Template:Distinguish Template:Infobox ethnic group The Bedouin (Template:IPAc-en; from the Arabic Template:Transl Template:Lang, pl. Template:Transl Template:Lang or Template:Transl Template:Lang) are a part of a predominantly desert-dwelling Arabian ethnic group traditionally divided into tribes, or clans, known in Arabic as Template:Transl (Template:Lang).
The term "Bedouin" derives from a plural form of the Arabic word Template:Transl, as it is pronounced in colloquial dialects. The Arabic term Template:Transl (Template:Lang) which means "desert dweller"<ref name="Losleben2003"/> and derives from the word Template:Transl (Template:Lang), which means "plain" or "desert".<ref name="SidebothamHense2008">Template:Cite book</ref> The term "Bedouin" therefore means, "those in Template:Transl" or "those in the desert".
A widely quoted Bedouin saying is "I against my brother, my brothers and I against my cousins, then my cousins and I against strangers". This saying signifies a hierarchy of loyalties based on proximity of kinship that runs from the nuclear family through the lineage, the tribe, and, in principle at least, to an entire genetic or linguistic group (which is perceived to have a kinship basis). Disputes are settled, interests are pursued, and justice and order are maintained by means of this frame, according to an ethic of self-help and collective responsibility (Andersen 14). The individual family unit (known as a tent or Template:Transl) typically consisted of three or four adults (a married couple plus siblings or parents) and any number of children.
When resources were plentiful, several tents would travel together as a goum. These groups were sometimes linked by patriarchal lineage, but were just as likely linked by marriage (new wives were especially likely to have close male relatives join them), acquaintance, or no clearly defined relation but a simple shared membership in the tribe.
The next scale of interaction within groups was the Template:Transl (cousin, or literally "son of an uncle") or descent group, commonly of three to five generations. These were often linked to goums, but where a goum would generally consist of people all with the same herd type, descent groups were frequently split up over several economic activities, thus allowing a degree of 'risk management'; should one group of members of a descent group suffer economically, the other members of the descent group would be able to support them. Whilst the phrase "descent group" suggests purely a lineage-based arrangement, in reality these groups were fluid and adapted their genealogies to take in new members.
The largest scale of tribal interactions is the tribe as a whole, led by a Sheikh (Template:Lang-ar Template:Transl, literally, "elder"). The tribe often claims descent from one common ancestor—as mentioned above. This appears patrilineal but in reality, new groups could have genealogies invented to tie them in to this ancestor. The tribal level is the level that mediated between the Bedouin and the outside governments and organizations. Distinct structure of the Bedouin society leads to long lasting rivalries between different clans.
Bedouin traditionally had strong honor codes, and traditional systems of justice dispensation in Bedouin society typically revolved around such codes. The bisha'a, or ordeal by fire, is a well-known Bedouin practice of lie detection. See also: Honor codes of the Bedouin, Bedouin systems of justice.
Historically, the Bedouin engaged in nomadic herding, agriculture and sometimes fishing. They also earned income by transporting goods and people<ref>HIDDEN HISTORY, SECRET PRESENT: THE ORIGINS AND STATUS OF AFRICAN PALESTINIANS, Susan Beckerleg, translated by Salah Al Zaroo On Africans in the Negev Desert</ref> across the desert. Scarcity of water and of permanent pastoral land required them to move constantly.
