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gothhabiba · 10 months

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loving your falafel research saga and just wanted to ask - something I remember hearing about falafel is that while Israeli culture definitely appropriated it, the concept of serving it in pita bread with salads, tahini etc. is a specifically Israeli twist on the dish. I wonder if you found/know anything about that?

The short answer is: it's not impossible, but I don't think there's any way to tell for sure. The long answer is:

The most prominent claim I've heard of this nature is specifically that Yemeni Jews (who had immigrated to Israel under 'right of return' laws and were Israeli citizens) invented the concept of serving falafel in "pita" bread in the 1930s—perhaps after they (in addition to Jews from Morocco or Syria) had brought falafel over and introduced it to Palestinians in the first place.

"Mizrahim brought falafel to Palestine"

This latter claim, which is purely nonsense (again... no such thing as Moroccan falafel!)—and which Joel Denker (linked above) repeats with no source or evidence—was able to arise because it was often Mizrahim who introduced Israelis to Palestinian food. Mizrahi falafel sellers in the early 20th century might run licensed falafel stands, or carry tins full of hot falafel on their backs and go from door to door selling them (see Shaul Stampfer on a Yemeni man doing this, "Bagel and Falafel: Two Iconic Jewish Foods and One Modern Jewish Identity," in Jews and their Foodways, p. 183; this Arabic source mentions a 1985 Arabic novel in which a falafel seller uses such a tin; Yael Raviv writes that "Running falafel stands had been popular with Yemenite immigrants to Palestine as early as the 1920s and ’30s," "Falafel: A National Icon," Gastronomica 3.3 (2003), p. 22).

On Mizrahi preparation of Palestinian food, Dafna Hirsch writes:

As Sami Zubaida notes, Middle Eastern foodways, while far from homogeneous, are nevertheless describable in a vocabulary and set of idioms that are “often comprehensible, if not familiar, to the socially diverse parties” [...]. Thus, for the Jews who arrived in Palestine from the Middle East, Palestinian Arab foods and foodways were “comprehensible, if not familiar,” even if some of the dishes were previously unknown to most of them. [...] They found nothing extraordinary or exotic in the consumption, preparation, and selling of foods from the Palestinian Arab kitchen. Therefore, it was often Mizrahi Jews who mediated local foods to Ashkenazi consumers, as street food vendors and restaurant owners. ("Urban Food Venues as Contact Zones between Arabs and Jews during the British Mandate Period," in Making Levantine Cuisine: Modern Foodways of the Eastern Mediterranean, p. 101).

Raviv concurs and furnishes a possible mechanism for this borrowing:

Other Mizrahi Jewish vendors sold falafel, which by the late 1930s had become quite prevalent and popular on the streets of Tel Aviv. [...] Tel Aviv had eight licensed Mizrahi falafel vendors by 1941 and others who sold falafel without a license. [FN: The Tel Aviv municipality granted vending license to people who could not make their living in any other way as a form of welfare.] Many of the vendors were of Yemenite origins, although falafel was unknown in Yemen. [FN: Many of the immigrants from Yemen arrived in Palestine via Egypt, so it is possible that they learned to prepare it there and then adjusted the recipe to the Palestinian version, which was made from chickpeas and not from fava beans (ṭaʿmiya). Shmuel Yefet, an Israeli falafel maker, tells about his father, Yosef Ben Aharon Yefet, who arrived in Palestine from Aden [Yemen] in the early 1920s and then traveled to Port Said in 1939. There he became acquainted with ṭaʿmiya, learned to prepare it, and then went back to Palestine and opened a falafel shop in Tel Aviv [youtube video].]*

But why claim that Yemeni Jews invented falafel (or at least that they had introduced it from Yemen), even though its adoption from Palestinian Arabs in the early days of the second Aliya, aka the 1920s (before Mizrahim had begun to immigrate in larger numbers; see Raviv, p. 20) was within living memory at this point (i.e. the 1950s)? Raviv notes that an increasing (I mean, actually she says new, which... lol) negative attitude towards Arabs in the wake of the Nakba (I mean... she says "War of Independence") created a new sense of urgency around de-Arabizing "Israeli" culture (p. 22). Its association with Mizrahi sellers allowed falafel to "be linked to Jewish immigrants who had come from the Middle East and Africa" and thus to "shed its Arab association in favor of an overarching Israeli identification" (p. 21).

