Journal articles: 'Law, Bedouin'

1

Palva, Heikki, and Frank Henderson Stewart. "Texts in Sinai Bedouin Law." Journal of the American Oriental Society 112, no. 3 (July 1992): 524. http://dx.doi.org/10.2307/603114.

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Morad, Mohammed, Shifra Shvarts, Joav Merrick, and Jeffrey Borkan. "The Influence of Israel Health Insurance Law on the Negev Bedouin Population — A Survey Study." Scientific World JOURNAL 6 (2006): 81–95. http://dx.doi.org/10.1100/tsw.2006.06.

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The extension of universal health service insurance to national populations is a relatively new phenomenon. Since 1995, the Israeli National Health Insurance Law (NHIL) has provided universal health services to every resident, but the effect of this law on health and health services among minorities has not been examined sufficiently. The goals of this study were to track some of the first changes engendered by the NHIL among the Negev Bedouin Arabs to examine the effects of universal health care services. Methods included analysis of historical and health policy documents, three field appraisals of health care services (1994, 1995, 1999), a region-wide interview survey of Negev Bedouins (1997), and key informant interviews. For the interview survey, a sample of 515 households was chosen from different Bedouin localities representing major sedentarization stages. Results showed that prior to the NHIL, a substantial proportion of the Negev Bedouins were uninsured with limited, locally available health service. Since 1995, health services, particularly primary care clinics and health manpower, have dramatically expanded. The initial expansion appears to have been a marketing ploy, but real improvements have occurred. There was a high level of health service utilization among the Bedouins in the Negev, especially private medical services, hospitals, and night ambulatory medical services. The NHIL brought change to the structure of health services in Israel, namely the institution of a national health system based on proportional allocation of resources (based on size and age) and open competition in the provision of quality health care. The expansion of the pool of potential members engendered by the new universal coverage had profound effects on the Health Funds' attitudes towards Negev Bedouins. In addition, real consumer choice was introduced for the first time. Although all the health care needs of this rapidly growing population have yet to be met fully, the assurances under the Law and the new level of competition promise a higher level of service in the future.

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Yusman, Yusman. "Pidana Adat Baduy dalam Perspektif Pembaharuan Hukum Pidana Nasional." Rechtsregel : Jurnal Ilmu Hukum 4, no. 2 (December 2, 2021): 178. http://dx.doi.org/10.32493/rjih.v4i2.16149.

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The renewal of the National Criminal Law is a discourse that has long been held by the Indonesian people. The Criminal Code (KUHP) is considered no longer able to fully accommodate legal interests in the era of globalization. The Criminal Code is actually a memento from the colonial period, where the criminal code was adopted from the criminal law system of the Dutch colonial nation. One of the things discussed in the discourse and travel or criminal law reform process is the accommodation of customary law in the draft revision of the KUHP law (RUU KUHP). This research makes the Bedouin customs as the object of study. The selection of the Bedouin community itself is because the Bedouin has its own customary criminal code and is the closest indigenous tribe to the capital city. The Baduy are a strong indigenous tribe who defend their customs from the influence of modernization. Then on the existence of such facts, the question arises how is the existence of Bedouin customary law in the discussion of national criminal law reform, these questions will be answered in this study using qualitative methods that will produce descriptive data.

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Kressel, Gideon M. "Ḥaqq Akhu Manshad: Major and Minor Wrongs and Specialized Judges Among the Negev Bedouin." International Journal of Middle East Studies 25, no. 1 (February 1993): 17–31. http://dx.doi.org/10.1017/s0020743800058025.

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In several Middle Eastern countries, bedouin law, which exists only in an oral tradition, is today applied alongsidethe increasingly used shariʿa and civil law. Jurisdiction among these three judicial systems is compartmentalized, but sometimes categorizing of individual cases is difficult. Bedouin law also differs considerably from one region to another. The bedouin in this study belong to the ʿArab alʿAzazme, the tribe that inhabits the area stretching from Beer-Sheba (Israel) southward. My acquaintance with the southern tribes in the Sde Boqer vicinity dates from 1980. I recorded the first case in 1982, and the second, which helped me substantiate the first, in autumn 1987.

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Stewart, Frank H. "Schuld and Haftung in Bedouin Law." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 107, no. 1 (August 1, 1990): 393–407. http://dx.doi.org/10.7767/zrgga.1990.107.1.393.

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Al-Krenawi, Alean, and John R. Graham. "Somatization Among Bedouin-Arab Women." Journal of Divorce & Remarriage 42, no. 1-2 (December 9, 2004): 131–43. http://dx.doi.org/10.1300/j087v42n01_06.

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Nyhan, Emma. "Translating global indigeneity into the Bedouin vernacular." Transnational Legal Theory 12, no. 3 (July 3, 2021): 415–41. http://dx.doi.org/10.1080/20414005.2021.2008730.

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Ben-Asher, Smadar, and Chaya Gershuni. "Becoming a Bride: Traditional Societies Coping with the Transition from Taboo on Sexuality to Family Life Among Bedouin Arabs and Haredi Jews." Journal of Comparative Family Studies 53, no. 1 (March 1, 2022): 131–52. http://dx.doi.org/10.3138/jcfs-2022-0003.

