#swana literature

[soracities]

Dunya Mikhail, from "The Iraqi Nights", The Iraqi Nights (trans. Kareem James Abu-Zeid) [ID'd]

[ripplesonreflections]

To read pile: Research on Kurdish fairytales + oral traditions

The shifting borders of conflict, difference, and oppression: Kurdish folklore revisited Christine Allison, University of Exeter [x]

Cambridge Semetic Language and Culture: Neo - Aramaic and Kurdish Folklore from Northern Iraq (Vol 1 + Vol 2), Geoffrey Khan, Masoud Mohammadirad, Dorota Molin and Paul M. Noorlander

Kurdish Folklore, The international Kurdish studies [x]

Enthroned Serpents: Gender-Affected Dualism of Serpent Symbol in the Myths of Zahhāk and Shāhmārān, Taylor Nasim Stone [x]

From Dengbêj to Modern Writer: Heritagization of the Kurdish Oral Tradition and Revitalization of the Kurdish Language in the Works of Mehmed Uzun and Mehmet Dicle, Joanna Bocheńska [x]

Mîrza Mihemed / Mirza Pamat, The Tales of the Fabled Hero in Kurdish and Neo-Aramaic Oral Sources, By Alexey Lyavdansky [x]

A Neo-Aramaic Version of a Kurdish Folktale (Zêrka Zêra/Stērka Zerá), Charles Haberl, Nikita Kuzin, Alexey Lyavdansky [x]

The Fable of the Beetle in Contemporary Aramaic and Kurmanji (kêz/keze), Charles Haberl, Sergey Loesov [x]

‘Gan qey bedenî yeno çi mana’ (What the Soul Means for the Body): Collecting and Archiving Kurdish Folklore as a Strategy for Language Revitalization and Indigenous Knowledge Production, Joanna Bocheńska & Farangis Ghaderi [x]

Narrative Syntax in Kurdish Folktales, Ismail Abdulrahaman Abdulla, Kawa Abdulkareem Sherwani [x]

[strawberryflavoredsapphic]

In Search of Self: a Study of Queer Arab Women

In the United States Post Migration by Lexi Haddad

[fairy-spring]

Sometimes I wonder if people would look at my interpretation of Gerudo lore and how I use it and my OC to explore my own feelings as diaspora and think I’m being racist

[thenerdsofcolor]

The Middle Geeks Episode 58: Free Palestine, with Hannah Moushabeck

The Middle Geeks interview Palestinian-American kid-lit author Hannah Moushabeck about the ongoing genocide in Gaza and what we can all do to help Palestinians.

We speak with Palestinian-American kid-lit author Hannah Moushabeck to discuss the ongoing genocide in Gaza, her work, and Palestinian culture. Continue reading Untitled

[fiercynn]

poetry outlets that support a free palestine

after finding out that the poetry foundation/POETRY magazine pulled a piece that discussed anti-zionism because they "don't want to pick a side" during the current genocide, i decided to put together a list of online outlets who are explicitly in solidarity with palestine where you can read (english-language) poetry, including, except where otherwise stated, by palestinian poets!

my criteria for this is not simply that they have published palestinian poets or pro-palestine statements in the past; i only chose outlets that, since october 7, 2023, have done one of the following:

published a solidarity statement against israeli occupation & genocide

signed onto the open letter for writers against the war on gaza and/or the open letter boycotting the poetry foundation

published content that is explicitly pro-palestine or anti-zionist, including poetry that explicitly deals with israeli occupation & genocide

shared posts that are pro-palestine on their social media accounts

fyi this is undoubtedly a very small sample. also some of these sites primarily feature nonfiction or short stories, but they do all publish poetry.

outlets that focus entirely on palestinian or SWANA (southwest asia and north africa) literature

we are not numbers, a palestinian youth-led project to write about palestinian lives

arab lit, a magazine for arabic literature in translation that is run by a crowd-funded collective

sumuo, an arab magazine, platform, and community (they appear to have a forthcoming palestine special print issue edited by leena aboutaleb and zaina alsous)

mizna, a platform for contemporary SWANA (southwest asian & north africa) lit, film, and art

the markaz review, a literary arts publication and cultural institution that curates content and programs on the greater middle east and communities in diaspora

online magazines who have published special issues of all palestinian writers (and all of them publish palestinian poets in their regular issues too)

fiyah literary magazine in december 2021, edited by nadia shammas and summer farah (if you have $6 usd to spare, proceeds from the e-book go to medical aid for palestinians)