Stampfer again:

On the one hand (with regard to immigrants from Eastern Europe), [falafel] underscored the break between immediate past East European Jewish foods and the new “Oriental” world of Eretz Israel.** At the same time, this food could be seen as a link with an (idealized) past. Among the Jewish public in Eretz Israel, Yemenite falafel was regarded as the most original and tastiest version. This is a bit odd, as falafel—whether in or out of a pita—was not a traditional Yemenite food, neither among Muslims nor among Jews. To understand the ascription of falafel to Yemenite Jews, it is necessary to consider their image. Yemenite Jews were widely regarded in the mid-20th century as the most faithful transmitters of a form of Jewish life that was closest to the biblical world—and if not the biblical world, at least the world of the Second Temple, which marked the last period of autonomous Jewish life in Eretz Israel. In this sense, eating “Yemenite” could be regarded as an act of bodily identification with the Zionist claim to the land of Israel. (p. 189)

So, when it's undeniable that a food is "Arab" or "Oriental" in origin, Zionists will often attribute it to Yemen, Syria, Morocco, Turkey, &c.—and especially to Jewish communities within these regions—because it cannot be permitted that Palestinians have a specific culture that differentiates them in any way from other "Arabs." A culinary culture based in the foodstuffs cultivated from this particular area of land would mean a tie and a claim to the land, which Zionist logic cannot allow Palestinians to possess. This is why you'll hear Zionists correct people who say "Palestinians" to say "Arab" instead, or suggest that Palestinians should just scooch over into other "Arab" countries because it would make no difference to them. Raviv's conclusion that the attribution of falafel to Yemeni immigrants is an effort to detach it from its "Arab" origins isn't quite right—it is an attempt to detach it, and thus Palestinians themselves, from Palestinian roots.

"Yemeni Jews first put falafel in 'pita'"

As for this claim, it's often attributed to Gil Marks: "Jews didn’t invent falafel. They didn’t invent hummus. They didn’t invent pita. But what they did invent was the sandwich. Putting it all together.” (Hilariously, the author of the interview follows this up with "With each story, I wanted to ask, but how do you know that?")

Another author (signed "Philologos") speculates (after, by the way, falsely claiming that "falafel" is the plural of the Arabic "filfil" "pepper," and that falafel is always brown, not green, inside?!):

Yet while falafel balls are undoubtedly Arab in origin, too, it may well be that the idea of serving them as a street-corner food in pita bread, to which all kinds of extras can be added, ranging from sour pickles to whole salads, initially was a product of Jewish entrepreneurship.

Shaul Stampfer cites both of these articles as further reading on the "novelty of the combination of pita, falafel balls, and salad" (FN 76, p. 198)—but neither of them cites any evidence! They're both just some guy saying something!

Marks had, however, elaborated a little bit in his 2010 Encyclopedia of Jewish Food:

Falafel was enjoyed in salads as part of a mezze (appetizer assortment) or as a snack by itself. An early Middle Eastern fast food, falafel was commonly sold wrapped in paper, but not served in the familiar pita sandwich until Yemenites in Israel introduced the concept. [...] Yemenite immigrants in Israel, who had made a chickpea version in Yemen, took up falafel making as a business and transformed this ancient treat into the Israeli iconic national food. Most importantly, Israelis wanted a portable fast food and began eating the falafel tucked into a pita topped with the ubiquitous Israeli salad (cucumber-and-tomato salad).

