The Naqab Bedouin and Colonialism brings together new scholarship to challenge perceived paradigms, often dominated by orientalist, modernist or developmentalist assumptions on the Naqab Bedouin.

The past decade has witnessed a change in both the wider knowledge production on, and political profile of, the Naqab Bedouin. This book addresses this change by firstly, endeavouring to overcome the historic isolation of Naqab Bedouin studies from the rest of Palestine studies by situating, studying and analyzing their predicaments firmly within the contemporary context of Israeli settler-colonial policies. Secondly, it strives to de-colonise research and advocacy on the Naqab Bedouin, by, for example, reclaiming ‘indigenous’ knowledge and terminology.

Offering not only a nuanced description and analysis of Naqab Bedouin agency and activism, but also trying to draw broader conclusion as to the functioning of settler-colonial power structures as well as to the politics of research in such a context, this book is essential reading for students and researchers with an interest in Postcolonial Studies, Development Studies, Israel/Palestine Studies and the contemporary Middle East more broadly.

The Naqab Bedouin and Colonialism brings together new scholarship to challenge perceived paradigms, often dominated by orientalist, modernist or developmentalist assumptions on the Naqab Bedouin.

The past decade has witnessed a change in both the wider knowledge production on, and political profile of, the Naqab Bedouin. This book addresses this change by firstly, endeavouring to overcome the historic isolation of Naqab Bedouin studies from the rest of Palestine studies by situating, studying and analyzing their predicaments firmly within the contemporary context of Israeli settler-colonial policies. Secondly, it strives to de-colonise research and advocacy on the Naqab Bedouin, by, for example, reclaiming ‘indigenous’ knowledge and terminology.

Offering not only a nuanced description and analysis of Naqab Bedouin agency and activism, but also trying to draw broader conclusion as to the functioning of settler-colonial power structures as well as to the politics of research in such a context, this book is essential reading for students and researchers with an interest in Postcolonial Studies, Development Studies, Israel/Palestine Studies and the contemporary Middle East more broadly.

The Naqab Bedouin and Colonialism brings together new scholarship to challenge perceived paradigms, often dominated by orientalist, modernist or developmentalist assumptions on the Naqab Bedouin.

The past decade has witnessed a change in both the wider knowledge production on, and political profile of, the Naqab Bedouin. This book addresses this change by firstly, endeavouring to overcome the historic isolation of Naqab Bedouin studies from the rest of Palestine studies by situating, studying and analyzing their predicaments firmly within the contemporary context of Israeli settler-colonial policies. Secondly, it strives to de-colonise research and advocacy on the Naqab Bedouin, by, for example, reclaiming ‘indigenous’ knowledge and terminology.

Offering not only a nuanced description and analysis of Naqab Bedouin agency and activism, but also trying to draw broader conclusion as to the functioning of settler-colonial power structures as well as to the politics of research in such a context, this book is essential reading for students and researchers with an interest in Postcolonial Studies, Development Studies, Israel/Palestine Studies and the contemporary Middle East more broadly.

The Naqab Bedouin and Colonialism brings together new scholarship to challenge perceived paradigms, often dominated by orientalist, modernist or developmentalist assumptions on the Naqab Bedouin.

The past decade has witnessed a change in both the wider knowledge production on, and political profile of, the Naqab Bedouin. This book addresses this change by firstly, endeavouring to overcome the historic isolation of Naqab Bedouin studies from the rest of Palestine studies by situating, studying and analyzing their predicaments firmly within the contemporary context of Israeli settler-colonial policies. Secondly, it strives to de-colonise research and advocacy on the Naqab Bedouin, by, for example, reclaiming ‘indigenous’ knowledge and terminology.

Offering not only a nuanced description and analysis of Naqab Bedouin agency and activism, but also trying to draw broader conclusion as to the functioning of settler-colonial power structures as well as to the politics of research in such a context, this book is essential reading for students and researchers with an interest in Postcolonial Studies, Development Studies, Israel/Palestine Studies and the contemporary Middle East more broadly.