by Tucker Ward
National Attachment
National attachment, the connection one feels to their nation, provides a sense of belonging fulfilling a basic psychological need (Butz 779). Symbols reinforce this attachment by representing the nation and its values, history, and emotional ties (Seymour; Geertz 87).
Role in Conflict
Symbols evoke intense reactions in nations facing external or internal threats. Nationalist symbols can heighten national identification and mobilize support for collective action (Billig; Butz 788). Threatening events increase the need for belonging, making people more likely to rally around national symbols (Davies, Steele, and Markus). This can lead to heightened group harmony or, conversely, increased hostility toward perceived outgroups (Hassin et al.; Butz 786).
Case Studies
- Northern Ireland: Removing nationalist symbols increased tensions and hostility (Morris).
- Israel and the US: Subliminal exposure to national flags moderated extreme views and reduced hostility (Hassin et al.; Butz 2007).
A timeline of the keffiyeh
In almost every image of protests in support of Palestine around the world, someone is wearing, or holding a keffiyeh, a traditional Middle Eastern head scarf. Historically worn by nomadic communities, it comes in a variety of colors, but the black and white has become synonymous with support for Palestinians.
- 1900s: In the early 20th century the keffiyeh was a men’s headdress primarily worn by nomads and farmers attempting to keep dust out of their eyes and protect them from excessive sun exposure. The head cloth also distinguished nomadic communities from those living in more permanent villages, towns and cities
- 1936-1940: During the Arab Revolt the keffiyeh was first used politically, as Palestinian rebel groups, a majority of whom were nomads and farmers, used their keffiyehs as a de facto uniform, inadvertently making it easier for the British to target them in urban areas where the scarf was not commonly worn. In response, resistance leaders urged all Palestinian men to don the keffiyeh and united a single nationalist Palestinian identity across class divides.
- 1960s: The keffiyeh’s association with Palestinian nationalism only grew as icons such as Leila Khaled and Yasser Arafat brought the symbol to the international stage. Khaled, an activist and militant, assisted in the hijacking of a plane in 1969 and a journalist captured an image of her wearing the keffiyeh as a headscarf and holding a rifle. Additionally, Yasser Arafat became the chairman of the Palestine Liberation Organization and helped to bring the keffiyeh to the center stage as he donned one in every public appearance
- 1980s: The keffiyeh’s association with Palestinian resistance solidified during the First Intifada (1987-1993). It became a widespread symbol of Palestinian identity and struggle.
- Late 1990s: The keffiyeh started gaining global recognition, partly due to its adoption by international activists and supporters of the Palestinian cause.
- 2000s: The keffiyeh entered Western fashion, often seen as a symbol of solidarity with the Palestinian cause. It was popularized by celebrities and fashion designers, leading to some controversy over cultural appropriation. It also became a common sight in protests and demonstrations around the world, symbolizing solidarity with various social justice movements.
- 2023: Today, the keffiyeh takes on a variety of new meanings, being worn by Hamas spokespeople, Palestinians in the diaspora, and general supporters of the movement. Detractors view it as a symbol of terrorism while supporters view it as a symbol of perseverance and national unity. It can be seen at any protest in support of Palestine.
Instances of Censorship of the Keffiyeh
Canada: MPP Sarah Jama was barred from the legislative chamber for wearing a keffiyeh, which was deemed overtly political. Subsequently, she was also censured by the Ford administration, which forbade her from speaking in the provincial legislature (Odugbemi). The speaker of the Ontario Legislature then imposed a ban on wearing the keffiyeh within the building, arguing that “props, signage, or accessories intended to express a political statement” were not permitted (Clarke). The keffiyeh was categorized as such a symbol, thus leading to its prohibition.
Reactions: This decision sparked significant backlash, with various commentators expressing outrage. Articles such as “Fighting the racist Keffiyeh ban” and “Banning the keffiyeh harbours support for genocide” used strong language to criticize the ban, highlighting the perceived injustice and its potential to exacerbate tensions (Clarke; Web; Odugbemi).
Australia: Both houses of the Parliament of Victoria ruled that MPs could not wear keffiyehs because it was considered a “political symbol.” Liberal MP David Southwick, who is Jewish, supported this ban, asserting that the keffiyeh is used by Hamas terrorists and should not be seen as a peace symbol (Kolovos). This decision followed incidents such as a pro-Palestinian protester shouting during a budget speech, leading to the removal of MP Gabrielle de Vietri for wearing the keffiyeh (Carmody). The ruling was controversial, with critics arguing that it infringed on freedom of expression and marginalized pro-Palestinian voices. The ban was seen as politically motivated and indicative of a broader suppression of Palestinian identity.
Germany: In Berlin, state authorities banned the wearing of keffiyeh scarves in schools, citing potential threats to school peace (Nia). This ban is part of a broader crackdown on symbols of Palestinian identity since October 7. Palestinian residents reported feeling targeted and isolated by these measures (Sharma). The ban has been met with criticism from various quarters. A Palestinian protest organizer in Berlin, Amir Ali, highlighted the restrictive measures he faced, including being forbidden from walking in the city for 24 hours because he wore a keffiyeh. Critics argue that such actions only deepen feelings of alienation among Palestinians and fail to address the root causes of conflict and tension (Sharma; Safa).
Impact of Censorship
From the publications regarding these instances of censorship they seem to have increased polarization, reaching a larger audience with coverage of the ban and potentially leading to increased division than allowing the keffiyeh to remain. According to research by Sofia Frasz, the fear of censorship directly contributes to a vicious cycle of political antagonism, wherein those who feel censored blame members of the opposing party which then angers that party and causes further aggression. Suppressing people’s ability to express their beliefs intensifies their beliefs and the conflict that results from it rather than enabling them to reconsider their positions (Frasz 48). Furthermore, this is supported by the psychological concept of the boomerang effect or reactance, wherein someone adopts the opposing position in reaction to attempted pursuance which leads to increased polarization. Additionally, scarcity of speech outlets and access to expression will create a tunneling effect that will limit ability to consider other perspectives (Kinsley). Moreover, a study by Worchel and Arnold indicates that censorship caused the potential audience to be more open to the position advocated by the censored communication (Worchel, Arnold 1). This coupled with David Butz research that being in the presence of national symbols increases moderate views from both sides of extreme issues (Butz 785) indicates that censorship has the opposite effect than intended and in fact the opposite may be more effective. The censorship of the keffiyeh may not only fail to diminish support for the Palestinian cause but also strengthen resolve and resistance among its supporters. This suggests that efforts to suppress symbols of identity and resistance can hinder rather than help efforts to achieve peace and reconciliation.
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