In the late nineteenth century, many Bedouin began transition to a semi-nomadic life. One of the factors was the influence of the Ottoman empire authorities<ref>Jodi Magness, The Archaeology of the Early Islamic Settlement in Palestine, Eisenbrauns, 2003, p.82</ref> who started a forced sedentarization of the Bedouin living on its territory. The Ottoman authorities viewed the Bedouin as a threat to the state's control and worked hard on establishing law and order in the Negev.<ref name=Frantzman>Dr. Seth J. Frantzman, Ruth Kark Bedouin Settlement in Late Ottoman and British Mandatory Palestine: Influence on the Cultural and Environmental Landscape, 1870-1948</ref>
Under the Tanzimat reforms in 1858 a new Ottoman Land Law was issued which offered legal grounds for the displacement of the Bedouin. As the Ottoman Empire gradually lost power, this law has instituted an unprecedented land registration process which was also meant to boost the empire's tax base. Few Bedouin opted to register their lands with the Ottoman Tapu, due to lack of enforcement by the Ottomans, illiteracy, refusal to pay taxes and lack of relevance of written documentation of ownership to the Bedouin way of life at that time.<ref>Gershon Shafir, Land, Labor and the Origins of the Israeli-Palestinian Conflict 1882-1914. Cambridge: Cambridge University Press</ref>
At the end of the XIX century sultan Abdülhamid II settled loyal Muslim populations (Circassians) from the Balkan and Caucasus among the areas predominantly populated by the nomads - in Syria, Lebanon, Jordan and modern Israel, and also created several permanent Bedouin settlements, although the majority of them did not remain.<ref name=Frantzman />
Ottoman authorities also initiated private acquisition of large plots of state land offered by the sultan to the absentee landowners (effendis). Numerous tenants were brought in order to cultivate the newly acquired lands. Often it came at the expense of the Bedouin lands.
During World War I, the Negev Bedouin fought with the Turks against the British, but later withdrew from the conflict. Hamad Pasha al-Sufi (died 1923), Sheikh of the Nijmat sub-tribe of the Tarabin, led a force of 1,500 men which joined the Turkish offensive against the Suez Canal.<ref>Palestine Exploration Quarterly (October 1937). Page 244.</ref>
In Orientalist historiography, the Negev Bedouin have been described as remaining largely unaffected by changes in the outside world until recently. Their society was often considered a "world without time."<ref name = Kurt>Template:Cite journal</ref> Recent scholars have challenged the notion of the Bedouin as 'fossilized,' or 'stagnant' reflections of an unchanging desert culture. Emanuel Marx has shown that Bedouin were engaged in a constantly dynamic reciprocal relation with urban centers.<ref>Emanuel Marx. "Nomads and Cities: The Development of a Conception"; in, S. Leder/B. Streck (ed.): Shifts and Drifts in Nomad-Sedentary Relations. Nomaden und Sesshafte 2, Wiesbaden 2005</ref> Bedouin scholar Michael Meeker explains that "the city was to be found in their midst."<ref>S. Leder/B. Streck (ed.): Shifts and Drifts in Nomad-Sedentary Relations., Nomaden und Sesshafte 2, Wiesbaden 2005</ref>
In the 20th century
In the 1950s and 1960s, large numbers of Bedouin throughout Midwest Asia started to leave the traditional, nomadic life to settle in the cities of Midwest Asia, especially as hot ranges have shrunk and populations have grown. For example, in Syria, the Bedouin way of life effectively ended during a severe drought from 1958 to 1961, which forced many Bedouin to abandon herding for standard jobs. Similarly, governmental policies in Egypt, Israel, Jordan, Iraq, Tunisia, oil production Arab states of the Persian Gulf and Libya, as well as a desire for improved standards of living, effectively led most Bedouin to become settled citizens of various nations, rather than stateless nomadic herders.
Governmental policies pressing the Bedouin have in some cases been executed in an attempt to provide service (schools, health-care, law enforcement and so on—see Chatty 1986 for examples), but in others have been based on the desire to seize land traditionally roved and controlled by the Bedouin. In recent years, some Bedouin have adopted the pastime of raising and breeding white doves, while others have rejuvenated the traditional practice of falconry.
Unfortunately a swift and drastic change in the style of life brought with it many problems. It is accompanied with many different problems: a rise of poverty, crime, unemployment. But there is also a positive effect - Bedouins receive an access to the modern healthcare, education, besides, women's status is starting to improve.
