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the role of “The Sheikh” was invented, as mediator between the government and the inland population. Unlike the wise and elderly tribal sheikhs who were appointed through tribal consensus, these “sheikhs” were co-opted by the government. They did not protect the independence of the tribes, they did not arbitrate disputes, and they had little power in local affairs. Still the power of these sheikhs for hire was “exalted, since it was through them that decrees of government were transmitted to the tribesmen.”17 Although they were viewed as “agents of the occupier,” the Bedouins were left with no choice but to turn to them in issues pertaining to their economic and political lives

Prior to 1952, “Egypt had the largest consumer market for hashish in the Middle East. Turkey, Lebanon and Syria were the largest regional producers of the drug.”20 The smuggling route ran through the more accessible desert areas of the Middle East, crossing the TransJordanian Plateau, the Negev, and the North Sinai to Egypt. With the ousting of King Farouk in 1952, Abdel Nasser started to fortify the North of Sinai to prepare for nationalizing the Suez Canal. As a result, the smuggling route had to move to the mountainous and inaccessible South Sinai. Thus, the South Sinai “smuggler” came into being, and made use not only of his unemployment, but his nomadic prowess and knowledge of his cavernous terrain. The logic was, if the state treated them as outsiders, then they might as well exist outside the law. After all, smuggling was more lucrative than any grazing or menial government job could ever be

the smuggling business continued even after the Israeli occupation of the Sinai Peninsula in 1967. “Assuming that the Egyptian border guards would be given a cut of the drugs as a bribe, they chose to allow the smugglers to continue operating the drug traffic to Egypt, on the logic that drug use by Egyptian soldiers could only benefit Israel.”21 However, when the Eilat-Sharm road opened in 1972, the Israelis feared that the inexpensive drug might find its way into their own lucrative drug scene, and effectively ended all activity

Whereas the Egyptian administration distributed a sadaga, meaning charity, through their hired sheikhs, the Israelis personally distributed basic food staples from the American charitable organization CARE to the heads of every family.25 They also organized visits to villages in Israel, built a total of eleven clinics, offered formal vocational courses in Dahab and Sharm El Sheikh, employed half the Bedouin population in the oil fields, and in military and civilian construction, and at the request of the sheikhs, built them a total of thirteen schools in South Sinai alone. The Bedouins, who had expected to be dealt with impersonally, were quite amused with the new perks. Still, while most embraced change, they never let their guard down. In other words, there were no illusions of loyalty. Israel was still seen as an “occupying power.”

the Israelis also created “The Exotic Bedouin.”

One way for the Bedouins to mark their territory was to come up with an image that would help define and differentiate them. As a result, the “Muslim Bedouin” was born. The issue of self-definition became an urgent one when relations with outsiders ceased to be conducted through sheikhs and Bedouins came into increasing contact with the West. They felt that all Westerners, whether tourists or soldiers, Israelis or Europeans, Jews or Christians, invaded their privacy and threatened their traditions and customs.28 For example, in keeping with the Sinai image as an exotic, all-natural paradise, the tourists sunbathed in the nude, a practice that Bedouins took great offense to. When they expressed their dismay and requested that the behavior of tourists be regulated, Israeli authorities responded by explaining that they wanted nothing to do with the issue. Seeing that the “Bedouins were not permitted by either Israeli or Egyptian law to impose their own laws on non-Bedouins.. the problem could not be resolved.”29 In response, the Bedouins encouraged an Islamic revival of a very paradoxical nature. They still worked in tourism and came into contact with tourists everyday, but all the money made was “purified” by lavish expenditure on mosques and shrines of Saints and excessive manifestations of religious zeal. “‘We are Muslims,’ (they said) ‘they are the Jews.’”30

While the Bedouins were trying to disassociate themselves from the West, Egyptian policy was heading in the other direction. To complicate matters even more, “state-supported Muslim institutions, such as Al-Azhar University, invested this official policy with an Islamic sanction.”31 Result was an institutional type of Islam, one that was mainly constructed to fight the remnants of Nasser’s socialist regime. In this context, it was hard for the Muslim Bedouin to demonstrate loyalty merely by waving the flag of religion. The fact that Egypt signed a peace treaty with Israel did not help bridge the gap either. Were the Bedouins to be viewed as fellow Egyptian returning from exile or were they treacherous collaborators?32 More importantly, which of these images was more beneficial to the state?

