A recent report from an internet user to our OMROS platform has revealed an alarming situation: a group of individuals on Discord are devising a plan to pose as Muslims to seduce Muslim women—especially those of Maghrebi origin—by exploiting a racist fetish. 

The discussions expose clear intentions and a structured strategy, highlighting a real risk for women in this community. 

Revealing Words: A Fetishist Obsession

Conversations on Discord reveal a sick fixation on Muslim women, particularly Maghrebi women, who are perceived as objects of fantasy. 

Alexander, a central figure in the group, states: “Personally, I just have a fetish for Arab women, and the religious theme of it all contains a very cozy vibe.”

He describes Arab women as a “niche” and praises platforms like Reddit (r/converts) and Instagram as “gold mines” for finding targets, especially converts seeking spiritual guidance. This approach betrays a reductive vision in which faith and cultural identity become erotic accessories. 

Aqxm adds a layer of cynicism, boasting: “I’ve had a few Shia girls [in Lebanon], Arab women are hot,” reducing women to stereotypical conquests. 

A Methodical and Dangerous Strategy

The members of this group have meticulously organized an action plan to infiltrate Muslim spaces and exploit women’s vulnerabilities. Their approach is based on four key tactics: 

1. Digital Surveillance and Targeting

A cornerstone of their strategy is actively monitoring online Muslim spaces, particularly on Reddit and Instagram. Alexander explains: 

“If you’re active in Muslim subreddits, you can easily spot girls who have just had a spiritual awakening and give them a bit of guidance.”

The “r/converts” subreddit is a key target, as it gathers new converts seeking religious guidance. Their method is to infiltrate these communities under the pretext of discussing faith to establish trust with their targets. 

On Instagram, they track popular accounts of Muslim preachers and hijabi influencers, identifying women who frequently engage with these pages. They focus on those expressing interest in marriage or seeking a spiritual mentor. 

2. Religious Impersonation to Gain Trust

Once they identify their targets, these individuals pose as devout Muslims or new converts. Alexander describes this as a real “religious role-playing game,” explaining that men who adopt a fundamentalist discourse find it easier to convince women of their sincerity. 

“More fundamentalist Muslims are open to polygamy, especially younger girls (thank you Instagram preachers).”

The goal is to manipulate women’s religious perceptions, making them believe the men are pious, committed, and interested in their culture. To reinforce their credibility, some even learn Arabic and memorize Quranic verses to create the illusion of sincere faith. 

However, behind this façade, their true intent is clear: to use religion as a psychological tool to gain women’s trust and push them into a relationship under the guise of marriage or religious commitment. 

3. Travel and Real-Life Deployment

Their strategy extends beyond digital spaces. They plan trips to Muslim countries to physically meet their targets and apply their manipulation techniques. 

Alexander talks about his travel plans: 

“Next month, I’m going to Egypt and maybe Tunisia.”

MrNice shares the same goal: 

“I’ll spend a month in Egypt, then I’m torn between Morocco and Kenya.”

He even states that his dream is to go to remote areas of Iraq to fulfill his fetish but first needs to “perfect his Arabic.” 

AQXM, who claims to have already manipulated two Lebanese women and now plans a trip to Jordan, seeks to refine his methods. In a private message to his group, he asks for advice on a new target: 

“I saw on TikTok that there are a lot of Algerian women in Paris. Do you know how to approach them? I don’t speak French, so if you have a plan, let me know.”

These trips are not innocent—they aim to target diasporas or Muslim-majority countries, exploiting their Western status, playing on cultural and economic differences. Their approach relies on a power imbalance: by displaying a certain level of wealth and using their foreigner status, they hope to seduce and control their targets. 

4. Economic Exploitation and Disappearance After Satisfaction

One of the most cynical aspects of their strategy is the economic and emotional exploitation of women. They present themselves as sincere young converts, eager to learn about Islam and marry a Muslim woman to deepen their spiritual commitment. 

Alexander admits that financial disparity is a key factor in their plan: 

“All you need is to be rich, which means having a thousand dollars a month.”

