harem member

For all the new people who followed me while I was on hiatus, I want to remind you that this blog is focused on:

  • JJK
  • Top Kook
  • Bottom Min
  • Kook/min
  • and sometimes V/min, Suga/mon, S/ope, Tae/gi, V/Hope, any top!Kook pair, any bottom!Min pair..
  • but mostly Kook/min
  • and more Kook/min

Feel free to unfollow and block me if any of the above bothers you.

Confronting Anti-Black Racism in The Arab World (Important Read)

In response to an essay I wrote recently regarding the “essential blackness” of the Palestinian struggle, I received this reaction, among others: “What about Arab anti-black racism? Or the Arab slave trade?”

The Arab slave trade is a fact of history and anti-black racism is a fact of current reality, a shameful thing that must be confronted in Arab societies. Though I claim no expertise on the subject, I think that applying notions of racism as it exists in the US will preclude a real understanding of the subject in the Arab world.

I spent much of much of my youth in the Arab world and I do not recall having a race consciousness until I came to the United States at the age of 13. My knowledge of Arab anti-black racism comes predominantly from Arab Americans. Like other immigrant communities, they adopt the prevailing racist sentiments of the power structure in the US, which decidedly holds African-Americans in contempt.

This attitude is also becoming more prevalent in Arab countries for various reasons, but mostly because Arab governments, particularly those that import foreign labour from Africa and Southeast Asia, have failed to implement or enforce anti-discrimination and anti-exploitation laws.

In many Arab nations, including Kuwait where I was born, workers are lured into menial jobs where their passports are confiscated upon arrival and they are forced into humiliating and often inhuman working conditions. They have little to no protection under the law and are particularly vulnerable to exploitation, including extraordinarily long working hours, withholding of salaries, sexual, mental, and physical abuse, and denial of travel.

The recent case of Alem Dechesa brought to light the horrors faced by migrant workers in Lebanon. Dechesa, a domestic worker from Ethiopia, committed suicide after suffering terrible mental and physical abuse at the hands of her Lebanese employers, whose savage beating of her in front of the Ethiopian Consulate went viral last year.

Defining beauty

An extension to Arab anti-black racism is an aspiration to all that our former - and current - colonisers possess. Individuals aspire to what is powerful and rich, and the images of that power and wealth have light skin, straight hair, small noses, ruddy cheeks and tall, skinny bodies. That image rejects melanin-rich skin, coiled hair, broad or pointy noses, short stature, broad hips and big legs. So we, too, reject these features, despising them in others and in ourselves as symbols of inferiority, laziness, and poverty. That’s why the anglicising industries of skin bleaching and hair straightening are so profitable.

And yet, when Palestine went to the UN for recognition of statehood, the vast majority of nations who voted yes were southern nations. The same is true when Palestine asked for admission to UNESCO. In fact, when the US cut off funding to UNESCO in response to its members’ democratic vote to admit Palestine, it was the African nation of Gabon that immediately stepped up with a $2m donation to UNESCO to help offset the loss of income.

It was not Saudi Arabia, or Kuwait, or Qatar, or Lebanon, or Sweden, or France. It was Gabon. How many Palestinians know that, much less expressed gratitude for it?

So concerned are Palestinians with what the European Union and the United States think of us. So engrossed are we in grovelling for their favour and handouts as they support a system of Jewish supremacy pushing our ancient society into extinction. We dance like clowns any time a European leader spares us a thought. Have we no sense of history? No sense of pride? No comprehension of who is truly standing with us and who is sabotaging us?

In a world order that peddles notions of entire continents or regions as irreducible monoliths, the conversation among Arabs becomes a dichotomous “Arab” versus “African”, ignoring millennia of shared histories ranging from extensive trade and commerce, to the horrors of the Arab slave trade, to the solidarity of African-Arab anti-colonial unity, to the current state of ignorance that does not know history and cannot connect the dots when it comes to national liberation struggles.

