage, paved roads, and inadequate medical services. These 45 villages are referred to as unrecognized. The Bedouin people are the indigenous inhabitants of the Negev desert, arriving in waves from the Arabian Peninsula over the last hundreds and thousands of years. Since that time, the Bedouin population has been residing in the region in semi-nomadic communities, depending primarily on their livestock as a means of survival, and developing a culture distinct from other Palestinian communities in the North. One can divide modern Bedouin history into four distinct periods, and with each period came erosion of this autonomy and land rights, ultimately culminating in the situation we have today. They are, respectively, the Ottoman period, the British mandatory period, Israeli rule from 1948-1966, and Israeli rule from 1966 to the present. During the later part of the Ottoman period, many of the Bedouin began cultivating land, and consequently a private land ownership system was established and regulated by the Bedouin courts. When the Ottoman Land Law (1858) came into effect and required all subjects to register their land and pay the necessary taxes on it, many Bedouin ignored the law. -
Israel 2019 International Religious Freedom Report
ISRAEL 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary This section covers Israel, including Jerusalem. In December 2017, the United States recognized Jerusalem as the capital of Israel. It is the position of the United States that the specific boundaries of Israeli sovereignty in Jerusalem are subject to final status negotiations between the parties. The Palestinian Authority (PA) exercises no authority over Jerusalem. In March 2019, the United States recognized Israeli sovereignty over the Golan Heights. A report on the West Bank and Gaza, including areas subject to the jurisdiction of the PA, is appended at the end of this report. The country’s laws and Supreme Court rulings protect the freedoms of conscience, faith, religion, and worship, regardless of an individual’s religious affiliation, and the 1992 “Basic Law: Human Dignity and Liberty” protects additional individual rights. In 2018, the Knesset passed the “Basic Law: Israel – The Nation State of the Jewish People.” According to the government, that “law determines, among other things, that the Land of Israel is the historical homeland of the Jewish people; the State of Israel is the nation state of the Jewish People, in which it realizes its natural, cultural, religious and historical right to self-determination; and exercising the right to national self-determination in the State of Israel is unique to the Jewish People.” The government continued to allow controlled access to religious sites, including the Temple Mount/Haram al-Sharif (the site containing the foundation of the first and second Jewish temple and the Dome of the Rock and al-Aqsa Mosque). -
Republication, Copying Or Redistribution by Any Means Is
Republication, copying or redistribution by any means is expressly prohibited without the prior written permission of The Economist The Economist April 5th 2008 A special report on Israel 1 The next generation Also in this section Fenced in Short-term safety is not providing long-term security, and sometimes works against it. Page 4 To ght, perchance to die Policing the Palestinians has eroded the soul of Israel’s people’s army. Page 6 Miracles and mirages A strong economy built on weak fundamentals. Page 7 A house of many mansions Israeli Jews are becoming more disparate but also somewhat more tolerant of each other. Page 9 Israel at 60 is as prosperous and secure as it has ever been, but its Hanging on future looks increasingly uncertain, says Gideon Licheld. Can it The settlers are regrouping from their defeat resolve its problems in time? in Gaza. Page 11 HREE years ago, in a slim volume enti- abroad, for Israel to become a fully demo- Ttled Epistle to an Israeli Jewish-Zionist cratic, non-Zionist state and grant some How the other fth lives Leader, Yehezkel Dror, a veteran Israeli form of autonomy to Arab-Israelis. The Arab-Israelis are increasingly treated as the political scientist, set out two contrasting best and brightest have emigrated, leaving enemy within. Page 12 visions of how his country might look in a waning economy. Government coali- the year 2040. tions are fractious and short-lived. The dif- In the rst, it has some 50% more peo- ferent population groups are ghettoised; A systemic problem ple, is home to two-thirds of the world’s wealth gaps yawn. -
How Time Flies When You're Israeli on the One Hand the Region Has Experienced a Sort of Baby Boom