Bedouins in different countries
Bedouins in Saudi Arabia
The Arabian Peninsula is the original home of the Bedouin, and from here they started to spread out to surrounding deserts forced out by the lack of water and food. According to the tradition, the Saudi Bedouin are descendants of two groups. One settled in the Southwestern Arabia, in the mountains of Yemen and claim to be descendants of a semi-legendary ancestral figure Qahtan (or Joktan), this group is called the Yemenis. The second one settled in North-Central Arabia and claimed to be descendants of Biblical Ishmael, it is called the Qaysis.<ref>Bedouins. Origins and history</ref>
According to the Muslim tradition, prophet Muhammad succeeded to convert most of the Bedouin to Islam before he died. The Bedouin warriors were the nucleus of the Muslim armies that invaded the Middle East and North Africa in the 7th century and later on.
A number of additional Bedouin tribes reside in Saudi Arabia. Among them are the Salubba, Shammar, al-Murrah, Qara, Mahra, Harasis, Dawasir, Harb, Mutayr, 'Utayba, Qahtan, and Yam. In Arabia and the adjacent deserts there are around 100 large tribes of 1,000 members or more. Some tribes number up to 20,000 and a few of the larger tribes may have up to 100,000 members. The Anazah is a powerful confederation of tribes in the north of the Arabian peninsula. In it, the Rwala tribe with more than 75,000 members is the largest, migrating between the deserts of Syria, Jordan and northern Saudi Arabia.
Inside Saudi Arabia the Bedouin remained the majority of the population during the first half of the 20th century. However, due to the change of lifestyle their number has decreased dramatically. And still, according to some estimates, in 2000 they numbered some 829,000 people.<ref>The Bedouin Arabs of Saudi Arabia</ref>
Bedouins in Syria
Although the Arabian desert was the homeland of the Bedouin, some groups have migrated to the north. Today there are over a million of Bedouin living in Syria, living from herding sheep and goats.<ref>The Bedouin Arab of Syria</ref> The largest Bedouin clan in Syria is called Ruwallah.
Herding among the Bedouin was common until the late 1950s, when it effectively ended during a severe drought from 1958 to 1961. Due to it many Bedouin to give up herding for standard jobs.<ref>Indigenous people. Bedouin</ref>
Bedouins in Egypt
Bedouins in Egypt largely reside in the Sinai peninsula and in the suburbs of Cairo.<ref name=DNE>Tamim Elyan, Metropolitan Bedouins: Tarabin tribe living in Cairo between urbanization and Bedouin traditions, Daily News Egypt</ref> The past few decades were difficult for traditional Bedouin culture due to the changing surrounding and erection of new resort towns on the Red Sea coast, such as Sharm el-Sheikh. Bedouins in Egypt are facing a number of challenges: erosion of traditional values, unemployment and various land issues. With urbanization and new education opportunities offered, Bedouins started to marry people outside their tribe which once was completely inappropriate.<ref name="DNE" />
Bedouins living in the Sinai peninsula didn't benefit much from employment in the initial construction boom due to low wages offered. Sudanese and Egyptians workers were brought here as construction laborers instead. When the tourist industry started to bloom, local Bedouins increasingly moved into new service positions such as cab drivers, tour guides, campgrounds or cafe managers. However, the competition is very high, and many Sinai Bedouins are unemployed. Since there are not enough employment opportunities, Tarabin Bedouins as well as other Bedouin tribes living along the border between Egypt and Israel are involved in inter-border smuggling of drugs and weapons,<ref name="DNE" /> as well as infiltration of prostitutes and African labor workers.
In most countries in the Middle East the Bedouin have no land rights, only users’ privileges,<ref name=BenDavid>Template:Cite web</ref> and it is especially true for Egypt. Since the mid-1980s, the Bedouins who held desirable coastal property have lost control of much of their land as it was sold by the Egyptian government to hotel operators. Egypt didn't see it as the land that belongs to Bedouin tribes, but rather as a state property.
