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Yasmeen Atassi · Mar 22, 2022 ·

While Palestinian resistance against Israeli oppression and apartheid takes on many forms, Palestinian fashion, in particular, has become a space for designers to use traditional Palestinian embroidery and textiles to resist the erasure of Palestinian history and culture. This is because one of the consequences of settler-colonial projects like Zionism is taking pre-existing cultures and erasing them, or co-opting them as their own (Khalidi 362). Palestinian fashion has not escaped this reality either. The brands mentioned often have to resist violent occupational forces to operate and survive. This take on resistance is particularly powerful because many of these brands are led by and support Palestinian women. Within the Palestinian Nationalist movement, the often patriarchal traditions around protecting Palestinian women made it more difficult for them to participate or have an active role in the resistance efforts (Hasso 492). Specifically, members of the nationalist movement during the 1948 and 1967 wars mostly accepted masculine norms which required men to protect women’s bodies and their autonomy from other men, thus keeping women away from politics overall (Hasso 492).

Of course, in the post-1967 period, there have been many women who have risen against the “old ways” and endured a struggle whereby they can participate more actively in both waged work and nationalist activity (Hasso 503). During the first Intifada, women played a central role even in leadership positions because many men were imprisoned (Khalidi 255). One of the ways that women have supported the fight for Palestinian freedom is through the creation of revolutionary clothing. In this process, Palestinian brands have overcome barriers created by the Israeli Apartheid and employed women from Gaza and the West Bank. These women have continued to use traditional techniques to combat the erasure of their culture. These efforts have also helped spread Palestinian culture around the world. In fact, many Palestinian poets like Mahmud Darwish have written about how cultural resistance has the ability to counteract colonial attempts to erase Palestinian identity (Nassar 93). In the following pages, you will learn more about cultural resistance as it is practised by Palestinian brands.

HIND HILAL

Hind Hilal is a Palestinian ready-to-wear brand founded by a Palestinian designer and architect, Hind Hilal, who originates from Bethlehem city (Hind Hilal). Hind grew up under occupation in Palestine. She fought to create her brand and continues to face struggles due to delays from checkpoints, lack of resources and, the need to compete with Israeli brands for workers (Hind Hilal). Her journey shows perseverance in the face of the Israeli Occupation, which was responsible for taking away and “stealing” the land which her ancestors cultivated for generations. This is depicted in the poem, Identity Card, in which Mohammad Darwish says, “I am an Arab, Robbed of my ancestors’ vineyards and the land cultivated by me and all my children. Nothing is left for us and my grandchildren.” The Occupation has resulted in low resource availability for Palestinians. But despite these hardships, Hind has said that using the little she has to create authentic and loud pieces which reach further has become her form of resistance and existence as a Palestinian and a designer (Kahil 2021).


DAR NOORA

Dar Noora is a brand by Palestinian designer Noora Khalifah based on her personal experience in Jerusalem. It combines both modern fashion and traditional Palestinian cross-stitch, or hand-embroidery, also known as tatreez. (Dar Noora). The brand is also on a mission to empower and give a new voice to women who have carried the tradition of tatreez through Palestine’s history (Dar Noora). The brand employs and provides women across Gaza, the West Bank, and Jerusalem with the opportunity for empowerment through their tatreez and stitchwork (Dar Noora).


MEERA ADNAN

Meera Adnan is a contemporary Palestinian brand which operates from Gaza city. The brand focuses on reclaiming the Palestinian narrative and drawing from religious, political and local references to create “a romantic and nostalgic visual monologue from a city under siege,” (Meera Adnan). Meera Adnan’s goal is to develop a platform for Palestinian creativity and revive the local textile for future Palestine (Meera Adnan). It represents cultural resistance, particularly through its fight to survive under the tough conditions Palestinians are subjected to in Gaza.


TEITA LAILA

Taita Leila is a Palestinian social enterprise that produces high-quality, modern clothing inspired by the long and rich traditions of Palestinian embroidery. The pieces are hand-embroidered in Palestine by women in the West Bank (Taita Leila). Taita Leila is bought and appreciated by customers worldwide, demonstrating the solidarity and support people have for Palestine, and Palestinian-owned businesses as well.