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Traditional societies in a modern setting regulate marriage and supervise sexual behaviour to guarantee survival of the traditional family structure. The taboo on sexuality prevents young people from obtaining reliable information on intimate relations between men and women before and after marriage. This study examines how two collectivist traditional communities, Bedouin Arabs and ultra-Orthodox (Haredi) Jews, work through social, formal, and informal mechanisms to prepare young women for marriage. The findings show that while in the ultra-Orthodox community there is organized instruction encompassing Jewish law and behavioural norms and mental and emotional preparation for marriage, in Bedouin society such instruction is random, with the exception of one private instructor. While the ultra-Orthodox women describe this preparation as valuable and meaningful to them, the lack of social institutionalization of bride instruction leaves the Bedouin women at a disadvantage and preserves a patriarchal structure that harms her intimate rights and status in the family.

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Amara, Ahmad. "Civilizational Exceptions: Ottoman Law and Governance in Late Ottoman Palestine." Law and History Review 36, no. 4 (November 2018): 915–41. http://dx.doi.org/10.1017/s0738248018000342.

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AbstractThis article examines the Ottoman extension of rule and jurisdiction to the Beersheba frontier of southern Palestine. As part of itsTanzimatreform policies, the Ottoman administration founded the new town and sub-district of Beersheba in 1900, and sought to implement a legal reform. Deviating from the formal law that requires the founding of a civil-nizamiye court, the Ottoman instituted a form of legal exception and authorized the local administrative council to sit as a judicial forum and for its Bedouin Shaykh members to serve as judges. Studies of Ottoman Beersheba have typically focused on Bedouin autonomy and tribal law. The few studies that discussed the judicial order, have mistakenly assumed the Ottoman institution of a “tribal court,” and its persistence thereafter. Interestingly, what began as a simple grant of legal exception, justified by civilizational discourses of ignorance and savagery, grew into a judicial complexity. Very soon jurisdictional tensions arose, integrating questions across various webs of legal orders, jurisdictions, and political networks that shaped the reform in Beersheba and beyond. In following various legal disputes from Beersheba to Gaza, Jerusalem, and Istanbul, the article challenges some of the prevailing research categories, dichotomies, and approaches in the study of Ottoman legal history and tribal societies, including the concept of ‘legal pluralism.’

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Murthy, Sharmila L., Mark Williams, and Elisha Baskin. "The Human Right to Water in Israel: A Case Study of the Unrecognised Bedouin Villages in the Negev." Israel Law Review 46, no. 1 (March 2013): 25–59. http://dx.doi.org/10.1017/s0021223712000283.

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In the case 9535/06 Abadallah Abu Massad and Others v Water Commissioner and Israel Lands Administration (2011), the Israeli Supreme Court ruled that the right to water deserves constitutional protection under Israel's Basic Law: Human Dignity and Freedom. The Court also found support for the right to water under both international human rights law and Israeli statutory law. At the same time, the Court held that the right to water is not absolute but must be balanced against the rights of the state. The case was brought by residents of unrecognised Bedouin villages in the Negev, a desert region in southern Israel, who do not have access to household water. The Court found that in exercising its discretion regarding additional water access points, the Israeli Water Authority could consider the ‘illegal’ nature of these villages. Applying the criteria of reasonableness and proportionality, the Court ultimately affirmed the Israeli Water Authority's policy in unrecognised villages in the Negev. Despite this administrative deference, the invocation of constitutional and international human rights law raises the level of scrutiny that should be applied to a review of the Israeli Water Authority's exercise of discretion. The Court's opinion is coloured and influenced by long-standing land disputes between the indigenous Bedouin population and the State of Israel. Drawing on empirical research conducted in December 2011, the analysis attempts to place the Abu Massad decision in its proper historical and political context. The dispute over land in the Negev can be traced back to the days of the Ottoman Empire. More recent efforts by the Israeli government as set out in the Goldberg Report and the Prawer Plan, and the international community's response to these efforts, are discussed. In light of the history and current political context, it may be prudent for the Israeli Water Authority to re-assess the effectiveness of its existing water policy in unrecognised Bedouin villages in the Negev.

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Al-Krenawi, Alean, and Rachel Lev-Wiesel. "Wife Abuse Among Polygamous and Monogamous Bedouin-Arab Families." Journal of Divorce & Remarriage 36, no. 3-4 (March 2002): 151–65. http://dx.doi.org/10.1300/j087v36n03_09.

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12

Kak, Faysal. "Policy Makers and Bedouin Health Provision." International Journal of Migration, Health and Social Care 6, no. 3 (February 7, 2011): 31–35. http://dx.doi.org/10.5042/ijmhsc.2011.0062.