By displaying calculated generosity—buying gifts, paying for meals, or renting luxury accommodations—they plan to create a moral debt in their targets, making them more vulnerable to manipulation. 

But their ultimate goal is clear: once they get what they want, they disappear without a trace. Alexander even mentions a radical method: 

“I’ve developed a plan to marry them on-site and disappear during the night.”

This reveals a premeditated intent to deceive and abandon their victims, exploiting religious frameworks to lower their defense. 

A Plan Based on Predation and Opportunism

These conversations reveal a disturbing pattern: a systematic manipulation of Muslim spaces, where individuals develop specific strategies to exploit the trust of Muslim women. 

Their plan is built on a superficial appropriation of religion, economic imbalances, and an elaborate staging to achieve their objectives. This organized predation highlights the need for increased vigilance within the community to protect women from such manipulations. 

Racism at the Heart of This Fetishism

The fetishism expressed in these discussions is not just a simple preference—it is rooted in deeply ingrained racism that reduces women to exotic fantasies, subjected to a racist vision of desire. 

Attraction Based on the Forbidden and Exoticization

One group member, Alexander, sums up this mentality by saying: 

“It’s just the forbidden fruit aspect that makes it attractive. I can open Tinder here and find a [Western] girl easily, but this is different.”

In this statement, he shows no respect for Muslim women—they are not seen as individuals with their own identity but as mere objects of desire, valued only for their inaccessibility. This obsession with transgression reflects a dehumanizing perspective where women are above all a conquest, a thrilling challenge to fuel a fetish. 

Taking objectification to the extreme, Alexander expresses a disturbing fascination with female genital mutilation in Egypt, reinforcing his fetishism: 

“I’ve always been fascinated by the whole female circumcision thing […] It seems like the actual effect is insatiable arousal rather than chastity.”

These statements, not only false, reflect complete disregard for the realities faced by affected women. By reducing such serious topics to mere sexual curiosity, he adopts a stance where the culture and suffering of others become elements of personal excitement. 

A PURELY UTILITARIAN VIEW OF WOMEN 

Other members of the group, such as MrNice, reinforce this mentality by assessing women as market products, purely based on physical and economic criteria: 

“The women over there [in Egypt] aren’t that great on average, but […] if you search well, you can find one.”

This kind of discourse echoes the imperialist logic of the past, where colonized peoples were reduced to exploitable resources, and their women to exotic trophies. Here, women have no intrinsic value; they are only deemed worthy of interest if they meet the expectations of predators. 

Alexander takes this logic even further by planning an institutionalized manipulation: 

“I’ve come up with a plan to marry them on-site and disappear during the night.”

Marriage, which is a sacred commitment in the culture, is here hijacked and perverted to serve as a purely sexual objective. Far from being just an individual deviation, this phenomenon is part of a broader pattern of predation and exploitation of Muslim women.

The Real Dangers for Maghrebi Women

Although this plan is still in its project stage and was detected beforehand, the consequences of such actions go beyond online harassment: they are real and have severe consequences. 

These predators exploit Muslim women’s faith and sincerity by promising spiritual commitment or a serious relationship. Alexander and his accomplices know that religion is a fundamental reference point for these women, and they exploit this sensitivity to break down their defenses.

Their goal is clear: seduce them through a discourse of conversion or piety, then exploit their religious attachment to get what they want.

Beyond emotional manipulation, these individuals take advantage of the wealth gap between Europe and the Maghreb or the Middle East. Alexander bluntly states: 

“All you need is to be rich, which means a thousand dollars a month.”

By this reasoning, they attempt to elevate their social status in order to attract women seeking stability. 

But behind this illusion of comfort, the end goal remains the same: once the relationship is consummated, they disappear, leaving their victims betrayed, deceived, and sometimes even exposed to family and social scandals. 

The strategies of these individuals can also involve meetings in isolated locations, often under the pretext of a tourist trip or an improvised marriage. Airbnb rentals, hotels, or “romantic” getaways serve as excuses to distance women from their families and support networks. 

Testimonies reveal a normalization of sexual abuse, where women are pressured to give in due to psychological or economic coercion. Far from being mere seduction games, these dynamics reflect predatory behavior that can lead to physical and psychological violence.