In the summer of 1999, the latest dispossession of land took place when the army bulldozed Bedouin-run tourist campgrounds north of Nuweiba as part of the final phase of hotel development in the sector, overseen by the Tourist Development Agency (TDA). The director of the Tourist Development Agency dismissed Bedouin rights to most of the land, saying that they had not lived on the coast prior to 1982. Their traditional semi-nomadic culture has left Bedouins vulnerable to such claims.<ref>Bedouins - the original inhabitants of Sinai</ref>
The 2011–2012 Egyptian revolution brought more freedom to the Sinai Bedouin, but since it was deeply involved in weapon smuggling into Gaza after a number of terror attacks on the Egypt-Israel border a new Egyptian government has started a military operation in Sinai in the summer-fall of 2012. Egyptian army has demolished over 120 underground tunnels leading from Egypt to Gaza that were used as smuggling channels and gave profit to the Bedouin families on the Egyptian side, as well as the Palestinian clans on the other side of the border. Thus the army has delivered a threatening message to local Bedouin, compelling them to cooperate with state troops and officials. After negotiations the military campaign ended up with a new agreement between the Bedouin and Egyptian authorities.<ref>Egypt halts Sinai anti-terror campaign, will open talks with Bedouin</ref>
Bedouins in Israel
Prior to the 1948 Israeli Declaration of Independence, when the Negev became part of Israel, an estimated 65,000–90,000 Bedouins lived in the Negev. According to Encylopedia Judaica, 15,000 Bedouin remained in the Negev after 1948; other sources put the number as low as 11,000.<ref>Khalidi, Walid (Ed.) (1992) All That Remains. The Palestinian Villages Occupied and Depopulated by Israel in 1948. IoPS, Washington. ISBN 0-88728-224-5. Page 582.</ref>
An Israeli study in 1999 estimated a total Bedouin population in Israel of 170,000 for 1998, of which 110,000 in the Negev, 50,000 in the North and 10,000 in the "central region".<ref name="bedouin" /> This figure may include Bedouins residing in Palestinian territoriesTemplate:Cn who do not hold Israeli citizenship; those who do are classified by Israel as Arab citizen of Israel.
The Bedouin who remained in the Negev belonged to the Tiaha confederation<ref>Template:Cite book</ref> as well as some smaller groups such as the 'Azazme and the Jahalin. After 1948, some Negev Bedouins were displaced. The Jahalin tribe, for instance, lived in the Tel Arad region of the Negev prior to the 1950s. In the early 1950s, the Jahalin were among the tribes which, according to Emmanuel Marks, "moved or were removed by the military government."<ref>Template:Cite book</ref> They ended up in the so-called E1 area East of Jerusalem. All of the Israeli Bedouin were granted Israeli citizenship in 1954.<ref>Report of the Commission to Propose a Policy for Arranging Bedouin Settlement in the Negev, a.k.a. the Goldberg Report, pp. 6-13 (in the Hebrew version)</ref>
Successive Israeli administrations tried to urbanize Bedouins in the Negev. Between 1967 and 1989, Israel built seven townships in the north-east of the Negev, with Tel as-Sabi or Tel Sheva the first. The largest, city of Rahat, has a population of over 53,000 (as of December 2010);<ref>Template:Cite web</ref> as such it is the largest Bedouin settlement in the world. According to the Israel Land Administration (2007), some 60 per cent of the Negev Bedouin live in urban areas.<ref>Bedouin of the Negev</ref> As for the rest, they live in so-called unrecognized villages which are not officially recognized by the state due to general planning issues. They were built chaotically without taking into consideration local infrastructure. These communities are scattered all over the Northern Negev and often are situated in inappropriate places, such as military fire zones, natural reserves, landfills, etc.