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Tawfic Ahmed, Mohamed, Ibrahim Nagi, Mahmoud Farag, Naglaa Loutfi, Mohamed A. Osman, Nasser S. Mandour, Kariman Mahmoud, and Nehal Loutfi. "Vulnerability of Ras Sudr, Egypt to climate change, livelihood index, an approach to assess risks and develop future adaptation strategy." Journal of Water and Climate Change 5, no. 3 (February 6, 2014): 287–98. http://dx.doi.org/10.2166/wcc.2014.006.

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The livelihood vulnerability index (LVI) and the Intergovernmental Panel on Climate Change (IPCC) vulnerability index (IPCC-VI) approaches were used to assess the vulnerability of rural and urban regions of Sudr, Sinai, Egypt to climate change. Sudr is highly vulnerable to flashfloods and drought, that many attribute to climate changes. Equal numbers of rural and urban Bedouin, amounting to about 75–90 of each, were interviewed to collect information on human and natural capital, besides social, financial, and physical attributes. The study showed that drought is the most significant manifestation of climate change, especially in rural areas. The study also showed that rural Sudr community is significantly more vulnerable to climate change than the urban community. Their isolation, illiteracy, lack of awareness, and fragile ecosystem are causes of vulnerability. The two regions showed high capabilities to overcome exposure threats to climate change. Adequate adaptive capacity of Bedouin is the main cause for their ability to overcome climate change impacts. These results might be explained in view of Bedouin local knowledge that helps them survive even through the hardest of times. The aim of the present work is to explore the socioeconomic drivers of climate change and their impacts on a Bedouin community. It also gives an insight into possible mechanisms of future adaptation strategies.

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Shryock, Andrew J. "Popular Genealogical Nationalism: History Writing and Identity among the Balga Tribes of Jordan." Comparative Studies in Society and History 37, no. 2 (April 1995): 325–57. http://dx.doi.org/10.1017/s001041750001968x.

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The proprietors of Amman's publishing houses do a brisk trade in books about politics and religion. They have also, in recent years, begun to profit from the growing demand for “tribal literature.” This new market, which emerged in the late 1970s, expanded greatly in the 1980s. It includes folkloric monographs (al ʿAbbadi 1989; al-ʿUzayzi 1984), genealogical compendia (Abu Khusa 1989), Bedouin poetry (al-ʿUzayzi 1991), introductions to tribal law (Abu Hassan 1987; al-ʿAbbadi 1982), and studies which, combining elements of all these genres, are packaged as “historical” works (al-ʿAbbadi 1984, 1986). The advent of a popular literature about the Jordanian tribes written by and for local Bedouin has been hailed in Jordan's national press as a new form of “patriotism,” and the oral traditions now being adapted to print are thought to convey a uniquely Jordanian heritage.

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Marinaki, Katerina. "THE HABITUS OF FIELDWORK: THE SELF AS THE NEW OTHER." vol 5 issue 15 5, no. 15 (December 28, 2019): 1491–99. http://dx.doi.org/10.18769/ijasos.592123.

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The present study is an extensive 22-months field research in Wadi Rum Desert, Jordan. The case of Bedouin Zalabieh adds another voice to this diverse anthropological research. Fieldwork is a complicated and challenging process where the anthropologist experiences a rite of passage through interaction with his/her informants. He/she is transformed from a subject who conducts fieldwork to an object of his/her own self striving for redefinition. Incorporating the habitus of the Others, he/she becomes an Other. At the end of the fieldwork, he/she is confronted with multiple Others. With reference to Bedouin Customary Law, through a “thick description” I try to focus on the habitus of my informants as something that cannot be completely understood by the anthropologist, just because it belongs to a preconscious state. A dialog between cultures, rites, concepts, and behaviors is essential for the redefinition of the self during the research as well as thereafter. Through the distinctive habitus of people, we coexist and share our lives while unconsciously constructing new selves. While we study others, we become objects to be studied; this entails an interactive study on each other. In addition, focusing on the conflict between spouses, I emphasize the new forms of practices and actions created by the interaction and coexistence of the anthropologist and his/her informants. The silent conflict between spouses undermines men’s supposed power over women. Exploiting my presence, the spouses challenged the existing cultural assumption as well as my femininity. Since everything is always a mutual definition and redefinition from a deontological point of view, instead of the term “study” (a community) I prefer the term “mediate” that can vacillate between the science of anthropology and the informants. Keywords: Fieldwork, Bedouins, Self, habitus, gender, women, femininity

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16

Kandal, Hanaa A., Jac A. A. Swart, Hoda A. Yacoub, and Menno P. Gerkema. "The role of traditional knowledge policies in Egypt: the case of Wadi Allaqi." Environment, Development and Sustainability 23, no. 8 (February 4, 2021): 11751–65. http://dx.doi.org/10.1007/s10668-020-01139-5.

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AbstractGlobally, traditional knowledge is at stake, notwithstanding intentions recorded in international policy conventions. Egypt has accepted and ratified several conventions on implementation of traditional knowledge in the fields of environment and sustainable development; yet this implementation is hampered by a lack of concrete plans. Focusing on the Bedouin community in the Southern Egypt protectorate of Wadi Allaqi, this paper investigates whether traditional knowledge plays a role in Egyptian policy, as reflected in policy documents and by interviews with regional stakeholders. We found that local actors of Wadi Allaqi protectorate-involved institutions appreciate the importance of traditional knowledge especially in environmental affairs. It can be concluded that a strengthened position of traditional knowledge in regulation and law should be supplemented by social measures and actions to overcome bureaucratic, geographical, and communicative barriers. Derived recommendations imply that the perspective of the Bedouin community should be taken into account.

