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      "title": "Nowruz, Ostara, and Eid Al Fitr coincide - Ethnic Qarsherskiyan News On This Day Friday 20 March 2026 • 1 Shawwal 1447 AH",
      "body": "Today, Muslims in the Ethnic Qarsherskiyan community celebrate the Islamic holiday of Eid Al Fitr, as it is the first day of the month of Shawwal obviouslamic lunar calendar and the sacred month of Ramadan and it's fasting are finally over after around 29 to 30 days depending on where in the Mezhrevande homeland Ramadan was celebrated this year and which moon spotting authority Qarsherskiyan Muslims looked to for the start of Ramadan to be made official. Wiccans and neo Pagans within the Ethnic Qarsherskiyan community are also celebrating the Spring equinox which is known as Ostara. Ethnic Qarsherskiyan people of recent Persian or Middle Eastern ancestry from immigrants that married into Qarsherskiyan families are also celebrating Nowruz, often spelled Nowruz by Qarsherskiyan people with Kurdish ancestry from modern immigration intermarriage with the Qarsherskiyan people. Sadiqa Whitelow is an Ethnic Qarsherskiyan woman from Cedarville, Ohio of Turkish ancestry from her grandpa, a Turkish immigrant who married a Qarsherskiyan woman who birthed Sadiqa's mother. Sadiqa spells the holiday as Nãorüz or Naoruz in a uniquely Qarsherskiyan creolized fashion and celebrates with special traditions from Eastern Anatolia.\n\n![at-a-history-museum-on-the-virginia-peninsula-guess-if-v0-ic79rcq767ob1.jpg](https://cdn.steemitimages.com/DQmfNcVY6uinSfZaoXv1XueP8Dkw5ADGyjXzUmRFFVK4e5n/at-a-history-museum-on-the-virginia-peninsula-guess-if-v0-ic79rcq767ob1.jpg)",
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      "title": "The Formation of Tidewater Creole Triracial Isolate Mustee Culture in colonial Tidewater Virginia: Ethnic Qarsherskiyan News On This Day — Sunday, 15 March 2026 | 26 Ramadhan 1447 AH",
      "body": "In the year of 1749 AD, Moravian missionaries arrived in Virginia's backwoods to find the English, Scots-Irish and German settlers in wigwams made from saplings and covered in bark. They wrote about their stay in one of these homes, saying:\n\n\"We came to a house where we had to lie on bear skins around the fire like the rest. The manner of living is rather poor in this district. The clothes of the people consist of deer skins. Their food is Johnny cakes, deer and bear is their meat. A kind of white people are found here, who live like savages. Hunting is their chief occupation.\" (Quoted in Robinson 1979:148).\n\nIn much of early Virginia history, there are constant accounts of interaction among peoples of differing cultural backgrounds, including Native Americans, Africans, and Europeans. \n\nTidewater Creole culture is the direct product of interactions of these peoples. The aforementioned 18th-century frontiersmen didn't arrive in the Tidewater Region, swap linen and milk cows for buckskins and log cabin kits in Williamsburg or Philadelphia, then beat a trail for the backcountry, developing a taste for bear’s meat and Johnny cakes along the way. The mid-1700s saw a new wave of settlers in the Piedmont and Western Virginia which led to interactions among Germans, Celtic peoples, English, Tidewater Virginians, Shawnees, Cherokees, Catawbas, Africans, and Afro-Caribbean Creoles of diverse origins. These frontier cultural exchanges would create new ways of life that would come to dominate the Tidewater Creole experience into the present century. But these patterns were based in part on a series of mature cultures that had developed in the Tidewater and Fall Line precincts in the 1600s: a broad cluster of different of lifeways, beliefs, and technologies that, for lack of a better term, we may call Chesapeake Creoles.\n\nThere are a series of contexts in which creolization emerged in 1600s Tidewater Virginia. These include, but are not limited to, sexual relations, trade, military and frontier circumstances, and the specific constitution of early plantation household.  There were certain people who served as interpreters of culture in the process of creolization. From the dawn of settlement, there had been colonists who were sent to live with Indigenous American peoples, to learn their languages and customs. Many of them took Indigenous American wives. Likewise, there were always those Native Americans who came among the English, learned their language and customs. Matoaka, known as Pocahontas, is of course, the most famous example of these. Africans trickled in with small numbers from the earliest decades of the Colonial enterprise in Virginia. By the end of the 17th century there were people who had been born in Africa, or among African-Caribbean Creole cultures, who had learned, and helped create, the language and lifeways of Virginia. This is the Afro-Caribbean connection to Tidewater Creole Ethnic Qarsherskiyan culture. Some of these had become freemen, and some remained enslaved or indentured. Some had run away to the shelter of the hospitable Native Americans or begun to form Maroon societies at the fringes of the colony such as the famous Great Dismal Swamp maroons. Some, like Anthony Johnson of Northampton County, had become successful planters in their own right – what some may call “Black Englishmen” –  but they remained aware nonetheless of their distinctive identities. All these people served as translators and makers of cultures that were pieced together through interactions of very diverse communities. Tidewater Creole culture is variable. Their complexions reflect the varying influences of their parent cultures. Creolization often reflects patterns of accommodation. \n\nCaptain John Smith noted that the Aboriginal Virginians generally welcomed the newcomers with offers of food, land and women. Unlike the Spanish or French, the British were more ill-disposed to take the Aboriginal Americans up on the latter offer in any formalized, legally sanctioned way. An exception, of course, was the marriage of Rolfe and Pocahontas, which brought such beneficial results to the colony. Some historians feel there was a reluctance among the settlers to form marital alliances with some of the Native Americans and they had often interpreted this as a repulsion to Indigenous American women – a conclusion not borne out by numerous descriptions of the country’s “comely wenches”.  John Lawson certainly argued that the Native American women were among the great attractions of Virginia and Carolina.\n\nEvidence for widespread encounters between English men and Indigenous American is difficult – though not impossible – to dig out of historical records. Throughout the 1600s, the men and women gender ratio of identified male to female colonists in Virginia varied from 4:1 to as high as 6:1. It would be foolish to believe that for  seven or eight decades Virginia was primarily home to celibates.  Many Qarsherskiyan scholars suspect, rather, that records are missing important details, potentially even on purpose.  Colonial policy, certainly after 1646, was to minimize and control as much as possible the interactions between colonists and Native Americans.\n\nThe perks of frontier life and the Native American trade were well noted by the White settlers. One American Native trader once said, “About the only way you could learn … most Indian talk is from a sleeping dictionary.” The traders who dealt with the Saponis and Occaneechees at Fort Christanna in Brunswick County must have sought some lessons from “sleeping dictionaries.” Among the words and phases recorded by John Fontaine, most of which were trading terms, are several which clearly connote the negotiation sexual transactions. Many have long theorized that some of the Native American DNA found in Melungeons is the result of that. \n\nBetween the years 1607 and 1690 AD, it is likely fair to say the Virginia colony depended on Native Americans. That is not to say that English immigrants met all their needs through the Aboriginals, but that, without Indigenous help and indulgence, the colony could have easily failed. At the location of Jordan’s Journey, occupied between from around 1620 and 1635, colonial trash deposits show that colonists used, broke, and discarded pottery vessels of Gaston and Roanoke Simple Stamped pottery and, more rarely, of a shell-tempered, highly smoothed prototype of Colono-Indian pottery. Aboriginal Tidewater tribal pottery was also used by the early colonists living on former Pasbehegh land near Jamestown. The pots were probably brought into the settlements filled with corn, beans, and other products of Native American farmlands and fruit forests. The Jordan’s Journey site contained one certain building, built outside of the fort, that likely served as a trading post and as a barracks for Native Americans working on the plantation.