For a foreign power to successfully occupy, control and integrate the Bedouins into the new state-system entailed the disruption all of the above; from the nomadic lifestyle and lack of social stratification, to ourfi laws, loyalty to the tribe, and the notion of collective identity
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The Politics of Image: The Bedouins of South Sinai - 0 views
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turning Egypt into a modern nation-state. To that end, he had to first re-organize Egyptian society, streamline the economy, train a bureaucracy to effectively run a centralized government, and build a modern military. “His first task was to secure a revenue stream for Egypt. To accomplish this, (he) ‘nationalized’ all the Egyptian soil, thereby officially owning all the production of the land.”13 As a result, all tribal or communal rights to landownership were not legally recognized. With the disenfranchisement of land came the disenfranchisement of image. In order to exert control over Sinai, the government restricted movement, imposed taxes and demanded payment for camping and grazing. It also started to co-opt certain individuals from various tribes, and favor some tribes over others, which in turn disrupted the Bedouin hierarchy based on sex, age and seniority.14
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Sykes-Picot agreement in 1916. The agreement divided the Arab provinces of the Ottoman Empire outside the Arabian Peninsula into areas of British and French control or influence. As a roaming people whose livelihood depended on seasonal movement from one pasture to another, cementing the border left them with no choice but to become sedentary. This severance from “fundamental elements in their economic, commercial and social universe,”15 exposed the Bedouin to a whole new level of poverty
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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
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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
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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
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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.”
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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
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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?
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“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
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a 20 million pound wall was built in Sharm El Sheikh to isolate the “dangerous” Bedouin from the tourist “paradise” beyond
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every Bedouin stereotype out there has been readily absorbed and exploited by the Bedouins themselves
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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.
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shared by Ed Webb on 04 Jun 11
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Haaretz.Com - 1 views
www.haaretz.com/...locate-30-000-bedouin-1.365409
Israel beduin land infrastructure desert population
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The government is to consider a plan drafted in the Prime Minister's Office to relocate close to 30,000 Bedouin residents of unrecognized villages in the Negev to expanded areas of existing Negev Bedouin towns such as Rahat, Kseifa and Hura. The plan would involve transplanting about 40 percent of the 71,000 Bedouin residents in the unrecognized locales. The relocated Bedouin would receive both monetary compensation and alternate land. Unrecognized villages lack necessary infrastructure, as a result of which they suffer from severe environmental and other problems.
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About 191,000 Bedouin currently live in the Negev, including about 120,000 in recognized communities, the largest of which is Rahat. Another 71,000 live in unrecognized locales. Data from the Prime Minister's Office shows that Bedouin claim ownership of 640,000 dunams of land. (A dunam is about a quarter acre ). Unrecognized Bedouin settlements constitute 2.7 percent of the area of the Negev.
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Many Bedouin leaders, as well as the heads of Jewish localities in the region, are highly opposed to the plan and have threatened immediate legal action to stop if it is approved.
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Bedouin representatives and human rights organization have sent an urgent letter to Prime Minister Benjamin Netanyahu and to his cabinet colleagues arguing that the plan runs contrary to the Goldberg committee recommendations. They say that the committee recommendation was to provide recognition to Bedouin locales wherever possible, while the plan being advocated by the Prime Minister's Office would require the unjustified relocation of about 20,000 to 30,000 Bedouin against their will.