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Yahel and Kark. "Reasoning from History: Israel's “Peace Law” and Resettlement of the Tel Malhata Bedouin." Israel Studies 21, no. 2 (2016): 102. http://dx.doi.org/10.2979/israelstudies.21.2.05.

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ABU-RABIA-QUEDER, SARAB. "Justice without Government: Bedouin Law from Sinai and the Negev by Clinton Bailey." American Ethnologist 39, no. 1 (February 2012): 208–10. http://dx.doi.org/10.1111/j.1548-1425.2011.01358_7.x.

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Panepinto, Alice M. "Jurisdiction as Sovereignty Over Occupied Palestine." Social & Legal Studies 26, no. 3 (September 23, 2016): 311–32. http://dx.doi.org/10.1177/0964663916668002.

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In the context of prolonged occupation, it has long been argued that the Israeli Supreme Court (ISC), in High Court of Justice (HCJ) formation, is facilitating the entrenchment of a permanent regime of legalized control by moving away from a model of exception to ordinary civilian jurisdiction over the West Bank. This was recently demonstrated in the Khan-al-Ahmar case, in which a group of settlers petitioned the ISC/HCJ demanding the execution of a pending Israeli demolition order over a school in a Bedouin village in Palestine. The court sided with the army, deferring to a political solution for the transfer of the entire Bedouin community elsewhere. Drawing on existing scholarship and the author’s first-hand impressions of the final hearing, this article interprets the Khan-al-Ahmar case as an illustration of how the exceptional military nature of the occupation has shifted to a permanent regime of legalized control overseen by an ordinary civilian court.

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Abu Rabia, Khalil, Elaine Solowey, and Stefan Leu. "Environmental and economic potential of Bedouin dryland agriculture." Management of Environmental Quality: An International Journal 19, no. 3 (April 18, 2008): 353–66. http://dx.doi.org/10.1108/14777830810866464.

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Stewart, Frank H. "The Woman, Her Guardian, and Her Husband in the Law of the Sinai Bedouin." Arabica 38, no. 1 (1991): 102–29. http://dx.doi.org/10.1163/157005891x00086.

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Al-Krenawi, Alean, and John R. Graham. "The story of bedouin-arab women in a polygamous marriage." Women's Studies International Forum 22, no. 5 (September 1999): 497–509. http://dx.doi.org/10.1016/s0277-5395(99)00054-0.

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Chatty, Dawn. "Introduction: Bedouin in Lebanon: Migration, Settlement, Health Care and Policy." International Journal of Migration, Health and Social Care 6, no. 3 (February 7, 2011): 19–20. http://dx.doi.org/10.5042/ijmhsc.2011.0060.

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Welchman, Lynn. "The Bedouin Judge, the Mufti, and the Chief Islamic Justice: Competing Legal Regimes in the Occupied Palestinian Territories." Journal of Palestine Studies 38, no. 2 (January 1, 2009): 6–23. http://dx.doi.org/10.1525/jps.2009.38.2.6.

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This article examines competing legal frameworks in dispute resolution in the occupied territories, against the background of weakening central authority, bitter political rivalries, and increasing insecurity on the ground. Two case studies from 2005 are presented——a killing in Gaza and an attempted sexual assault in the West Bank——where the involved parties had recourse to three distinct but overlapping bodies of law, not all of which were part of the formal Palestinian legal system: statutory law, Islamic law, and customary (or tribal) law. The resolution of these cases, while shedding light on the intersection of local politics and alternative legal systems, underscores the challenges of forging a united legal system in a situation of occupation, weak government, and heterogeneous legal heritage.

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Hidayah, Bashirotul. "Ta’lîm al-Lughah al-‘Arabiyyah al-Badawiyyah li Tat?awwur al-Taqaddum ‘al al-Daulah al-Umawiyyah; al-Dirâsah al-Tah?lîliyyah Hîlâl al-Manhaj wa al-T?arîqah." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 4, no. 2 (December 22, 2016): 120–47. http://dx.doi.org/10.52431/tafaqquh.v4i2.94.

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A Bedouin Arab tribes until the now famous eloquent, beautiful Arabic language and literature, believed the Umayyad Caliphs to teach Arabic in young people by sending them to their home villages later appeared term badawî, which is a special place to teach Arabic being taught directly by the Bedouin. From the statement, researchers interested in analyzing the lives of Bedouin Arabs who still lumpy his Arabization (culture of the Arabs in the fushâ Arabic language and cultural). How curriculum is learning Arabic that is used by the Bedouins? And how Arabic language teaching methodology used by the Bedouins? This type of research is a library research, note at that time in the Bedouin community is not familiar with the term curriculum and methodology in education, only from the various references i have found and writers associated with the current education there are some similarities. So the authors concluded several curriculum used by the Bedouin community in the teaching of Arabic fushâ is al-ta’wîd (habituation), bî’ah lughawiyah (language environment), and advice. While the methodology is in the form of al-rih?lah (travel search teachers), al-istimâ’ (hearing), al-kalâm (oral communication), and al-kitâbah (write science that has been studied).