NÖL COLLECTIVE

Nöl Collective is an intersectional feminist and political fashion collective based out of Palestine (Nöl Collective). The brand’s objective is to unite people over shared struggles (Nöl Collective). Nöl also focuses on highlighting the human nature of fashion and politics. More than just a fashion label brand, Nöl works at the intersection of Palestinian culture, feminism, ethical fashion, and social justice (Nöl Collective). From start to finish, its garments are sourced, sewn and embroidered all across Palestinian cities by small family-run businesses and women’s cooperatives. Nöl’s production process helps with the revival of the local textile industry and particularly women artisans and develops a network of creatives across Palestine (Nöl Collective). Nöl believes that its garments represent how the creative process and the collective can transcend physically imposed borders, making each item an act of defiance (Nöl Collective).


DARZAH

Darzah is a non-profit ethical fashion brand dedicated to empowering women in the West Bank by curating and providing a platform to showcase their work (Darzah). People who shop from the brand are able to directly financially support 26 female artisans in Palestine, as 100% of the products are made in the West Bank, specifically in Al-Khalil/Hebron (Darzah). Darzah focuses on creating authentic, handmade Palestinian products, especially by using the traditional, generationally taught Palestinian Tatreez, which has been passed down through generations of women over several centuries (Darzah).


ANAT

Anat International is an avant-garde streetwear brand from Gaza, Palestine (About Anat). Anat defines its brand as a “global force which transcends boundaries and breaks norms” (About Anat). The brand uses traditional Palestinian embroidery to honour its beauty and history. It also produces clothing that is meant to be worn by all genders. Not only is the brand resisting occupation by celebrating and maintaining Palestinian art, but it is also adopting a slow-fashion approach to protect human labour and our environment (About Anat). Anat does not manufacture its products in bulk in order to focus on employing local artisans in Palestine that take time to produce each piece ethically and sustainably.


HONOURABLE MENTIONS

  • Deerah
  • Dar Collective
  • nnbynn
  • Hirbawi Keffiyeh Weavery
  • Watan
  • Inaash Association
  • Sulafa Embroidery Center

Nivaal Rehman is a third-year student pursuing a double major in International Relations and Peace, Conflict and Justice Studies. Her research interests include settler colonialism, occupation, Islamophobia and the history of oppression, particularly in the cases of Palestine and Kashmir. Outside of university, she is an activist, filmmaker, journalist and the Co-Executive Director of her non-profit, The World With MNR. She is dedicated to addressing gender equality, climate justice, inclusivity and human rights issues, especially through storytelling, on her organization’s social media platforms. 

https://palestinestudies.artsci.utoronto.ca/resistance-through-the-thread/

Yasmeen Atassi · Mar 22, 2022 ·

The Merits of Revisiting the Footnotes of History Through Joe Sacco’s Graphic Novels by Timothy Boudoumit

Last year, the Canadian Broadcasting Corporation (CBC) reported criticism against journalist Joe Sacco’s graphic novels. “It’s not a cartoon. It’s not a joke, […] it’s something really f–king serious,” said one man in reference to Sacco’s latest graphic novel, Paying The Land (2020), on the forgotten history of the Dene people indigenous to Canada’s Northwest Territories. This scathing comment reignited the debate on how to appropriately represent human rights violations in the media.

 Sacco’s journey to uncover forgotten Palestinian history can shed light on this debate. One of Sacco’s most famous novels, Footnotes in Gaza (2009), showcases the important contributions his novels make to our understanding of human rights abuses in Palestinian history. It recounts his quest to uncover the forgotten stories of two massacres, those of Khan Younis and Rafah, committed surreptitiously by the Israeli army during their invasion of Suez in 1956.

Sacco, Footnotes in Gaza, (London: Jonathan Cape, 2009), 366.

Sacco, depicting himself—somewhat self-deprecatingly—as a round-headed, childish, big-nosed outsider, lives among his subjects, braving the gruelling and perilous conditions of the Israeli occupation to tell his story. For instance, he reports narrowly avoiding death when Israeli snipers fire at him and his friends in the dark. It is a visceral reminder, for Sacco, of the indiscriminate nature of Israeli violence.

Sacco aims to recover lost historical facts by interviewing elderly residents who witnessed these massacres. Sacco mainly interviewed people who volunteer their information, although this came with a risk. The ever-present threats of violence and destruction deterred younger people from helping Sacco in his search for evidence because they were, after all, responsible for families and various occupations and risked losing it all by exposing their identities in order to testify.

Sacco, Footnotes in Gaza, 13.
  Sacco, Footnotes in Gaza, 14.

