#arab household

[historia-vitae-magistras]

On at least one occasion, Matt has woken up, wandered into the kitchen like the ghost of a Victorian child, flicked on the lights and had a minor crisis. He's picking everything up and squinting at it because he can't read anything. How many rips did he take off the bong he can't remember getting out last night? Then he finally wakes up enough to realize he's not brain-damaged or baked, it's just all in Ukrainian and Polish because Katya did the shopping last. And he can read it.

[gouinisme]

i physically need to green my hair again for my health but also my parents are being annoying why does it feel like eternal damnation disobeying them

[blue-thief]

i've been lucky to never get directly targeted, and i'm probably poking at a hornet's nest rn, but the dazai anon just made a somewhat coherent thread on twt but they still come across as completely irrational and bigoted. like wtf dude

[mukuharakazui]

remembered why the no-fly list thing struck a chord with me: a couple of years ago the whole dhs debacle with anming hu. that random ass canadian scientist in the u.s. who was falsely accused of espionage, whose family was spied on by the fbi (who then failed an attempt to blackmail him) for nearly 2 years, and whose trial revealed that the fbi had used false information to place him on the no-fly list and had no legitimate evidence of him being any sort of chinese spy. and even after that, they declared a mistrial and tried to prosecute him AGAIN, where he was acquitted once more by jury.

while islamophobia in the post-9/11 united states definitely prevails as backing to the no-fly list, i can’t help but wonder what exactly changed in those lists from mid-2018 to mid-2021. the sinophobic effects of the china initiative and fearmongering around covid-19 continue to hurt people with racial, ethnic, and familial ties to china.* i happen to have a plenty white enough name on my u.s. documentation to get by without trouble. this is a privilege which my mother extended to me knowing that it was one she would never have.

it would be paranoia-inducing if it weren’t so exhausting. i’m not self-centered enough that i would assume an fbi agent is watching my every move, but the fact that this very scenario has happened to plenty of people including doctors, teachers, and researchers who were in the u.s. simply to live their lives and/or do their jobs pisses me off to an extent i can’t verbalize. and the fact that it could just as easily happen to any family member or friend of mine (particularly close persian and arab friends, but chinese family travelling to the u.s. as well) is terrifying.

*this is a personal tumblr post, i’m not bothered with showing stats, just take it as a biased anecdote as someone who falls under all 3 if you so decide to

this has been me getting personal on the internet over united states homeland security because i didn’t want to dump this all to a friend out of nowhere or a group chat where a lot of people are feeling pretty shitty already.

[worthyking]

i am the poster girl for eldest daughter syndrome!!!!

im so sorry to hear that (<- girl who is also suffering) I hear it's terminal :/

[deadgirlsam]

i wanna write stuff for layla (little fics, scripts, stuff like that) but thinking about how she'd fit into the narrative as a brown arab woman is taking too much brain power lol T_T

[beanxiv]

school starts on monday lord please don't let this year suck ass

[najia-cooks]

[ID: A Moroccan teaglass with a bundle of sage, a saucer of dried sage, a deep blue-purple teapot, and a Palestinian vase in the background. End ID]

شاي المريمية / Shay al-maryamiyya (Palestinian sage tea)

Palestinian sage is a common after-dinner beverage and digestive aid made from black tea and three-lobed wild sage (Salvia fruticosa syn. Salvia triloba L.). In the Levant, this variety of sage is known as "مَرْيَمِيَّة" ("maryamīyya") or, more dialectically, "مَرْمَرِيَّة" ("marmariyya").

Terminology and etymology

The term "maryamīyya" likely derives from the Aramaic "מרייא" ("marvā"), meaning "common sage" (Salvia officinalis). The modern form of the word in Arabic—as well as in Persian, in which "مریم گلی" ("maryam goli") is “sage” or "garden sage"—was also influenced by a folkloric association between sage and the مَرْيَم (Maryam) of the Bible (Mary, mother of Jesus). Dr. Tawfiq Kanaan, for example, says that Mary sat on a stone to rest after a walk in the hot summer sun, and used a few leaves from a sage plant to dry her forehead: this is how the plant got its pleasant scent, and why it is still named after Mary. The dialectical pronunciation "marmariyya" then arises through an assimilation of the second syllable to the first.

"Maryamīyya" is perhaps also related to the obsolete Arabic مَرْو ("marw"), meaning "fragrant herbs" [1]. This Arabic term is derived from the Aramaic מַרְוָא / ܡܲܪܘܵܐ ("marwā"), which refers to wild marjoram or za'tar (Origanum syriacum; syn. Origanum maru) and is related to words for fragrant herbage, marjoram, and grass (Ciancaglini; see also Aramäische Pflanzennamen, p. 193). The Aramaic is itself a borrowing from the southwest Middle Persian "𐭬𐭫𐭥𐭠" (transliterated: mlw'; pronounced /⁠marw⁠/) [2], which survives in several New Persian words: see for example "مرغ" ("margh"), "a species of grass of which animals are exceedingly fond"; and "مرو" ("marv"), "a fragrant herb." (Interestingly, the related Sanskrit मरुव "maruva" ultimately gives the English "marjoram" by way of Latin and Old French.)

[1] The term may also refer to the genus Maerua (to which it gives its name), and in particular the species Maerua crassifolia.

[2] See also Müller-Kessler, p. 10, and note 41 on p. 29; MacKenzie, p. 55.

Sage and Palestinian Culture

Three-lobed sage is one of the "most deeply rooted plants in the Palestinian traditional culture and ethnobotany," being the second-most-mentioned of all foraged plants (after za'tar) in a survey conducted in 2008. The connection of three-lobed sage to Maryam leads to its use in creating protective blessings at various rituals from birth until death; in the Galilee, it is burned to guard against the evil eye and to expel demons at births, weddings, and at the graves of holy people. When consumed, it is believed to help with many ailments including stomach complaints, eye diseases, and insomnia, and is used to treat livestock as well as humans.

Maryamiyya is not commonly grown as a garden herb in Palestine; rather, it is foraged from its wild range across the mountains of the West Bank, where it scents the air. Like za'atar and labna, using maryamiyya for culinary purposes is connected to Palestinian identity throughout all regions, with some people asserting that every Palestinian household must have some in stock.

Tea made with the addition of sage is perhaps the most popular herbal tea in Palestine, especially in the winter: though mint, chamomile, and aniseed are also commonly infused in water and drunk. Other varieties of sage grow in Palestine and are produced and exported by Palestinian farmers [1], but Gustaf Dalman noted in the early 20th century that three-lobed sage was the most important variety:

Of the spicy-smelling labiate flowers, which assume a significant role in the flora of Palestine, numerous sage varieties bloom in the spring. Among these the Salvia triloba, with violet flower heads on a tall shrub, is not the most colorful but is the best known, called in the north 'ēzaqān [عِيزَقَانْ] and in the south miryamīye, mēramīye thus connecting it with the Virgin Mary. (trans. Nadia Abdulhadi Sukhtian)

During the spring, sage leaves are collected and air-dried for use in tea throughout the whole year. Tea may also be made from fresh leaves, but some people consider dried to be superior. Dried maryamiyya leaves are purchased by Palestinian refugees and expatriates wherever they are. Food is thus tied to locality, memory, resistance, and terroir—a groundedness in land that considers aspects as diverse and interconnected as soil, climate, and politics. A concept of terroir in agriculture and cooking brings out how products "register[] origin and provenance."

[1] Today, the vast majority of Palestinian herb exports are to the United States, but Palestinian farmers are not able to export goods themselves—they rely on Israeli distributors and exporters, which cuts into their profits and curtails their autonomy.

Criminalizing Foraging

Ali-Shtayeh et al. noted in 2008 that the gathering of wild edible plants had been in decline in the Palestinian territories throughout preceding decades, with many young people lacking the cultural knowledge to identify and prepare wild plants. They mention several possible reasons for the decline, including an increase in intensive agriculture, improvement in national networks of roads, and the fact that some middle-aged people associate foraging with times of poverty. But we should also consider the fines, arrests, and potential imprisonment that Palestinians risk when foraging wild plants for food as a likely cause for the decline in the practice.

There are two strains of law relevant to the criminalization of foraging in "Israel" and the occupied Palestinian territories (the West Bank and Gaza: henceforth "OPT"). The first consists of primary laws which establish the right of representatives of the Israeli government to declare a plant to be a protected "natural value" (ערכי טבע), and lay out the maximum penalties people can be charged with for causing "harm" ("פג'עה") to a protected plant; the second comprises secondary declarations in the form of lists of which plants are considered protected.

The 1963 Natural Parks and Nature Reserve Law (חוק גנים לאומיים ושמורות טבע, תשכ"ג - 1963) belongs to the first strain. It empowered the Minister of Agriculture to declare a plant to be protected within "Israel," subject to the approval of a government council (ch. 5, 40-42); and declared that harming a plant was an offence punishable by up to three months' imprisonment (chapter 6).

In the text of the law, "harm" is specifically defined to include "picking," "קטיפה," and "gathering," "נטילה." No systematic distinction is established based on how much of the plant was harvested, and whether the plant was foraged for personal or commercial purposes. Nor is there any qualification of what qualities a plant should have to be considered "protected," or any obligation for the government to pursue or present scientific evidence that a given plant is overharvested.

In 1969, The Decree on the Protection of Nature (צו בדבר הגנה על הטבע) (Military Order no. 363) gave similar authority to the occupying military, and criminalized foraging in the OPT. Military orders are enforced by military courts, whereas offenders in "Israel" go through civil courts.

Several plants were already on the list of protected natural values at this time, but they were not commonly foraged for food. 1977 proved a signal year in this regard: with the "Proclamation of National Parks and Nature Reserves" [אכרזת גנים לאומיים ושמורות טבע (ערבי טבע י מוגנים), תשל״ח -1977], Minister of Agriculture Ariel Sharon (אריאל שרון) added za’tar ("אזוב מצוי") and maryamiyya ("מרוה משולשת") to the list. The inclusion of these plants, and especially za'tar, was more disastrous and insulting than previous bans on foraging had been. Za'tar, besides being a source of food and income for many poor or disabled Palestinians, has immense cultural significance in Palestine.