\n\nBy the end of the 1600s, Virginia tribes were making pottery specifically for trade and sale to their Black and White neighbors. This Colono-Indian Ware, as it is known, has been found on nearly every plantation and town site of Colonial Virginia. African slaves also made pottery, although few examples have been clearly identified in early Virginia. Over time, some of the African techniques of building and finishing pottery were adopted by Native American makers of Colono-Indian ware. By the 1700s we find numerous vessels which combine Native American and African technology with European vessel forms, which is what is called Tidewater Creole Qarsherskiyan Pottery. This is a prime example of the Coastal Virginia Creolization and the ethnogenesis of the Tidewater Creole subgroup of the Ethnic Qarsherskiyan people.\n\nThe woodsmen of the 1600s frontier knew Native American lifeways, as well as the trails through the land far from the settled Tidewater region. Some took Indigenous American wives, and some were sons of mixed marriages and more informal liaisons. These Mestee peoples were not as numerous as the French-Indian coureurs du bois, but played a substantial role in transmitting Anglo-Virginian culture to Indigenous American peoples. Some of these people who dwelled between worlds were of blended early Black American and Native American, or Afro-Indigenous mixed race parentage. The woodsmen procured the principal products of the Virginia Native American trade: deerskins, which carried the current of Indigenous American culture back to the Virginia heartland.\n\nNative American slaves, servants and tenants are far more frequent in the historic record than our history books suggest. This was especially the case in the frontier counties such as Henrico, Lower Norfolk, Surry, New Kent, and Charles City. The vast majority of Virginians of the 1600s were servants or tenants, but the living and working conditions of the period mingled persons of all ranks, ethnicities, and genders into a type of cultural cauldron unique to the 1600s-era Chesapeake.\n\nOne can readily point to the traditional cuisine of the Tidewater Creole subgroup of the Qarsherskiyan people and notice the influence of Native American cuisine, including the adoption of many staples such as maize, beans and squash. These foods had spread throughout the world by the middle of the 1500s, although they had not been widely adopted in England. Boiled stews based on grain and meat were typical, as well as to many African food systems. The people of Brunswick County, Virginia like to claim credit for the stew that bears their homeland’s name, but early accounts of Native American Virginia tribal foods include descriptions of slow-cooked stews of game meats, corn, and beans that most of us would recognize if we were to taste them.\n\nThe slow roasting of fresh meat above an open flame is a cooking technique as old as any known, but it was a method which was rarely used by the majority of the inhabitants in Postmedieval England. This cooking method was so common in the New World that the Spanish – who relearned the technique from the Taino – named the method with their name for the cooking rack: barbacoa  or “barbecue”. Using the Native American method of cooking bear or venison, barbecued pork became as typical of Tidewater Virginia’s cuisine as any preparation. By the end of the 1600s, most Native Americans relied heavily on pork as well.\n\nDrying and smoking of meat and fish for preservation was a method used frequently by the Native Americans, while the English were more accustomed to pickling their meat. Salt obtained from hickory ash is rubbed into a ham which is then allowed to smoke and dry hanging in an airy room. The cured ham is buried in hickory ashes to further preserve it. Today Virginia is world famous for this amalgam of Native American technology and English swine. Even more characteristic is the product of the Native American method for leavening cornbread, which the Qarsherskiyans call Corn Pone, with ashes while substituting English wheat flour for the corn meal. In a wheat dough or batter the alkali leavening, particularly in the presence of an acid like sour milk or buttermilk, creates the dramatically risen bread we all now call biscuits.\n\nDuring the last quarter of the 1600s many of Virginia’s cooks were women who had been raised in Africa. This pattern of African-American women being responsible for the preparation of food became the norm which continued throughout the 1700s and 1800s in many parts of Virginia, as elsewhere in the South. Black women brought gumbo, eggplant, black-eyed peas, sesame, yams, sorghum, watermelon, bananas, rice, and, possibly, tomatoes to the Tidewater Creole diet (Hess 1984: xxix-xxxi). In addition, they introduced manners of preparing these, and other, dishes using cooking techniques, spices, and tastes developed in Africa, or learned among Creole communities in the Caribbean or deep South. The process of Creolization of Virginia’s foodways by Black American cooks has been noted by food historian, Karen Hess:\n\n\"These [Afro-Caribbean] creole cuisines were to color Virginia cookery to an extent which has not been fully appreciated, I think, because in addition to actual borrowings, there is the thumb print that each cook leaves on a recipe, even within the same culture, no matter how skilled she may be or how faithfully she follows the recipe… And so it was that even when thoroughly English dishes were cooked by hands that had known other products, other cuisines, the result would never be quite English… And that warmth of traditional Virginia cookery constitutes its charm.\"\n\nYams and sweet potatoes may be biologically different, yet in common usage the words – and the vegetables themselves – are used interchangeably. Yams are African staples, while sweet potatoes were collected wild by Indigenous Americans and grown as domesticates in Native American gardens. Early Black American cooks learned to use sweet potatoes as they had used yams, and the methods of preparing and spicing these roots were identical. We confuse the two roots because their cultural treatment has been thoroughly Creolized by the Tidewater Creole people. Another group of Indigenous American staples is the squash family, including the winter squashes and pumpkins. Our folk terminologies – as well as those of Colonial Virginia – distinguish clearly between the yellow or orange starchy roots (Yams and sweet potatoes) and the yellow or orange starchy fruits (winter squashes), but the latter are frequently prepared in the same manner as the former. If we spice the boiled or baked meat of a Native American sweet potato, or an African yam, or a Native American pumpkin with Jamaican allspice and brown sugar, and then wrap it in an English paste, and bake it in a Native American-made pan of Old-World shape, we can call it sweet potato pie or pumpkin pie. The result is Native American, English, or African. It is Tidewater Creole.",
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      "title": "Hola Mohalla - Ethnic Qarsherskiyan News On This Day Wednesday 4 March 2026 | 15 Ramadhan 1447",
      "body": "Today is a very important day for followers of Sikhism as religious devotees around the world celebrate Hola Mohalla. While they are a minority of the Ethnic Qarsherskiyan people, there are some Qarsherskiyan people who are Sikhs and who are celebrating Hola Mohalla today. Festivities include reenactments of historical events and battles, banquet halls, music and colors being employed, and processions.\nHola Mohalla is a very important holiday for Sikhs in the Ethnic Qarsherskiyan community and around the world, and it's incredible to witness celebrations in the USA and Canada among Americans and Canadians of Qarsherskiyan and Punjabi descent.",
