The Double Exclusion of Bedouin War Widows

Abstract

We critically examine the officially declared policy vis-a-vis the actual fulfilment of minorities’ equal rights in Israel. According to the theory of democratic exclusion, minority groups are tacitly disadvantaged despite formal policies and laws aimed at ensuring equality. We showcase this phenomenon in a hitherto unstudied minority sector in Israel, namely Bedouin Israel Defence Forces (idf) war widows. Analysis of in-depth interviews has led us to expose a failure to take the unique religious and cultural imperatives and restrictions into consideration, as well as a paradox of Bedouin war widows’ entitlement to equal rights while reporting suffering discrimination, exclusion, and marginalisation. In the name of these silenced Israeli citizens we call this severe violation of civil rights to public awareness and propose some practical suggestions as to how to adjust the provision of treatment and support to their cultural features, in order to truly adhere to the democratic vision.

Religious meaning-making among Muslim parents bereaved by homicide: Struggling to accept ‘God's will’ and yearning for ‘Qayama’ day

“…Within this domain, the current study drew on the phenomenological approach, which elicits participants’ subjective experiences to examine the meanings they attribute to a certain social phenomenon [ 58 , 59 ]. It should be noted that this approach offers the advantage of giving voice to those who typically remain silent in public discourse; thus, it is particularly suitable for studying bereaved Muslim parents in Israel, whose voice is rarely heard [ 60 ].…”

Trauma psicosocial y estrés postraumático en las “viudas blancas” por la explosión de un ducto de gasolina en el Municipio de Tlahuelilpan, Hidalgo

“…En otras regiones, las viudas de la guerra de las Fuerzas de Defensa de los Beduinos de Israel, revelan las exclusiones y el sometimiento por factores estructurales familiares de orden patriarcal. La poligamia refleja la continua opresión y exclusión de estas mujeres que una vez que se quedan solas deben permanecer con la familia de origen del marido, obligadas a mantener la acción del marido Forhum International Journal of Social Sciences and Humanities, 2021, 3(4) ISNN: 2683-2372 https://doi.org/10.35766/j.forhum2021.04.03.11 139 caído como símbolo nacional, perpetuando los valores culturales de patriotismo y heroísmo, según (Bokek-Cohen & Ben-Asher, 2018).…”

“…Aunque el desarrollo del síndrome postraumático tenga diversas manifestaciones asociadas a sus entornos culturales. (Chowdhury, 2016;Kinyuy Lange, 2016;Atwal, 2017;Archana et al 2017;Kim et al Forhum International Journal of Social Sciences and Humanities, 2021, 3(4) ISNN: 2683-2372 https://doi.org/10.35766/j.forhum2021.04.03.11 146 2017; Lambert et al 2017;Omozusi Omosefe et al 2018;Pragya et al 2018;Sharma & Lehal, 2018;Bokek-Cohen & Ben-Asher (2018).…”

How does it feel to be an anti-martyr’s widow? The interplay of religious capital and negative symbolic capital of war widows

“…While Bedouin women usually do not work outside their household, most religious Jewish women are employed in various occupations; some are professionals and work in prestigious jobs, earning no less money than their husbands or other men of their socioeconomic class. Finally, all of the Bedouins live below the poverty line and are located at the lowest decile, whereas most religious modern Orthodox Jews are located at the fifth to the tenth deciles of socioeconomic status (Ben-Asher and Bokek-Cohen, 2018; Bokek-Cohen and Ben-Asher, 2017).…”

“…Butler argues that white Americans do not merely fail to publicly mourn the lives of Muslims, but more fundamentally, that they fail to ‘conceive of Muslim and Arab lives as lives’ in the first place’ (Butler, 2004: 12). Inspired by the idea of ungrievability of people of certain ethnic groups characterized by an asymmetric power balance, we consider the ungrievable fallen Bedouin IDF soldiers as ‘anti-martyrs’ to denote the worthlessness of their lives as perceived by their community, as well as the Bedouin community’s derogatory treatment of the circumstances of their death (Bokek-Cohen and Ben-Asher, 2017).…”