How Time Flies When You're Israeli On the one hand the region has experienced a sort of Baby Boom. On the other hand the number of divorces has increased at an irregular rate, especially in communities near the border. One year since Operation Protective Edge and in the Gaza Envelope settlements they're trying to recover—not a simple matter when there's unanimous agreement that the next round is just around the corner. onday. It's quiet, pretty and clean in the Gaza Envelope. The air is warm and M crisp. The fields bask in the sun, indifferent to what's happening around them. And that's totally fine, because nothing is happening. It's almost one year since Operation Protective Edge. How time flies when you're Israeli. Moti Madmoni of the Schmerling Meat Bar, located at Alonit Junction at the entrance to Gaza, begins to organize his day. During the war, soldiers, journalists and foreigners swarmed here as the skewers of meat flowed out continually. "We did pretty well during the war," he says with a smile. He then describes how hard it was to stand over the grill while his son, a Golani soldier, was fighting on the inside. "But I prefer the quiet, although I don't believe in it. Another round is just a matter of time. This isn't genuine peace—the next battle will come and we'll accept whatever comes with love. We're not leaving. We're here and that's it." I talk with everyone I see, the vast majority of whom don't want to be photographed or quoted by name. -
Are the Negev Bedouin an Indigenous People? by Havatzelet Yahel, Ruth Kark, and Seth J
Fabricating Palestinian History Are the Negev Bedouin an Indigenous People? by Havatzelet Yahel, Ruth Kark, and Seth J. Frantzman n the last two decades, there has been widespread application of the term “indigenous” in relation to various groups worldwide. However, the meaning of this term and its uses I tend to be inconsistent and variable. The expression derives from the interaction of different cultures—the meeting between the original inhabitants of a specific region (known variously as “first nations,” “natives,” “indigenes,” or “aborigines”) and new, foreign “set- tlers” or “colonizers,” who imposed their alien value systems and way of life on the indig- enous populations.1 In Israel, the indigenousness claim has been raised over the past few years by the country’s Bedouin citizens, a formerly nomadic, Arabic-speaking group centered in the southern arid part of the country, the Negev. They argue that Israel denies their basic indigenous rights such as maintaining their traditions and owning their own lands. Does this claim hold water? What are its implications for Israel as well as for other nations? tury onward, parallel to the emergence of sover- INDIGENOUS RIGHTS eign nation states, with the objective of regulat- IN THE ing relations between these new entities. Tradi- tionally, international law made no mention of INTERNATIONAL ARENA group rights, which were considered a domestic concern of the state.2 What is known today as international law International law was reluctant to further developed in Europe from the seventeenth cen- group rights for several reasons, among them concern for the integrity of the state and fear of separatism that would undermine its stability.3 Havatzelet Yahel is a doctoral candidate at The Hebrew University of Jerusalem and an attorney in the Israel Ministry of Justice. -
New Israel Fund and Truth to Power Foundation
COMBINED FINANCIAL STATEMENTS NEW ISRAEL FUND AND TRUTH TO POWER FOUNDATION FOR THE YEAR ENDED DECEMBER 31, 2018 WITH SUMMARIZED FINANCIAL INFORMATION FOR 2017 NEW ISRAEL FUND AND TRUTH TO POWER FOUNDATION CONTENTS PAGE NO. INDEPENDENT AUDITOR'S REPORT 2 - 3 EXHIBIT A - Combined Statement of Financial Position, as of December 31, 2018, with Summarized Financial Information for 2017 4 - 5 EXHIBIT B - Combined Statement of Activities and Change in Net Assets, for the Year Ended December 31, 2018, with Summarized Financial Information for 2017 6 EXHIBIT C - Combined Statement of Functional Expenses, for the Year Ended December 31, 2018, with Summarized Financial Information for 2017 7 EXHIBIT D - Combined Statement of Cash Flows, for the Year Ended December 31, 2018, with Summarized Financial Information for 2017 8 NOTES TO COMBINED FINANCIAL STATEMENTS 9 - 21 SUPPLEMENTAL INFORMATION SCHEDULE 1 - Combining Schedule of Financial Position, as of December 31, 2018 22 - 23 SCHEDULE 2 - Combining Schedule of Activities, for the Year Ended December 31, 2018 24 SCHEDULE 3 - Combining Schedule of Change in Net Assets, for the Year Ended December 31, 2018 25 SCHEDULE 4 - Schedule of Grants, for the Year Ended December 31, 2018 26 - 33 1 INDEPENDENT AUDITOR'S REPORT To the Board of Directors New Israel Fund and Truth to Power Foundation San Francisco, California We have audited the accompanying combined financial statements of New Israel Fund (NIF) and Truth to Power Foundation (the Foundation), collectively the Organizations, which comprise the combined statement of financial position as of December 31, 2018, and the related combined statements of activities and change in net assets, functional expenses and cash flows for the year then ended, and the related notes to the combined financial statements.