Arab slave trade

When I was researching the subject of the Arab slave trade, I came upon a veritable treasure of a website established by The African Holocaust Society, or Mafaa [Swahili for “holocaust”], a non-profit organisation of scholars, artists, filmmakers, academics, and activists dedicated to reclaiming the narratives of African histories, cultures, and identities. Included in this great body of scholarly works is a comprehensive section on the Arab slave trade, as well as the Jewish slave trade, African-Arab relations over the centuries, and more, by Owen Alik Shahadah, an activist, scholar and filmmaker.

Reading this part of our shared history, we can see how a large proportion of Arabs, including those among us who harbour anti-black racism, are the sons and daughters of African women, who were kidnapped from Eastern African nations as sex slaves.

Unlike the European slave trade, the Arab slave trade was not an important feature of Arab economies and it predominantly targeted women, who became members of harems and whose children were full heirs to their father’s names, legacies and fortunes, without regard to their physical features. The enslaved were not bought and sold as chattel the way we understand the slave trade here, but were captured in warfare, or kidnapped outright and hauled across the Sahara.

Race was not a defining line and enslaved peoples were not locked into a single fate, but had opportunity for upward mobility though various means, including bearing children or conversion to Islam. No-one knows the true numbers of how many African women were enslaved by Arabs, but one need only look at ourselves to see the shadows of these African mothers who gave birth to us and lost their African identities.

But while African scholars at the Mafaa Society make important distinctions between the Arab and European slave trades, enslavement of human beings is a horror of incomprehensible proportions by any standard, and that’s what it was in the Arab world as it was - or is - anywhere. There are some who argue that the Arab slave traders were themselves indistinguishable from those whom they enslaved because the word “Arab” had cultural relevance, not racial.

One-way street

This argument goes hand-in-hand with the discredited excuse that Africans themselves were involved in the slave trade, with warring tribes capturing and selling each other. But no matter how you look at it, the slave trade was a one-way street, with Africans always the enslaved victims. I know of no African tribe that kidnapped Europeans and put them in bondage for generations; nor do I know of an African tribe that captured Arab women for centuries and made them sex slaves.

I think humanity has truly never known a holocaust of greater magnitude, savagery, or longevity than that perpetrated against the peoples of Africa. This Mafaa has never been fully acknowledged and certainly never atoned for - not that the wounds or enduring legacies of turning human beings into chattel for centuries can ever be fully comprehended or atoned for. But one must try, because just as we inherit privilege from our ancestors, so do we inherit their sins and the responsibility for those sins.

Gaddafi’s role

The late Colonel Muammar Gaddafi understood this and he used his power and wealth to try to redeem our shared history. He was the first Arab leader to apologise on behalf of Arab peoples to our African brothers and sisters for the Arab slave trade and the Arab role in the European slave trade.

He funnelled money into the African Union and used Libya’s wealth to empower the African continent and promote pan-Africanism. He was a force of reconciliation, socialism, and empowerment for both African and Arab peoples. Gaddafi’s actions threatened to renew African-Arab reconciliation and alliances similar to that which occurred at the height of the Non-Aligned Movement during the presidencies of Jamal Abdel Nasser of Egypt and Kwame Nkrumah of Ghana.  

Thus, NATO’s urgency to prevent “massacres” and “slaughter” in Libya was manufactured and sold wholesale. The fear of African-Arab solidarity can be seen in the way the US-backed Libyan insurgency spread rumours that “black African” mercenaries were committing atrocities against Libyans. Gaddafi became an even bigger threat when an agreement was reached with the great anti-imperialist force in South America, Hugo Chavez, to mediate a solution to the uprising in Libya.

Now both of these champions of their people are gone, and the so-called Libyan revolutionaries are executing “black Africans” throughout the country. Gone, too, is NATO’s worry about slaughter in Libya, and another high-functioning Arab nation lies in ruin, waste and civil strife - primed for rampant corporate looting.