On September 29, 2003 Israeli government has adapted a new "Abu Basma Plan" (Resolution 881), according to which a new regional council was formed, unifying a number of unrecognized Bedouin settlements - Abu Basma Regional Council.<ref>Beduin in Limbo The Jerusalem Post, 24 December 2007</ref> This resolution also regarded the need to establish seven new Bedouin settlements in the Negev,<ref>Government resolutions passed in recent years regarding the Arab population of Israel Abraham Fund Initiative</ref> literally meaning the official recognition of unrecognized settlements, providing them with a municipal status and consequently with all the basic services and infrastructure. The council was established by the Interior Ministry on 28 January 2004.<ref>The Bedouin Population in Transition: Site Visit to Abu Basma Regional Council Myers-JDC-Brookdale Institute, 28 June 2005</ref>
Israel is currently building or enlarging some 13 towns and cities in the Negev. According to the general planning, all of them will be fully equipped with the relevant infrastructure: schools, medical clinics, postal offices, etc. and they also will have electricity, running water and waste control. Several new industrial zones meant to fight unemployment are planned, some are already being constructed, like Idan haNegev in the suburbs of Rahat.<ref>Idan Hanegev Industrial Park</ref> It will have a hospital and a new campus inside.<ref>Itamar Eichner, Harvard University makes aliyah, ynet, April 1, 2012</ref> The Bedouins of Israel receive free education and medical services from the state. They are allotted child cash benefits, which has attributed to the high birthrate among the Bedouin (5% growth per year). But unemployment rate remains very high, and few obtain a high school degree (4%), and even fewer graduate from college (0.6%).<ref>Arab, Bedouin of Saudi Arabia</ref>
In September 2011, the Israeli government approved a five-year economic development plan called the Prawer plan.<ref name="Prawer">Cabinet Approves Plan to Provide for the Status of Communities in, and the Economic Development of, the Bedouin Sector in the Negev, PMO official site, September 11, 2012</ref> One of its implications is a relocation of some 30.000-40.000 Negev Bedouin from areas not recognized by the government to government-approved townships.<ref>Al Jazeera, 13 September 2011, Bedouin transfer plan shows Israel's racism</ref><ref>Guardian, 3 November 2011, Bedouin's plight: "We want to maintain our traditions. But it's a dream here"</ref>
Bedouins in Jordan
Most of the Bedouin tribes migrated from the Arabian Peninsula to what is Jordan today between the 14th and 18th centuries.<ref>The Bedouin culture in Jordan</ref> Today Bedouins make up from 33%<ref name="UNHCR">World Directory of Minorities and Indigenous Peoples - Jordan : Overview. Peoples, UNHCR report, 2007</ref> to 40%<ref>Life Lessons We Learned from Jordan’s Bedouins</ref> of the population of Jordan. Often they are referred to as a backbone of the Kingdom,<ref name="UNHCR" /><ref>Bedouins of the desert</ref> since Bedouin clans traditionally support the monarchy.<ref>Jordan profile</ref>
Most of Jordan’s Bedouin live in the vast wasteland that extends east from the Desert Highway.<ref>The Bedouins</ref> The eastern Bedouin are camel breeders and herders, while the western Bedouin herd sheep and goats. Some Bedouin in Jordan are seminomads, they adopt a nomadic existence during part of the year but return to their lands and homes in time to practice agriculture.
The largest nomadic groups of Jordan are the Banū (Banī) Ṣakhr and Banū al-Ḥuwayṭāt (they reside in Wadi Rum<ref>MAP OF THE TERRITORIES OF THE BEDOUIN TRIBES OF JORDAN today and in 1900</ref>). There are numerous lesser groups, such as the al-Sirḥān (they live near the Iraqi border on the north of Jordan), Banū Ḥasan, Banū Khālid, Hawazim, ʿAṭiyyah, and Sharafāt. These traditionally paid protection money to larger groups. The Ruwālah (Rwala) tribe, which is not indigenous, passes through Jordan in its yearly wandering from Syria to Saudi Arabia.<ref>Britannica, Jordan. Bedouin</ref>
The Jordanian government provides the Bedouin with different services such as education, housing and health clinics. However, some Bedouins give it up and prefer their traditional nomadic lifestyle.