He references one of the pieces that Lillian Cornfeld (columnist for the English-language, Jerusalem-based newspaper Palestine Post) wrote about "filafel":

An article from October 19, 1939 concluded with a description of the common preparation style of the most popular street food, 'There is first half a pita (Arab loaf), slit open and filled with five filafels, a few fried chips and sometimes even a little salad,' the first written record of serving falafel in pita. [Marks doesn't tell you the title or page—it's "Seaside Temptations: Juveniles' Fare at Tel Aviv," p. 4.]

You will first of all notice that Marks gives us the "falafel from Yemen" story. I also notice that he calls Salat al-bundura "Israeli salad" (in its entry he does not claim that European Jewish immigrants invented it, but neither does he attribute it to Palestinian influence: the dish was originally "Turkish coban salatsi"). His encyclopedia also elsewhere contains Zionist claims such as "wild za'atar was declared a protected plant in Israel" "[d]ue to overexploitation" because of how much of the plant "Arab families consume[d]," and that Israeli cultivation of the crop yielded "superior" plants (entry for "Za'atar")—a narrative of "Arab" mismanagement, and Israeli improvement, of land used to justify settler-colonialism. He writes that Palestinians who accuse "the Jews" of theft in claiming falafel are "creat[ing] a controversy" and that "food and culture cannot be stolen," with no reflection on the context of settler-colonialism and literal, physical theft that lies behind said "controversy." This isn't relevant except that it makes me sceptical of Marks's motivations in general.

More pertinent is the fact that this quote doesn't actually suggest that this falafel vendor was Yemeni (or otherwise) Jewish, nor does it suggest that he was the first one to prepare falafel in pitas with "fried chips," "sometimes even a little salad," and "Tehina, a local mayonnaise made with sesame oil" (Cornfeld, p. 4). I think it likely that this food had been sold for a while before it was described in published writing. The idea that this preparation is "Israeli" in origin must be false, since this was before the state of "Israel" existed—that it was first created by Yemeni Jewish falafel vendors is possible, but again, I've never seen any direct evidence for it, or anyone giving a clear reason for why they believe it to be the case, and the political reasons that people have for believing this narrative make me wary of it. There were Palestinian Arab falafel vendors at this time as well.

"Chickpea falafel is a Jewish invention"

There is also a claim that falafel originated in Egypt, where it was made with fava beans; spread to the Levant, including Palestine, where it was made with a combination of fava beans and chickpeas; but that Jewish immigration to Israel caused the origin of the chickpea-only falafal currently eaten in Palestine, because a lot of Jewish people have G6PD deficiencies or favism (inherited enzymatic deficiencies making fava beans anywhere from unpleasant to dangerous to eat)—or that Jewish populations in Yemen had already been making chickpea-only falafel, and this was the falafel which they brought with them to Palestine.

As far as I can tell, this claim comes from Joan Nathan's 2001 The Foods of Israel:

Zadok explained that at the time of the establishment of the state, falafel—the name of which probably comes from the word pilpel (pepper)—was made in two ways: either as it is in Egypt today, from crushed, soaked fava beans or fava beans combined with chickpeas, spices, and bulgur; or, as Yemenite Jews and the Arabs of Jerusalem did, from chickpeas alone. But favism, an inherited enzymatic deficiency occurring among some Jews—mainly those of Kurdish and Iraqi ancestry, many of whom came to Israel during the mid 1900s—proved potentially lethal, so all falafel makers in Israel ultimately stopped using fava beans, and chickpea falafel became an Israeli dish.

Gil Marks's 2010 Encyclopedia of Jewish Food echoes (but does not cite):

Middle Eastern Jews have been eating falafel for centuries, the pareve fritter being ideal in a kosher diet. However, many Jews inherited G6PD deficiency or its more severe form, favism; these hereditary enzymatic deficiencies are triggered by items like fava beans and can prove fatal. Accordingly, Middle Eastern Jews overwhelmingly favored chickpeas solo in their falafel. (Entry for "Falafel")

The "centuries" thing is consistent with the fact that Marks believes falafel to be of Medieval origin, a claim which most scholars I've read on the subject don't believe (no documentary evidence, + oil was expensive so it seems unlikely that people were deep frying anything). And, again, this claim is speculation with no documentary evidence to support it.