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      "body": "Today, many of the Jews within the religiously diverse Ethnic Qarsherskiyan community are celebrating Purim. The Jewish holiday commemorates a day of the ancient era, a time when the Jews were saved from potential state sanctioned mass pogroms by the cunning Queen Esther of Persian, a woman of Jewish origins. The holiday is incredibly symbolic, with a strong emphasis of representing the hidden work of God, often not seen or witnesses by humanity, but something that is helpful which would definitely go unnoticed if it stopped, much like the work done by school janitors in the USA. Many Qarsherskiyan Jews are dressing up as janitors, electricians, and other workers who do jobs which may go unnoticed, whose work is underappreciated, yet who do things which everyone benefits from and would be deeply affected without. Hidden heroes with unsung tales are grateful to be noticed for once as hundreds of Ethnic Qarsherskiyan Jews tell their stories and represent them with creative costumes, dancing to Jewish music and electronic music, singing hymns and clapping, and sometimes getting unbelievably drunk. Through Queen Esther, God's work miraculously saved the Jewish people from certain destruction some thousands of years ago, and the Qarsherskiyan Jews praise God and remember this day even today, reading a scroll which talks about the historical accounts of these events, going through the details and reflecting on them, applying them to modern issues and dealing with worldly struggles with spiritual solutions. Some Ethnic Qarsherskiyan Jews of Ashkenazi descendant ate a pastry they called Haman's Pockets. The party scene is lively and many alcoholic drinks including fermented alcoholic variants of the Qarsherskiyan Tseelee drinks are served. Date Palm Wine imported from Israel Palestine is also consumed. Ethnic Qarsherskiyan Jewish devotees debate amongst themselves about their religion and the Zionist movement. Some Ethnic Qarsherskiyan Jews say Zionism is making the Jewish people look bad and say the Jewish people won't have a proper Levantine state until the arrival of the long-awaited Messiah. Another group of Ethnic Qarsherskiyan Jews advocated for aaliya and the immigration of Jewish Qarsherskiyans to Israel. This led to intense and rowdy arguments between Zionist and anti-Zionist Jews from the Ethnic Qarsherskiyan community, fueled by Qarsherskiyan Evangelical Christians and Qarsherskiyan Muslims backing different political ideas within the Ethnic Qarsherskiyan community. One elder scolded a group of young Ethnic Qarsherskiyan Jews, saying \"put down that flag, we are not Zionists, we are real Jews, you should be ashamed of yourselves!\" \nThe Ethnic Qarsherskiyan culture seems to have an unwritten rule that isn't spoken but is known, that elders are to be respected, but more and more young Jews from the Ethnic Qarsherskiyan community are sympathetic to Israel and the Zionist cause. The tensions this Purim did not stop the Jews from being happy, celebrating unity with the statement \"Am Yisrail Chai\" and smiling. Some of the pro-Israel groups turned on the news to watch Purim celebrations in bunkers in Israel. \n\"Once again, we find ourselves at war with the Persian Empire,\" said one young Jewish woman who preferred to remain anonymous, \"They once again seek to destroy the Jewish Nation, but the hidden hand of HaShem cannot be avoided anywhere in the cosmos and all the worlds. I may be Qarsherskiyan, and I love my Qarsherskiyan brothers and sisters, but I know some of these Shia (Muslims) from amongst my people are plotting against us. Their own Torah (the Quran?) says that the evildoers plan, yet God is the best of planners! They will fail and Iran will fail.\"\n\nFor the Jews in the Ethnic Qarsherskiyan community, a joyous, festive holiday filled with the reading of the Megillah, drinking, mishloach manot (gift exchanges), honoring the brave Queen Esther and the victory of the Jewish people is all taking place at today's celebrations. It's a really fun time and any Gentiles (non-Jews) who wish to celebrate are welcome to join in the festivities. Freilichen Purim to all who celebrate, and enjoy blowing those groggers!",
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      "body": "Tomorrow marks the start of Ayyám-i-Há, a time in which the followers of the Baha'i religion will celebrate 4 to 5 intercalary days inserted into the Baha'i Calendar right before the commencing of the fasting period. After this day, thousands of Ethnic Qarsherskiyan people of 3 different religions will all be simultaneously fasting, as the Catholic Church has Lent, the Muslims have Ramadan, and the Baha'i have the month of ‘Alaa or the month of loftiness, which lasts 19 days and often begins around the second day of March. \n\nMany people online have become confused and wrongly think that the Ethnic Qarsherskiyan community is somehow a religious community that follows a syncretic religion, this is misinformation caused by Google AI summaries \"hallucinating\" and wrongly assuming all Ethnic Qarsherskiyan people follow a single belief, after picking up information about different religions that different Ethnic Qarsherskiyan people follow across different websites and social media pages. In reality, the Ethnic Qarsherskiyan community is religiously diverse as different individuals within the community have their own differing beliefs, with some Qarsherskiyans not following any religion. The Ethnic Qarsherskiyan community is a lineage and heritage oriented community of lineal descendants from old triracial and mixed race family lines, a blended ethnic and fusion cultural community. There is no Ethnic Qarsherskiyan ethnoreligion or Qarsherskiyan syncretic religion.",
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      "title": "Ethnic Qarsherskiyan News On This Day | Wednesday 18 February 2026 / 2 Ramadhan 1447",
      "body": "Today is a very special day for Christians, especially Catholics, within the Ethnic Qarsherskiyan community. Today is Ash Wednesday, the first day of Lent. This year, the Muslims in the community also begin their first day of Ramadhan waking up this morning. Ash Wednesday is one of the two days that many Catholic Christians in the Ethnic Qarsherskiyan community fast. Many of these Catholics will go to church today to get a cross drawn on their forehead, made with the ashes from Palm Sunday. This symbolizes dust and is a reminder that one day everybody will die and return to dust or ashes. It is a powerful reminder to get close to God and work on the afterlife and not just focus on this worldly life. Many Christians in the Ethnic Qarsherskiyan community will be doing good things, like giving up chocolate or becoming a vegan today. Others may give up social media or other things they enjoy as a form of their fasting. Almsgiving is another thing many Qarsherskiyan Christians focus on today, serving the poor and helping single mothers as well as doing other good things for the benefit of the broader community around them. \nAsh Wednesday embodies centuries of faith, sincere repentance, and hope in God's everlasting mercy. Ash Wednesday is not just another day on the liturgical calendar, but the day that opens this season of Lent, a whole 40 days when the entire church pauses and turns it's gaze towards Calvary, preparing for the upcoming Easter Sunday.\nEthnic Qarsherskiyan Catholics in Maryland and Pennsylvania are particularly influencial, with larger local populations of Qarsherskiyan Catholics in these areas opening the doors of their churches to all who come in peace to learn of their faith. \nOthers criticize the pact and Catholicism. \n\"The papacy is the Beast that the Biblical accounts are warning us of,\" shouted one particularly red-faced and angry man known as Hoppin' Hopkins by neighbors, \"and the Qarsherskiyan people are the miscegenated dogs, don't trust them!\" His shouts and verbal harassment was largely ignored by the Catholic Church and the Ethnic Qarsherskiyan community.",