I wrote previously that the Palestinian struggle against the erasure of our existence, history and identity was spiritually and politically black in nature. So, too, are other struggles, like that of migrant workers throughout many Arab nations. These are our comrades. They are the wretched, exploited, robbed, and/or, at last, liberated.

I refer to Black as a political term, not necessarily a racial or ethnic descriptor. In the words of Owen Alik Shehadah: “Black People is a construction which articulates a recent social-political reality of people of colour (pigmented people). Black is not a racial family, an ethnic group or a super-ethnic group. Political Blackness is thus not an identity but moreover a social-political consequence of a world which after colonialism and slavery existed in those colour terms. The word "Black” has no historical or cultural association, it was a name born when Africans were broken down into transferable labour units and transported as chattel to the Americas.“

But that word has been reclaimed, redefined, and injected with all the power, love, defiance, and beauty that is Africa. For the rest of us, and without appropriating the word, "black” is a phenomenon of resistance, steadfastness - what we Palestinians call sumud - and the beauty of culture that is reborn out of bondage and oppression.

Right to look the other way

Finally, solidarity from Africans is not equivalent to that which comes from our European comrades, whose governments are responsible for the ongoing erasure of Palestine. African peoples have every reason to look the other way. Ethiopians have every reason to say: “You deserve what you get for the centuries of enslavement and neo-enslavement industry by your Arab neighbours.” African Americans have every reason to say: “Why should I show solidarity with Arabs who come here to treat us like white people do, and sometimes worse?”

Malcolm X once said: “If I was that [anti-American], I’d have a right to be that - after what America has done to us. This government should feel lucky that our people aren’t anti-American.”

We can substitute the word “Arab” for “American” in that sentence and it would be a valid statement. And yet, Africa is right there with us. African American intellectuals are the greatest champions of our struggle in the United States. The impact of solidarity from four particular individuals - Desmond Tutu, Alice Walker, Angela Davis and Cynthia McKinney - can never be overestimated.

Last month, the former South African ambassador to Israel refused a “certificate” from Israel confirming the planting of trees in his name. In his letter, he called Israel a racist, apartheid state and said the gift was an “offence to my dignity and integrity”. He added: “I was not a party to, and never will be, to the planting of ‘18 trees’, in my 'honour’, on expropriated and stolen land.”

I would like my countrymen to think long and hard about this until they truly comprehend the humbling beauty of this solidarity from people who have every reason to be anti-Arab. I wish my countrymen could look through my eyes. They would see that black is profoundly beautiful. They would see that Africa runs through our veins, too. Our enslaved African foremothers deserve to be honoured and loved by their Arab children. And it is for us to redeem their pain with the recognition and atonement long owed.

Arriving at this understanding is a good starting place for reciprocal solidarity with nations and peoples who are standing with us, in heart and in action.


Susan Abulhawa is a Palestinian writer and the author of the international bestselling novel, Mornings in Jenin (Bloomsbury 2010). She is also the founder of Playgrounds for Palestine, an NGO for children.