strange horizons in march 2021, edited by rasha abdulhadi

the baffler in june 2021, curated by poet/translators fady joudah & lena khalaf tuffaha

the markaz review has two palestine-specific issues, on gaza and on palestinians in israel, currently free to download

literary hub featured palestinian poets in 2018 for the anniversary of the 1948 nakba

adi magazine, who have shifted their current (october 2023) issue to be all palestinian writers

outlets that generally seem to be pro-palestine/publish pro-palestine pieces and palestinian poetry

protean magazine (here's their solidarity statement)

poetry online (offering no-fee submissions to palestinian writers)

sundog lit (offering no-fee submissions to palestinian writers through december 1, 2023)

guernica magazine (here's a twitter thread of palestinian poetry they've published) guernica ended up publishing a zionist piece so fuck them too

split this rock (here's their solidarity statement)

the margins by the asian-american writers' workshop

the offing magazine

rusted radishes

voicemail poems

jewish currents

the drift magazine

asymptote

the poetry project

ctrl + v journal

the funambulist magazine

n+1 magazine (signed onto the open letter and they have many pro-palestine articles, but i'm not sure if they have published palestinian poets specifically)

hammer & hope (signed onto the letter but they are a new magazine only on their second issue and don't appear to have published any palestinian poets yet)

if you know others, please add them on!

[kitchen-light]

Mizna, a platform for contemporary SWANA literature, film & art, has published "Toward a Free Palestine | Resources to Act For and Learn About Palestine" - poems and essays you can read and actions you can support <3

[garadinervi]

«Mizna» – SWANA Literature + Art, Volume 24.1, 2023: 'Myth and Memory', Mizna, St. Paul, MN

Feat.: Rasha Abdulhadi, Abdulkareem Abdulkareem, Lydia Abedeen, leena aboutaleb, Nyree Abrahamian, Maya Abu-AlHayyat, Yasmine Ameli, Aida Bardissi, Nwuguru Chidiebere Sullivan, Sarah Cypher, Sara Elkamel, Bex Frankeberger, Zeina Hashem Beck, Umang Kalra, Aram Kavoossi, Lena Khalaf Tuffaha, Aliah Lavonne Tigh, Angie Mazakis, azad namazie, Chiwenite Onyekwelu, Hana Saad, Lubna Safi, donia salem harhoor, Samia Saliba, Yasmine Seale, Moheb Soliman, Ojo Taiye; Sarah Cypher interviewed by George Abraham; Visual art by Sadik Kwaish Alfraji

[for-the-folk]

So, You Wanna Know About?: The Evil Eye

The concept of the “evil eye” exists in virtually every culture worldwide, as do amulets such as the nazar and hamsa. It's a fundamental part of most folk groups' magic and culture, which is why we use it as a symbol for our server. But what do we know about this concept and the symbols and practices surrounding it? Let’s take a second and explore.

What Exactly Is The Evil Eye?

In simplest terms, the evil eye is “a curse transmitted through a malicious glare, usually one inspired by envy.” [1] It's believed that this glare can cause misfortune, illness, injury, death, and general misery. [3] Pregnant women, infants, young children, and animals are thought to be especially susceptible. [4]

The Evil Eye’s First Appearance

Historians are unsure of the exact date the evil eye and amulets used to ward them off were invented, however, we can find examples going as far back as ancient Mesopotamia. Texts have been found in Ugarit (located in modern-day Syria) attesting to the concept until roughly 1180 BC. [2]  According to Dr Nese Yildiran, “The earliest version of eye amulets goes back to 3,300 BC … The amulets had been excavated in Tell Brak, one of the oldest cities of Mesopotamia – modern-day Syria. They were in the form of some abstract alabaster idols made with incised eyes.” [1]

The Evil Eye Travels

Various things across history such as trade, travel, colonization, and immigration have caused the evil eye to travel the world. It spread through the SWANA region at first, but soon traveled to all continents worldwide: “[The evil eye has] occurred in ancient Greece and Rome, in Jewish, Islamic, Buddhist, and Hindu traditions ... [and in] Indigenous, peasant, and other folk societies.” [4] Historians have found it difficult to trace exact lines of transmission of the idea, but it notably seemed to spread rapidly among the common folk or working class. [5] It wasn't long before its presence became known across all continents, though it has always varied across time and space. For example “In Roman times, not only were individuals considered to possess the power of the evil eye but whole tribes…were believed to be transmitters of the evil eye.” [6] This is very different from how the evil eye exists in the current regions of the previous Roman Empire, as these tribes no longer exist.