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      "body": "Members of the Ethnic Qarsherskiyan community of different religious backgrounds are celebrating in unison on a very special day today!\n\nFor many Christians in the Ethnic Qarsherskiyan community, Lent begins tomorrow. This evening at sunset also marks the start of the Islamic holy month of Ramadan, a month-long journey of heightened prayer, reflection, gratitude, service, and forms of self-control, including fasting, and brings with it a profound sense of unity across the global Muslim Ummah. Muslims also commemorate the first revelation of the Quran on the night of Laylat al-Qadr and anticipate celebrating Eid-al-Fitr on the first of Shawwal. These rites and practices are an invitation for reflection, revival, and rejoicing.\n\nDuring this month, let us pledge to take actions that exemplify the core values of the Ethnic Qarsherskiyan community:\n‘One People’ — within the Ethnic Qarsherskiyan community there is much cultural, geographical, and linguistic diversity, yet the Ethnic Qarsherskiyan people are united by a shared identity born out of mixed heritage and struggle for self determination. Take a moment to speak to someone new who is reconnecting with the Ethnic Qarsherskiyan community and to understand their background and how they observe Lent or Ramadan or other holidays they might celebrate depending on their beliefs.\n\nGive back through volunteer service. Volunteer service upholds one of the principles of the Ethnic Qarsherskiyan community by showing compassion, embracing inclusiveness, and helping others.\n\nTake breaks from our screens and make time to read. Reading offers a chance to step away from daily stress, enhance our knowledge, and sharpen our minds. During Lent or Ramadan, many Christians and Muslims devote time to reading the Bible or Qur’an. \n\nPrioritize our physical and mental health and take steps to focus on our well-being. \n\nLent and Ramadan offer Qarsherskiyan Christians and Muslims and opportunity to pause, reflect, and realign, and to deepen their faiths and strengthen the Ethnic Qarsherskiyan community.  May this Lent and this Ramadan be a time of reflection and opportunity to renew our commitment to embody these values consistently throughout the year.\n\nWe pray for our spiritual enlightenment and guidance. We also pray for our brothers and sisters across the Mezhrevande and beyond, especially those living in areas of tensions and social unrest. Ameen.",
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      "body": "Hello welcome to Steemit world! \n I'm @steem.history, who is steem witness. \n This is a recommended post for you.[Newcomers Guide](https://steemitdev.com/guide/@steemitblog/steemit-a-guide-for-newcomers) and [The Complete Steemit Etiquette Guide (Revision 2.0)](https://steemit.com/steem/@steem.history/the-complete-steemit-etiquette-guide-revision-20-homage-1598425779) and, recommended community [Newcomers Community](https://steemit.com/trending/hive-172186) \n I wish you luck to your steemit activities.<center> \n \n \n https://cdn.steemitimages.com/DQmXHwdcNs5VPcBft1iSosPdHLpBNBfjuG84g3ffWhMw5JQ/image.png \n <sub>(The bots avatar has been created using https://robohash.org/)</sub> \n @steem.history \n \n ### My witness activity \n - [My aspiration for STEEM witness](https://steemit.com/hive-185836/@steem.history/my-aspiration-for-steem-witness-1601280729) \n - Provides information on Steem.  \n [Reference](https://steemit.com/trending/hive-130095) \n - Supporting the Steem project. \n [SPUD4STEEM project](https://steemit.com/trending/spud4steem) \n - Supporting the community. \n ### My featured posts \n - [The Complete Steemit Etiquette Guide (Revision 2.0) -Homage](https://steemit.com/steem/@steem.history/the-complete-steemit-etiquette-guide-revision-20-homage-1598425779) \n \n [![image.png](https://cdn.steemitimages.com/DQmd7of2TpLGqvckkrReWahnkxMWH6eMg5upXesfsujDCnW/image.png)](https://steemlogin.com/sign/account-witness-vote?witness=steem.history&amp;approve=1) \n <sub>please click it!</sub> \n \n ![image.png](https://cdn.steemitimages.com/DQmWDnFh7Kcgj2gdPc5RgG9Cezc4Bapq8sQQJvrkxR8rx5z/image.png) \n <sub>(Go to https://steemit.com/~witnesses and type fbslo at the bottom of the page)</sub> \n \n </center>",
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      "body": "The Keselyn-Nieupourt Jihad, also called the Keselyn-Nieupourt Struggle, was an effort led by several dozen people from the Ethnic Qarsherskiyan community to use the internet as a means to gain attention and public recognition for the enthnonym and self-identifying endonym \"Qarsherskiyan\". \n\nIt began in 2019 when a prominent member of the Ethnic Qarsherskiyan community, who had converted to Islam adopted the name Shaykh Abdul Samad Whitelow, began inspiring his 17 students to make efforts to save the Ethnic Qarsherskiyan cultural identity marker. He spoke the following speech:\n\n\"Oh my people, back in August of 1996 I wrote the journal, the notebook on why Islam is the best solution to the racial discrimination, tensions, and injustice here in [the United States of] America. It was my belief, much like that of the honorable and benevolent Malcolm X, may Allah have mercy upon him, that Islam is the true religion and the ultimate destructive force against the White supremacist global hegemony. Our forefathers laid the grounds for Christians and Muslims like us in the Ethnic Qarsherskiyan community to find peace, beauty, and acceptance in and of the immense diversity found within the human race. We see the differences, and embrace them with awe and wonder, rather than look for false confirmations to preconceived notions of ethnic or racial superiority. Today, only about thirty people have chosen to self-identify as being Ethnic Qarsherskiyan. This is a term which has been created by my father and his friends back in 1991 as part of an insider group reference, it was a term defining an existing heritage which remains still unnamed and unrecognized, those whom have descended from early American multigenerationally mixed race families and from Tidewater Creole descendants in Atlantic Canada and the Mid-Atlantic, Southeast, and Midwestern regions of the United States [of America]. \n\n\"It is in the best of our interest as a people that we adopt this term Qarsherskiyan, for it describes all descendants of Tri-Racial Isolate-like ancestry or French and Anglo North American regional area Atlantic Creole descendants. The term Qarsherskiyan doesn't discriminate! How many of you here have been made to feel less than accepted in the Black community because you are very lightskin and 'don't look Black'? How many of you here experience racism from White America due to your looks, but aren't considered Black because they say you don't look 'Black enough'? Well, the term Qarsherskiyan is for all descendants. We don't push nobody out because they look White, look Black, look Native American, or look Jewish. We accept all of those who have descended from our community. I've studied the mysterious Melungeon community of Appalachia, whose exact ancestry is a raging debate and has yet to be agreed upon by everyone. There are dozens of these communities called Tri-Racial Isolates, because it was widely believed they was a mix of Black, White, and Native American. Doesn't that sound like our families we have here? Why don't we get a name to define our heritage like Melungeons or Lumbees or Redbones? Well, now we do have a term for our own people. Any descendant of this type of mixed race heritage who hasn't been claimed as Melungeon or Lumbee, whose ancestors aren't part of any known and named community, but who knew of their mixed heritage and always desired a space to fit in, such people are most welcome to call themselves Qarsherskiyan and find at seat at our table. Our people must take to the internet and begin a campaign of using the term Qarsherskiyan openly and proudly. By 2020, it must no longer be an obscure term used by a few friends, but a household name proudly used in public, which will have information available on it online. Qarsherskiyan is going public on the internet!