Arab Palestinians—and only Arabs—were arrested, fined, and even imprisoned, with no clear correspondence between the amount they had foraged and their sentencing. Most of the recorded court cases in "Israel" deal with za'tar, though court cases in legal databases show that Palestinians were also fined and tried for foraging maryamiyya (FN 38). An atmosphere of intimidation prevailed, with many habitual foragers feeling newly afraid to leave their homes.

In 1998, a new National Parks, Natural Reserves, National Sites and Memorial Sites Law [חוק גנים לאומיים, שמורות טבע, אתרים לאומיים ואתרי הנצחה, תשנ"ח-1998] replaced the prior National Parks law (of 1992, which had itself replaced the aforementioned 1963 law). It removed the necessity for an ecological council to approve the Minister's declaration of a "protected" status, and increaed the maximum prison time for a violation of the law to three years. Throughout all periods, however, the penalty usually imposed has been a fine.

Since the imposition of the harsher law, two notable updates have been made to the list of protected plants: the 2005 list of Protected Natural Assets) [אכרזת גנים לאומיים, שמורות טבע, אתרים לאומיים ואתרי הנצחה (ערכי טבע מוגנים), התשס״ה–2005] replaced the 1979 list, and added عَكُوب ('akoub; "עכובית הגלגל"), a culturally important and commonly foraged thistle. [1] Za'tar and maryamiyya remained on the list. The 2005 declaration also specifies that the species on the list are protected if they are wild, but not if they are cultivated (section 3). This provision allows Israeli farmers to profit from the farming and sale of za'tar.

The second notable update came in 2019: the Nature and Parks Authority (שרשות הטבע והגנים) announced that it would redact the absolute ban on harvesting za'tar, maramiyya, and 'akoub, instead setting a maximum allowable amount for household consumption and cracking down on the sale of these plants, rather than on foraging itself.

Activists believe this partial measure to have occurred as a result of legal and public pressure instigated by an open letter which human rights lawyer Rabea Eghbariah sent the Israeli Attorney General and Environmental Protection Minister requesting that za'tar, 'akkoub, and maryamiyya be removed from the "protected" list in advance of their foraging seasons, noting the inconsistency in sentencing and the law's disproportionate criminalization of Palestinians. (The specific cultural importance of these three plants is attested by the fact that they, among the dozens of species considered "protected," form the basis of Eghbariah's complaint.) The Nature and Parks Authority (NPA), however, insisted that an independent assessment, and not public criticism, had led them to announce the change in policy. And fines levied at Palestinian foragers did continue despite the announced change in policy, at least through March 2020.

Nor is the change complete in scope, even if it were being upheld. Eghbariah notes that "It is not yet clear if the change will also apply [in the West Bank] - and there it is a parallel system, less transparent and much more predatory. The enforcement is much worse, including the confiscation of cars, and the judgment is in a military court. We will continue to monitor."

[1] Eghbariah writes that the "Protected Natural Values Declaration (Amendment No. 2) (Judea and Samaria), 1978" added za'tar and maramiyya to the list in the OPT, and the "Protected Natural Values Declaration (Amendment No. 2) (Judea and Samaria), 2004" added 'akoub. I have been unable to find or independently verify the text of either declaration. From a list of secondary legislation related to military orders, I believe the declaration being amended is "הכרזה בדבר ערכי טבע מוגנים (יהודה והשומרון), התשל"ג - 1973".

[ID: Light shone through a blue glass vase is cast over the bundle of sage and glass of tea. End ID]

"Preservation" and Green Colonialism

Of course, Palestinians and activists also suspect that the underlying purpose of the ban is to starve and intimidate Palestinians, rather than any real concern with nature. Israeli botanist Nativ Dudai points out that foraging causes much less harm to these plants than Israeli bulldozers do. Samir Naamneh, who sells foraged produce, also dismisses the environmentalist excuse for the ban on foraging:

We feel, and we know, and we’re sure, that the laws are made, on principle, against the Arab residents of the country, to hurt their livelihoods. It’s part of the pressure that Israel puts on us to starve us out.

The 1977 decision to add za'tar and maryamiyya to the protected plants list was ostensibly taken in accordance with a report submitted by a group of Israeli ecologists, which suggested that the species were in danger due to over-foraging. However, Israeli forager Yatir Sade (יתיר שדה) suggests that the converse may be true, and that the people who wrote the report might have taken their cues from the government.

On June 20, 1977, the inauguration of the Begin (בגין) Cabinet marked the first time that a right-wing party had held a majority in the Knesset; this dramatic change in Israeli politics would come to be called "המהפך" ("HaMahapakh"), "the revolution" or "the upheaval."

Sade's research reveals that, about a week later, on June 27, 1977, a team of ecologists at the NPA submitted a list of species to the Legal Bureau at the Ministry of Agriculture (משרד החקלאות), suggesting that they be declared protected. The list is accompanied by a letter of legal advice signed by a partner in the law firm Reva, Shein, Katz & Co. This initial suggested list did not include four species which would end up on the final 1977 list, all of them important culinary and medicinal herbs among Palestinians and Bedouin Arabs: babonj (בבונג / بابونج / golden chamomile), maryamiyya, za'tar, and ss'atr barriyy (صعتر بري / קורנית מקורקפת / Persian hyssop). [1]

But about four months later, on October 16, another letter was sent on behalf of the same law firm, requesting that these four species be added to the "protected" list, and that the standard procedure for adding them be expedited. Accordingly, on November 2, only a few days after receiving the letter, the Minister's office published the final declaration, with golden chamomile, maryamiyya, za'tar, and Persian hyssop newly added. The new Minister of Agriculture Ariel Sharon (אריאל שרון), part of the First Begin Cabinet and co-founder, with Menachem Begin, of the right-wing party HaLikud (הליכוד), signed the new declaration. It therefore seems likely that these plants were added to the list for political reasons and precisely because of their importance to Palestinian Arabs, rather than from any ecological concern.

It is also relevant that the 1963 and 1998 laws which criminalized foraging also laid out guidelines for the creation of national parks, nature reserves, and military and state memorial land. The text of the 1998 law, in particular, describes the goals behind creating these sites, and gives the council it establishes the authority to do anything necessary to promote those goals. These goals include to "protect natural and heritage sites" ("הגן על ערכי הטבע והמורשת"); to "maintain international scientific relations" in the field of nature conservation ("קיים קשרים מדעיים בין-לאומיים") ; to promote education about conservation among youth and students (7. (א)); and to promote travel and tourism (14. (א)).

Many discourses and strategies can here be seen operating together. The creation of nature reserves, state heritage sites, and military memorial land all within the text of the same law explicitly connects environmentalism to patriotism; creates special reasons for bringing land under state control, and imposing special codes of behavior on this land (i.e., natural and heritage sites); connects environmentalism to state ownership and control of land, and connects both to the education of youth and the creation of the ideal Israeli civic subject; uses environmentalism to promote Israel internationally as a scientific authority, a responsible steward of land (unlike the indigenous population), and thus a legitimate state; and sanitizes and 'advertizes' Israel internationally by associating sites of destruction, annexation, and ethnic cleansing with the concepts of environmental protection, natural beauty, preservation, and heritage.

Israel frequently declares land a "nature reserve" as a method of annexation, only to later build settlements on it (see Karimi-Schmidt p. 369 ff). Palestinians are forbidden from foraging certain plants within nature reserves (other plants are forbidden for foraging everywhere), and from constructing on them; they are thus alienated from this land, and dissociated from the ways in which they have long related to it. Yatir Sade points out that the four plants added to the original 1977 draft of the protected species list are typically harvested out in open areas, rather than within yards and villages; declaring these areas nature reserves, or arresting Arabs who enter them under suspicion of foraging, prevents Palestinians from moving freely, and from claiming any connection to the land. [3]

The "Green Patrol" (HaSayeret HaYeruka / הסיירת הירוקה), the enforcement unit for the NPA, was founded in 1976 by then-Minister of Agriculture Aharon Ozan and director of the Israel Land Administration Meir Zore, for the specific purpose of policing "open areas" (שטחים פתוחים) which had been declared state land, and preventing Palestinians from "tresspassing" ("הסגות גבול") or illegally building in these areas. [4] Through these strategies, land is appropriated for the state's and settlers' purposes under the guise of environmentalism.

In much the same way, the list of protected species is ultimately about using environmental science to cement state authority. Irus Braverman points out that endangered species lists function as a means of regulation, not least by being ostensibly objective: "their global power, mobility, and ubiquity derive from their configuration as scientific, technical, and quantitative, and therefore as neutral and apolitical." The protected species list thus joins other "environmental infrastructures," such as renewable energy and agricultural technologies, as a "mechanism[] for land appropriation and dispossession" of the indigenous population: together, these infrastructures make up a strategy that is alternately called greenwashing, green grabbing, and green colonialism.

[1] Letter regarding the declaration of national parks and nature reserves (protected natural values), 1977, from Ofir Katz to Tovi R. [מכתב בנושא אכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים) תשל"ז-1977, מאופיר כץ לטובי ר'], 6/27/1977. In: Proclamation of National Parks and Nature Reserves (Protected Natural Values), Ministry of Agriculture and Rural Development [אכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים), משרד החקלאות ופיתוח הכפר], January 1965–October 1982. State Archives, ISA-moag-moag-00119qy, pp. 164-175.

[2] Letter regarding a proposal to declare national parks and nature reserves (protected natural values), 1977, from Ofir Katz to Tovi R., [מכתב בנושא הצעה לאכרזת גנים לאומיים ושמורות טבע (ערכי טבע מוגנים) תשל"ז-1977] 10/24/1977. In: Proclamation of National Parks and Nature Reserves (Protected Natural Values), Ministry of Agriculture and Rural Development, January 1965–October 1982. State Archives, ISA-moag-moag-00119qy, p. 160.

[3] Yatir Sade, Master's thesis, pp. 68-9. Personal communication.

[4] Sade points out that Yehuda Reva (יהודה רווה), another partner of the law firm that provided legal advice on the matter of the 1977 protected species list, was also prominent in helping the Green Patrol expropriate Palestinian land and property within the bounds of Israeli law (Master's thesis, p. 44, FN 34).