It Came With The Amulets!

One of the earliest amulets associated with the evil eye is the nazar. Its name comes from the Arabic “‏نَظَر‎” (naðˤar) meaning “sight,” with many other languages adopting this term or creating their own. [7] The blue eye-shaped bead most commonly associated with this particular amulet is “made of a mixture of molten glass, iron, copper, water, and salt, ingredients that are thought to shield people from evil.” [8] Its blue color may be because “blue eyes are relatively rare [in the SWANA region], so the ancients believed that people with light eyes, particularly blue eyes, could curse you with just one look. This belief is so ancient, even the Assyrians had turquoise and blue-eye amulets.” [9] A similar amulet adopted from the nazar is the hamsa, similarly originating in the SWANA region. [10] The two have become perhaps the most widespread and well-known amulets, though they are certainly not the only ones.

Evil Eye Across Cultures & Religions

NOTE: this is not an exhaustive list, but a jumping off point. 

Judaism: The evil eye can be found across various Jewish literature, from the Tanakh to the Talmud, and even books like Pikeri Avot. [11] It’s known best as the “ayin hara” which is Hebrew for the evil eye, though it may have different names across diaspora (for example, in Jewish-Spanish languages like Ladino it might be known as “Mal de Ojo”) [12] There are various customs to protect one from the evil eye across the Jewish diaspora, such as neckbands worn by boys for their brit milah, in the regions of Alsace, Southern Germany, and Switzerland just to name one. [13] One of our Jewish server members, Yosef, says “I'm Jewish and have been all my life ... my family is eastern European and we have gone to orthodox shul and (no) evil eye and other related symbols are prevalent in my family's practice along with the practice of my synagogues ... as such I constantly carry around the symbol”

Islam: The evil eye as a concept in Islam, known as the “al-ʽayn” is common. It's believed to destroy one's good fortune or cause illness. [14] Various phrases including “Mashallah” (God has willed it) are used to ward off the evil eye – “The imperativeness of warding this all too evident evil eye off is common among local communities. Not only did the absence of a ��mashallah” tempt fate but it is also believed certain individuals have the power to conjure up the dark forces of the evil eye.” [15]

Italy: The evil eye in Italian is known as the “mal’occhio.” [16] In some regions, the cornicello ("little horn") is an amulet used to ward off the evil eye. It comes from Naples and it’s usually made of red coral and pepper shaped. [17] According to Antonio Pagliarulo, “some families, depending on the region of Italy from which they come, will pin the amulet to a baby's clothing either immediately before or immediately after his or her baptism.” [18]

Ireland: In Ireland, the evil eye is known as “Droch-shúil.” [19] There are a few various Irish folktales about the presence of the evil eye that warn of its dangers. One example is the tale of King Balor. The tale goes that “Balor was a king of the Formorians, the ancient inhabitants of Ireland (before the coming of the Tuatha Dé Danann). He is often described as a giant with a huge eye in the middle of his forehead. This eye brought death and destruction [onto] anyone he cast his gaze upon. He had gained this power from peering into a cauldron that contained a powerful spell that was being created by some druids. The vapors from the cauldron got into his eye when he looked inside which gave him the power of his deathly gaze. The most memorable instance of Balor using his eye is the story of his death at the battle of Maigh Tuireadh. In this famous battle between the Formorians and the Tuatha Dé Danann, Balor fell in battle at the hands of his own grandson, the pan-Celtic god Lugh, when he thrust his spear (or sling depending on the telling) through the eye of the giant. His eye was blown out the back of his head, turning his deadly gaze on his own men, destroying the forces of the Formorians. A piece of Dindseanchas (meaning lore of places) tells us that the place where his head fell and burned a hole in the ground, later filled with water and became known as “Lough na Suil” or “The Lake of the Eye”. Interestingly, this lake disappears every few years when it drains into a sinkhole. Local mythology says that this happens to ensure that the atrocities of the battle may never be forgotten.”  [20]

Germany: In German, the evil eye is known as the “Bölser Blick”, something that is cured by a variety of methods such as red string, prayer, salt, iron, and incense. [21]