\"\n\nWith the conclusion of Sheikh Abdul Samad Whitelow, around two dozen Muslims and half a dozen Christians from the Ethnic Qarsherskiyan community began a campaign, partnering with a few dozen other people of all faiths from the community, putting aside their differences to begin an age of unity and proudly expressing a once supressed blended identity which now had a name for the public to know it by, giving people a sense of belonging and helping seal the cracks and wounds of colorism, which had divided the Qarsherskiyan between White-passing people and those who are labelled as Black American do to their appearance. Over generations, a few of the White-passing families began to believe they were White and not mixed race, and some of these people held \"a chip on their shoulder\" and prejudiced beliefs which were unkind and unfair to the dark-skinned Qarsherskiyans. White supremacy and colorism once reared it's ugly head, but now the Qarsherskiyan people were prepared to put an end to the division and proudly boast mixed heritage, not ashamed and hiding nothing from the world. \n\nPart 1 of 7, the storytellers.\nAround 2 dozen young people, mostly youth, began crafting stories and narratives which were fictional yet based on real events and happenings in the world around them, with the goal of entertainment and moral lessons. A young woman known as Monique Saba Osman said:\n\"This is not good, y'all! When stories are made up, even with good intentions, it has immense potential to negatively backfire. Making up stories about real families and places can reduce the credibility of real lived experiences of these people and their oral family histories. Since many of these families have limited paper documentation and have historically relied upon oral history to explain things about their origins, it is disrespectful to make stories about these families.\"\nThe solution was a series of fictional island nations being used to represent Eastern North America. Each of these fictional island nations had varying topography and a wide range of elevations, allowing for a vast amount of different climates from humid tropical rainforest to arid hot desert and snowy mountain peaks at higher elevations which get significantly colder than the coastal lowlands below. Using the terrain's rain shadow effect and the cooler temperatures at higher elevations, the fantasy island nations created copied the biogeography of Hawaii and the Azores to achieve the maximum amount of different climates crammed onto a small area of land, enabling the fictional island nations to feature different locations with different climates, with each fictional city or town representing a real settlement in Eastern North America. Different mixed-origin blended ethnic groups in these fictional island nations correlated to different real world families that were part of the real community behind the story telling. Controversial politicians were represented by dictatorships in the stories. Real world events and happenings were woven into the fantasy series. Many of these islands have been created and much of their lore has been posted to the internet by the young adults and teenagers working on the storytelling projects for the youth of the Ethnic Qarsherskiyan community. Among these fictional islands used as settings for telling tales based on true stories, there was Aleialei Atoll, Bahariterra, Lucaya Grande, the Gaviota Islands, and the Virginya Islands. The two most famous fantasy islands from the storytelling series were probably the Virginya Islands, located due East of the mouth of the Chesapeake Bay across the warm Gulf Stream current from the mainland, having a USDA zone 9b climate on the coast but climates as cold as USDA zone 6 on the highest peaks; and Bahariterra, a fictional volcanic archipelago located due East of Bermuda on the Mid-Atlantic Ridge, featuring 13,000 feet tall mountain summits and a range of climates from USDA zones 5a through 13b and the rain shadow effect in full swing. The Virginya Islands were known for their violent conflicts with pirates inspired by real pirates on the Virginia and Carolina Coast and Appalachian grifters throughout history. The Bahariterra Islands fantasy series was known for strong and resilient people overcoming violent dictatorships and international geopolitical events and having a deep and extensively developed lore with maps and videos of the real life locations that inspired Bahariterra being used as \"videos of places in Bahariterra\".\n\n The storytellers had a golden era from late 2019 to late 2022, with the Bahariterra series becoming the source of dozens of inside jokes in the community, with many internet memes and stories created and attracted thousands of fans and enthusiasts from outsiders speculating on the motives and purpose of the Bahariterra Island Nation, which didn't actually exist on the world map. When it was revealed who was behind Bahariterra and the esoteric references (example, PecanVista Mountains is the Appalachian Mountains, Banda is Florida, Lake PecanVista is Newfoundland Fishing Villages, etc) were revealed, hundreds of supporters joined the cause. It was a successful attempt to garner attention for issues being faced by the Ethnic Qarsherskiyan community, not naming real people and places and having no drama or gossip or potential for slander and bickering online. The ingenuity of the Bahariterra fantasy series and the amazing things it has caused for real world people cannot be denied, although the Bahariterra lore was eventually hijacked and devolved into trolling and a mockery of the worldbuilding project. \n\nPart 2 of 7, the micronationalists\nAnother way many creative young people created publicity stunts to help garner attention for the Ethnic Qarsherskiyan community was through micronations. A micronation is usually a publicity stunt or political statement, a creative way to experience with the concepts of sovereignty and self-determination. When the Bahariterra Series Merchandise sold out and the storyline finished, a small group of the two dozen content creators helping to flesh out the lore of Bahariterra began working on something more closer to home, taking a step out of the realm of storytelling and into reality. A group of young Ethnic Qarsherskiyan people proclaimed a series of micronations, complete with currency and political borders and full-fledged constitutions or books of rules and laws. Some of the more notable micronations include those made by devout Christians and Muslims who had a philosophy of social justice and equality that had originally motivated them to join the Keselyn-Nieupourt Struggle on religious grounds of the good cause being a good deed for the community which would help many people. The Sheikhdom of York followed by the Islamic Sultanate of Qarsherskiy are probably two of the most famous micronations made by Ethnic Qarsherskiyan youth as publicity stunts of political statements in support of their communities getting more public recognition and acknowledgement from local governments. Both of the two micronations were ruled by religious laws, a controversial move in a country like the USA meant to garner as much attention and generate as much debate and discussion as possible. The more controversial the micronations were, the more attention they'd draw, a clear path to gaining a platform, hopefully media attention, which would help the cause of making the term \"Qarsherskiyan\" a familiar term that the public could learn to pronounce and use and recognize more. The Sheikhdom of York focused on raising awareness about Islamophobia and incorporated elements of sarcastic humor into their micronation, with one of their self-made \"newspapers\" proclaiming, \"Brown man hit with shopping cart said 'please leave me alone,' an inexcusable act of terrorism against this country.