Foraging and Food Sovereignty

The disastrous effect of these strategies and regulations should not be understated—but nor should their power to control Palestinians' behavior be overstated. Palestinians reference specific plants in writing and in art (including ceramics and tatreez), bring dried herbs to family members abroad, purchase or grow important culinary plants wherever they live in the diaspora, and continue to forage plants despite harassment and the risk of fines and arrest. Plants are an important way of symbolizing, and of practicing, resistance, resilience, and rootedness in history and in the land.

Foraging can be a strategy of reconnection in defiance of dispossession. Rochelle Davis notes that Palestinians often visit the villages from which they were displaced in order to gather grape leaves and herbs, “ingesting the place by consuming the land’s produce” (p. 172). Through this practice, as Anne Meneley puts it, "[e]ating becomes an act of momentary repossession."

The message boards on PalestineRemembered.com attest to this practice. When Mouttaz Ammoura returned to الطيرة (Al-Tira), the village from which his family was displaced, he noted maramiyya as the one plant he brought back with him:

Now I live in Canada, but far-away from AL-TIRA. When I came back, I brought with me some sand, maramieh, few stones, & water from Tirat Haifa. Yes, I brought all of that to remember al-Tira & to have it close to my hart back in Canada.

In an interview conducted in a Palestinian refugee camp in 1998, women demonstrate this same association of plant life with place:

They spoke of the names of land plots around ~ Tjzim (Wadi al-Nahel, Durat al-Qamar, Shana), and the act of naming evoked an aura of magic for those who remembered the places [...]. They also related to the wild plants. The women, who felt we had shifted to familiar ground, called out the names — khubeize (mallow), ‘aqub (tumble thistle), maramiyyeh (sage), za’atar (thyme).

Mirna Bamieh's Palestine Hosting Society put on an Edible Wild Plants Table, which registered the connection of foraging to place, local knowledge, and temporality. The project, which focused on "identifying the names, forms, locations and availability of wild plants in Palestine’s nature," involved a menu created from foraging in the mountainous regions of Palestine during the blooming season "from mid-January until the end of February."

Foraging is also one strategy among many that Palestinians use—alongside instituting agricultural innovations, creating native seed banks, educating about Palestinian cuisine, and seeking out contracts with foreign markets—to attain food self-sufficiency and sovereignty. It is therefore both a symbolically defiant strategy, and a practical one. Palestinians illustrate a belief in the illegitimacy of Israel's laws and claims, and insist on the primacy of their relationship to the land, when they forage for food.

When asked whether he believed that 2020 would bring the promised relaxation in criminalization of foragers, Samir Naamneh, who has been repeatedly fined, arrested, and tried over the past decades, told Dror Foyer (דרור פו��ר):

"We'll live and see, but it won't change anything for me: whether it's allowed or not, I'm going to forage. I do the work I love, and I'm at peace with myself. The fact that I'm making a statement to the State of Israel and their law—that's enough for me."

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Palestinian heirloom seeds

Ingredients:

250g filtered water

2.5g (1 1/2 tsp) high-quality loose leaf black tea

4g (1 1/2 Tbsp) dried three-lobed sage, or substitute another variety of sage

Sugar, to taste (optional)

Dried three-lobed sage can be purchased from a Palestinian brand such as Al-'Ard or Yaffa (not "Jaffa").

Instructions:

1. Combine tea with just-boiled water and steep for two minutes.

2. Add sage and steep for another minute.

3. Pour into tea glasses and serve hot.

Times and quantities are geared towards producing a tea that is mild enough to be enjoyed without sugar. Adjust as per preference.

[dualdeixis]

[Image description: A poem titled "רַבִּי / رَبِّي" written Friday, November 17, 2023: Rabbī, I cannot praise your deeds. / Rabbī, no weeping moves you. / Rabbī, your justice is wedded to perversion. / Rabbī, your love looks much like your hatred. / Rabbī, the patriarchs have been gilt as idols. / Rabbī, the Temple has been built into a prison. / Rabbī, mixed multitudes have been spat on. / Rabbī, all oneness has been sported with. / Rabbī, ministering angels have been consigned to wailing. / Rabbī, nameless infants have been fed the world’s silence. / Rabbī, your reddened sea has been exiled from shore. / Rabbī, your holy city has been split in two. / But by whom? / Rabbī, shall I say “them” or “us”? / Rabbī, which people is solely yours? / Rabbī, what image is divine alone? / Rabbī, when comes the Hour of Unlocking? / Rabbī, where hides the Place of Its Glory? / Rabbī, why? Answer now. Answer. End image description.]

note 1: as the title implies, "rabbī" may be read as the hebrew word for "a jewish cleric" or the arabic word for "my l_rd" (i.e., g_d).

note 2: this poem is written from an anti-zionist jewish perspective. therefore the question "by whom? / shall i say 'them' or 'us'?" is not meant to dispute palestine as the oppressed party. rather, it is meant to be taken extremely literally, because it is situated in my individual experience: should i—a muslim in the process of converting to judaism, who has been estranged from jewish community and had my conversion delayed because of zionism; who has no personal ties to israel but is nevertheless complicit in its genocidal actions by nature of living in the warmongering USA which uses my household's tax dollars to fund it; who believes that "all israel are responsible for one another" (shevuot 39a)—refer to the oppressors as "them" or "us"?

ways to help palestine:

decolonize palestine (patreon)

samidoun (calendar of worldwide protests)

palestine action

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e-sims for gaza

more resources

ways to help congo:

list of donations

boycott & donate

ways to help sudan:

list of donations

fundraiser for a refugee family

action against hunger

ways to help armenia:

all for armenia

armenian food bank

artsakh housing fund

armenian assembly of america action center

ways to help other indigenous peoples around you:

learn about whose land you may be living on

[starry-bi-sky]

"I suppose it was too much to expect for you two to get along." Danny sighs after Cass gets down, not even bothering to hide his smile while he and Dick Grayson both share exasperated glances. The other Waynes were nodding along, Jason Todd snickering under his breath.

His view of Grayson is obscured shortly after with the upside down face of Damian, who was looking at him rather deadpan-like. "Not everyone is Eleanor and you. You two are-" Damian pauses, frowning, his nose scrunching when he can't remember an english word, "are- are weird. 'Ant alqiam almutatarifa."

Danny thinks for a moment, trying to translate in his head. "We're outliers?"

"Naeam. You are outliers." Damian nods, and for a moment preens. "Your arabic is better."

Danny hums, smiling, "Why thank you." And loosens a hand from Damian's ankles to run his fingers through his hair. It's gotten all shaggy and curly, nearly covering his neck. "Your hair's getting long, do you want me to cut it later?"

Damian snaps his teeth at Danny's hand, but his mouth goes nowhere near his skin and his jaw shuts with a clack. "You are changing the subject," he points out, and Danny smiles cheekily, "but no. I don't want to."

"No?"

"No." Damian sniffs, and swings himself back upwards. Danny looks up to see him pushing his hair out of his face, and then throw the older Damian a scathing glance, whose hair was noticeably short. "I don't want to look like him."

Older Damian, in response, scowls at him. "I don't want you to look like me either." He says petulantly. Dick looks down and mutters something to him, patting his chest scoldingly.

Danny snorts, "Alright, we won't cut it. I'm sure Jazz has some hair ties lying around if it starts getting in your face." Damian puffs his chest out proudly.

"Are you learning arabic, Danny?" Someone says, and Danny looks to see Stephanie Brown staring at him curiously. In fact, all of the Waynes were looking at him, various levels of interest on their face.

He blinks, then nods. "Oh, yeah," he shuffles Damian's weight on his shoulders before lifting him up and off onto the floor. "Started learning it when Damian started living with us."

"Laeazir is a very fast learner," Damian states smugly, pressing into his leg. That smugness fades away quickly as he looks up and gives Danny a stink eye. "But your accent is terrible."

With a serene smile, Danny puts a hand on the top of Damian's head and ruffles his palm down hard. Pushing his little brat's head down and messing up his hair. "I will string you up by your toes, ursido."

-----

Dami² having a "my brother is cooler than you" fight is adorable as hell and totally in line for baby Dami to do. He'd probably be the one who starts the fight, the little brat (affectionate). He'd look his older counterpart in the eyes and say "my big brother is cooler than yours". And older Damian wouldn't take that slander towards Dick lying down.

Although bby Damian had to keep many of Danny's "cool points" to himself during that argument, he doubled down on the stuff he could say. He's at the age where he understands the importance of a secret and how to keep it to himself, but just young enough that he'll absolutely spill the beans if it gives him the one up on someone else. Danny's the only exception to that.

Danny and Damian are so very openly affectionate. Danny has a plethora of nicknames for him (Dames, little brother - curtesy of Jazz, ursido which is bear cub in esperanto, he learns najma which is star in arabic, etc. @/glassy-red in the tags had a MASSIVE brain and suggested 'koalo' which is koala in esperanto and its cute as fuck) and vice versa (Damian usually sticks with Danny or laeazir.). They're also very physically affectionate. Danny will throw Damian over his shoulder in full view of the Waynes once they're both comfortable enough.

I'm just picturing them all moving to the living room and Danny's sitting in a chair or the sofa talking to some of the other Waynes while Damian is behind him, and bby Damian comes up and starts talking smack at him.

Danny turns to look at him and says "I'll leap over this couch and get you."

Lil' Damian stifles a smile, but he's already backing away from the couch. "no you wont"

Danny raises a singular eyebrow, smiling, "No?" and then vaults over the back like an olympic hurdler.

I saw a post a few months ago (and damn was it really months? In PLURAL?) that was a cracky dpxdc au where the LOS were making Damian clones but the clones kept getting snatched by ghost portals and dropped into Danny’s lap and Danny just goes “ok ig this is my life now” and takes care of each one until he has his own mini army of Damian Clones.

And I remembered it a few days ago, and now I've been thinking about it again. Because I love clone aus (see: clone danny au, the 'danny is thomas wayne' au) because it itches the part of my mind that loves exploring personhood and the exploration of identity and what it means to be clone.

(What do you do when nothing about you is unique? When your face, your eyes, your hands, your hair, your voice, all the way down to your heart, all belong to someone else?)

(When it comes to nature vs nurture what of you came from your environment and your experiences, and what of you was already programmed into you from the DNA that made you?)

(What do you do to make it unique? What do you do to make you unique?)

And if I could remember who made that post I'd @ them right now because it was their original post that inspired this, but I'm just thinking of if the au only had One Singular Damian clone that fell into Danny's life.