As for the specific modern toppings including the Yemeni hot sauce سَحاوِق / סְחוּג (saHawiq / "zhug"), Baghdadi mango pickle عنبة / עמבה ('anba), and Moroccan هريسة / חריסה ("harissa"), it seems likely that these were introduced by Mizrahim given their place of origin.

*You might be interested to know that, despite their Jewishness mediating this borrowing, Mizrahim were during the Mandate years largely ethnically segregated from Eastern European Zionists, who were pushing to create a "new" European-Israeli Judaism separate from what they viewed as the indolence and ignorance of "Oriental" Jewishness (Hirsch p. 101).

This was evidenced in part by Europeans' attitudes towards the "Oriental" diet. Ari Ariel, summarizing Yael Raviv's Falafel Nation, writes:

Although all immigrants were thought to require culinary education as an aspect of their absorption into the new national culture, Middle Eastern Jews, who began to immigrate in increasing numbers after 1948, provoked greater anxiety on the part of the state than did their Ashkenazi co-religionists. Israeli politicians and ideologues spoke of the dangers of Levantization and stereotyped Jews from the Middle East and North Africa as primitive, lazy, and ignorant. In keeping with this Orientalism, the state pressured Middle Easterners to change their foodways and organized cooking demonstrations in transit camps and new housing developments. (Book review, Israel Studies Review 31.2 (2016), p. 169.)

See also Esther Meir-Glitzenstein, "Longing for the Aromas of Baghdad: Food, Emigration, and Transformation in the Lives of Iraqi Jews in Israel in the 1950s," in Jews and their Foodways:

[...] [T]he Israeli establishment was set on “educating” the new immigrants not only in matters of health and hygiene, [77] but also in the realm of nutrition. A concerted propaganda effort was launched by well-baby clinics, kindergartens, schools, health clinics, and various organizations such as the Women’s International Zionist Organization (WIZO) and the Organization of Working Mothers in order to promote the consumption of milk and dairy products, in particular. [78] (These had a marginal place in Iraqi cuisine, consumed mainly by children.) Arab and North African cuisines were criticized for being not sufficiently nutritious, whereas the Israeli diet was touted as ideal, as it was western and modern. […] [T]he assault on traditional Middle Eastern cuisines reflected cultural arrogance yet another attempt to transform immigrants into “new Jews” in accordance with the Zionist ethos. Thus, European table manners were presented as the norm. Eating with the hands was equated with primitive behavior, and use of a fork and knife became the hallmark of modernity and progress. (pp. 100-101)

[77. On health matters, see Davidovich and Shvarts, “Health and Hegemony,” 150–179; Sahlav Stoller-Liss, “ ‘Mothers Birth the Nation’: The Social Construction of Zionist Motherhood in Wartime in Israeli Parents’ Manuals,” Nashim 6 (Fall 2003), 104–118.]

[78. On propaganda for drinking milk and eating dairy products, see Mor Dvorkin, “Mif’alei hahazanah haḥinukhit bishnot ha’aliyah hagedolah: mekorot umeafyenim” (seminar paper, Ben-Gurion University, 2010).]

**On the desire to shed "old, European" "Jewish" identity and take on a "new, Oriental" "Hebrew" one, and the contradictory impulses to use Palestinian Arabs as models in this endeavour and to claim that they needed to be "corrected," see:

Itamar Even-Zohar, "The Emergence of a Native Hebrew Culture in Palestine, 1882—1948"

Dafna Hirsch, "We Are Here to Bring the West, Not Only to Ourselves": Zionist Occidentalism and the Discourse of Hygiene in Mandate Palestine"

Ofra Tene, "'The New Immigrant Must Not Only Learn, He Must Also Forget': The Making of Eretz Israeli Ashkenazi Cuisine."