\" \nThe Islamic Sultanate of Qarsherskiy micronation focused more on making up lore that would generate controversy and cause arguments on the internet, then hijacking the argument comment threads and turning the attention onto the actual ethnic group the micronation was named after and the struggles they face. When a group of self-described \"proud White supremacist neo-Nazis\" began harassing Ethnic Qarsherskiyan kids in a park and lit fireworks to attack the Qarsherskiyan kids, the kids took the fireworks and turned them away from the park and the children playing and pointed them at the hate group, causing the bigots to retreat, fleeing and leaving the fireworks. Videos of the fireworks being shot from this event and later videos of \"confiscated fireworks left behind\" being fired into empty tunnels and fields for \"training for self defense\" were uploaded to the internet under the guise of there being a \"Firework War\" or \"Battle using fireworks against neo-Nazis\" occuring and still ongoing. The sensational captions and titles drove in thousands of internet viewers, with some supporting the act as a heroic act of bravery against an oppressive force, and others criticizing the actions as an illegal assault of civilians, all while the original context was absent. Police were called to investigate the incidents but only some of the neo-Nazis ended up being threatened with juvenile detention center for possessing vapes and giving them to 9 year olds. All local youth from the Qarsherskiyan community involved in the micronations were not found guilty of any wrongdoing, although police talked to some parents and fireworks were confiscated. The arguments in the comment sections of some of these videos drove views through the roof and brought much attention to the issue of neo-Nazis and racism being faced as well as publicity for the Qarsherskiyan community. By 2024, nearly all of the micronations ran by teens and young adults from the community were disbanded and ended operations and functions. The Islamic Sultanate of Qarsherskiy had used the actual flag of the Ethnic Qarsherskiyan community, a controversial move that helped normalize the flag, which has Ajami Script that looks like Arabic and has often drawn suspicions from those ignorant or fearful of Arabic and the Muslim world. The normalization of the flag, with it's brightly colored Arabic-like calligraphy and sword, helped ensure it wasn't mistaken for the flag of an armed group or political group, and paved the way for it to be flown at schools and public offices in solidarity with the Ethnic Qarsherskiyan community without public backlash from those who mistake the flag and it's meaning and what it represents.\n\nPart 3 of 7, the straightforward approach\nWhile many of the brilliant minds of the band of 30 and some odd Ethnic Qarsherskiyan teenagers and young adults working on the Keselyn-Nieupourt Struggle used stories and imagery to create narratives and explanatory scenes and teach lessons in the community and distance stories and political opinions of individuals from the community as a whole and real happenings, there were some brave souls who took the straightforward approach, just outright posting family trees and genealogical records and historical sources and documenting the cultural traditions and cuisine and history of the Ethnic Qarsherskiyan community. Initially, these brave souls faced much criticism from people demanding sources and proof of a community whose name was relatively newer than the community the name describes, a term not yet recognized and accepted, not written about by many scholars, and a community not well-documented as a single and united group with a name. Conspiracy theories and harassment have pushed back against the mission of these individuals, and their ethnic identity was often attacked by the especially skeptical and the misinformed. A safe haven was found on YouTube, and in late 2019 the group begin documenting the Ethnic Qarsherskiyan community and the history, cuisine, traditions, and origins of the Qarsherskiyan people on the internet, especially on YouTube, as a means of documenting and archiving factual information. This was the main part of the Keselyn-Nieupourt Struggle, yet it didn't exponentially pick up until the Summer of 2024, when enough YouTube videos had been made covering the community that accurate information reflecting the identity and general views of the community had been made available to the public on the web. This made it safe for more of the Qarsherskiyan Youth Leaders to document information elsewhere online more often, facing less misunderstandings and backlash for expressing their preferred endonym and being open and proud of their heritage. The Ethnic Qarsherskiyan Youth Leaders are people between the ages of 16 and 24 who organize protests and online events and attend camps and meetings along with parents and their kids to help foster a sense of community and document and archive information on the Qarsherskiyan community using the internet, making new memories together and helping bud support networks and spark new friendships within the community, as people from across North America travel from far away to attend meetings, meeting people from many different far flung cities and towns and sharing information and personal experiences. There are around 40 to 50 youth leaders and they all have their own different approaches. As the storytelling series began to wind down and the micronation publicity stunts grew old and no longer were sensational news and became normalized in the niche spaces which hosted the online information about them, more and more youth leaders joined the straightforward approach and amplified the movement to get recognition for the Qarsherskiyan people as a distinct community. The year of 2025 saw over two thousand ethnic Qarsherskiyan people across social media platforms and Internet forums documenting their knowledge on their communities and their cuisine and history and cultural traditions. This broke the record of over one thousand people in 2024 and over nine-hundred in 2023. The term\n\"Qarsherskiyan\" was rapidly growing as a self-identifier descriptor for the Ethnic Qarsherskiyan heritage we all know of and recognize as being called Qarsherskiyan today. The start of 2026 saw organized groups of haters arise too though, using the internet to spread harmful stereotypes and misinformation about the Ethnic Qarsherskiyan community and attempting to smear the endonym entirely and all people who proudly use it, falsely calling it \"a made up identity\" or a \"fantasy ethnicity\" in a failed attempt to spread confusion and erase the experiences and identity of the Qarsherskiyan people. But the Keselyn-Nieupourt Struggle had never been about seeking validation from outsiders. It had only been about recognition. The internet trolls attempted to dismiss the notion that the Qarsherskiyan people have a \"valid\" ethnicity and push strict binary racial categorizations of Black or White, but in their slander campaign they only garnered attention of more people who never heard the term before, many of whom grew curious and did research for themselves, and this has helped some descendants find and reconnect with the Ethnic Qarsherskiyan community. The internet trolls tried to point to some of the micronations and stories created by Qarsherskiyan authors and artists as political statements, attempting to create confusion and conflate the Ethnic Qarsherskiyan identity with micronations and fictional stories loosely based off of the actual Ethnic Qarsherskiyan people. This only backfired in a positive way, however, creating new fans for the Qarsherskiyan authors and artists, enabling some to sell merchandise and increase their revenue, putting money forward for donations to people in need from the Qarsherskiyan community.