In the recent years there is a growing discontent of the Bedouin to the ruling monarch, but the king manages to deal with it. In August 2007, police clashed with some 200 Bedouins who were blocking the main highway between Amman and the port of Aqaba. Livestock herders, they were protesting the government's lack of support in the face of the steeply rising cost of animal feed, and expressed resentment about government assistance to refugees.<ref name="UNHCR" />
Arab Spring events in 2011 led to demonstrations in Jordan, and Bedouins took part in them. But it is unlikely that the Hashemite are to expect a revolt similar to turbulence in other Arab states. The main reasons for that are the high respect to the monarch, and contradictory interests of different groups of the Jordanian society. The King Abdullah II maintains his distance from the complaints by allowing blame to fall on government ministers, whom he replaces at will.<ref>Ethan Bronner, Jordan Faces a Rising Tide of Unrest, but Few Expect a Revolt, The New York Times, February 4, 2011</ref>
Bedouin tribes and populations
There are a number of Bedouin tribes, but the total population is often difficult to determine, especially as many Bedouin have ceased to lead nomadic or semi-nomadic lifestyles. Below is a partial list of Bedouin tribes and their historic place of origin.
- Ababda, tribe in Eastern Egypt, Northeastern Sudan and Eastern Libya.
- al-Abbadi, one of tribes in Jordan.
- al-Ajman, from Eastern Saudi Arabia and the Persian Gulf states.
- `Anizzah, some tribes of this confederation are Bedouin, they live in Northern Saudi Arabia, Western Iraq, the Persian Gulf states, and the Syrian steppe.
- al-Awazem, mostly located in Kuwait, with a small section in Northeastern Saudi Arabia.
- 'Azazme, Negev and Egypt.
- al-Balawi, a powerful tribe that lives in Northern Saudi Arabia, Southern Jordan and Israel, Egyptian Sinai, Western Iraq.
- al-Baggara, from Syria and Iraq.
- Bani Hajer (al-Hajri or al-Hajeri), a large and powerful tribe in Saudi Arabia and Eastern Persian Gulf states.
- Beni Hamida, east of Dead Sea, Jordan.
- Banu Hothail, one of the largest Adnanite Arab tribes.
- Bani Kinanah, a large tribe spanning Saudi Arabia, Iraq, Jordan, Syria, Egypt, Sudan, Tunisia, Morocco and other countries.
- Quraysh, a large clan of Bani Kinanah tribe, prophet Muhammad belongs to this tribe.
- Bani Khalid, a large tribe spanning Saudi Arabia, Iraq, Bahrain, Qatar, Kuwait, UAE, Jordan.
- Bani Okal or Bani Uqayl, they reside mainly in the area between Riyadh and Al Qaseem in Saudi Arabia, Jordan, Gaza strip, and Iraq.
- Bani Rasheed Rashaida in Saudi Arabia, Kuwait, Egypt, Sudan, Eritrea, Jordan, Lebanon, Persian Gulf States and North Africa.
- Bani Truf in Ahwaz, which is located in the Southwest Iran near Iraqi border.
- Bani Tameem in Saudi Arabia, Iraq, Qatar, Jordan, and Palestinian Territories.
- Bani Arak or al-Araki or al-Bo Araki, as known in Bahrain and Kuwait, is a rather small tribe that originates from Yemen but is now a minority in the country; currently the tribe is found in Saudi Arabia, Iraq, Kuwait, Jordan, Bahrain, Sudan and Egypt. The tribe is of Qahatani origin and a sub-tribe of the ancient well-known tribe Juhayna.
- Banu Yam centered in Najran Province, Saudi Arabia and Iraq, they descend from the famous ancient tribe of al-Ta'ai, famously known for their generosity.
- alatwy a tribe (also known as Beni Ateyah), live in north-western part of Saudi Arabia, Tabuk province and Western Iraq.
- Beni Ḥassān, one of the largest tribes in Jordan.
- Beni Sakhr in Sudan (Shokriya), Egypt, Libya, Iraq, Syria and Jordan.
- al Buainain live in the Western Persian Gulf states, especially in Saudi Arabia, Qatar and Bahrain.
- al Bu Romaih reside in Qatar.
- al-Da'ajah, Bedouin of Balqawi Amman confederation in Jordan.
- Dulaim, a very large and powerful tribe in Al Anbar, Western Iraq.
- al-Duwasir, south of Riyadh, and Kuwait.
- Ghamid, large tribe from Al-Bahah Province, Saudi Arabia, mostly settled, but with a small Bedouin section known as Badiyat Ghamid.