Poland: In Poland the evil eye is called "złe oko" or "złe spojrzenie." [23] In some regions, they use amulets known as "czarownica" which are charms often made from herbs, metals, or stones, or specific gestures believed to ward off the evil eye. In many Polish homes, you might find them hanging on the walls. A ‘czarownica’ might also be a necklace with a pendant crafted from amber, which is believed to ward off negative energy. [22] There are also folk tales about the evil eye, such as “an archaic Polish folk tale that tells of a man whose gaze was such a potent carrier of the curse that he resorted to cutting out his own eyes rather than continuing to spread misfortune to his loved ones” [1]

Russia: In Russian the evil eye is called "дурной глаз" or just "сглаз." [23] Some Russians ward off the evil eye by bathing in running water, which carries the negativity away. Fire is also used, with young people jumping over a campfire to remove bad energy. Carrying salt or pinning the fabric of your clothing are also other simple ways to ward off the evil eye. [24]

Mexico: In Mexican culture, the evil eye (el ojo) is thought to be especially prevalent during November around the time of Dia de los Muertos, with children being particularly susceptible. There are various ways a child may get the evil eye such as from a stare of a drunk or angry person, or a person who is "caloroso," or overheated from working out in a hot environment such as under the sun or cooking over a hot stove. [25] Some may use an ojo de venado, or “eye of the deer” as a protective charm, which is only effective if “worn as an amulet around the neck at all times.” [26] As a quote from one of our staff members, Ezekiel: “I was raised in a very Hispanic area so we all wore evil eye bracelets most of the time woven from the flea market… In Mexico or some parts of Latin America, it is called El mal de ojo and it is believed that different colored evil eyes do different things.”

Rroma: The concept of the evil eye also exists amongst the Rromani people. For Rroma in Slovakia, the belief in jakhendar is prevalent, often being diagnosed and cured with jagalo paňi, or ‘coal water’ [27] Rroma in places like Brno are also thought to be particularly susceptible to the evil eye, leading to communities to find members to help protect themselves. According to scholar Eva Figurová, “This role, instead, is appointed to the village shepherd, blacksmith, or other person perceived by the community as gifted with the ability to heal, cure, and ward off the effects of negative forces, whether intentionally or not. Nowadays, among the Roma in Brno, the chanting of the zoči is a common ritual that does not require the presence of a specialist.” [28]

India: In many parts of India, people use a nazar battu to ward off the evil eye, or the buri nazar. [29] Other methods of warding off the evil eye include hanging a drishti bommai [30], mothers spitting on their children [31], or marking them with a black mark on the cheek. [32]

Ethiopia: In Ethiopian culture, the evil eye is known as the "buda." [33] It is thought to be wielded by certain people (i.e. metalworkers) and warded off by amulets created by a debtera, or unordained priest. [34]

Conclusion

This blog post only begins to touch the surface when it comes to the evil eye. The history across time and space is so expensive one can truly dedicate their entire lives to studying and still not know everything there is to know. We sincerely hope that we have provided some perspective and gave some jumping off points for further exploration.

Sources & Further Reading:

Hargitai, Quinn (2018). “The strange power of the ‘evil eye’”. BBC. https://www.bbc.com/culture/article/20180216-the-strange-power-of-the-evil-eye. Accessed 1 Nov. 2024. 

Pardee, Dennis (2002). "VIII. INCANTATIONS: RS 22.225: The Attack of the Evil Eye and a Counterattack". Writings from the Ancient World: Ritual and Cult at Ugarit (vol. 10). Atlanta: Society of Biblical Literature. pp. 161–166. 

Ross, C (2010). "Hypothesis:The Electrophysiological Basis of the Evil Eye Belief". Anthropology of Consciousness. 21: 47–57. 

Britannica, The Editors of Encyclopaedia. "evil eye". Encyclopedia Britannica, 28 Oct. 2024, https://www.britannica.com/topic/evil-eye. Accessed 3 November 2024.

Gershman, Boris (2014). The Economic Origins of the Evil Eye Belief. American University (Washington, D.C.). Online resource. https://doi.org/10.57912/23845272.v1

Elworthy, Frederick Thomas (1895). The Evil Eye: An Account of this Ancient and Widespread Superstition. J. Murray.

WICC Authors, (2023). Nazar (amulet). https://wicc2023.org/nazar-amulet/. Accessed 1 Nov. 2024.

Williams, Victoria (2016). Celebrating Life Customs Around the World: From Baby Showers to Funerlan, p.344.