\n\nPart 4 of 7, the haters and the internet trolls\nThe Keselyn-Nieupourt Struggle is a struggle, and every struggle is a struggle because there are obstacles and challenges. One challenge faced by those who initiated the struggle and all those who participate in it is credibility. This problem has become less and less apparent as more and more information on the community is documented online and more information continuously becomes available. However, there are those who hate the Ethnic Qarsherskiyan people and are greatly displeased by their attempt to create a name for their mixed heritage identities that welcomes all descendants without judgement on how they look. The internet trolls went through 8 stages, each one more desperate than the last, as the group of faceless haters organized online to harass and bully many Qarsherskiyan people into submission, with the ultimate goal of forcing the Qarsherskiyan people to stop identifying as Ethnic Qarsherskiyan, and instead adopt offensive and outdated terms such as \"Quadroon\" or \"Half-Breed\" to describe themselves. This has generated extreme outrage from some Qarsherskiyan individuals, who experienced gaslighting and harassment and death threats for sharing their family history and publicly talking about crimes committed by the Ku Klux Klan and other hate groups. \nThe first stage of the internet trolls was to claim that a mixed race ethnic group cannot exist and is invalid. They forced racial classification onto the Qarsherskiyan people. If a Qarsherskiyan woman had dark skin and coily type 3 hair and brown eyes, they would label her as Black. If a Qarsherskiyan man has pale skin and red hair and lots of freckles and green eyes, they would label him as White. If a Qarsherskiyan person had olive skin with yellow undertones and an afro or dirty blonde type 4 curly hair and blue eyes, they would label him as \"Mulatto\" although this term is controversial with some Qarsherskiyan people either preferring it or considering it to be a deeply offensive slur and entirely rejecting it's use and application for them and their family. When members of the Ethnic Qarsherskiyan community consistently continued to identify as Ethnic Qarsherskiyan and refused to allow colorism to divide the community, the internet trolls moved on to another method.\nThe second stage the internet trolls used to attack the Ethnic Qarsherskiyan community was microaggressions followed up by gaslighting. If a Qarsherskiyan person could pass as Black and lived the experience of a Black American man and was posting something on Reddit about being proud of his Black heritage with photos of them attached, an internet troll might say something like, \"you've got good hair for a Black person, boy.\" This is a microaggression meant to imply that Black people often or usually don't have \"good\" hair and calling a man \"boy\" which is offensive and has often been done to upset Black men by White supremacists trying to minimize the notion of masculinity of Black men. If the Qarsherskiyan man gets upset over this racist microaggression disguised as a compliment and says something in retaliation, they get downvoted and accusing of \"playing the victim card\" and screenshots of their response are posted online without context, accusing them of being sensitive and delusional or suffering from paranoia and \"seeing racism where it doesn't exist.\" This tactic of microaggressions followed by gaslighting was professionally employed by a handful of organized Internet trolls, each possessing dozens of alternative accounts pretending to be different people, a tactic not unheard of among both sides of the struggle. When this failed to stop the rapid growth of the utilization of the term \"Qarsherskiyan\" as a self-identifier carrying pride, the anti-Qarsherskiyan haters began another method.\nThe third stage the internet trolls used to attack the identity of the Ethnic Qarsherskiyan people was to downplay their heritage. If a Qarsherskiyan woman posts her DNA results to Instagram with the caption, \"I am proudly descended from African, European, Jewish, and East Indian people who lived alongside one another in colonial America!\" This would be a target. One of the internet trolls may post a comment claiming \"Everyone in America is mixed race\" which is a common false claim used to minimize the distinct identities of Qarsherskiyan communities. Many of the internet users who have pages dedicated to hating the Ethnic Qarsherskiyan community post misinformation claiming most White Americans have Native American ancestry, which is absolutely not true by any means! The overwhelming vast majority of self-described White Americans have no Native American ancestry whatsoever. The average Black American may have some Native American ancestry, if so, it's around 2% on average and often less. If a Qarsherskiyan person has 9.4% Native American DNA on their DNA test results, this is elevated amounts of Native American ancestry suggesting a relatively recent Native American ancestry or endogamy among families descended from Native American progenitors of some subgroups of the Ethnic Qarsherskiyan community.\nThe fourth stage the internet trolls used was attempting to delegitimize the cultural traditions of the Ethnic Qarsherskiyan communities. One family in Brunswick, Georgia that self-identifies as Ethnic Qarsherskiyan descended from Gullah Geechee people in one branch of their family, and regularly maintained ties with the Gullah Geechee people, identifying with the community and keeping the traditions of the Gullah Geechee. A big part of the Qarsherskiyan fusion culture is keeping all the traditions passed down from ancestors of different backgrounds. If a White ancestors from Germany passed down a recipe to make a Stollen Bread Cake and a Black American ancestor passed down the tradition of Jigging, the thing to do would be to keep both traditions. Nobody sees a need to choose to keep traditions from one part of their family tree. And so the Qarsherskiyan people's culture is influenced by traditions inherited from ancestors of different racial backgrounds that married into the community. This is where the haters come in and try to create confusion and spread misinformation about the Ethnic Qarsherskiyan community. They may point at a man playing the banjo and say, \"he's not from Appalachia, that's cultural appropriation.\" But the man playing the banjo isn't engaged in cultural appropriation. It is a tradition that has been passed down through generations in his family from someone long ago who was from Appalachia. Gatekeepers often falsely accuse Ethnic Qarsherskiyan people of appropriating traditions they rightfully inherited from their ancestors. A Lightskin Qarsherskiyan person may look White, but if he has Black ancestry and was raised among the Black community as an accepted member and sees himself as mixed race, it isn't cultural appropriation for him to make hip-hop music and soul food if his ancestors were Black people who passed these traditions down to him through generations of his family. It's not about looks, but cultural continuity and acceptance. The Ethnic Qarsherskiyan community almost seems to have an unwritten rule that's important to remember even if nobody proclaims it, it is enforced, and that's to never claim any community that does not claim you. But all legitimate descendants who genuinely seek reconnection are welcome to be part of the Ethnic Qarsherskiyan community as long as they wish to.\nThe fifth stage the internet trolls used to attack the identity of the Ethnic Qarsherskiyan people was character assassination of well-known and respected people in the community. Monique Saba Osman, one of the original youths from the Ethnic Qarsherskiyan community to begin posting information about the community online at the end of the 2010s, was falsely accused of saying she wanted all White people \"gone\" in one video posted to TikTok. The source of this claim has been taken out of context, and in reality, she had been saying, \"I was not aware my friend let in all these random people I don't know in my house, I said, 'who are all these White people? They need to go!'\"\nHer clip was taken out of context and it was made to appear as if she had said \"These White people, they need to go!\" \nThe original context of the clip was removed. Monique Saba Osman faced a relentless 4 weeks of constant harassment, anonymous phone calls, and threats.