- al-Hadid, large Bedouin tribe found in Iraq, Syria and Jordan. Now mostly are settled in cities such as Haditha in Iraq, Homs & Hama in Syria, and Amman in Jordan.
- al-Hajajj, one of the tribes in Jordan.
- al-Hajaya, one of the largest tribes in Jordan (al-Qatarneh, and al-Hasa).
- Harb, a large tribe, centered around Medina, but also extending northwards towards Tabuk and eastwards towards Al-Qassim.
- Hareeb 100 Miles south of Marib in Yemen.
- al-Howaitat, one of the largest tribes in Jordan (al-Hesa).
- al-Khassawneh, one of the largest tribes in Northern Irbid Jordan and well known for the long history dominating the North.
- Ja'alin tribe found in north Sudan; they are Hashemite Arab tribe tracing their origin to ‘Abbas ibn ‘Abd al-Muttalib.
- al Jalahma, a family that belongs to the Utub tribe, they reside in the Persian Gulf states.
- Juhayna (tribe), a large tribe; many of its warriors were recruited as mercenaries during World War I by Prince Faisal, surrounds the area of Mecca, and extends to Southern Medina and can also be found in Sudan as the biggest Qahtani tribe.
- al-Magableh One of the largest tribes in Jordan and well known for the long history dominating the north.
- Khawalid in Jordan, Israel, Egypt and Syria.
- al-Majali South Jordan Majalis have long dominated Karak Bedouin society, Strongest tribe in Karak, one of the largest political power in Jordan
- Makki tribes from Banu Abdul Qays; they live in Saudi Arabia, Iraq, UAE, Kuwait, Bahrain, Qatar, Sudan and Oman.
- Manasir, a large tribe found in the Persian Gulf region and Eastern Sudan.
- al-Mawasi, a group living on the central Gaza Strip coast.
- al-Massaed, tribe found in Jordan.
- al-Matheel, also spelled Mathil, a prominent Yemeni tribe based in the Damt region of Yemen, most have spread to the capital Sana'a.
- al-Murrah, tribe residing in Saudi Arabia, Sudan and Upper Egypt.
- Murad, a tribe living 150 miles south-east of the capital of Yemen.
- Mutair, estimated at about 1,200,000 members;Template:Citation needed live in the Nejd plateau; many families from the Mutair tribe live in the Persian Gulf states (especially Kuwait) and in Iraq.
- Muzziena tribe in Dahab and South Sinai (Egypt).
- al Nuaim a large tribe in Saudi Arabia, Iraq, Syria, Jordan (Noaymat), Palestine, Sudan (Noaymayen), United Arab Emirates, Kuwait and Bahrain.
- al-Rashaydah, a large tribe, originally centered around Medina, Saudi Arabia and Kuwait but also extending in Iraq, Jordan, Lebanon, Egypt, Sudan, Libya, Tunisia, Algeria, Eritrea, and Mali.
- Riyalat, it now resides in Sult, Jordan.
- Rwala, a large clan from the Aniza tribe, live in Saudi Arabia and Iraq, but extend through Jordan into Syria and Lebanon, in the 1970s, according to Lancaster, there were 250,000–500,000 Rwala.
- al-Salaita, an ancient tribe in Jordan.
- Shahran (al-Ariydhah), a very large tribe residing in the area between Bisha, Khamis Mushait and Abha. Al-Arydhah 'wide' is a famous name for Shahran because it has a very large area, in Saudi Arabia.
- Shaigiya, a tribe found in the north of Sudan; they share the same origin with the Ja'alin, a Rubatab tribe.
- Shammar, one of the biggest Arab tribes with 3 million members in Iraq, mainly in central and western Iraq and 1.5 million members in Saudi Arabia, and a presence in eastern Syria, Jordan and Lebanon as well.
- Subay', central Nejd, and Kuwait.
- Swellat, a large Bedouin tribe found in Lebanon, Iraq and Syria.
- Tarabin - one of the largest tribes in Egypt (Sinai) and Israel (Negev). They include many families like al-Sanea'.
- Tuba-Zangariyye, Israel near Syria.