Lynn, Heather (2019). Evil Archaeology, p.167

Bernasek, Lisa. (2008) “Artistry of the Everyday: Beauty and Craftsmanship in Berber Art” Volume 2 of Peabody Museum collections. Harvard University Press. pg 12. ISBN 978-0-87365-405-0

Ulmer, Rivka (1994). KTAV Publishing House, Inc. (ed.). The evil eye in the Bible and in rabbinic literature. KTAV Publishing House. p. 176. ISBN 978-0-88125-463-1.

Jewitches Blog. “The Evil Eye.” Jewitches, 18 Apr. 2023, jewitches.com/blogs/blog/the-evil-eye. Accessed 1 Nov. 2024.

Birth Culture. Jewish Testimonies from Rural Switzerland and Environs (in German and English). Basel: Naomi Lubrich. 2022. pp. 35–37. 

Evil Eye - Oxford Islamic Studies Online.” Archive.org, 2018, web.archive.org/web/20180825110529/www.oxfordislamicstudies.com/article/opr/t125/e597. Accessed 1 Nov. 2024.

“Mashallah: What It Means, When to Say It and Why You Should.” The National, 22 May 2013, www.thenationalnews.com/lifestyle/mashallah-what-it-means-when-to-say-it-and-why-you-should-1.264001. Accessed 1 Nov. 2024.

“Mal’occhio | a brief understanding (and offering).” Radici Siciliane, 17 Nov. 2020, www.radicisiciliane.com/blog/malocchio-a-brief-understanding-and-offering. Accessed 1 Nov. 2024.

Melissi, Paolo. The Cornicello: A Traditional Lucky Charm from Naples. 18 June 2021, italian-traditions.com/cornicello-traditional-lucky-charm-from-naples/.  Accessed 1 Nov. 2024.

Pagliarulo, Antonio. The Evil Eye. Red Wheel/Weiser, 2023. ISBN 978-1-63341-294-1

“Irish Superstitions: The Evil Eye, Fairy Forts, and Lucky Charms.” IrishHistory.com, 14 May 2023, www.irishhistory.com/myths-legends/folk-tales-superstitions/irish-superstitions-the-evil-eye-fairy-forts-and-lucky-charms/. Accessed 1 Nov. 2024.

“The Evil Eye.” Ireland’s Folklore and Traditions, 12 July 2017, irishfolklore.wordpress.com/2017/07/12/the-evil-eye/. Accessed 1 Nov. 2024.

Katharina, Anneke. “Boser Blick: Evil Eye in German Folk Magic.” Instagram.com, 2024, www.instagram.com/p/CrO8IIeLMgu/?utm_source=ig_web_copy_link&img_index=1. Accessed 3 Nov. 2024.

Tobey, Julie. “The Meaning of the Evil Eye in Polish Culture.” Polish Culture NYC -, 7 June 2024, www.polishculture-nyc.org/the-meaning-of-the-evil-eye-in-polish-culture/. Accessed 1 Nov. 2024.

Haroush, Alissa. “42 Names for the Evil Eye and Where Did the Evil Eye Amulet Originate.” Alef Bet by Paula, Mar. 2021, www.alefbet.com/blogs/blog/42-names-for-the-evil-eye-and-where-did-the-evil-eye-amulet-originate. Accessed 1 Nov. 2024.

Sorokina, Anna. “How Russians Protect Themselves from Evil Spirits.” Russia Beyond, 3 Nov. 2024, www.rbth.com/lifestyle/331213-protect-from-evil-russia. Accessed 1 Nov. 2024.

Mexico, Na’atik. “El Mal de Ojo, the Evil Eye.” Na’atik Language & Culture Institute, 26 May 2023, naatikmexico.org/blog/el-mal-de-ojo-the-evil-eye. Accessed 1 Nov. 2024.

“The Evil Eye.” The Atlantic, 1 Oct. 1965, www.theatlantic.com/magazine/archive/1965/10/the-evil-eye/659833/. Accessed 1 Nov. 2024.

Hajská, Markéta. “The evil eye – Jakhendar” Factsheets on Romani Culture. https://rm.coe.int/factsheets-on-romani-culture-2-3-the-evil-eye-jakhendar/1680aac373 

FIGUROVÁ, Eva. Contemporary signs of magic in the everyday life of Roma minority in the selected areas of Brno, focusing on magical acts like “pokerování” and evil eye. In Individual and Society [Človek a spoločnosť], 2022, Vol. 25, Iss. 3. https://doi.org/10.31577/cas.2022.03.609 

Stanley A. Wolpert, Encyclopedia of India, Volume 1, Charles Scribner & Sons, 2005, ISBN 9780684313498

Kannan, Shalini. “Surprises and Superstitions in Rural Tamil Nadu.” Milaap.org, Milaap, 15 Apr. 2016, milaap.org/stories/surprises-and-superstitions-in-rural-tamil-nadu. Accessed 1 Nov. 2024.