#sorry for this but you should've known better than to ask me about falafel at this stage in my life #falafel research saga #food research #citation #culinary Zionism

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roselyn-writing · 6 months

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🌼💚Layla Buyunni OC lore 🍀🌳

Name meaning: ‘Night’ in Arabic. ‘Buyuuni’ means ‘The Keeper’ in the old Virginian language

Date of birth: 3rd of September 1440 (in Virginian time and year)

Age: 23 (Youngest Oc so far).

Zodiac sign: Virgo.

Hair: Long straight blonde hair.

Eyes: Green.

Skin tone: Porcelain.

Favourite food: roasted veggies, veggies, broth veggies, omelettes, Chickpea sandwiches, peas quinoa salad.

Least favourite food: Beef, Chicken, Jelly.

Aesthetics: Gardener, librarian, flowers, nature, forests, green aesthetics, plants, cottagecore, greencore.

Favourite colours: Green shades, white, Turquoise, Brown, Gold.

Job: Florist, Librarian.

Likes: Nature, learning new things, animals, quietness, cleanliness, reading books, writing poetry, likes to take care of her plants/flowers, Pixies and fairies, green clothes, green jewels, etc.

Powers: Plant-based powers, psychic abilities. Plant manipulation, Chlorokinesis, slight sound manipulation, Immortality, and Complete control of plant life. Healing magic, Her eyes glow green when she uses her powers, self resurrection, immortality, Hair manipulation (only in Verdant Seraph form)

Items: Eternal Verdant core (Its shape is similar to the heart of Tefiti from Moana, but it is bigger and has a heart-like shape with plant-based runic, etc.) Later, it infused with her soul making her a god-like being.

Hate/dislike: sexism, plant abusers, animal abusers, bigots, racist people, liars, criminals, parents who abuse their children, rude people, people who hate other people for being different, etc, nature abusers, etc.

Pet(s): Layla has a plant-like creature that she made out of her powers and pure essence it is similar to “Bellossom” from Pokemon, She named it ‘Marigold’

Faceclaim: Meghan Ory.

voice claim: Stephanie Sheh (Usagi Tsukino English VA)

Personality: Layla is very shy when she sees new people, but when she gets to know them very well, she won’t be shy with them at all, she talks and interacts freely with them.

"I feel the verdant energy coursing through me, surging like vines in search of life and sustenance. I harness its power and focus my will. The plants around me respond by swaying in rhythm, weaving a thick, green tapestry of life, And I swear by the holiness of nature I will use it for good!" ______ Layla Buyunni’s quote

Her lore is inspired by Anne Jefferies and the fairies but I decided to make it darker and bloodier hehe 😝.

[The Lore] CW: Blood, Death.

Across the north where the wind from the south meets the northern sea of Ma’chilga town as if they were lovers from different parts of the world, There, was a happy little girl called Layla Buyunni, She works as a florist and a caregiver to an old lady called ‘Granny Mira’

Layla is known among the people as a happy and carefree girl, let alone a very beautiful and popular girl in the town too. Every day, she finishes her morning chores in Granny Mira's house then she goes to the market to buy groceries so she can cook and prepare a meal for herself and Granny Mira.

This was her daily routine for years until one day, she was cleaning the backyard with a broom, when she heard a rustling in the bushes, at first she didn’t care at all, she continued to clean the backyard until the rusting became more frequent and annoying, she decided to go and see what is hiding behind the bushes and she saw nothing at all, confused, she decided to head back to the yard and continue cleaning it.

This time, she heard a lot of voices and more rustling in many bushes near her, she was beginning to freak out. She clenched her hands onto the broom as if it were a weapon, she gasped with utter shock when she saw 6 dwarves dressed in green and white garbs coming towards her way. They stopped when they came face-to-face with Layla. They looked at her and smiled.

“Hello, Fair Maiden,” The leader of the dwarves greeted her.

Layla was so shocked that she didn’t reply, she kept looking at them and said nothing, at first, she thought she was dreaming or something. Until one of the dwarves climbed on her feet and she yelped in shock as she backed away from them.

“Worry not, fair maiden,” Their leader said, his tone genuine and soothing, Then six dwarves dressed in green and white outfits came to meet her. They all stood in a row in front of Layla and smiled up at her.