(a read more because im apparently incapable of making posts that are less than 1k words...)

One Damian who knew he was a clone and knew that he was to either bring the original back to base or kill him to take his place, who was being trained the same way but kept getting compared to his original over and over again. Like an older sibling who you can never match up to. Who is still a child who craves adult affection and validation and praise, and can't get it because nothing about him is original.

One Damian who, at six years old, in a twist of fate is sucked through a swirling portal and lands in Amity Park, directly on top of, in front of, or in line of sight of one Daniel Fenton, half-ghost extraordinaire and local hero.

What happens next?

Well, for one, Danny recognizes him immediately. He would recognize the face of Damian Wayne anywhere because his best friend was ranting about him all week about Damian Wayne's environmental stuff he does.

And for two, he would recognize that the Damian Wayne in front of him was not Damian Wayne. Because Damian Wayne was a teenager. And the Damian Wayne in front of him is a child. Six years old.

Getting this not-Damian but also-Damian to go along with Danny is not, not an easy task. The tiny Damian is aggressive, regal, and at this point in time, six years old, barely understanding english. He also has a sword.

It takes all day and a google translator to get this Tiny Damian to finally agree to go home with Danny. It's a miracle. Seriously. A tried and true miracle. And its also only when Danny has to fight a ghost does he finally agree, saying something in arabic that Danny doesn't understand.

Danny flies them both home, carrying Tiny Damian like a koala. The ensuing conversation in his room is not any better. It is tiring, long, and exhausting. Tiny Damian is six years old, and every single thing he says when Danny asks where he came from is met with a poorly translated "that's classified".

Danny keeps an eye on the news. There are no reports of Damian Wayne going missing, in fact he's been rather public. Bruce Wayne is not one to lie about his children going missing, and Damian's secretive behavior and young age draws Danny to one conclusion: Damian is a clone.

He doesn't know why Damian Wayne is being cloned. Frankly he doesn't really wanna know, because whatever organization that did it doesn't seem too pure-of-heart if tiny-Damian's immediate attempt of murder when they first met is of any indication. But he's too busy taking care of his city, that he doesn't have time to deal with whatever shady business Tiny-Damian was produced from.

In the end though, he decides that this Tiny-Damian is not going back to whatever place he came from. Tiny Damian disagrees. It is a long, nebulous problem of Damian trying to run away, Danny catching him, and Danny pulling him back home.

In that time, Danny downloads a language app and starts learning Arabic so that they can talk to each other properly. Damian slowly, slowly, starts picking up English.

In that time, Danny also has to inform his friends and his sister about Damian. Tiny Damian is not a fan of this. That is another argument they have. Tiny Damian does not like Sam or Tucker for a long, long while. He only really "listens" to Danny, citing something in arabic that Danny still cannot understand, but has a repeated use of the word "lieazir". It's the only word that Danny can catch in a sentence immediately, because its what little Damian calls Danny.

Tiny Damian, in that front, is very interested in Danny's powers and in his parents work. He finds tubberware of ectoplasm in the fridge once while they're down in the kitchen and calls it something with the word lieazir in it. The other word is something that Danny later learns means water in arabic.

It makes him feel even more uneasy of whatever place little Damian came from.

It takes weeks for little Damian to finally give up on escaping, and then a few weeks more for him to almost entirely lose his spunk. Danny isn't sure what started it. It was as if he'd been flipped with an off-switch.

(Damian had been so confident that the League would go looking for him after his disappearance. He was wrong, and he is crushed. He is still a child, alone, in a country very big and very busy, where nobody understands what he's saying. He feels powerless, helpless.)

(The lazarus boy who calls himself Danyal is nice to him in a way the league has never been, and he's making an effort to learn Damian's language. But he leaves for hours at a time and Damian doesn't have much else to do but wait in this house for him to come back.)

(He tried leaving, many many times, but he doesn't understand the street signs, the roads, the people. He doesn't know where he is, and he feels scared in a way that he's not felt in the League. Danny finds him every single time, hours later when Damian is lost somewhere in Amity Park)

(And he never yells at him. Never. The first time this happens, Damian puffs himself up and prepares himself for this strange lazarus boy to yell at him. Damian feels like he's tripped on the last step of the stairs when Danyal doesn't yell at him.)

(He can tell he's frustrated by the tone of his voice, but when Danyal lays eyes on him he just looks relieved. He gets scolded on the flight home, but Damian doesn't understand any of it other than Danyal just sounds worried. Not angry. He gets a proper scolding once they get back, with Danyal typing into the google translator and playing it for Damian to hear.)

(This happens every single time until Damian finally agrees to stop running away.)

It's with Jazz's help that Danny finally realizes that Damian was depressed. It's with her help again that Danny tries helping with it. It's like trying to get a stray cat to trust him. And with everything else they've done, it takes a long time.

And it is so, so worth it when it all works out.

Tiny Damian doesn't really like Sam, or Tucker, but he likes Danny. And he finally starts calling him his name. His full name, but his name nonetheless. Danny doesn't bother correcting him. He's not looking a gift horse in the mouth. And it's endearing hearing Damian call him Danyal.

Damian in this time, also begins to take more initiative into learning English. And they teach each other words they know. Danny buys flash cards and writes the english alphabet on them, and then finds a book on arabic to teach himself and Damian. Sam and Tucker and Jazz start learning as well.

And then when Danny knows enough arabic and Damian knows enough english, and Damian trusts Danny, Damian tells him he's a clone. It's a quiet moment, late at night when Danny takes Damian up to the ops center to look at what stars they could see through the light pollution.

It'd be very easy for Danny to tell him, "I know. I could tell from the start.". He doesn't, it's not the time nor the place, and Danny's matured enough to know when to open his mouth and when to keep it shut. He lets Damian, almost seven now, tell him that he's a clone of Damian Wayne. Lets him tell him why he was made, what his purpose was.

(Danny will need a minute later to process the fact that Damian Wayne originally came from some kind of... assassin league with an obsession with immortality. But he's focused on Damian.)

In the end, he puts an arm around Damian Wayne's clone and pulls him into his side. Thanks him for trusting him, it must've been hard to tell him, that he's brave for being able to. And if he wants to, they can find a way to get into contact with the Waynes and let Wayne know about him.

Damian hides his face in Danny's ribs and holds him tight, and tells him he doesn't want to. Danny leaves it at that.

Perhaps it would be more morally ethical to alert Damian Wayne that there was a clone of him running around, that his... uh, grandfather was making clones of him. Hell, Danny would have liked it. But little Damian has asked him not to say anything, and little Damian needs someone to rely on; someone he can trust.

And in the end, its not that hard of a decision to make. Danny knows little Damian more than he knows Damian Wayne, and while Danny likes to think he's a good person, he knows he's not a great one. Nor a perfect one. He cares more about someone he knows than someone he doesn't.

If Sam tries to argue with him about it, then Danny will just double down. If Damian doesn't want to tell Wayne about his existence, then it's not their place to say otherwise.

There's a lot more to talk about over Damian's cloning, like what he wants to do moving forward. But that's a long conversation not meant to be one taken late at night. Little Damian is falling asleep at his side, seemingly much more relaxed than he did before, and Danny wasn't gonna ruin that.

And later he's right, it is a long conversation, and a slow one. Talking with Jazz about it helps him figure out what to do moving forward, and their best bet is to let Damian figure out what he wants to do. So he sits Damian down at the dinner table the next morning and tells him before breakfast that he doesn't need to be Damian Wayne.

He doesn't need to learn all the same things Damian Wayne did. He doesn't need to do anything that Damian Wayne does. And little Damian is seven, and he's smart, but Danny still has to word it in a way that's not too complex for him to realize.

And in the end, what he says essentially boils down to "You are not Damian Wayne, you are just you. Don't be anyone else but you." and it'll take more time to drill that into his mind when all he's ever heard and learned from is that he was a copy of Damian Wayne, and he must act like Damian Wayne. But it'll happen.

It's a hard task when Danny's the only person Damian really trusts and he can't be by his side all the time, but he starts to warm up to the rest of Danny's family. The Fenton parents know of him, it's hard to keep a six year old child a secret for as long as Danny did without eventually having to come clean about it. His parents, much to Danny's relief, are very welcoming to Damian.

Damian figures out what he likes. Slowly. He's six years old, almost seven, and nobody expects of him to figure out who he is immediately. No child knows who they are right off the bat. So like any child he begins to explore. His english is better but still rough, and he struggles to read said language, but the Fenton family are happy to help even if Damian learns words that no normal seven year old does. (Many of them scientific.)

Damian realizes he likes stars, even if said interest is influenced by the association to Danny. Danny is all too delighted to tell him all about them, and in the process takes him flying out somewhere where the light pollution doesn't reach and showing him where constellations are.

Damian is six-almost-seven, so he doesn't find all of them, but Danny helps him figure out the easier ones. He tells him the scientific facts behind them, and then tells him about the mythos of the constellations. Later on they make their own constellations and make up stories about what they are.

(Damian adores Danny out of anyone else in the Fenton Family. The name Danyal turns to Dany. If anyone asks, Daniel Fenton is Damian's big brother.)

(He still refers to Jazz as Jazmine, and Danny's parents as Mrs. and Mr. Fenton.)

He realizes that, like his original, he loves animals, and he becomes vegetarian too. Sam is smug and Tucker is disappointed, but Damian doesn't super care about their opinions. ...he's getting better at liking them, even if he thinks Manson is a bit snobby and Foley is too much at times.

Its inevitable that the conversation of school comes into play. Damian can't stay home all day and he needs proper schooling. So after a long talk with Damian, they agree to send him to elementary school.

...And before they can do that the Fenton Family goes through with legally adopting Damian into the family as Damian Fenton. It takes convincing to get the administration to enroll him into the first grade without a proper schooling background.

(On his adoption form, Damian asks to change his birthday to the day he met Danny. Perhaps its not the most responsible thing to agree to, but Danny wants Damian to find himself. And its not like they know when his actual birthday was.)

And despite where he learned it from, Damian quite likes sparring. And he quite likes sparring with Danny in particular. Danny makes it fun, something that was foreign in his old league training, and Danny never hurts him. It's a lot like roughhousing.

Danny tells Damian how he got his powers, and how his parents don't know. Damian wakes up late at night to Danny sneaking out of the room (their house is not big enough to give Damian an individual room, and Danny agreed to share his) to go fight ghosts.