John Abbott, Indian ritual and belief: the keys of power, Usha, 1984

George Vensus A. (2008). Paths to The Divine: Ancient and Indian (Volume 12 of Indian philosophical studies). Council for Research in Values and Philosophy, USA. ISBN 1565182480. pp. 399.

Turner, John W. "Ethiopian Orthodox Christianity: Faith and practices". A Country Study: Ethiopia Archived 2012-09-10 at the Wayback Machine. Thomas P. Ofcansky and LaVerle Berry, eds. Washington: Library of Congress Federal Research Division, 1991.

Finneran, Niall. "Ethiopian Evil Eye Belief and the Magical Symbolism of Iron Working. Archived 2012-07-12 at the Wayback Machine" Folklore, Vol. 114, 2003.

[soracities]

Dunya Mikhail, from "The Iraqi Nights", The Iraqi Nights (trans. Kareem James Abu-Zeid) [ID'd]

[fairuzfan]

Hi I’m sorry to barge in about this but these last few posts about feeling invalid in ethnicity hit home for me. My grandfather was Lebanese and died before I could meet him, and aside from my mother I have no other Lebanese culture in my life. I have always felt pride in my heritage (especially after learning about grandpas possible skirmishes against the IDF? Unclear) but I’ve always felt like an outsider because I don’t know many other Arabs/SWANA irl and wasn’t raised in a typical Lebanese home. Obviously there are major differences between these two situations, but I wanted to know if you had any more suggestions on how to find community? At least for someone to tell me if I’m appropriating a culture I am only a fourth of. Again Sorry, I know this isn’t what you do here and I understand if it’s wasting your time. Thanks for being on this stupid app regardless

hey your grandpa sounds badass! im sorry you've always felt like an outsider... i will say, i'm not sure if it's cultural appropriation if you have familial ties to lebanon and acknowledge your history there. if anything, i think you still have a right to interact with it as a way to investigate your grandfather's history.

something that really connects me to palestine is literature. books, poetry, essays, think pieces — these expose me to a wide range of opinions and understandings of the world around them. do you happen to know if your grandfather had any writings from back then? or if you can ask your mother for stories about him? i've been trying to get my own grandpa on the phone to hear about his experiences in palestine before the Nakba.

it also might help to look into different writers and artists online and interact with them. I share a lot of tweets from palestinians (doctors, artists, writers) because that's where i learn the most about palestinian culture in palestine and the diaspora. I know I recommended them earlier, but I'd look up Radius of Arab American Writers. Their vibe is something I think you'd appreciate.

if you're part of any distinct groups like medical care or environmentalists, i would google "Lebanese Doctor Association" or "Lebanese Archivists." That's how I found librarians and archivists for Palestine.

but literature is still my go-to either way. I don't know many lebanese writers, but I do know fairuz LOL and she's probably the most famous lebanese person. Khalil Jibran is also a famous lebanese writer you might look into.

if anyone else has any tips, feel free to add on. im sorry, i don't know if i helped too much. i hope that you can reconnect with your grandfather's heritage and learn more about him. good luck and, more than anything, have fun.

[queermuslimarchives]

Sally Mursi

DOB : 30 March, 1968

Known for : Egypt's first transsexual woman who fought a court case against al-Azhar

Alma Mater : Lycée School, al-Azhar's Boys School, al-Azhar university, Cairo University

Occupation : Activist, entertainer, housewife

Gender : Female

Sexuality : Heterosexual

Ethnicity : Arab

Sally Mursi (Arabic:سالي مرسي) is an Egyptian transgender activist & entertainer who caused nationwide controversy. In 1982 Sally turned to psychiatrist Salwa Girgis, who diagnosed her gender dysphoria & underwent 3 years of therapy. At that time, Sally told her family that adopting the attire and mannerisms of a woman was part of the therapy designed to help her. But her family wouldn’t listen to her, they didn’t get it. She was suspended for 2 months by Al-azhar University, just because she worn women's cloths.They told her that she couldn’t come back until she changed her deviant behavior.