Follow her on Twitter: @sjabulhawa

Source: Al Jazeera 


The Arabic Slave Trade is something that is rarely spoken about and often goes unheard of. When we speak of the enslavement of Africans, many of us like to connect it with Europeans, which is fine, but we should never forget they were not the only ones. For over 900 years, Africans were enslaved by Arabic slave traders. They would take Africans from all over the continent including West, East, and North Africa forcing them to march thousands of miles to Slave Markets. The Men, Women, and Children were bound together by the waist and neck so that if one died the rest could drag him or her along. These walks became known as the “Death Marches” and an estimated 20 million Africans died on these walks alone. The Arabs believed it was God’s wish to see Africans enslaved and believed they were uncivilized animals. Sound Familiar? Slaves were beaten and abused regularly. Many African Women, young Girls, and Boys would be used as Sex slaves for their owners. Islamic Slave holders would stick their swords and other weapons into the Vagina’s of Black Women and cut off the penis of African Men. This was done because they believed Africans had an uncontrollable sex drive. Many Africans would be forced to convert to Islam believing if they shared the same religion, it would stop the abuse. Muslim slave traders would also promise them Freedom after conversion. This did not stop the abuse nor did it gain them their freedom. In Fact, one can argue it made them even more enslaved. When Europeans entered the slave industry, Muslim Slave traders would use the religion to exploit Islamic Africans to bring them other Africans. These Africans would then be sold to Europeans. Slavery in the holy city of Mecca would not be outlawed until 1966 and in all other Arabic countries until 1990. The Islamic Slave Trade began almost 500 years before the Europeans would come to Africa. It would be a catalyst for the dismantling of the continent and the massive expansion of the Religion. Had it not been for Islam, European Chattel Slavery may never have occurred. History is quite a teacher and once again as the late Dr. John Henrik Clarke once said, “Africa has no friends. If you want a friend, look in the mirror.”

Written by @KingKwajo - Via: SanCopha League


AYŞE IN FRAGMENTS; …glimpses of how she should have been

Little is known about Ayşe, the Haseki Sultan of Murad IV. The Venetian Ambassador Alessandri described her as a girl of Greek origin, as beautiful in appearance and soul as her mother-in-law. As the sole Haseki for the majority of Murad’s reign, she is often assumed to be the mother of most of his children. After his death in 1640, she retired to the Old Palace as according to custom, where she lived out her remaining years. She died in 1680.

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I think I drew these up for Valentine’s Day and forgot about them lmao.. so here they are!

Cooquet (cootie + bouquet) Bug/Fairy

Cute Charm

Cupydid infatuate single Leavanny and place their own eggs in their nests, causing the Leavanny to raise the Cooquet hatchlings as their own Sewaddle. The Leavanny then wrap them in fine silk, and place rosebuds in their hood to prove their love to their Cupydid. The scent of roses keeps Cooquet from being noticed by predators while they feed on rose bushes in preparation for evolution.

Pupassion (pupa + passion) Bug/Fairy


Spurned by the false love its parents had for one another, Pupassion’s incredibly  tough, heart-shaped shell is deeply cracked from its rage upon evolution. It swears off love, romantic or platonic for the rest of its life, making it a very hard Pokemon to train. It uses its upper arm to grasp food, and its lower arm to eat and digest it.

Cupydid (cupid + katydid)


Cupydid release strange pheromones, causing nearly all Pokemon- regardless of gender, to fall madly in love with it. This allows the Cupydid to freely feed, either on the fruit offerings of its harem, or the very blood of the harem members themselves. In rare instances its pheromones fail, the Cupydid will quickly bite its predator and the nearest other Pokemon, causing the two to fall in love with each other long enough for the slow and clumsy flier to escape; this strange bite has been known to work on humans as well.

*Irresistible: Physical contact with this Pokemon has a chance to infatuate the opponent, despite the genders of the target and user. This Pokemon also cannot be infatuated, itself.

luluthewat  asked:

Hi I'd like to audition for the part of Harem member. I look good in nothing but leggings and I haven't moved in three days except to collect more food and blankets for my nest ٩(◕‿◕。)۶

Babe you are IN. 

Leggings are really the only piece of clothing that matter. Let’s wear them and vegetate in a blanket nest all day long. That sounds really nice, actually.

Here, take this lame thing I wrote about a random scene I’m sure totally happened at one point.

“Asahi-san is really cute.”

Tanaka slowly lowered his glass to the table.

“C-cute?” Taketora repeated, eyes narrowing in confusion.

Kyoutani grunted into his beer.

Nishinoya straightened, “Yeah! Really cute!”

“Alright hold up,” Tanaka lifted his hands and closed his eyes. “Maybe you should elaborate on the cute part.”