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Pessate-Schubert, Anat. "Changing from the margins: bedouin women and higher education in israel." Women's Studies International Forum 26, no. 4 (July 2003): 285–98. http://dx.doi.org/10.1016/s0277-5395(03)00076-1.

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Mansour, Nisrine. "Gender at the Margins: Bedouin Women's Perceptions of Lebanese Health Provision." International Journal of Migration, Health and Social Care 6, no. 3 (February 7, 2011): 42–52. http://dx.doi.org/10.5042/ijmhsc.2011.0064.

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Ogris, Werner. "Frank Henderson Stewart, The Contract with Surety in Bedouin Customary Law, in: UCLA Journal of Islamic and Near Eastern Law 2 (2003)." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 123, no. 1 (August 1, 2006): 444–45. http://dx.doi.org/10.7767/zrgga.2006.123.1.444.

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Samin, Nadav. "Saudi Primary Education and the Formation of Modern Wahhabism." Die Welt des Islams 58, no. 4 (October 16, 2018): 442–60. http://dx.doi.org/10.1163/15700607-00584p02.

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AbstractThe development of modern primary education in Saudi Arabia transformed Wahhabism in subtle yet significant ways. The art of instructing six- and seven-year-old children in the finer points of Wahhābī theology and law, as occurred in the new Saudi primary schools from 1929, may appear as the authentic continuation of a tradition within a modern institutional framework. Yet in point of fact, this foregrounding of theology constituted a departure from traditional Wahhābī pedagogy, and from precolonial Muslim learning conventions more generally. In response to the encroachment of non-Wahhābī personnel and systems of knowledge into their traditional domain, this paper argues, the Najdī ʿulamāʾ reframed modern education as a theological challenge, one similar to the challenge presented by bedouin and other non-Wahhābī Muslims.

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Yonah, Yossi, Ismael Abu-Saad, and Avi Kaplan. "De-arabization of the bedouin: A study of an inevitable failure." Interchange 35, no. 4 (December 2004): 387–406. http://dx.doi.org/10.1007/bf02698890.

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Meir, Avinoam, and Maria Gekker. "Gendered space, power relationships and domestic planning and design among displaced Israeli Bedouin." Women's Studies International Forum 34, no. 3 (May 2011): 232–41. http://dx.doi.org/10.1016/j.wsif.2011.01.010.

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Chatty, Dawn. "Bedouin in Lebanon: The Transformation of a Way of Life or an Attitude?" International Journal of Migration, Health and Social Care 6, no. 3 (February 7, 2011): 21–30. http://dx.doi.org/10.5042/ijmhsc.2011.0061.

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Kervran, Monik, and Svend Helms. "Early Islamic Architecture of the Desert. A bedouin station in Eastern Jordan." Studia Islamica, no. 76 (1992): 187. http://dx.doi.org/10.2307/1595670.

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Shalhoub-Kevorkian, Nadera. "The Grammar of Rights in Colonial Contexts: The Case of Palestinian Women in Israel." Middle East Law and Governance 4, no. 1 (2012): 106–51. http://dx.doi.org/10.1163/187633712x631255.

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This article examines the limitations of human rights activism in a colonial context by invoking the voices, experiences, and insights of Bedouin women living in Israel. Through extensive interviews, Bedouin women living in unrecognized villages in the Naqab/Negev reveal their struggles as unrecognized and “invisible” members of society. The article explores the ways in which the prevailing “grammar of rights”—the formal and informal mechanisms constructed and maintained by the colonial power to accord or withhold rights—delimits and confines the lives of the women, and also human rights activism. The women’s personal stories are juxtaposed against the legal justifications used to regulate and discriminate against them, as members of the indigenous Palestinian community, within the context of a “fear industry”. The article explores, from the perspective of the interviewed women, the internalization of that culture of fear, where they are constructed as the ones to be feared, and its personal, familial, and communal implications. The interviewed women offer a critique of the existing human right framework, and question whether a human rights activism operating in a colonial context can be an emancipating force, so long as it is constrained by the regime’s rules. Furthermore, their voices assert that acknowledging historical injustice and its effect on women’s rights is central to re-thinking feminist human rights activism. The article ends by returning to the voices of women living in the unrecognized villages of the Naqab/Negev to investigate whether, and how, feminist politics and human rights activism could operationally function together within the context of Israeli state law. The article concludes that, in order to create a “grammar of rights” that is based on equality, respect, and dignity, and which challenges the balance of power in colonial contexts, it is essential to fully include the lived experiences and insights of “invisible” and unrecognized women.

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Cwikel, Julie, Rachel Lev-Wiesel, and Alean Al-Krenawi. "The Physical and Psychosocial Health of Bedouin Arab Women of the Negev Area of Israel." Violence Against Women 9, no. 2 (February 2003): 240–57. http://dx.doi.org/10.1177/1077801202239008.