Sacco thus mainly interviewed older Palestinians who believed they had less at stake by sticking their necks out to tell their stories.

Seeing young Palestinians forego the chance to understand their past and, ultimately, the potential to receive justice in order to save their livelihoods and the little control they had over their lives was, for Sacco, evidence of the desperate living conditions in Gaza.

Sacco, Footnotes in Gaza, 161.

Sacco also illustrates the deplorable living conditions that push them to such desperation. His artwork exposes readers to the ways that the atrocities of 1956 continue to traumatize victims and affect the patterns of daily life even in 2003 when Sacco was conducting his research.

For instance, he draws a map of Rafah and superimposes photo-style drawings of the landmarks on the map. In an image showing the Israeli “Termit” stronghold, Sacco captures the rubble it is built upon alongside an old man as he moves past the destruction.

Sacco takes similar care to reproduce the small yet tragic details of his witnesses’ stories alongside the facts relevant to the 1956 massacres. Takreem al-Batta from Khan Younis told Sacco how his father spent many sleepless nights alone praying for his two elder brothers and two other neighbours – who had no one alive to pray for them – after they were called out and shot by Israeli soldiers. These personal details are weaved with the journalistic-style reporting on the facts, such as the locations of mass killings on Khan Younis’ old Mameluke citadel’s walls and central streets. He draws everything from wailing mothers and private prayers to mass violence inflicted on Palestinian communities.

Sacco’s artistic method exposes the weighty reality of the past since he draws his present-day story in the same artistic style as he draws the atrocities of the past. The past and present look the same in his novels. The witnesses express the same terror in experiencing atrocities in 1956 as they do while retelling their stories five decades later.

Sacco, Footnotes in Gaza, 105.

In one case, Dr. Abdullah El-Horani recounts his near-death experience. Pinned against a wall by an Israeli Army firing squad, his last chance to escape was by gambling that no one was pointing their gun at him and bolting to the nearest alleyway.

Sacco, Footnotes in Gaza, 205.

Despite using cartoon illustrations, Sacco does not compromise the thoroughness of his journalism.

To reconstruct a given event, he interviewed several witnesses and cross-examines their different narratives to establish similarities.

Sacco found a hole in the story of one fidayee he interviewed.

Sacco, Footnotes in Gaza, 174.

This fidayee mentioned that there were no militants captured during a specific Israeli operation, yet Sacco learned that one militant, nicknamed “The Red” was, in fact, missing.

In finding many similar missing details, Sacco and his team of journalists admit being skeptical of exaggerated details. Sacco’s readers are thus privy to his methodology, and he constructs many historical testimonies this way.

Sacco, Footnotes in Gaza, 203.

His thoroughness leads him to locate sources from both sides of the conflict. He interviewed Mordechai Bar-On, the Chief Education Officer and Head of the Department of History of the Israeli Defense Forces in 1956, who testifies to how high-ranking Israeli officials were constantly calculating population demographics and how fidayee intimidation campaigns would impede their plans to relocate Jews into Arab-majority areas.

Sacco’s journalism stands out from the work of his contemporaries since he exposes aspects of Palestinian history only available to specialized academics and Palestinians themselves. One of these topics explored is the expression of national honour through Palestinian womanhood.

Sacco, Footnotes in Gaza, 66.
Sacco, Footnotes in Gaza, 317.

For instance, scholars, such as Frances Hasso, examined how the generation of Palestinians growing up before the Arab defeat in 1967 equated Palestinian women to their national honour. However, Sacco adds an important personalized dimension to this understanding, as he illustrates his struggle to understand this way of thinking and deconstruct his Westernized preconceptions of individual identity and national honour. Sacco thus illustrates this complex relationship between gender and nationalism in a novel way that both informs members of the public and provides a personal reflection on the intricacies of understanding such concepts.

Sacco’s work is also valuable for exposing an important critique of traditional media. The saturation of the infosphere with so constant news of violence makes new transgressions reported appear “normal.” Gradually, the public thus becomes desensitized to the continued strife against Palestinians. Moreover, he explicitly critiques CNN for its complicity in overlooking the violence in Palestine in favour of more “breaking news” since CNN considers the human rights abuses in Palestine to be repetitive, and therefore unappealing, stories. It thus opens avenues for future investigation into the traditional media’s role in silencing atrocities in Palestine.

Sacco, Footnotes in Gaza, 12.

