This article examines how three generations of Bedouin women in southern Israel express what home means to them through the names they give it: bayt, maskan, and dar. Home has always been significant in the lives of Bedouin women, but Bedouin society is undergoing major changes—culturally, socially, and in the form of settlement. The external form of the Bedouin home has changed, too, from a tent to a stone house, from an open structure to a closed one, from being part of the open space of the desert to being a limited space in a neighborhood. To understand the changing meaning of home for Bedouin women during this transition, I conducted a narrative study with 30 women, of three generations that correspond to three periods of settlement, paying particular attention to the names with which they referred to their home. In the nomadic period, the tent, called bayt, allowed life to flow between the home and the tribe, providing a sense of security and control over the social environment. In the “sayag” (restriction) period, home was called maskan, a place that generates an atmosphere of tranquility and partial control but also distances the women from an external environment that has become unfamiliar and dangerous for them. In the third period, the home, called dar, is permanent and more private, but belongs to the husband only. Paradoxically, it provides physical protection but not a sense of security, and it cuts off the women from the external environment.

中文翻译：

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一个有很多名字的地方：三代贝都因妇女如何表达家的含义。

本文研究了以色列南部的三代贝多因妇女如何通过她们给她们的名字表达家的含义：bayt，maskan和dar。家庭在贝都因妇女的生活中一直很重要，但是贝都因人的社会正在发生重大变化，无论是在文化上，在社会上还是在定居形式上。贝都因人房屋的外部形式也发生了变化，从帐篷变成石头屋，从开放式结构变为封闭式结构，从沙漠开放空间的一部分变成了附近有限的空间。为了了解贝都因妇女在这个过渡时期的变化含义，我对30位女性进行了叙述研究，这些女性分为三个世代，分别代表三个定居时期，并特别注意了她们所称的家庭名称。在游牧时期，帐篷被称为bayt，让生活在家庭和部落之间流动，提供安全感和对社交环境的控制。在“ sayag”（禁令）时期，家被称为Maskan，这个地方产生了宁静和部分控制的气氛，但也使妇女远离了对其陌生和危险的外部环境。在第三时期，称为dar的房屋是永久性的，更私人，但仅属于丈夫。矛盾的是，它提供了人身保护，但没有安全感，并且使妇女与外部环境隔离。