It's upsetting. Damian knows that Danny gets injured in those fights, even if Danny never comes home until after those injuries have been fixed up. He wants to help, and he voices it, and Danny shoots him down.

It becomes an argument, something that has happened less and less over the months.

Damian is experienced.

Damian is a child.

Damian knows how to fight.

Damian is mortal and fragile. He is a tiny, squishy human boy and the people Danny fights are ghosts who are near-indestructible. Who are intimately acquainted with death but also do not remember that humans are capable of it. Especially when they're fighting.

Damian says that Batman's rogues are capable of the same thing, that he lets his Robins help him fight.

And Danny says he is not Batman and he will not allow Damian to fight ghosts with him. Those ghosts will kill him and it will hurt. Dying hurts in a way that is terrifying and unimaginable and he will not risk Damian experiencing it. Not even Sam and Tucker help him in his fights most of the time, they are not able to. Not in the way Danny can.

Damian doesn't talk to him all day the following morning, but Danny does not budge on his decision. Damian tries to follow him out the next night, and Danny catches him and takes him back. Over, and over, and over again.

Until finally he gets intercepted by Skulker while taking Damian back home and is forced to fight him in front of Damian. (If it had been his choice, he would not have let Damian see it at all.)

It's not pretty. Skulker has new weapons, weapons that hurt, a lot. Danny is stuck between trying to take him down and trying to protect Damian from Skulker's attacks at him and from all the debris being created from the fight. It's with Damian's quick thinking and fast feet that finally helps Danny take Skulker out. But Danny is badly injured in the aftermath.

He doesn't have time to take Damian home and get medical attention. So he takes Damian with him to wherever he has his supplies stashed. He doesn't call Sam or Tucker or Jazz, and has to stitch himself up alone, with Damian watching.

Damian is quiet the entire time, he feels awful. Danny's not mad at him -- well, he is. But not because he had to protect him. He's just tired, and a little disappointed in him. Damian doesn't sneak out again. But he still feels helpless.

Danny tells him that that is why he doesn't want Damian to help him. Ghosts, his ghosts, are hard to fight. They are powerful, and his 'rogues' are mean. They will not care that Damian is a mortal child, if he picks a fight with them, they will fight back. And Damian is not immune to certain ghost powers like Danny is.

Damian is silent. He wants to help. But Danny is right: he is a squishy, mortal, living child. There is not much he can do to help Danny. Not without any gear to do it. Not without any powers to do it. He wants to help. He cannot.

Damian, almost-seven-years old, begins to cry. It is the last thing Danny was expecting, and for a moment he is at a loss of what to do.

Damian reaches for him -- in the Fenton family, physical affection is expected. Damian is getting used to it, but Danny is the only one he likes touching him -- and then stops, cringing away like he only just remembered that Danny was hurt.

He only cries harder.

Danny meets him halfway and pulls him into his arms, situating Damian between his knees from where he's sitting. Through his tears, Damian says he wants to help. He wants to help. He doesn't want Danny to get hurt anymore. He doesn't want Danny to fight ghosts alone anymore. He's scared that Danny will stop coming back.

Danny doesn't have anything to say to reassure him. Can't say anything to reassure him. It'll all just be lies. He's not going to stop fighting ghosts, he can't. He's not going to stop getting hurt, he can't. He's not going to bring Damian with him, he can't. He'd never be able to live with himself.

"I'll always come back." He says though, because that is something he can promise. Whether dead or alive, he'll come back.

When the tears finally stop, Damian doesn't say anything again. He sniffles, and presses his ear to Danny's chest, listening to the steady, slow heartbeat. If he puts his ear to his sternum and strains his ear, Damian would almost hear the low hum of Danny's ghost core, like a small dwarf sun.

"If you die, I'll drag you to the Lazarus pools myself." Damian mumbles eventually, his voice sleep-full. It's spoken in arabic, and Danny only understands half of it.

He laughs quietly, and smoothes his hand over Damian's hair. He hasn't had a haircut since he arrived, it's gotten long and there are curls beginning to form. "Okay."

Damian falls asleep shortly after, and with much consideration to his own injuries and Damian's sleeping form, Danny flies them back home.

It's hard to say, but not much changes in routine afterwards. Damian hovers close to Danny, more than usual. Danny still goes out at night, he still stitches himself up before going back, he still goes back home where Damian is waiting worriedly for him. Damian doesn't like falling asleep without knowing Danny is there.

Now the hard question is: when does little Damian finally meet the Waynes for the first time? There's plenty of ways to go about it, both easy and hard. Perhaps we go this way:

The Fenton family are visiting Maddie's sister in Arkansas. And Damian is dragging Danny around through the surrounding forest. It's his first time being in a forest this large since he moved in with the Fentons. Safe to say he is delighted by all of the nature, and he's dragging Danny along with him.

Danny likes the peace and quiet it gives him, he's found that he enjoys the rural area more than he likes the city. He's happy to let Damian point out every plant he recognizes, even if some of it is in arabic.

They walk around all day until Damian gets tired, and then at night when the sky is clear Danny and him go look at the stars. It's peaceful at first.

On the third day of their visit, Damian drags Danny out far from the house. It's slightly worrying, but Danny can always fly them back if it gets too late.

It's in the woods that Danny and Damian stray much too far from Alicia's house, and from there in the early evening that they run into Batman and Red Robin, both of them in rough 'just got out of a fight' shape.

Safe to say, it was the last thing any of them expected to run into. Damian and Danny had stopped at a small crik to rest, and the two vigilantes came through the tree line on the other side.

It was... quite the staring contest.

Damian, now seven years old at this point, forgot to mention that the Waynes were vigilantes when he told Danny he was a clone. But he was told that Batman was his original's father.

Before anyone can say anything, little Damian wraps his arms tight around Danny's middle and stares Batman and Red Robin down. His sharp edges have softened around the Fentons. But he makes no exceptions to anyone else outside of Danny's immediate social circle.

Danny's arm automatically goes around Damian's shoulders, and he looks between both Red and Batman uneasily. If they were here then it meant that there was something unsafe nearby. Danny did not fight the living, and he wasn't going to put Damian in the crosshairs of anything that does.

"Should... should we leave?" He asks, brows knotted together with a frown. He stands. "Is there something going on nearby?"

Batman suddenly grunts, and looks at him. "It's been handled." He says, and his voice is gruffer than Danny imagined it. Lower. Danny is not all that comfortable with that answer.

"Do you guys live nearby?" Red Robin asks, and Danny can't help but notice that he keeps looking at Damian. Warily. In fact, so is Batman.

He pushes Damian behind him slightly, and Damian's grip tightens on him. "Not... exactly." He says, his eyes narrowing slightly. "My family's visiting my Aunt and my brother wanted to explore since it's his first time out of the city, I guess we wandered too far away if we're running into you."

There's no visible indication of whether or not both Bats reacted to him calling Damian his brother. But he can all but feel little Damian preen at the title, it makes Danny's mouth twitch into a smile as his hand finds Damian's hair.

"Would we be able to go back with you?" Red Robin asks, startling both Danny and seemingly Batman, who looks at him instantly.

"Red Robin." He growls out, and Red Robin throws Batman a look of annoyance.

"We are lost, B. They jammed the comms and our trackers back there and it hasn't come back on yet, his aunt may have the signal we need to let the others know where we are."

They end up walking back with Danny and Damian. It's silent, and awkward, and Danny has Damian walking on his opposite side so he's not near the vigilantes. Red Robin is fiddling with a phone but still can't get a signal.

Batman is silently brooding.

Red eventually gives up and shoves the phone into a pocket on his belt, then turns to make conversation with Danny. "I never thanked you for letting us walk with you. Thanks, by the way."

Danny blinks at him, and smiles awkwardly. "No problem, man," he says, "I'm uh, Danny." He glances down at Damian, who looks up at him with big green eyes, and Damian nods quietly.

He looks back at Red Robin, and says, "This is my little brother, Damian." And Damian peers over his side and glares at Red Robin -- and Batman, who looks over when Danny says his name.

"He looks like Damian Wayne," Red Robin notes, head tilting like he's inspecting him.

Danny huffs dryly, "We get that a lot."

Red Robin smiles at him, its a tilted thing. It makes Danny uneasy. "Where did you say you were from?"

"I didn't," Danny says bluntly, and he really doesn't want to tell them where he's from. Not when Red Robin was acting strange, but they're vigilantes and notorious for their detective skills. If he's suspicious, they'll look into him. "But I'm from Amity Park."

Damian in that moment, peers around Danny again and scowls at Red Robin. Full on scowls at him, as if it were the first months when he met Danny. "You're being nosy." He sneers, his hand squeezing Danny's.

"Damian," Danny hisses, suppressing a smile. Damian jumps like he's been startled, and looks up at him with big green eyes. "He's just being curious."

(He lets his smile slip through briefly, just to let Damian know he's not that upset. A tension leaves his little brother's shoulders.)

"But he is." Damian continues, a whine leaking into his voice. Danny jabs him in the ribs with his fingers, and Damian jumps, swatting away his hand with a squeak.

"Would you rather have us walk in dead silence, Dames?" He goes for Damian's ribs again, a grin stretching across his face as Damian jumps back again and swats his hand. "Hm? Hm? We could just walk in awkward silence for the entire trip back, I know you just love awkward silence, little brother."

(It's funny, saying little brother always sounds so uncomfortable when he reads it in books and watches it on tv. But Jazz always makes it sound so natural when she does it, and Danny finds that he sounds the same too.)

Damian continues to bat away his hands, but it's not enough to prevent him from squealing with laughter when Danny gets a good hold on him and starts tickling him. Danny's grin only gets bigger, and he swoops Damian up with his arm and holds him like a football.

"Is that it? Huh? Me, you, and two vigilantes walking back to Aunt Alicia's cabin in complete, utter silence." He says, "You won't get to hear any of my amazing jokes."

Damian's wriggling, trying to pound on Danny's ribs, he's giggling uncontrollably. It's the best sound Danny's ever heard. "Your jokes are awful! Laeazir! Put me down!" He cries, grinning from ear to ear.

(From the side, both Red Robin and Batman tense up.)

Danny chuckles, and through a short series of flips, has Damian sitting on his shoulders. "I will not. You're sitting up in air jail for insulting my hilarious jokes."