Ultimately, it is precisely through Sacco’s unorthodox style of writing and commitment to integrous journalism that readers can understand such human rights abuses in a new light.  Indeed, he opens many points to further exploration, including his critique of traditional media and his critique of his own Westernized preconceptions. Overall, whether abuses occur in the Occupied Palestinian Territories, Canada’s Northwest Territory, or wherever history’s footnotes are relegated, Sacco’s trademark journalistic style disillusions and fortifies our understandings of violence in the world’s most overlooked regions.


Bibliography

“Joe Sacco.” New York Review of Books. Last Modified May 19, 2012. https://www.nybooks.com/contributors/joe-sacco/.

“Paying the Land.” Macmillan Publishers. Last Accessed on December 9, 2021. https://us.macmillan.com/books/9781627799034/payingtheland.

Cockburn, Patrick. “‘They Planted Hatred in Our Hearts.’” New York Times Review of Books. Last Modified on December 24, 2009. https://www.nytimes.com/2009/12/27/books/review/Cockburn-t.html.

Hasso, Frances S. “Modernity and Gender in Arab Accounts of the 1948 and 1967 Defeats.” International Journal of Middle East Studies 32, no. 4 (2000): 491–510. https://doi.org/10.1017/S0020743800021188.

Sacco, Joe. Footnotes in Gaza. London: Jonathan Cape, 2009.

Toth, Katie. “Renowned cartoonist says his new book on Dene history helped decolonize part of himself.” Canadian Broadcasting Corporation. Last Modified on July 7, 2020. https://www.cbc.ca/news/canada/north/joe-sacco-nwt-dene-comic-graphic-novel-1.5640360.


Timothy is a fourth-year undergraduate student of History and Political Science. His research focuses on the history, evolution, and contemporary expression of identity in the former Ottoman territories, particularly the Eastern Mediterranean. He has completed numerous projects focusing on, among others, the impact of German orientalism on the cartography of Palestine, as well as several aspects of the political, cultural, and social history of Palestine during the late Ottoman and British Mandate periods. He hopes to pursue this interest at the Master’s level.

https://palestinestudies.artsci.utoronto.ca/footnotes-of-history/

Yasmeen Atassi · Mar 22, 2022 ·

Palestinian resistance to colonial occupation manifests in many ways, with art being one of the most touching and expressively deep methods. As I sought to increase my understanding of the Palestinian cause, I found myself most moved by different forms of art, and the powerful ways in which they were employed to convey complex messages. To represent a small part of what I came across, my piece is a spread that brings together art from across various temporal dimensions of the Palestinian experience. It is a compilation of multiple media forms including films, photos, digital art and poems demonstrating Palestinian resistance to oppression and occupation. 

View Spread Here

Overall, art and artistic expression in different forms play an important role in creating more comprehensive and representative historical archives. In the virtual world, art also serves as a historical source. Furthermore, art is an effective tool for drawing global solidarity with and advocating for humanitarian issues;  I found this especially potent within the Palestinian context as I conducted more research on the topic. Artists use their paintings, writing, film and photography to resist occupation and garner an understanding of their lived experiences in ways that other forms of resistance may not capture as effectively. In this way, Palestinian resistance art holds even deeper meanings and serves broader purposes than traditional art forms. I have tried my best to encapsulate this complexity in the pieces I have included in my spread, and I have also added contextual notes to bring additional clarity to the art as well.

Credits:  Lucid Credo

Artists use their paintings, writing, film and photography to resist occupation and garner an understanding of their lived experiences in ways that other forms of resistance may not capture as effectively. In this way, Palestinian resistance art holds even deeper meanings and serves broader purposes than traditional art forms. I have tried my best to encapsulate this complexity in the pieces I have included in my spread, and I have also added contextual notes to bring additional clarity to the art as well.

Credits: Haneen Chaaraoui

Maryam Rehman is a third-year student pursuing a Double Major in International Relations and Peace, Conflict and Justice Studies. She is also an activist, journalist and filmmaker taking action for climate justice, gender equality and inclusivity through her non-profit organization, The World With MNR. Her work in bridging the gap between academia, public knowledge about global issues and actions people can take to address them, has made Maryam especially interested in the history of Palestinian resistance, especially as it pertains to resistance through various art forms, and how this has drawn global solidarity for the Palestinian cause. 

https://palestinestudies.artsci.utoronto.ca/art-beyond-occupation/

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