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Alkaher, Iris, and Tali Tal. "Making pedagogical decisions to address challenges of joint Jewish–Bedouin environmental projects in Israel." International Research in Geographical and Environmental Education 25, no. 1 (November 5, 2015): 4–19. http://dx.doi.org/10.1080/10382046.2015.1106115.

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Garb, Yaakov, and Tsofit Goren. "Cultural and ecological contexts of violent punishment and restraint of Negev Bedouin children: from understandings to interventions." Child Abuse Review 19, no. 4 (June 18, 2010): 273–90. http://dx.doi.org/10.1002/car.1127.

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Layard, Antonia. "Alexandre Kedar, Ahmad Amara, and Oren Yiftachel: Emptied Lands: A Legal Geography of Bedouin Rights in the Negev." Journal of Law and Society 45, no. 4 (November 8, 2018): 685–89. http://dx.doi.org/10.1111/jols.12136.

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Warscheid, Ismail. "Aharon LAYISH, Legal Documents from the Judean Desert: The Impact of the Sharīʿa on Bedouin Customary Law, Leiden, Brill, 2011, 582 p." Studia Islamica 107, no. 1 (2012): 150–53. http://dx.doi.org/10.1163/19585705-12341242.

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Rego, Nasser. "Review: Indigenous (In)Justice: Human Rights Law and Bedouin Arabs in the Naqab/Negev edited by Ahmad Amara, Ismael Abu-Saad, and Oren Yiftachel." Journal of Palestine Studies 45, no. 1 (2015): 95–97. http://dx.doi.org/10.1525/jps.2015.45.1.95.

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Shamir, Ronen. "Emptied Lands: A Legal Geography of Bedouin Rights in the Negev. By AlexandreKedar, AhmadAmara and OrenYiftachel. Stanford: Stanford University Press2019. 424 pp. $70 hardcover." Law & Society Review 54, no. 2 (May 8, 2020): 516–19. http://dx.doi.org/10.1111/lasr.12475.

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Barbir, Farah. "Challenges in Planning and Implementing Community‐Based Health Interventions: Training Female Community Health Volunteers with the Bedouin Communities in the Bekaa Valley of Lebanon." International Journal of Migration, Health and Social Care 6, no. 3 (February 7, 2011): 36–41. http://dx.doi.org/10.5042/ijmhsc.2011.0063.

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Masters Masters*, Bruce. "The Political Economy of Aleppo in an Age of Ottoman Reform." Journal of the Economic and Social History of the Orient 53, no. 1-2 (2009): 290–316. http://dx.doi.org/10.1163/002249910x12573963244520.

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AbstractThe return of Ottoman rule to Aleppo in 1840 corresponded with the inauguration of the reform era (1839-76). Although the central Ottoman state could not have foreseen the outcome, these political reforms undermined its economic sovereignty in two key areas. The Ottoman land reform law of 1858 and schemes to settle the Bedouin in northern Syria enabled Aleppo’s political elite to scramble for the steppe lands of the Euphrates valley and ultimately paved the way for European capitalists to exploit the agricultural resources of the region. Additionally, attempts to control the abuses of the capitulatory system provoked a marked decline in the relative fortunes of the city’s traditional commercial elite, with much of the internal regional trade shifting into the hands of European merchants.Le retour des Ottomans à Alep en 1840 correspond au début de la période de réformes (1839-1876). Bien que l’état central ottoman n’eût pas pu prévoir leurs conséquences, ces réformes politiques ont miné sa souveraineté économique dans deux régions clé. Le code foncier ottomane de 1858 et les projets visant à la sédentarisation des Bédouins dans la Syrie du Nord ont permis à l’élite politique d’Alep une ruée vers les steppes de la vallée de l’Euphrate et ont fini par préparer le chemin aux capitalistes européens qui sont venus exploiter les ressources agricoles de la région. En outre, les tentatives d’obtenir le contrôle des abus du système capitulaire ont provoqué le déclin marqué des fortunes concernées de l’élite commerciale traditionnelle car une grande partie du commerce intérieure régio-nale tombait dans les mains des négociants européens.

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Fruchtman, Yariv, Miri Ben harosh, Joseph Kapelushnik, Julia Mazar, Gili Kenet, and Nurit Rosenberg. "Factor VII Deficiency in the Negev - a 10 Years' Experience of One Tertiary Center." Blood 126, no. 23 (December 3, 2015): 4695. http://dx.doi.org/10.1182/blood.v126.23.4695.4695.