Her psychologist Labib referred her to a plastic surgeon Ezzat Ashamallah, who affirmed the diagnosis of "psychological hermaphroditism", an outdated term used in SWANA region to describe transsexuality or gender dysphoria. Ezzat prescribed her hormone replacement therapy for one year prior performing surgery on January 29, 1988. After her bottom surgery, Sally was barred from Al-Azhar’s medical schools: Neither the men’s nor the women’s colleges would take her. At the same time, Al-Azhar initiated a legal battle against Sally and Ezzat Ashamallah.

On May 14, 1988, the Doctors' Syndicate sent a letter to the Mufti of the Republic, Muhammad Sayyid Tantawi, asking him for a fatwa on this matter. In his fatwa, Tantawi concluded that if the doctor testified that this was the only cure for gender identity disorder, then this treatment is permissible. On June 12, 1988, Al-Azhar brought Sally's case to the court, in which process Sally was subjected to a full body examination.

Opponents of the sex-change operation interpreted it as supporting their cause because it condemned sex-change operations performed for transgender individuals. Conversely, Sally's party (and eventually the Public Prosecutor) viewed it as supportive of their position because it placed the final decision with the medical doctor.

Additionally, Al-Azhar falsely accused Sally of being a homosexual man and attempting to avoid mandatory military service. Sally filed two lawsuits against Al-Azhar and won two rulings; however, these rulings were not enforced as Al-Azhar operates independently. As a result, she couldn’t complete her final year in University of Al-Azhar.So, Sally finished her final year from Cairo University's Faculty of Literature. She entered the entertainment career and performed at El-Haram's most renowned nightclubs under the pseudonym Rahma. However, Egypt's Ministry of Culture banned her from performing at nightclubs.

[athenov]

in honor of doing absolutely nothing for 2 months, im remaking my pinned post.

hi im viktor. i study english literature and linguistics on the side, im a permanent resident of Wikipedia and i like to think of myself as an art enthusiast.

i am also a staunch heracles karpusi propagandist.

i have my own hetaverse mainly focused on balkan and eastern european nations, where i attempt to write characters more aligned to their history, although right now its on hiatus due to long-lasting burnout and a general lack of free time. please be patient. unless i have explicitly said otherwise, all works will be eventually updated.

if you're here for hetalia content aside from vikverse, i fear you're unlucky, because other than updating my fics and adding to my verse i do not interact much with the fandom. i have decided i am past my veteran days in hetalia and the main characters (save for france ig) are far too uninteresting to actually have coherent or canon-friendly thoughts on them.

this blog is also extremely terf/bigot unfriendly. do not fucking interact, i dont care. your 'views' do not move me at all. keep that shit to yourself

my interests include:

•hetalia

•yuri on ice

•sk8 the infinity

•dungeons & dragons

•history

•shadow and bone/grishaverse

•medieval art — societies

•eastern european, caucasian and SWANA cultures

•fantasy books/worldbuilding

•sci-fi

•mythology

•analog horror (mandela catalogue, walten files, gemini home entertainment)

[balzabul]

been working on a sort of dnd-ization of mythological races and beasts from SWANA/MENA and like where I am so far 🤔 I'm applying a sort of logic analogous to European myth where many of the physical, mortal fantasy races were originally spiritual or incorporeal before being reimagined in the popular literature as actual races/species. the "human" races I have so far (which rly just means sapient and is more of a social marker/social privilege than anything) instead of elves dwarves etc:

Deu - Persian Div, but I'm using the older/oldest terminology I can find and Classical Persian pronounces it Deu; ogres or oni in appearance, large, horned, tusked humanoids that don't get the human label due to prejudice despite very much being related

Ghouls - look like Deu but smaller (between 3.5 and 5.5 feet), and often Born without horns. Carnivorous and cannibalistic, though most settlements have extremely strict laws about it. easily distinguishable from Deu by their cloven feet.

Jinn - the "elves" of the setting; magically inclined, often reticent to admit they're related to the other races, you know how it is

Ansho - what we would know as "normal" humans; round ears, average heights, and a long history of innovation

Peri - would easily be mistaken for Jinn if not for their wings.