“A-a-a-are you r-real?” Layla finally spoke, she was stuttering and her tone was scared and shy. She was in disbelief, still not believing what she was seeing, she rubbed her eyes with her hands and looked at them and they were still there.

The dwarves laughed at her; They nodded their heads while doing so.

“Of course, we are, fair maiden,” said their leader, It is a dwarf who wore a white hat while the other green ones.

Terrified, she fiercely swung her broom at the dwarves, They dodged her attack and looked at her in complete confusion, Their leader, Mattan, raised her hand at her in indifference so that he could explain the situation to her.

“Layla, stop it!” Mattan declared with a firm tone.

In complete bewilderment, Layla dropped her broom, she lifted a surprised eyebrow “How did you know my name?”

“We know you, but you don’t know us,” came his vague reply.

Layla only blinked twice or thrice at this, she didn’t know what to do or say; Dwarves appearing in your garden isn’t something you see every day or something you can barely process. Layla swallowed hard, trying her hardest to understand the situation she was in.

“Okay? And what do you want?” Layla inquired.

Mattan stepped closer, he gently raised his hand and touched the hem of her dress. He didn’t say anything in the least, He only did some hand gestures. A thick white fog like a cloud in a clear sky enveloped them and in fear, Layla covered her eyes.

It didn’t take long for Layla to take her hands from her eyes and see what happened. She is in a different place now – a jungle — a forest, She is in a forest-like place, full of thick trees and green grass. As if she is in a perfect forest in some fairytale.

The dwarves started to walk and Layla trotted behind them. Mattan was talking about the history of this glorious forest while Layla was eagerly looking around the place. She smiled as he mentioned something about ‘willow trees’ she loves them so much.

In a flash, Mattan and his dwarves came to a halt, Mattan looked directly into Layla’s eyes as he pointed a finger at her.

“Layla, You are the daughter of the mother forest,” Mattan announced suddenly.

Layla, bewildered at his claim, she calmly shook her head. “No sir, I’m no such thing,” She replied.

Mattan, still determined to prove himself right. “You are!” He said determinedly.

Layla shook her head. “No, Sir.”

“You are!”

“No, Sir.”

Mattan breathed to calm himself. Layla is as stubborn as a mule to accept the truth.

Mattan sat on a big rock. “Haven’t you asked yourself, where are your parents?” Mattan asked.

Layla’s eyes fixed on him. “I have, many times to count,” She said in a quiet tone.

“Both of your parents are gone, sadly,” Mattan told her, his tone is soft and mild. He paused then after long moments. “But, You must know your heritage, You are a verdant, a being of the forest and we need to protect you until you grow up into a powerful Sylvan!”

The dwarves nodded as they looked at Layla.

Layla was still in disbelief and she refused to believe any of this. “No, I’m no such thing.”

Suddenly, five dark creatures rushed towards Layla but Mattan easily blocked their path from Layla.

Layla gasped in utter shock and horror. From the look of them, they are dark dwarves, evil beings of chaos and evil. They are dressed in black and red clothes and they carry axes with them.

Mattan looked at Layla, He used his abilities to transported her back to her home. Layla was thankful to him for saving her life.

After days of this event, Layla discovered that she has some abilities, she can grow plants, flowers and everything that is plant-based. She told Granny Mira and the latter was shocked and scared.

“Please, Do not let the king know of this!” Granny Mira begged.

“Why?” Layla asked innocently.

Granny Mira breathed. “He hates magic, Because ‘magic’ is the reason for his wife's death,” She answered then she paused as if to remember what she was going to say. “Also, He will punish anyone that is doing magic or complicit in it!”

Layla was shocked, she didn’t know about this at all. No one in town said such a thing about magic.

“Okay, I got it,” Layla muttered as her head hunged down.

She was so happy about her gift, she wanted to help everyone and make their life easier, but now? She has to keep her gift a secret or everyone she knows will suffer.