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Abstract Inherited factor VII (FVII) deficiency is the most common among the autosomal recessive rare bleeding disorders, with an estimated prevalence of 1:300,000 in European countries. Affected individuals display a wide range of clinical phenotypes, ranging from mild non spontaneous bleeding to life threatening (i.e. central nervous system[CNS] bleeding, gastrointestinal [GI] bleeding or haemarthrosis), whereas up to one-third of individuals with a FVII deficiency are asymptomatic and are mainly diagnosed during family studies or after screening for surgery. Unfortunately, the residual activity of FVII does not predict the individual propensity to bleed, and even in individuals with the same mutation, differences in clotting phenotypes can be seen. As our tertiary center serves a unique population in the Negev, we aimed at studying the prevalence and phenotype of FVII deficiency within the last decade. Methods: We searched all electronic records for the last 10 years depicting rare bleeding disorders by ICD 9 code - 2863 and compared them to the hematologic record of factor VII deficiency depicted in our lab - 50% or less activity. Patients with any record of genetic diagnosis, were compared with clinical findings. Results: The population in the Negev is estimated as 700000 people Most of them are Jewish and 150000 of them are Arab-Bedouins. We found 800 records of rare bleeding disorders (ICD 9-2863), Including 200 with FVII deficiency - 100/200 had FVII levels below 50%. Most (90%) of cases were of Jewish origin (mostly oriental Jews) and only 10% were Arab- Bedouins. Forty patients were asymptomatic with 50-30% FVII activity and 20 patients with 30-10% FVII activity were either asymptomatic or presented with mild bleeding diathesis. Out of 23 cases with lower than 10% FVII activity, 7 were symptomatic and suffered severe life threatening bleedings (2 infant died of perinatal ICH. Five families (3 Bedouin and 2 oriental Jews) were identified with severe FVII deficiencies. The 4 Bedouin patients were identified to be homozygous to unique mutation. Interestingly, most medical records depicted FVII deficiency were of women studies due to fertility problems. Conclusions: The prevalence of FVII deficiency depicted in the Negev is much higher in comparison to literature reports (200/700000) Severe FVII deficiency was found in 23: 700000, consistent with 1: 30000 prevalence. As patients are highly variable, in order to "tailor" treatments according to disease severity, new directions should be pursued to identify those with the most severe phenotypes. Disclosures Kenet: Bayer, Novo Nordisk: Other: Advisory Boards, Speakers Bureau; Opko Biologics: Consultancy, Other: Advisory Boards; BPL; Baxelta: Research Funding; Pfizer: Honoraria.

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Ingham, Bruce. "Frank Henderson Stewart: Texts in Sinai bedouin law. Part I: The texts in English translation. (Mediterranean Language and Culture Monograph Series, Vol. 5.) xvii, 232 pp. Wiesbaden: Otto Harrassowitz, 1988. DM 78." Bulletin of the School of Oriental and African Studies 57, no. 2 (June 1994): 383–85. http://dx.doi.org/10.1017/s0041977x0002509x.

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S. ALODWAN, Shirin. "USING THE CHARACTERISTICS OF ISLAMIC CIVILIZATION IN TEACHING SKILLS." International Journal of Humanities and Educational Research 4, no. 6 (December 1, 2022): 347–62. http://dx.doi.org/10.47832/2757-5403.17.24.

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Islam is a universal religion that encourages science and considers it obligatory for every Muslim, and has never been the cause of retardation. Any science is acceptable unless it is a flag that contradicts Islamic law and its rules. Islam honors scientists and makes them inheritors of the prophets and orders knowledge from birth to death. Civilization meaning: "living and staying in urban area and civilization of the city, which is unlike Badia, cities, villages and countryside, so named because the people attended the places and houses of homes that have a decision, remember civilization in the language it means what is the opposite of the Bedouin, means, the inhabitants of cities and villages. A manifestation of Islamic civilization: - Foundations of the system of governance in Islamic civilization, including the method of choosing the ruler and the way of governance "Koran and Sunnah, Shura and justice and guarantee freedom of the Muslim and other freedom of choice for his religion. - Islamic civilization and economic life: - Islam built an integrated economic system and organized the methods of collecting money and methods of spending as well. - Islamic civilization and its influence on education through the Quran and Sunnah encouragement to acquire science. - Islamic civilization and social impact on life: The signs of Islamic social life and organization from the first moment of the Prophet's founding in the establishment of the mosque and the organization of relations of immigrants and supporters and the conclusion of treaties with non-Muslims in society. - Science: There was a special interest in Islam with science and its types and details such as translation, medicine, mathematics, agriculture and chemistry. - Science and the Arts: It is clear that the great impact of Islamic art in all fields and during the successive Islamic eras and Islamic controversies that continue to the present time on all other civilizations and until now Western societies are affected by Islamic science and art. Key words: Islamic Civilization, Teaching Skills

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Shamir, Ronen. "Suspended in Space: Bedouins under the Law of Israel." Law & Society Review 30, no. 2 (1996): 231. http://dx.doi.org/10.2307/3053959.

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Abu-Freha, Naim, Muhammad Abu Tailakh, Alexander Fich, Nasreen Abu Bader, Yonat Shemer-Avni, Farhan Alsana, Nava Gasper, Heba Abu-Kaf, and Ohad Etzion. "Adherence to Anti-Viral Treatment for Chronic Hepatitis B." Journal of Clinical Medicine 9, no. 6 (June 19, 2020): 1922. http://dx.doi.org/10.3390/jcm9061922.