“The Villain” was born; an all-encompassing figure who stood for many ills all at once. He was uncivilized, lawless, treacherous, and dangerous. The most important thing for the state was to cater to the economic interests of Cairo’s elite in the Sinai, from the military and the industrialists, to the members of political parties and ministers. This goal could only be achieved through a label that would blunt Bedouin capacity to organize, gain sympathy, and attract media attention. In 1980, “Law 104, providing for state ownership of desert land and thus making the whole Sinai government property was changed to permit private ownership.”33 The law had some devastating effects on the Bedouins. Their land claims were not legally recognized, and they were subsequently displaced “with no government compensation.”34 In their place, the land was repopulated with peasants to solve the unemployment problem in the urban center. The once virgin coast became littered with grotesque infrastructure that paid no heed to damaging the natural balance of the environment; thousands of them were framed and sent to prison after the terrorist attacks on Sharm El Sheikh and Dahab in 2004 and 2005

a 20 million pound wall was built in Sharm El Sheikh to isolate the “dangerous” Bedouin from the tourist “paradise” beyond

every Bedouin stereotype out there has been readily absorbed and exploited by the Bedouins themselves

All what is left of Bedouin life is its cultural identity, and they hold on to that dearly. “The Bedouin is not Egyptian,” a young man in a white cotton head dress said, “The Sinai is not Egyptian or Israeli. It is Bedouin.” This is all that is left. In the age of state-systems, modernization and globalization, the world is becoming increasingly hegemonic and indigenous cultures are losing the battle. The world might like to think that it is without borders, but say that to a Bedouin and wait for a response.

Ibrahim el-Meneey, a powerful Bedouin tribal elder who lives a few miles from the Israeli border, said that arrangement would be ideal, as long as the military sticks to guarding the road. The tribes, which have stockpiled everything from small arms to antiaircraft missiles, are doing a fine job of dealing with violent human smugglers, drug runners and other miscreants who have taken advantage of the security vacuum over the past year, he said. “Here, it’s all tribes,” Meneey said, sitting on a moonlit sandy patch outside his house, which is close enough to Israel that cell phones roam onto the country’s mobile networks. “Security is very stable.”

“The bedouin is a peaceful being,” Meneey said, sipping sweet tea. “But if he feels humiliated, he will never forget. The government has to work quickly to deliver justice.” If the Egyptian government fails to find the right approach to restore security and services, he said: “This could become like a second Afghanistan. It could become an international war.”

Sinai leaders say they have increasingly taken on tasks the state is not performing. Roughly six months ago, Hamdeen Abu Faisal, an Islamic scholar, became among the first in the region to set up informal tribunals that settle cases that would normally be the jurisdiction of local courts. “The people started to need someone to sort out their problems,” Faisal said. “There are no functioning courts, police stations or district attorneys.” The courts are not imposing corporal punishments, Faisal said, and are only arbitrating disputes among people who agree in writing to adhere to the decision of the scholars.

"They ran away in all directions and nobody knows where they went,"

Mubarak built up tourist resorts in South Sinai that locals say mostly benefited Egyptians from the Nile Valley, and tried to impose an Egyptian administrative structure on North Sinai which undermined the authority of local Bedouin tribal elders.

"What brought this ideology is the marginalization," says one resident. "If someone can't earn a living, he thinks the alternative is to be strict in worship."

In every village, three or four youths have disappeared to join the militants, sometimes inspired by al Qaeda propaganda over the Internet, and sometimes by preachers in local mosques.

North Sinai is in some ways similar to the tribal areas of Pakistan, where al Qaeda has dug deep roots. Both have been neglected by central government; both lie in the middle of wider political conflicts.And the authority of tribal leaders in both has been diminished as money - from crime, Gulf remittances and state patronage - filtered into other hands - making it easier for militants to promote unity in Islam over tribal loyalty.

the rise of these new Bedouin fundamentalists," said Yaari. "They are destroying the old tribal structures. They allow marriages between rival tribes and force women to wear the veil. This never happened before

Already, according to one Arab diplomat in Islamabad, Egyptian members of al Qaeda have begun to move back from Pakistan to take advantage of political changes at home.

"Al Qaeda is more interested in using Palestine as a tag for its global fight rather than have an actual base in Gaza or the West Bank," said one diplomat. "They believe a Palestinian group would have a more nationalist outlook."

Oman is desperate to diversify away from its oil and gas dependency. Research by the US Energy Information Administration puts Oman’s known crude oil reserves at 5.6bn barrels. While this is only enough to rank the country 21st in the world, its economy is disproportionately dependent: oil and gas accounts for nearly half of the country’s GDP, 70% of exports and between 68% and 85% of government revenue.

“Several dozen new cities are being constructed in the Middle East, mainly to transition away from the petroleum industry to a variety of other industries, including tourism, manufacturing, education and hi-tech,” says Dr Sarah Moser, a McGill University geography professor and author of an upcoming atlas of new cities.

Duqm sits on the Arabian Sea near the Strait of Hormuz, the gateway to the Persian Gulf – and the world’s most glaring oil supply chokepoint. Nearly a fifth of the world’s oil currently flows through this passage, ever prone to disruption. If the Duqm project succeeds, the shipping industry would be able to dock at the gates of the Middle East without needing to go all the way inside.

attracted the attention of Beijing’s much heralded Maritime Silk Road. More than three-quarters of Oman’s crude oil exports go directly to China.

While Duqm was never very densely populated, around 3,000 Bedouin – mostly fishermen and semi-nomadic herders – called the area home before the bulldozers arrived. These villages have now been demolished and the Oman government has built a new, modern town for them to relocate to. The houses look as if they were copied and pasted from Muscat – bright, white buildings two storeys high with garages and ornate gateways. There is a mosque in the centre. The houses stand empty. The local Bedouin prefer their traditional way of life – and want space to keep camels.