Layla decided to look at the bright side. Granny Mira is right, she needed to keep this secret. Because if not: everyone she cares about is threatened with death. She decided to use her gift in secret and she won’t tell anyone about it except for Granny Mira, she already knows.

Days go by, and the dwarves finally come again to see Layla and to talk with her. They brought with them food and bread.

They sat in Layla’s room and surprised her. Layla smiled at them, it was the first time she smiled at them and she greeted them.

“Hello, Friends,” she greeted them happily.

The dwarves smiled and greeted her too, both were happy about their friendship. They decided to celebrate at little and the food they brought.

Layla took a bite of the bread, it was delicious and sweet, It was as if angels were singing in her mouth, she never tasted something as delicious as this. She thanked them for the food, she ate slowly and with manners, savouring every taste of it.

“This, this is delicious!” Layla spoke after she swallowed the bread.

“Glad you like it, It is called fairy bread,” Mattan exclaimed happily.

Then, The dwarves left, they brought with them so much food that Layla decided to put it on the hall table.

Later that day, Granny Mira invited her other friends, who were all older women just like her, she offered them the food that the dwarves brought to Layla. They took a bite of it and they were happy, they were praising Granny Mira for the delicious food she offered to them.

“This is delicious!”

“I have never ever tasted something like this!”

“This is out of this world!”

Granny Mira's smile flickered with a hint of bewilderment as she listened to their enthusiastic claims about the bread. Doubt crept into her mind, but curiosity got the better of her, with a determined nod, she reached for a piece and brought it to her lips. The moment she took a bite, her eyes widened in astonishment. The flavours exploded on her tongue, sending waves of delight through her senses. In a frenzy of hunger, she devoured the rest of the bread, savouring every delectable morsel as if she were a ravenous beast.

All her friends nodded. “See?” They chuckled at her display of hunger.

Granny Mira chuckled in agreement. She was embarrassed by her own inability to control herself. She is a well-mannered lady and she must show it.

When Granny Mira's friends left. She told Layla about the delicious bread and the food that was on the table, she laughed at how her friends, devoured it all, as if they were starving for days.

Layla smiled at this, she was happy but she was a little concerned since Granny Mira mentioned they ate the food that the dwarves gave her, and she was terrified that her caregiver friends would ask more of that food.

“Wellness, Granny,” Layla chuckled, trying her hardest to push her nervousness and concern away.

“You made it right? You always make delicious food,” Granny

Layla sighed. “No, I didn’t make it,” she confessed.

Granny blinked her eyes in pure confusion. “Y-you didn’t make it? Then who?”

Layla sat on the sofa. She looked at Granny and smiled “The fairies, or the dwarves, whatever they were,” she shrugged her shoulders. She was nonchalant and she didn’t know why.

“Layla, Tell me the truth,” Granny said as she sat beside her on the sofa.

“I told you the truth, It was the dwarves who made it for me.”

“That’s ridiculous!”

“It is the truth!”

Granny crossed her arms. “Layla! There are no such things as ‘fairies’ or ‘dwarves’”

“Fine! You want me to prove it to you?” Layla stated as she got to her feet and went to a different spot in the room and she started to move her hands as if to summon a paranormal creature.

It didn’t take long as a green glow sparkled in the room and six figures emerged from it. They were short and dwarves-like, unlike dwarves who were known for their green skin and ugly features, these dwarves had fair skin tones and good-looking facial features.

Granny placed her hands on her lips in pure astonishment. “Oh my! You are right! They are real.”

“See?” Layla grinned at her.

Granny Mira nodded and smiled. “Of course, But you must not tell the people about them Let alone the King,” Granny declared.

Layla nodded at her. “Of course, Granny.”

Times go by, and The dwarves continue to visit Layla and bring food for her, Granny’s guests enjoy the food and tell Granny how talented her daughter is for making the food, They were unaware of the dwarves or the fairies or even of Layla’s new gifts.