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Adherence to treatment of chronic Hepatitis B Virus (HBV) is an important issue and can affect the complication rate. Nucleos(t)ide analogue as oral treatments are used for patients with necro-inflammatory activity and high viral load, with the goal of decline the complication rate such cirrhosis and hepatic cancer. We aimed to investigate the adherence to chronic HBV treatment. Chronic HBV patients with dispensing medication rates (DMR) of at least 80% were defined as high adherence group (HAG) and those who dispensed less than 80% as low adherence group (LAG). The study included 273 patients. 90 patients (33%) were in the LAG and 183 (67%) in the HAG. The All-cause mortality in the LAG was 15.6%, and 8.7% among the HAG (p-value = 0.09). 185 patients were of Jewish origin (mean age of 52.96 ±14.6 years, 30% women) and 88 patients of Arab Bedouin (AB) origin (mean age of 40.86 ± 13.96 years (p-value < 0.001), 42% women). The proportion of Jewish patients with high adherence was 71% (131 patients) versus 59% (52 patients) in AB patients (p-value = 0.054). The all-causes mortality was 14.6% among Jewish origin and 3.4% of AB (p-value = 0.01). We conclude that, two third of HBV carriers are with high level adherence to treatment in southern Israel, with lower but marginally significant all-cause mortality. No-significant differences in adherence patterns were noted between Arab Bedouin and Jews.

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Gal-Ezer, Miri. "Reviews: Women: Ibtisam Salh Mara’ana, Three Times Divorced: A Palestinian Woman’s Rebellion against Bedouin Norms, Israeli State and Islamic Law (documentary film), Israel, 2007, 74 minutes and 60 minute short version, color, DVD, Arabic and Hebrew, with English subtitles. [Can be ordered from: Ibtisam Mara’ana: mibtisam47@gmail.com]." International Sociology 25, no. 2 (March 2010): 276–80. http://dx.doi.org/10.1177/0268580909358160.

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Aziz, Fathul Aminudin. "Pengaruh Budaya dan Iklim Organisasi terhadap Profesionalitas serta Implikasinya pada Kinerja Pegawai Kantor Urusan Agama (KUA) (Studi Kasus Moratorium Bedolan di Kabupaten Cilacap)." Jurnal Penelitian Agama 15, no. 1 (June 20, 2014): 44–54. http://dx.doi.org/10.24090/jpa.v15i1.2014.pp44-54.

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Abstract: Anxiety of religious affairs office employees against Bedolan oratoriumis being felt almost in every corner of the archipelago. The stigma of receivingratuities to the headman has increased his image as a clean institution extremelyhas degraded in the eyes of society. SEM Model Analysis methodology using AMOSsoftware program, then analyzed by using 3 kinds; Univariate, bivariate, and thecomplex one (multivariate). This study starts from the theory of performance whichstates that the work can be accomplished by a person or group within an organizationin accordance with the authority and responsibility of each in achieving the goals ofthe organization concerned not illegally breaking the law and in accordance withthe moral and ethical. These results indicate that the organizational culture,organizational climate and professionalism effect on employee performanceindicated from the value of R-Square of 0.839. This suggests that organizationalculture, organizational climate and professionalism simultaneously have a significantcontribution to the performance of employees. An active step that must be undertakenby the Ministry of Religious Affairs is to publish rules on Bedolan Marriage in orderto increase the performance of religious affairs office employees.Keywords: culture, organizational climate, employee professionalism andperformance. Abstrak: Menikah bedolan adalah mengundang petugas KUA di luar jamkerja, sehingga konsekuensinya pihak keluarga mempelai harus menyediakanuang transport bagi penghulu yang datang untuk mencatat proses pernikahan.Komisi Pemberantasan Korupsi (KPK) dan Kementerian Agama (Kemenag)menyepakati penghulu dilarang menerima amplop atau uang tanda terima kasih(transport) terkait pelaksanaan tugasnya sebagai petugas pencatat nikah, yangdianggap sebagai gratifikasi. Penelitian ini berdasar teori kinerja yang menyatakanbahwa pekerjaan dapat dicapai oleh seseorang atau kelompok dalam sebuahorganisasi sesuai dengan wewenang dan tanggung jawab masing-masing dalammencapai tujuan organisasi yang bersangkutan tidak secara ilegal melanggarhukum dan sesuai dengan moral dan etika. Hasil ini menunjukkan bahwa budayaorganisasi, iklim organisasi, dan profesionalisme mempunyai dampak terhadap kinerja karyawan ditunjukkan dari nilai R-Square dari 0,839. Hal ini menunjukkanbahwa ketiga aspek secara bersamaan memiliki kontribusi yang signifikanterhadap kinerja karyawan. Langkah aktif yang harus dilakukan oleh KementerianAgama adalah untuk mempublikasikan aturan tentang Bedolan Pernikahan dalamrangka meningkatkan kinerja karyawan agama urusan kantor.Kata kunci: budaya, iklim organisasi, profesionalisme karyawan dan kinerja.

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Journal articles on the topic 'Law, Bedouin'

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