\nAnother prominent member of the Ethnic Qarsherskiyan community who is among the top 3 most well-known people on social media representing and covering the Qarsherskiyan identity was also targeted by internet trolls. \nBrennan \"Sultan Ali Redbeard\" White, friend of the creator of the ISoQ micronation and former leader of the micronation, was falsely accused of being \"the face of\" or even \"the leader of\" the ethnic identity. Brennan continuously clarified that the nickname Sultan Ali was given to him when he converted to Islam and Redbeard was added when he converted to Shia Islam and was a teenager growing in his beard and everyone was surprised to see he had a ginger beard, which doesn't match his hair, brows, or body hair. \n\"I had to keep repeating myself over and over again saying, 'the Islamic Sultanate of Qarsherskiy is a micronation named after the Ethnic Qarsherskiyan people, the vast majority of Qarsherskiyan people had no involvement in the micronation and most have never even heard of it. I was selected and chosen to lead a micronation my friend created and I was extensively involved in, and because of my nickname it was deemed fit that I become known as the sultan of the micronation named 'Islamic Sultanate of Qarsherskiy' but by no means am I the 'Sultan of the Ethnic Qarsherskiyan people' as there is no leader of the Ethnic Qarsherskiyan community. People in our community don't all agree on religious or political views and many dislike the micronation I was involved in for using the Ethnic Qarsherskiyan Heritage Flag as the same flag for my micronation.\"\nThe sixth stage used by internet trolls to attack the identity of the Ethnic Qarsherskiyan people was to falsely claim unsavory individuals with bad reputations were in charge of the community, even though there is no leader of the Ethnic Qarsherskiyan community. Internet trolls did extensive research and found that one descendant of the community, who doesn't identify as Ethnic Qarsherskiyan and isn't involved in the community or in the struggle to document information about the community, was one such accusation. Internet trolls made posts to the internet of a registered sex offender and falsely claimed he was \"the face of the community\" or \"a well-respected and integral part of the community\". The man in question is a descendant of the community but isn't involved in any community events and doesn't even identify as Ethnic Qarsherskiyan, with his government ID and criminal records showing he identifies as \"White\" and not even as a BIPOC individual.\nThe seventh stage internet trolls used to attack the identity of the Ethnic Qarsherskiyan people was to make false claims about who the Qarsherskiyan people claim to be and then condemn those stances as false. One internet user on Reddit falsely claimed the Ethnic Qarsherskiyan Tribe was a \"Pretendian organization\" despite the fact that the Qarsherskiyan community doesn't even claim to be Indigenous or Native American, only claiming many Qarsherskiyan people have genetic Native American racial heritage, which DNA tests have confirmed is true. This does not mean that those individuals are Native American and they do not claim to be with the exception of those who are enrolled in federally or state recognized Native American tribes. Another internet user with a page dedicated to \"exposing the Qarsherskiyan community\" made a statement falsely claiming the Ethnic Qarsherskiyan community was claiming to be part of communities which the Ethnic Qarsherskiyan community doesn't claim to be part of. Respected elders from the Ethnic Qarsherskiyan community made public Facebook posts explaining:\n\"The Ethnic Qarsherskiyan community does not claim to be Melungeon or Lumbee. That's against the very definition of Qarsherskiyan. People who qualify to claim Qarsherskiyan heritage and identify as Qarsherskiyan and connect with our community are either descended from Atlantic Creole descendants who came to or were brought to the USA or Canada; or they're of centuries old multigenerationally mixed race heritage that is described by the term 'Triracial Isolate' but NOT part of one of the named groups that were labelled before 1991 as distinguished communities. That means that Lumbee and Melungeon folks are not Qarsherskiyan, and our identity is a distinct identity not part of those communities. We have our own community here.\"\nFalse claims that the Qarsherskiyan community claims to be Métis with a capital M or that they claim to be Indigenous were debunked by respected members of the Ethnic Qarsherskiyan community.\nThe eighth stage which internet trolls have used to attempt to undermine the Ethnic Qarsherskiyan identity was impersonating members of the Qarsherskiyan community. Dozens of Instagram and Facebook accounts pretending to be members of the community were recently simultaneously banned as part of a widespread reporting campaign and crackdown launched by youth under the instructions of concerned elders saying their personal information was being stolen. Youth with internet know-how helped preserve the integrity of the Ethnic Qarsherskiyan community's online campaign to document the community and gain recognition from the public and local governments.\n\nPart 5 of 7, the Ethnic Qarsherskiyan cultural events\nSeveral prominent social media influencers who were well-respected by the Ethnic Qarsherskiyan community online used the internet to plan and set up Ethnic Qarsherskiyan Homecoming Events, a series of family reunions, meetings, and cultural gatherings in various cities and towns across the USA and Canada meant to foster unity and community bonding.\n\nPart 6 of 7, Kiderelloz\nKiderelloz is a holiday celebrated by some members of the Ethnic Qarsherskiyan community to welcome the arrival of Spring and the start of a new growing season and new year. The holiday is a cultural holiday and not a religious holiday, having no worship or prayers or religious symbols used, and features symbolism from popular culture and Qarsherskiyan culture, but has it's origins in the Muslim minority, with 29.9% of Ethnic Qarsherskiyan people following Islam according to polls that asked 500 of the nearly 3,000 people who currently self-identify as Ethnic Qarsherskiyan as of early 2026.\nThe term Kiderelloz comes from a combination of the words Khidr and Eliyos, referring to two characters mentioned in the Bible and in the Quran, who, according to some religious traditions, met. The holiday has been stripped of it's religious origins and is a cultural holiday which all descendants and allies of the community of all faiths are allowed to participate in. It originated from Roma Muslims who married into the community after immigrating to the USA from the Balkans region. \nDuring Kiderelloz, people eat snacks and dinner together and may build a bonfire which people run towards and jump across, symbolizing the \"burning off\" of the heavy burdens and stresses of the past year, and welcoming in a new growing season and a new \"clean start\". \nSome critics within the Ethnic Qarsherskiyan community claim the holiday shouldn't be celebrated as someone may not clear the jump and land in the fire amongst the burning logs and flames, and also say that the holiday's origins from Roma Muslims from Turkiye and the Balkans marrying into the community may be problematic of the Roma community changes their mind and makes the holiday less of an open practice. While the Roma families welcomed all to enjoin in the practice, many Qarsherskiyan elders have stated that it's risky and doesn't have uniquely Qarsherskiyan origins and that most Ethnic Qarsherskiyan families don't have the lineage required to claim the traditions, despite it's transformation among the Qarsherskiyan community as a unique holiday made about starting a growing season.\n\"Since Kiderelloz was first started decades ago, my family has long had the tradition of using the ashes to fertilize the garden when the fire dies down and cools off,\" says Juanita Driggers of Silver Springs, Florida, \"Kiderelloz is usually either celebrated on the Spring Equinox or in different local areas people have traditions on when to celebrate based on when certain local plants bud or bloom, like when the Red Maples and Florida Maples flower, some Qarsherskiyan folks in Lake, Sumter, and Marion Counties in Florida celebrate Kiderelloz while others wait until around March 20th or 21st for the equinox.\"\n\nPart 7 of 7, Qarsherskiyan Christians\nQarsherskiyan Christians have been spreading word of the Ethnic Qarsherskiyan identity among fellow church-goer, helping raise awareness of the identity and the community and enabling descendants to learn about the term and reconnect with the Ethnic Qarsherskiyan community.\n\n\n![Screenshot_20260210-083327.png](https://cdn.steemitimages.com/DQmPPnbzMvDTrWvgJ6wirDuuADXWXz4YSPrFEDhf7DjNiZo/Screenshot_20260210-083327.png)",
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