“What’s to elaborate?”

“Cute like a kitten?” Taketora cocked his head to the side.

“Cute like a bulldog?” Kyoutani stared, brows furrowed, at the table.

“Cute like that girl that sits in front of me in Geology?” Tanaka cocked an eyebrow.

Nishinoya hummed in frustration and leaned his chin in the palm of his hand. “Cute… cute like… cute like Asahi-san!”

All four men turned their eyes to the counter where the chef stood beside Daichi. He was speaking to Kuroo sitting across from him, lips slightly smiling, hands twisted in front of him.

“Cute…” Tanaka tried the word on his tongue. “Asahi-san… cute?”

“Cute?” Taketora scratched his Mohawk stressfully.

Kyoutani pinched the bridge of his nose, squeezing his eyes shut.

“Really cute,” Nishinoya sighed. “I want to hug him.”

The three others exchanged a look.

“Okay…” Tanaka turned back to the chef, “Walk us through this, Noya.”

“He’s got nice hair.”

“Agreed,” Tanaka nodded. “But so does Bokuto-san and you aren’t calling him cute.”

“The way Asahi-san smiles, when he scratches the back of his head. That’s cute.”

Taketora rubbed his chin, “Well… I mean… I suppose it’s not… uncute…”

“And how he blushes over everything. That’s also cute.”

Kyoutani scrubbed at his bleached hair.

“Oh,” Nishinoya perked. “And when you compliment his food he looks really happy but embarrassed and can’t speak for a little while. That’s super cute!”

All four stared as Asahi reached up and tucked a lock of long brown hair behind his ear. He smiled at Daichi and cocked his head to the side, corners of his eyes squinting.

The table let out a long, collective sigh.

Tanaka straightened, looking to the others, who looked just as startled by their reaction.

“So cute,” Nishinoya murmured. “I want to hug him. I want to protect him.”

Tanaka cleared his throat into his fist, “Well… a lot of things are cute. Like those little keychains you get at the station.”

“Yeah, yeah those are super cute!” Taketora snapped his fingers and pointed at him excitedly.

Kyoutani nodded vigorously.

“Or like… uh… bumblebees!” Tanaka shrugged. “They’re so round and fluffy, right? Adorable.”

“Adorable!” Taketora lifted a hand and Tanaka slapped it.

Nishinoya ignored their exchange as his eyes followed Asahi’s movement across the bar to a booth.

“Also…” he said quietly, drawing the other three’s attention. “He has a nice ass.”

They turned and watched the tight way Asahi’s black pants strained against his form as he stretched over the table to collect an empty glass.

Nishinoya scampered over Tanaka’s lap, elbowing him in the cheek, “I’m going to go flirt with him!” He bolted across the bar, calling, “Asahi-saaaaan!”

The others watched him go and then continued to stare as he bounced energetically around the chef. Asahi’s cheeks flamed bright red and he scratched the back of his head, eyelashes fluttering.

“’S got nice arms too,” Kyoutani mumbled.

“Ah fuck,” Taketora hid his face in his hands.

Tanaka’s cheeks warmed and he stood, slapping a palm down on the table, “God damn it Noya! Quit filling our heads with nonsense!”

Asahi looked at them in surprise before a soft smile spread over his lips and he gave them a timid wave.

Tanaka sat once more and all three returned the wave.

“Shit. He’s cute.”

Originally posted by vernybvitday

“I hate how it seems like everyone that watches SAO has a checklist of copy/paste criticisms, likely just because of arc 2, to repeat the moment something even remotely bad happens to the characters. [Some including labeling any new girl as ‘damsel-in-distress’ at some point and calling the series sexist the second they face some hardship or show weakness, saying plot holes and Deus ex Machina (no elaboration), new ‘Kirito’s harem’ member, and ignoring character growth to say ‘one-dimensional’.]

Submitted by aincradknightnatlis.