Damian tugs on his hair in revenge, harrumphing at him but making no move to get down. Danny squeezes his ankles playfully, and looks back to Batman and Red Robin.

Both vigilantes look at him like he's grown a second head.

....Red Robin looks at him like he's grown a second head. Batman just stares, and then looks away. Danny tilts his head at them, his smile waning. "You guys look like you've seen a ghost or something."

(Damian tugs on his hair again. A silent boo at him.)

Red Robin jerks, "Oh, sorry." He says, not sounding all that sorry. "It's just... I've lost count to how many times I've saved Damian Wayne from the occasional kidnapping and he's always been very... serious. It's just weird seeing a kid that looks like him be... not serious."

From his shoulders he feels Damian hide his smile in his hair, that's another thing they can put on their "Things That Damian Does That Damian Wayne Does Not" list. It started as a joke, but it's been surprisingly helpful for when Damian is questioning himself.

However, Danny is not a fan of the comparison, and he smiles widely, perhaps a tad passive-aggressive. "It's a good thing that my Damian isn't Damian Wayne then." He says, giving him the slight stink eye.

Red Robin picks up on it quickly, and nods.

The rest of the way is spent in idle conversation. It's oddly casual, even if most of the conversation is Danny talking about himself. It's annoying, but he unfortunately understands the reason. Secret identities and all that.

Damian interjects a few times, some parts to talk to Danny, and other parts to throw shade at Batman and Red Robin. Mostly Red Robin, who seems begrudgingly used to it.

("I'm surprised you haven't asked me much about myself." Red Robin says at one point into the conversation. Over his shoulder Batman glares at Red Robin. "A lot of civilians do when they're able."

Danny stares at him. "You're a vigilante." He says, frowning, "Isn't it superhero 101 that you don't ask superheroes for their secret identity?"

"You'd be surprised."

"Huh. Well, no. I'm not gonna ask you about yourself. I quite like talking all about me.")

When they finally reach the cabin, it's late into the night and Danny has moved Damian from his shoulders to his front in a koala-like carry. Damian's fast asleep with his head on Danny's shoulder.

His family was also frantically searching for him, and Jazz sees him first. She immediately turns behind her and yells "I FOUND HIM!". And then sprints over to him, his parents thundering not too far behind.

Both vigilantes are subsequently ignored as Jazz dotes over him and Danny, and soon enough so is his mom and dad. They're all talking all at once, asking him where he was, they were worried sick, did he know how late it was.

He shushes all of them, loudly. And whispers that Damian is sleeping. His family then immediately quiet themselves, and go back to yelling at him in a more appropriate manner.

"Me and Damian walked too far by accident." Danny finally says when he can get a word in, and then he jabs his thumb in Red Robin and Batman's direction. "We also found two superheroes who need assistance."

The speed of which his family all snap their heads over to the direction he's pointing is almost comical. As is all of their expressions of shock.

His mother is the first to regain her senses, and she sighs at him. She sighs! "Only you, Danny." She says, and Jazz snorts into her arm.

[alpaca-clouds]

Let me talk about Mizrak

Yeah, this with all the entire Nocturne brainrot is going to continue for a couple more days at least. But the show has so many interesting themes and characters and I just love it so much. And after getting all my friends to watch the show, I got surprised by one of them being super angry about Mizrak.

Why? Well, because of the last scene with him and Olrox in the season and his words of: "You are just an animal that lost its soul centuries ago." And the friend considered that "being an asshole" and "cruel".

To which I say: Cruel? Yes. Asshole? No.

Let me explain.

First, let me make one thing clear: No, Mizrak is not a templar. I have seen that one too many times. He is not a templar. He is a monk knight of the order of St. John, so the Knights Hospitaller. Like the templars they were very much tied to the crusades originally, but they are not the same thing. There were a lot of orders and types of knights associated with the crusades. Templars were just one of them. (Do you guys wanna hear more about the templars? I can talk more about them.)

We know from bits and pieces of dialogue that Mizrak originates in Jerusalem (which is also where the order was founded). This is a gentle reminder: Israel as we know it today was not a thing back then. But Jerusalem was always a place of religious conflict as it holds importance in all three Abrahamic religions. Which was, what the crusades were all about after all. Before the time of the French Revolution, though, there was mostly some a conflict between the Ottomans and some Arab forces over Palestine. There were some Christian orders accepted within the city though.

Now, the Knights Hospitaller, who were accepted in Jerusalem, had a strong connection to France. Which... lead to problems, when some of the Arabs and the French got into problems. Which let to the Knights Hospitaller leaving for Malta. This too is referenced in the dialogue. (If you guys cannot tell: I am very happy with the amount of historical research put into this show!)

Mizrak looks to be in his early 30s. So I assume he entered the order in his mid-teens (which was a usual age to enter an order like that) and then probably left for Malta within a couple of years after that when the political situation got more charged. And then from Malta to France.

The Knights Hospitaller back then for all intent and purposes lived as militarized monks. That means they made vows of poverty, chastity and obedience. And this very much shines through with his character in so many scenes.

Of course we see that the entire "chastity" thing does not work out that well for him. But that is also why he clearly is shown to be conflicted about that entire thing. What he tries to uphold, though, is the obedience aspect of his vows. And that is, what his entire conflict is about.

See, what I love about this character is that there is all this delicious conflict.

I will iterate again: I grew up in a very, very conservative, strict, catholic household. Other kids got read fairytales for bedtime. My mother read me the bible. Priests and monks were people we intermingled with a lot. (Heck, the last pope? I met him when he was still a bishop.) And hence I got to make one very clear experience: There are three types of Catholics: Those, who focus on all the horrible things. Those, who focus on the literal stuff written in the bible. And those, who focus on the positive stuff. You know, the stuff with helping people, and being poor, and sharing, and being in general a good person. (Though the three types are not always mutually exclusive.)

And it is pretty clear that Mizrak is of the latter kind. He believes in the good he can do through his faith in God and Christ. But he has also grown up in an Order and a Church that puts a lot of focus on the idea of sin, on the idea of obedience, and the idea of the "natural order".

But there he is, with his Abbot collaborating with demons and vampires to enforce that "natural order", which among other things goes against their own vow of poverty. This is so clearly against Mizrak's believes. Because in his very core, Mizrak is a good fucking man. He is one of the good guys. Who wants to do good through his faith in God. And this conflicts for him.

So by the end of episode 7 he reached the point to go against his vow of obedience, because his faith in doing good was stronger, than his dedication to his vows. He very actively broke his vows in the eyes of his order, standing against his order, to protect those darn kids. Because it was the right thing to do. He is absolutely willing to do the noble sacrifice if that is what it takes to save those kids. And in comes that weird dude and takes this chance from him.

And his entire thing with Olrox... It seems very much that Mizrak is indeed gay. As the series so helpfully points out: Yeah, priests, monks, other clergy, and their vows of chastity were always a thing that rarely worked out. Again, as someone who grew up with close ties to the church: The fact that everyone is secretly fucking is... well known. As well as the fact that yeah, there are a lot of gay clergy. Mostly for the reason that they are shamed for their sexuality and then take the vows to not be tempted into homosexuality. Only to find that a priest school with a lot of other queer supressed men is exactly the place you do not want to be to not be tempted. (And that is all without going into all the non-con, pedophilia and what not. Things that were also already happening back then, I guarantee you.)

So, try to imagine that entire thing from Mizrak's perspective. There he is, already ashamed and suppressed about all of that and in comes this very, very seductive vampire man, who kinda seems to align with some of his values, but not with others. And who is emotionally unavailable as fuck, outright telling him that he does not love our dear Mizrak. Someone, who clearly is not for the vampires and your abbot, but also clearly not willing to take the other side. The side that you in your heart (even though it means standing against your order) know to be right. And this man, who claims to not love you, then comes in and tries to stop you from doing what is right.

Yeah, no fuck, Mizrak is a bit pissed at him. Especially as in that moment Olrox very clearly goes against Mizrak's ideals, that are all about self-sacrificially doing the right thing.

And I do think that Mizrak is right in one regard: Olrox lost his soul. He lost a part of himself. Through the trauma of colonialism, but he lost it never the less.

So, once more: Thanks the team for giving us another interesting, well-rounded religious character! CV already did so well with Isaac and Mizrak is sofar extremely promising in that regard.

[matan4il]

I wanna share with you a small cut from a 2010 documentary about events that began unfolding in 2008. The film (which was up for an Oscar nomination, but wasn't shortlisted), followed the story of a young kid called Muhammad. He was born with an immunity deficiency that killed two of his sisters. Three other siblings didn't have it, but also weren't a match to donate bone marrow to him. To even consider the donation procedure, Muhammad's family needed 55,000 dollars (over 80,000 dollars today), which they obviously didn't have. An Israeli journalist did a TV piece about Muhammad, asking for the money to be donated. An Israeli man, whose son was a soldier killed by Palestinian terrorists, decided to do exactly that.

While Muhammad was in the Israeli hospital, his mom Raida was by him, and here's an exchange she had with the Israeli journalist who helped the family get the money they needed to save their kid's life:

I'm not sharing this because I want to demonize Raida. I'm not sharing it because every Palestinian thinks this way. I'm sharing it because some Palestinians, certainly the ones related to Islamist terrorist organizations like Hamas, do believe that if their child dies as a shahid (a martyr), during an attempt to kill Jews, then the kid would be with Allah. And that will be as if their child never died, because what's better, an imperfect and short life on this earth, or an eternal life with every good thing imaginable by Allah's side? So yes, there are parents who want their kids to die in a confrontation with Israel. There are kids who were brought up with these beliefs. And kindness and humanitarian gestures might change it, but many times they just can't compare to the promise made by this way of thinking.

That's not every Palestinian, but it's enough people to have an impact on the forming and continuation of the Israeli-Arab conflict (much like how Amin al-Husseini was one Palestinian leader, but his antisemitism had a crucial influence on the conflict, and translated into the deaths of countless people, mainly Jews). There are currently at least 30 terrorist organizations in Gaza alone (at least 5 of them are big enough to be household names in Israel), and Hamas on its own includes at least 30,000 people who think this way.

No one can understand this conflict as long as they ignore that the widespread existence of this mentality plays a factor in it. No one can bring about peace here, without getting that this is a part of what threatens it. No one can solve a problem while turning a blind eye to some of its parts.