[sailing-forth]

OMG YAYYYYY :) my absolute favs are tlt (obviously), the poppy war, daevabad trilogy + honorary mention to the raven cycle. a bit on each of those and some other recs:

the poppy war: such a horrifying but incredible read….. i’m sure you’ve already heard about it but oughghghh. books that Haunt You. i love it so much.

daevabad trilogy: MY LOVEE books that have been so near and dear to my heart for so long. mc is nahri who is a con woman in 18th century cairo, she finds out she’s actually descended from a famous family of djinn healers (!) in daevabad, the city of djinn (!) after one of her cons goes sideways <3 so much of this book is special to me especially bc of all the swana mythology and like. impact. on this book i love herrr

in the dream house: nonfiction! i don’t know if i would describe it as Chilling (i would not. it’s a memoir about the authors experience in an abusive queer relationship) but it’s so insanely well written i’ve never seen anything like it. it’s divided into realy short chapters each of which views the relationship through a different literary device/trope (dream house as not a metaphor, dream house as perpetual motion machine, dream house as noir, dream house as deja vu, etc). it’s soo…..

a psalm in the wild: I JUST READ THIS ONE. very very short and sweet its about this like. utopia in the future where things are pretty good but this one guy is like. hmmm. i don’t feel Content and along the way they run into this robot and they discuss life together :) it’s just sweet and fun and kind…. it is enough to simply exist in the world and marvel at it….

white tears/brown scars: nonfic, i just think its such a good examination of white feminism and puts a lot of things to words really well. also not quite chilling but very good nonetheless

in other lands: okay this is actually a silly fun read. most cynical guy in the universe goes to magic world

LOTS OF RECS SORRY!!!! i love youuu literature & WE WILL MAKE IT THROUGH APS I BELIEVE IN US!

omg……. the poppy war…. i read it over summer break last year aough….. THANK YOU FOR THE RECS THESE SOUND AMAZING!!!! we will make it through aps 💪💪💪💪

[sagemoderocklee]

omg let’s go choose violence multiples of three 🔥

3. ANSWERED

6. which ship fans are the most annoying?

lotta them are but def S/S and N/H for me.

i think n*r*gaa is annoying but like the actual fandom has toned down some or maybe i just been out of it so long i never have to see anything from them. though i still think its annoying whenever the fandom does stupid lil 'gaara is jealous of sasuke' jokes. annoyin as hell and completely disregards the way gaara empathized with sasuke--even if kishimoto couldn't commit to that more strongly. but hey no one is important unless they can be used to prop up the MC, and god forbid anyone but naruto feel anything for sasuke i guess. not like the whole thing with gaara and sasuke in classic was that gaara saw himself in sasuke... like rlly fuckin sucks what we coulda had there

9. worst part of canon

god there's so much that's bad but definitely the Otsutsuki. gotta be my least fave thing. zero foreshadowing because it was just a gimmick for boruto.

also ch 700 sucks and doesnt exist to me

12. ANSWERED

15. that one thing you see in fanart all the time

gonna assume this is meant negatively but uh besides the obvious blushing gaara shit also the orientalist designs that are out there. like gaara in these fake ass belly dancer type costumes. ugly and racist as hell. like if you wanna put Gaara in clothes from SWANA regions then do the fucking research. dont just throw shit together. you cant culture vulture your way to a diverse cast of characters

18. it's absolutely criminal that the fandom has been sleeping on...

bitch i dont know >< uh... yeah i got nuthin

21. part of canon you think is overhyped

lmao most of it but definitely Madara

24. topic that brings up the most rancid discourse

a*3

if someone wants to give their money to a site that hosts cp, racist fics, silences pro-Palestine volunteers, treats volunteers like shit and ignores the volunteers of color experiencing racism then imma block and move on with my day. and if someone wants to align themselves with ppl who send messages to the effect of "lol because of this im donating $100 to a*3" to mostly Black bloggers seeking mutual aid who happen to be critical of said site... well thats on them too. these ppl are one step away from callin Black ppl slurs but sure it's more important to protect this site from so-called censorship (it's actually just moderation, but go off with that fake ass oppression)

you dont get to call somethin art and then not criticize it and the spaces it inhabits. real literature is criticized, so if fanfic is held up to that standard then it and the spaces it exists in should be criticized--and in general any community space needs to be held to a standard, but hey that's askin mostly white ppl to care about community. but like either its transformative and therefore warrants engagement on that level or its just for fun--and if its the latter, then youre still sayin its fine to have fun at the expense of others; its fine to disseminate works that maintain the status quo, and even encourage it. you cant 'representation matters' and 'fiction doesnt impact reality' a thing--the two are contradictory, only one can be true, and hint: it's not the latter--or the space it exists in.

also genuinely think its so disingenuous to act like ppl critical of that site are all doin it out of spite and to "ruin ppls fun" insteada because they want that space to be welcoming and better for everyone--safer. ppl pushin for change are tryna make it a place that doesnt cause harm, silencing that is so fuckin stupid