- Ubeidah, 150 miles west of the capital of Yemen.
- Ummur, tribe of around 1,200 persons near Palmyra, Syria.
- Utaybah large tribe in western and central Saudi Arabia, and Kuwait.
- Yahia, a group from Morocco of about 96,000 people.
- Zaab, a small tribe, live with the al-Ajman, in eastern Saudi Arabia.
- Zahranites or the zahrani community in al Baha, Saudi Arabia, is (Template:Lang-ar) a Bedouin tribe. Along with other Arabian tribes, it is regarded to be of the very few original inhabitants of the Arabian Peninsula. The Zahrani are regarded to be one of the five largest tribes in the Kingdom of Saudi Arabia, along with Ghamid, Shahran, and Qahtan.
- Al-Zinati, the Bedouin of Northern Jordan Valley.
- Rahat Photo Gallery
- Basic information about the Bedouin of the Negev
- Everything about the Negev Bedouin Way of Life
- Lands of the Negev, a short film presented by Israel Land Administration describing the challenges faced in providing land management and infrastructure to the Bedouins in Israel's southern Negev region
- Brous, Devorah. "The 'Uprooting:' Education Void of Indigenous 'Location-Specific' Knowledge, Among Negev Bedouin Arabs in Southern Israel;" International Perspectives on Indigenous Education. (Ben Gurion University 2004)
- Chatty, D Mobile Pastoralists 1996. Broad introduction to the topic, specific focus on women's issues.
- Chatty, Dawn. From Camel to Truck. The Bedouin in the Modern World. New York: Vantage Press. 1986
- Cole, Donald P. "Where have the Bedouin gone?". Anthropological Quarterly. Washington: Spring 2003.Vol.76, Iss. 2; pg. 235
- Falah, Ghazi. “Israeli State Policy Towards Bedouin Sedentarization in the Negev,” Journal of Palestine Studies, 1989 Vol. XVIII, No. 2, pp. 71–91
- Falah, Ghazi. “The Spatial Pattern of Bedouin Sedentarization in Israel,” GeoJournal, 1985 Vol. 11, No. 4, pp. 361–368.
- Gardner, Andrew. The Political Ecology of Bedouin Nomadism in the Kingdom of Saudi Arabia. In Political Ecology Across Spaces, Scales and Social Groups, Lisa Gezon and Susan Paulson, eds. Rutgers: Rutgers University Press.
- Gardner, Andrew. The New Calculus of Bedouin Pastoral Nomadism in the Kingdom of Saudi Arabia. Human Organization 62 (3): 267-276.
- Gardner, Andrew and Timothy Finan. Navigating Modernization: Bedouin Pastoralism and Climate Information in the Kingdom of Saudi Arabia. MIT Electronic Journal of Middle East Studies 4 (Spring): 59-72.
- Gardner, Ann. "At Home in South Sinai." Nomadic Peoples 2000.Vol.4,Iss. 2; pp. 48–67. Detailed account of Bedouin women.
- Jarvis, Claude Scudamore. Yesterday and To-day in Sinai. Edinburgh/London: W. Blackwood & Sons; Three Deserts. London: John Murray, 1936; Desert and Delta. London: John Murray, 1938. Sympathetic accounts by a colonial administrator in Sinai.
- Lancaster, William. The Rwala Bedouin Today 1981 (Second Edition 1997). Detailed examination of social structures.
- S. Leder/B. Streck (ed.): Shifts and Drifts in Nomad-Sedentary Relations. Nomaden und Sesshafte 2 (Wiesbaden 2005)
- Lithwick, Harvey. "An Urban Development Strategy for the Negev’s Bedouin Community;" Center for Bedouin Studies and Development and Negev Center for Regional Development, Ben-Gurion University of the Negev, August 2000
- Mohsen, Safia K. The quest for order among Awlad Ali of the Western Desert of Egypt.
- Thesiger, Wilfred (1959). Arabian Sands. ISBN 0-14-009514-4 (Penguin paperback). British adventurer lives as and with the Bedu of the Empty Quarter for 5 years
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