And if you still think Raida is an exception, here are some more vids reflecting the same mentality from over the years... (I'm not gonna get into how heartbreaking it is that entire generations of Palestinian kids never stood a chance, because I think that's obvious for anyone with a heart watching these clips)

Official Palestinian Authority TV interview with the mother of a shahid, Nov 28, 2003:

"Being with Allah is better." Hamas TV on Jul 21, 2014:

Mother of murderer of 3 Israeli teens: "He was honored with Martyrdom because Allah loved him." Oct 6, 2014:

Palestinian mothers explain why they make joyful noises when their kids get killed as shahids. Apr 7, 2015:

"Death is inevitable, so why not die as shahids?" Oct 28, 2019:

Palestinian father explains his choice to expose his son to danger by bringing him to the site of violent riots, by saying his 4.5 years old wants to go to paradise. Jun 20, 2021:

"My son had nothing called a funeral, rather it was a wedding..." Official Palestinian Authority TV, Sep 13, 2021:

Shahid's mother says her son is a role model for Palestinian kids. Dec 31, 2022:

Shahid's mother shares she instructed her son on how to be a proper shaid. Official Palestinian Authority TV, Feb 21, 2023:

(for all of my updates and ask replies regarding Israel, click here)

[fairuzfan]

Hey I am a Sudanese and I want to provide context to why what Motaz said is racist ... (I have to no ill feelings towards him or anything similar ... this is just for education purposes).

1. Attaching being black/dark skinned to being Sudanese. Yes it true Sudanese are "black", but people with dark skin exsist across all the Arab nations ... and Sudanese people have different sade and tone of blackness, you won't find two people with the same "color" in the same household (i.e siblings...etc).

We use different specific terms to describe different skin tone of blackness ... • wheat قمحي • Asmer اسمر• green اخضر •blue ازرق •black اسود.

Attach blackness to Sudanese lead to multiple racist remarks like some can reserve a question "how can you be Sudanese and be light skinned? You are probably mixed right?" .... and multiple portrayal of Sudanese by non-Sudanese actors in media lead to them doing "black face". (For example: ادوار ناصر القصبي في مختلف اجزاء "طاش ما طاش") and (there is a scene in the Egyptian movie "عيال حبيبة" where they meet a light skinned Sudanese person and they end up painting his skin black because light skinned Sudanese do not exist).

I am not talking about South Sudan or the west part of (north) Sudan "Darfur", I am talking about Sudan as whole. Sudanese are East African of course we are "black" (I am not gonna touch the subject of Colorism and tribalism that we suffer as a society).

2. The way he pronounced "Ana Asmar" it sounded like he is trying to imitate the Sudanese dialect by changing the "s" sound to sound like a "z" sound. (It ended up being more like "أنا أزمر" and not "أنا أسمر") ...

First of all: we don't talk like this ... sure some people sometimes change the "س" to "ز" like in the word "nine تسعة تزعة"، but never the word "Asmar اسمر" we say it as it is.

Second: it maybe a reach ... but sounded like a broken Arabic. We are Arabs we speak a normal arabic dialect like any other Arab nation ... (to tell how many times I met Arab for different nations and be surprised that I can speak and understand Arabic... like they expect us to speak in a different language).

This is why what he said in the video is racist and problematic.

Side Note: something related to racism towards Sudanese that unrelated to the video, I am saying this to educate people ... for the love of God عليكم الله when you meet a Sudanese person and know they are a Sudanese for the first time don't say "يعني انت زول؟" ... it is condescending. "زول" means: person/شخص/human it is not a specific term that mean Sudanese it is just a normal word that just means a person. Of course I am a "زول" and you are a "زول", everyone on this earth no matter their nationality/ethnicity/race is a "زول" ... so stop being racist.

I apologise for the long rant.

With love

thank you so much for sharing, i think this is really important for people to read. i really appreciate you taking the time to write this out.

i remember seeing other reasons why people were angry at what he said including how he was laughing instead of asking why the aid was in gaza and not sudan also, making it seem like hes taking the situation in sudan lightly.

[bigification]

Malleable

Experiment: Testing human bodies malleability for potential species transformation.

Notes: Human was abducted from pool in the human country of Saudi Arabia. Subject has an average human build, tan skin, and more hair than the average male human. Subject will be kept in simulation of a pool to reduce stress on the humans mind.

Test Subject 1

Species: human

Weight: 180 pounds

Height: 5"10

Age: 27

Race: Arab

Experiment 1: Muscle growth

Notes: Subject will be given a muscle growth agent, as well as some hormones that may help ease the human body through its transformation. Subject will be kept in simulation of their home for comfort.

Subject has responded well to muscle growth. Muscle has grown mostly in chest, arms, and legs, consistent with proportions of muscle in the average male human. Added hormones have increased the subjects body hair significantly, primarily in the subjects face. Hormones have also slightly affected height and age of subject.

Species: human

Weight: 250 pounds

Height: 6"2

Age: 30

Race: Arab

Experiment 2: Racial change

Notes: Subject will be given an agent to change their genetics from Arabic to American. An American department store has been selected for maximum comfort.

Results are not as expected, but experiment is still a success. Subject has been transformed from an Arab male human to an average American male human. Subjects skin has lightened to a pale beige colour, and majority of their body hair has fallen out. Also, the subjects genitalia decreased slightly in size. These changes are suspected to be caused by change in genetics during transformation.

Species: human

Weight: 250 pounds

Height: 6"2

Age: 30

Race: Caucasian

Experiment 3: Fat growth

Notes: Subject will be given a large dose of calories to significantly increase body fat mass. We have observed that fat gain can often be stressful among humans, so subject will be kept unaware of fat gained for maximum comfort.

Subject has reacted well to high dose of calories. They seem unaware of their high body fat percentage. Fat has concentrated primarily in the stomach, with some in the chest, arms and legs, which is consistent with fat distribution in the average human male.

Species: human

Weight: 359 pounds

Height: 6"2

Age: 30

Race: Caucasian

Experiment 4: Hair growth

Notes: Since subject has lost majority of their body hair, we will test their ability to grow it back. Subject will be given a mixture of hormones to help the body grow hair. The subject will be given larger clothes for maximum comfort.

Subject has reacted well to mixture of hormones. Subject has grown an amount of body hair comparable to their body before experiment 2. Although, the hair is a brown colour, when it was a black colour previously. This is suspected to be a side effect of racial change. Other side effects of the hormones is a deeper voice, slight change in fat distribution, and increase in generalist size.

Species: human

Weight: 350 pounds

Height: 6"4

Age: 30

Race: Caucasian

Experiment 5: Age progression

Notes: The human body has been observed to change drastically while aging. The subject will be given an aging agent. Subject will be given clothes that have been observed an older human for maximum comfort.

Not as much changed in the human body as expected. The body hair turned a light grey, the fat distribution has concentrated in the stomach and chest, and the subjects skin has become dry and spotted. Also the subjects seems to have lost muscle mass and gained fat mass during the aging process, we have yet to discover whether this is normal in aging male humans.

Species: human

Weight: 330 pounds

Height: 6"0 Age: 60

Race: Caucasian

Experiment 6: Species transformation

Notes: Human subject has been deemed to be malleable enough for species transformation. Subject will be exposed to a fungus from the fungus forests on the home planet. Subject will be placed in an average sillian household for maximum comfort.

Subject has completed the species transformation without problems. Facial features have changed significantly to match those of a male sillian. Subject has grown two extra limbs, a large amount of body fat and muscle mass, and body hair comparable to the average male sillian. Fat has concentrated in chest, stomach, and legs, consistent with an average sillian. Muscle has concentrated in the arms, legs, and chest to optimize the subject utility in battle. Subjects genitalia have increased in size to match the average male sillian. Intelligence has also increased to that of an average sillian soldier and subject now comprehends English, Arabic, and Sillian.

Species: sillian

Weight: 1240 pounds

Height: 12"4

Age: 132

Race: N/A

This concluded the laboratory report on the malleability of the human body. We will continue to transform their male human into loyal Sillian soldiers in an attempt to outnumber their troops for the next invasion.

[hussyknee]

Abu al-Faraj al-Isfahani’s Kitab al-Aghani records the lives of a number of individuals including one named Tuways who lived during the last years of Muhammad and the reigns of the early Muslim dynasties. Tuways was mukhannathun: those who were born as men, but who presented as female. They are described by al-Isfahani as wearing bangles, decorating their hands with henna, and wearing feminine clothing. One mukhannathun, Hit, was even in the household of the Prophet Muhammad. Tuways earned a reputation as a musician, performing for clients and even for Muslim rulers. When Yahya ibn al-Hakam was appointed as governor, Tuways joined in the celebration wearing ostentatious garb and cosmetics. When asked by the governor if he were Muslim Tuways affirmed his belief, proclaiming the declaration of faith and saying that he observes the fast of Ramadan and the five daily prayers. In other words, al-Isfahani, who recorded the life of a number of mukhannathun like Tuways, saw no contradiction between his gender expression and his Muslimness. From al-Isfahani we read of al-Dalal, ibn Surayj, and al-Gharid—all mukhannathun—who lived rich lives in early Muslim societies. Notably absent from al-Isfahani’s records is any state-sanctioned persecution. Instead, the mukhannathun are an accepted part of society.

...

Far from isolated cases, across Islamic history—from North Africa to South Asia—we see widespread acceptance of gender nonconforming and queer individuals. - Later in the Ottoman Empire, there were the köçek who were men who wore women’s clothing and performed at festivals. Formally trained in dance and percussion instruments, the köçek were an important part of social functions. A similar practice was found in Egypt. The khawal were male dancers who presented as female, wearing dresses, make up, and henna. Like their Ottoman counterparts, they performed at social events.

- In South Asia, the hijra were and are third-sex individuals. The term is used for intersex people as well as transgender women. Hijra are attested to among the earliest Muslim societies of South Asia where, according to Nalini Iyer, they were often guardians of the household and even held office as advisors.

- In Iraq, the mustarjil are born female, but present as men. In Wilfred Thesiger’s The Marsh Arabs the guide, Amara explains, “A mustarjil is born a woman. She cannot help that; but she has the heart of a man, so she lives like a man.” When asked if the mustarjil are accepted, Amara replies “Certainly. We eat with her and she may sit in the mudhif.” Amara goes on to describe how mustarjil have sex with women.

