Livestock Trader Entrepreneurs among Urban Bedouin in the Negev Desert

Author(s):  
A. Allan Degen ◽  
Shaher El-Meccawi

There are more than 150,000 Bedouin in the Negev Desert. Traditionally they were nomadic pastoralists relying on camels, sheep and goats for their livelihood; today about half the population lives in urban communities. Most urban Bedouin men have entered the wage labour market and have abandoned raising livestock. Nonetheless, of close to 1,300 registered flocks, about 15% are owned by urban households, and the Ministry of Agriculture estimates that the figure should be close to 50%. In Tel Sheva, a Bedouin town of 14,000 inhabitants, there are 17 registered flocks and about 15% of the households maintain sheep and/or goats. In addition, 111 livestock trader entrepreneurs are active, dealing mainly with sheep and, to a lesser extent, goats and cattle. Sheep and goats are bought mainly from Bedouin, while cattle are bought mainly from Jewish settlements. There are 16 large livestock traders, all men, who trade throughout the year; for seven of them, livestock trading is their main occupation. These traders generally do not attend weekly markets but do their transactions from home. Thirteen of these traders deal mainly with sheep and goats and can handle upwards of 200 head at a time, while three of them deal primarily with cattle, supplying them mainly for wedding celebrations. There are 75 small livestock traders, five of whom are women. These traders handle mainly small numbers of sheep and goats all year round and often buy and sell at the local markets. In addition, there are 20 opportunist traders, all men, who handle sheep periodically, in particular at Eid ul-Adha when most Muslim families sacrifice an animal. The future of most Bedouin would appear to lie in integration into the Israeli urban economy while attempting to maintain cultural traditions. The use of sheep and other livestock for traditional purposes will continue to play an important role.

2017 ◽  
Vol 16 (3) ◽  
pp. 483-496 ◽  
Author(s):  
Kevin Caraher ◽  
Enrico Reuter

Precarious forms of employment and increased subjectivation have profoundly altered the way in which wage-labour acts as an integrative force in society. At the same time and contributing to these changes, the focus of social policies has undergone a significant transformation, leading to an increased emphasis on individualised activation. Using the concept of vulnerability, the article has three objectives: First, to argue for an understanding of vulnerability that is sensitive to the importance of wage-labour; secondly, to outline how changes in labour markets due to the ongoing crisis of contemporary capitalism create vulnerability and to assess how social policies contribute as well as attempt to respond to these vulnerabilities with ambivalent outcomes; and finally to introduce an analytical approach to explore the interplay between social policy and socio-economic structures in determining the extent and nature of labour-market related vulnerability using the case of self-employment.


2017 ◽  
Vol 34 (3) ◽  
pp. 411-438 ◽  
Author(s):  
Nicholas Vrousalis

Abstract:This paper argues that capitalist social relations do not presuppose wage-labour. The paper defends a functional definition of the capitalist relations of production, in terms of what Marx calls the ’subsumption of labour by capital’. I argue that there are at least four modes of subsumption, one transitional to and one transitional from the capitalist mode of production. Unlike the capitalist mode of production, capitalist relations of production are compatible with the absence of a labour market, and even with the absence of workplace authority relations. The ambit of capitalist domination is therefore broader than typically thought.


2020 ◽  
Vol 5 (02) ◽  
pp. 167-184
Author(s):  
Steve G.C. Gaspersz ◽  
Nancy N. Souisa ◽  
Rido D. Latuheru

During 2017-2019 a few cases of suicide amongst Christian teenagers in the city of Ambon have been linked to the infl uence of “suanggi” that has connotations of being the representation of an evil supernatural power. By using the qualitative research method with a case study approach, the article is focused on the religious reactions of the Christian community in their understanding and rationalization of these two phenomena. Data is collected through Focus Group Discussion (FGD) and personal interviews. All collected qualitative data are analyzed by social hermeneutical analysis. The results of the study have shown that: (1) Social change that occurred amongst the people of Ambon has implications in the shift of traditional order of living values, at the same time clashes between the custodians of cultural traditions and morality (church) have occurred. (2) Within the Ambonese community, religion does not only symbolize certain systems of belief, but also becomes the institution that provides a place for the communal spirit and protects the shared morality through its teachings and the practice of its rituals. (3) The phenomena of suicide amongst teenagers in Ambon, the circulation of information concerning the influence of “suanggi”, and the reactive response of the Christian community reflects the clash between the insistence for social change amongst the urban communities.


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