Unfortunately, One day, one of the King’s advisors heard some voices in the house of Layla and her Granny, They weren’t human and they didn’t belong to Layla or Granny, He heard of local stories of witches and glowing creatures, etc; he decided to take a permit to investigate the house.

He took a permit and he is heading to investigate Layla’s house. He saw things, He didn’t wish to make accusations without evidence.

Layla and Granny welcomed the King’s advisor. At first, He didn’t find anything regarding the ‘witches’ or ‘the glowing creatures’ that he heard or saw.

Unbeknownst to Layla or Granny, The King’s guards were awaiting the advisor's word so they could enter and capture Layla and Granny. but he didn’t give his signal at all.

The King’s advisor still didn’t see anything out of the ordinary in the house. He is still looking for clues and he sees glowing green spots on the floor. He raised an eyebrow as he looked at Layla and her Granny.

“Oh, that? That is some rare herbs I found deep in the forest!” Layla lied. She smiled as she looked him in the eye.

The King's advisor nodded. He didn’t know that it was a lie, her tone was genuine and sincere. and her body language didn’t show nervousness or lack of expression.

But the unexpected happened and one of the dwarves blew his cover as he fell from one of the top drawers of the kitchen.

The King’s advisor looked at Layla and Granny, He immediately lifted his finger and gave a signal towards the King’s guards. They came by kicking the door open and arrested Granny and Layla.

“Please! Please let us go!” Layla begged. “It is not what you think!”

His reply was a slap to her left cheek as he looked at her with disgust. “Silence! You witch!”

The guards took Layla and Granny to the King’s Yard for judgment.

At this moment, Hadi and Arouj were walking around the town, They heard people talking about a girl named Layla and her Granny, and that they were accused of witchcraft and magic.

Hadi’s interest was piqued by this. He knew there was more than meet the eye, He decided to do a rescue mission for Layla and her Granny, So, He pulled Arouj’s hand and they were running towards the King’s yard.

By the time Hadi and Arouj reached the place, the judge had said his final verdict and he saw Layla and her Granny were tied and ready to be executed.

His hand already glowed with green magic, With a snap of his fingers, the ropes on Layla and her Granny loosened, Layla quickly saw her chance and used her chlorokinesis, she shot out her palms, Thick hard vines curled themselves around the guards’ ankles and they were thrown away as if they were stones thrown by a catapult.

People gasped with horror and shock. They were scared of Layla’s powers, They ran at the sight of it. The King ordered his guards to kill Layla and The Granny.

So far, The King’s guards couldn’t get closer to Layla at all, until the King himself took Granny by surprise and killed her by decapitating her head with his sword. Layla gasped in shock and anger. The King’s sword is coated with blood, her Granny’s blood, She used her Chlorokinesis once again, she killed all the guards as her ravenous and scary monster plants killed the complicit in her Granny’s death.

Hadi magically pushed the guards away while Arouj used his lashers to kill them quickly, He didn’t want to but they forced his hands.

Layla growled with anger as she shot her palm against the king and his remaining guards. She commanded the ravenous vines to attack the evil King and his guards.

The King fought for his life till the end, But Layla decided to finish him quickly, One of Layla’s plant vines pierced him his heart, He yelled and gurgled as he placed his hand on his heart as if he was trying to lessen the pain but he couldn’t and died.

Hadi decided to intervene now. He slowly and carefully walked towards Layla. “We need to go,” He said urgently.

She smiled at him and nodded. “Let us go.”

Layla, Hadi and Arouj left the town, Hadi’s hands wreathed in a green glow as he conjured a portal to his home. Layla, Arouj and Hadi entered the portal before they were followed by the King’s guards.

Layla thanked Hadi for saving her and offering her a new place to stay, one where she could freely express herself and be herself.

She knew that she had fallen in love with Hadi Because he was the only guy who didn’t look at her as the guys would. He saw her as a friend and a great one. Layla fell in love with him and she likes him.

Aliyaa, Hadi and Arouj welcomed Layla and thus she stayed with them, as her new family. Layla also decided to look for answers about who she is and what happend to her parents.

22 notes · View notes