“the Laws Are Not for Us”: A Qualitative Analysis of the Conflicts Experienced By Palestinian Bedouin Social Workers

Background and purpose: Limited research has examined how Palestinian Arab social workers who are citizens of Israel navigate the social, cultural and political tensions that accompany being a racialized minority serving a community characterized by distinct cultural values and norms that may, at times, conflict with state policies. However, research examining the experiences of Indigenous, Black, and other People of Color (IBPOC) social workers, indicates that these dilemmas pose unique challenges as they work within and attempt to redress systems of colonialism and racism. The present study helps to address this gap by qualitatively exploring how indigenous Palestinian Bedouin social workers navigate working with Israeli policies that may contradict the values of the Palestinian Bedouin community.

Methods: Thirty in-depth, semi-structured interviews were conducted with Palestinian Bedouin social workers who are citizens of Israel providing services within Bedouin communities. Participants were recruited through convenience and snowball sampling. The interviews explored participants’ educational and professional trajectories, as well as their experiences as racialized minority practitioners navigating tensions between Palestinian cultural norms and Israeli legal frameworks. Interviews were conducted in Arabic and audio recorded. Recordings were transcribed in Arabic and translated into English by a certified translator. The transcripts and interview field notes were analyzed to using a thematic approach by two independent coders.

Findings: Palestinian Bedouin social workers experience significant tensions as they navigate their roles between Israeli laws and regulations and the sociopolitical context, customs, and traditions of the Palestinian Bedouin community. A recurring theme is the centrality of trust-building with clients, as social workers are often perceived as untrustworthy representatives of state institutions. Participants understand that the “laws are not for us,” and experience profound internal conflicts when required to implement policies they perceive as unjust. They also recognize the structural limitations of their roles and often feel positioned “in the middle,” with limited agency and ability to effect meaningful change. Feelings of vulnerability and lack of safety were reported in relation to both state institutions and the community, underscoring the complex and precarious nature of their professional positioning. Participants provided multiple recommendations to improve training and practice, including educational materials and frameworks that center the social-political realities of the Palestinian Bedouin community, as well as strengthening social service organizations to respond to their needs and lived realities.

Conclusion and Implications: This study has important implications for social work education, practice, and policy that can better support Palestinian Bedouin communities. First, the findings highlight the need to use culturally appropriate, decolonizing approaches to educating social workers on the historical and ongoing impacts of colonialism on Palestinian Bedouin populations. Given the practice dilemmas, the results also indicate the need for supervisory models that can help practitioners to navigate the ethical, relational, and systemic challenges they face when serving their community. Moreover, it emphasizes the importance of developing policies by Indigenous social workers who understand these challenges, ensuring that policies do not cause further harm but instead promote justice, cultural safety, and meaningful support for marginalized communities.