...

Historian Indira Gesink analyzed 41 medical and juristic sources between the 8th and 18th centuries and discovered that the discourse of a “binary sex” was an anachronistic projection backwards. Gesink points out in one of the earliest lexicography by the 8th century al-Khalil ibn Ahmad that he suggests addressing a male-presenting intersex person as ya khunathu and a female-presenting intersex person as ya khanathi while addressing an effeminate man as ya khunathatu. This suggests a clear recognition of a spectrum of sex and gender expression and a desire to address someone respectfully based on how they presented.

Tolerance of gender ambiguity and non-conformity in Islamic cultures went hand-in-hand with broader acceptance of homoeroticism. Texts like Ali ibn Nasir al-Katib’s Jawami al-Ladhdha, Abu al-Faraj al-Isfahani’s Kitab al-Aghani, and the Tunisian, Ahmad al-Tifashi’s Nuz’ha al-‘Albab attest to the widespread acceptance of same-sex desire as natural. Homoeroticism is a common element in much of Persian and Arabic poetry where youthful males are often the object of desire. From Abu Nuwas to Rumi, from ibn Ammar to Amir Khusraw, some of the Islamic world’s greatest poets were composing verses for their male lovers. Queer love was openly vaunted by poets. One, Ibn Nasr, immortalizes the love between two Arab lesbians Hind al Nu’man and al-Zarqa by writing:

“Oh Hind, you are truer to your word than men. Oh, the differences between your loyalty and theirs.”

...

Acceptance of same-sex desire and gender non-conformity was the hallmark of Islamic societies to such a degree that European travelers consistently remarked derisively on it. In the 19th century, Edward Lane wrote of the khawal: “They are Muslims and natives of Egypt. As they personate women, their dances are exactly of the same description as those of the ghawazee; and are, in like manner, accompanied by the sound of castanets.”

A similarly scandalized CS Sonnini writes of Muslim homoerotic culture:

“The inconceivable appetite which dishonored the Greeks and the Persians of antiquity, constitute the delight, or to use a juster term, the infamy of the Egyptians. It is not for women that their ditties are composed: it is not on them that tender caresses are lavished; far different objects inflame them.”

In his travels in the 19th century, James Silk Buckingham encounters an Afghan dervish shedding tears for parting with his male lover. The dervish, Ismael, is astonished to find how rare same-sex love was in Europe. Buckingham reports the deep love between Ismael and his lover quoting, “though they were still two bodies, they became one soul.”

...

Today, vocal Muslim critics of LGBTQ+ rights often accuse gay and queer people of imposing a “Western” concept or forcing Islam to adjust to “Western values” failing to grasp the irony of the claim: the shift in the 19th and 20th century was precisely an alignment with colonial values over older Islamic ones, all of which led to legal criminalization. In fact, the common feature among nations with anti-LGBTQ+ legislation isn’t Islam, but rather colonial law.

Don't talk to me I'm weeping. I'm not Muslim, but the grief of colonization runs in the blood of every Global South person. Dicovering these is like finding our lost treasures among plundered ruins.

Queer folk have always, always been here; we have always been inextricable, shining golden threads in the tapestry of human history. To erase and condemn us is to continue using the scalpel of colonizers in the mutilation and betrayal of our own heritage.

[mariacallous]

Over the past decade, China has invested hundreds of millions of dollars in its international media network. The Xinhua News Agency, China Global Television Network, China Radio International, and the China Daily web portal produce material in multiple languages and use multiple social-media accounts to amplify it. This huge investment produces plenty of positive coverage of China and benign depictions of the authoritarian world more broadly. Nevertheless, Beijing is also aware that news marked “made in China” doesn’t have anything like the influence that local people, using local media, would have if they were uttering the same messages.

That, in the regime’s thinking, is the ultimate form of propaganda: Get the natives to say it for you. Train them, persuade them, pay them—it doesn’t matter; whatever their motives, they’ll be more convincing. Chinese leaders call this tactic “borrowing boats to reach the sea.”

When a handful of employees at RT, the Russian state television network formerly known as Russia Today, allegedly offered to provide lucrative payments to the talking heads of Tenet Media, a Tennessee-based far-right influencer team, borrowing boats to reach the sea was exactly what they had in mind. According to a federal indictment released last week, RT employees spent nearly $10 million over the course of a year—money “laundered through a network of foreign shell entities,” including companies in Turkey, the United Arab Emirates, the Czech Republic, and Hungary—with the aim of supporting Tenet Media’s work and shaping the messages in its videos.

The indictment makes clear that the influencers—propagandists, in fact—must have had a pretty good idea where the money was coming from. They were told that their benefactor was “Eduard Grigoriann,” a vaguely Euro-Armenian “investor.” They tried to Google him and found nothing; they asked for information and were shown a résumé that included a photograph of a man gazing through the window of a private jet. Sometimes, the messages from Grigoriann’s team were time-stamped in a way that indicated they were written in Moscow. Sometimes the alleged employees of Grigoriann’s alleged company misspelled Grigoriann’s name. Unsurprisingly, in their private conversations, the Tenet Media team occasionally referred to its mysterious backers as “the Russians.”

But the real question is not whether the talking heads of Tenet Media—the founders, Lauren Chen and Liam Donovan, who were the main interlocutors with the Russians, but also Tim Pool, Lauren Southern, Dave Rubin, and Benny Johnson—had guessed the true identity of their “investor.” Nor does it matter whether they knew who was really paying them to make videos that backed up absurd pro-Moscow narratives (that a terrorist attack at a Moscow shopping mall, loudly claimed by the Islamic State, was really carried out by Ukrainians, for example). More important is whether the audience knew, and I think we can safely say that it did not. And now that Tenet Media fans do know who funds their favorite influencers, it’s entirely possible that they won’t care.

This is because the messages formed part of a larger stream of authoritarian ideas that are now ubiquitous on the far right, and that make coherent sense as a package. They denounce U.S. institutions as broken, irreparable: If Donald Trump doesn’t win, it’s because the election is rigged. They imply American society is degenerate: White people are discriminated against in America. They suggest immigrants are part of a coordinated invasion, designed to destroy what remains of the culture: Illegal immigrants are eating household pets, a trope featured during this week’s presidential debate. For the Russians, the amplification of this narrative matters more than specific arguments about Ukraine. As the indictment delicately explains, many of the Russian-sponsored videos produced by Tenet Media were more relevant to American politics than to the Ukraine war: “While the views expressed in the videos are not uniform, the subject matter and content of the videos are often consistent with the Government of Russia’s interest in amplifying U.S. domestic divisions.”

But these themes are also consistent with the Trump campaign’s interest in amplifying U.S. domestic divisions. People who have come to distrust the basic institutions of American democracy, who feel aggrieved and rejected, who believe that immigrants are invaders who have been deliberately sent to replace them—these are not people who will necessarily be bothered that their favorite YouTubers, according to prosecutors, were being sponsored by a violent, lawless foreign dictator who repeatedly threatens the U.S. and its allies with nuclear armageddon. On the contrary, many of them now despise their own country so much that they might be pleased to hear there are foreigners who, like the ex-president, want to burn it all down. If you truly hate modern America—its diversity, its immense energy, its raucous debate—then you won’t mind hearing it denounced by other people who hate it and wish it ill. On X earlier this year, Chen referred to the U.S. as a “tyranny,” for example, a phrase that could easily have been produced by one of the Russian propagandists who regularly decry the U.S. on the evening news.

These pundits and their audience are not manipulated by Russian, Chinese, and other autocrats who sometimes fill their social-media feeds. The relationship goes the other way around; Russian, Chinese, and other influence operations are designed to spread the views of Americans who actively and enthusiastically support the autocratic narrative. You may have laughed at Trump’s rant on Tuesday night: “The people that came in. They’re eating the cats. They’re eating—they’re eating the pets of the people that live there. And this is what’s happening in our country. And it’s a shame.” But that language is meant to reach an audience already primed to believe that Kamala Harris, as Trump himself said, is “destroying this country. And if she becomes president, this country doesn’t have a chance of success. Not only success. We’ll end up being Venezuela on steroids.”

Plenty of other people are trying to reach that audience too. Indeed, the Grigoriann scheme was not the only one revealed in the past few days. In a separate case that has received less attention, the FBI last week filed an affidavit in a Pennsylvania courthouse supporting the seizure of 32 internet domains. The document describes another team of Russian operatives who have engaged in typosquatting—setting up fake news websites whose URLs resemble real ones. The affidavit mentions, for example, washingtonpost.pm, washingtonpost.ltd, fox-news.in, fox-news.top, and forward.pw, but we know there are others. This same propaganda group, known to European investigators as Doppelganger, has also set up similar sites in multiple European languages. Typosquatters do not necessarily seek to drive people to the fake sites. Instead, the fake URLs they provide make posts on Facebook, X, and other social media appear credible. When someone is quickly scrolling, they might not check whether a sensational headline purporting to be from The Washington Post is in fact linked to washingtonpost.pm, the fake site, as opposed to washingtonpost.com, the real one.

But this deception, too, would not work without people who are prepared to believe it. Just as the Grigoriann scam assumed the existence of pundits and viewers who don’t really care who is paying for the videos that make them angry, typosquatting—like all information laundering—assumes the existence of a credulous audience that is already willing to accept outrageous headlines and not ask too many questions. Again, although Russian teams seek to cultivate, influence, and amplify this audience—especially in Pennsylvania, apparently, because in Moscow, they know which swing states matter too—the Russians didn’t create it. Rather, it was created by Trump and the pundits who support him, and merely amplified by foreigners who want our democracy to fail.

These influencers and audiences are cynical, even nihilistic. They have deep distrust in American institutions, especially those connected to elections. We talk a lot about how authoritarianism might arrive in America someday, but in this sense, it’s already here: The United States has a very large population of people who look for, absorb, and believe anti-American messages wherever they are found, whether on the real Fox News or the fake fox-news.in. Trump was speaking directly to them on Tuesday. What happens next is up to other Americans, the ones who don’t believe that their country is cratering into chaos and don’t want a leader who will burn it all down. In the meantime, there are plenty of boats available to borrow for Russians who want to reach the sea.