Self-Protection: The Strength of Communitarianism

Faced with this taboo threat, Maghrebi communities have resilience mechanisms that can help prevent such abuses. 

1. Strengthening Family and Community Vigilance

One of the main assets of Maghrebi culture is family and community solidarity. Encouraging open discussions about these practices allows for: 

– Detecting suspicious behaviors more quickly. 

– Advising and protecting young women against the dangers of online encounters. 

– Filtering out dubious intentions when it comes to marriage proposals or romantic relationships. 

2. Endogamy and the Preservation of Traditions

Favoring unions within the community helps limit exposure to impostors and ensures marriages are based on shared values and mutual respect. 

It is crucial to remain vigilant against outsiders who, despite having no connection to Algerian, Moroccan, or Tunisian culture, display an obsessive interest in women of a specific origin. Statements like “My dream is to marry a [specific origin] woman” or “I’m looking for a [specific origin] wife” are not just personal preferences; they reveal an opportunistic fetishization that exploits women’s identity and faith to fulfill a personal obsession. 

Algeria, Morocco, and Tunisia have exceptionally rich histories and cultures, as well as millions of men and women capable of preserving them. Ensuring cultural transmission by favoring balanced unions within the same country or region helps prevent not only family conflicts but also situations where a marriage is weakened by rejection or misunderstanding from external in-laws.

3. RAISING AWARENESS ABOUT DIGITAL DANGERS 

Platforms like Reddit, Instagram, Facebook, X, and TikTok have become hunting grounds for these individuals. It is therefore crucial to inform young women about the used tactics: 

– Avoid trusting strangers too quickly. 

– Verify a person’s genuine commitment [meeting the family, dowry, marriage]. 

– Report any suspicious behavior in community groups and forums. 

4. ACTIVE SOLIDARITY AND DENUNCIATION 

It is time to stop ignoring these practices and clearly identify the problem. By sharing this information within mosques, organizations, and community circles, we can : 

– Deter these predators by exposing their identities and tactics. 

– Protect women by encouraging them to speak up and report manipulation attempts. 

– Pressure platforms to take action against such behaviors. 

How to Recognize a Racial Fetishist? 

Racial fetishists do not always reveal themselves immediately. Their approach often relies on subtle manipulation techniques designed to exploit their target’s identity and cultural values. 

Here are several warning signs to help identify them: 

1. AN OBSESSIVE FIXATION ON A SINGLE ORIGIN 

A fetishist is not looking for a genuine relationship; he wants a woman from a specific ethnic background. He is not interested in her personality but in her ethnicity and religion. For example: 

– “I absolutely want a North African woman; they are more feminine and submissive.”

– “Other girls don’t attract me, but North African women have something special.”

Warning sign: A healthy person is interested in the individual, not in an ethnic stereotype. 

2. RELIGION USED AS A MANIPULATION TOOL 

Some fetishists use religion as a psychological tool to guilt-trip or force acceptance of a relationship. For example: 

– “Islam doesn’t forbid marrying non-North Africans, refusing is racism.”

– “Pious women must accept interethnic marriages; otherwise they are sectarian/racist.”

Warning sign: Someone who weaponizes religion to impose a relationship has questionable intentions. 

3. AN EXTREME REACTION TO REJECTION 

When a woman rejects them, fetishists immediately become defensive and accusatory. They may react in various ways:

– Playing the racism card: “You only want an Algerian/Moroccan/Tunisian? That’s racist!”

– Playing the victim: “It’s always the same, North African women look down on us, even though we respect you!”

– Becoming aggressive: “You think you’re better than me? I know plenty of girls like you who end up alone, you’re probably a wh***.”

Warning sign: A man who refuses to respect rejection or tries to shift the blame is manipulating and imposing a toxic dynamic. 

4. UNHEALTHY EXOTICIZATION AND SEXUAL STEREOTYPES 

Fetishists do not see their target as a person but as a living fantasy based on racial clichés. They often adopt an unsettling or inappropriate discourse, such as: 

– “I love North African women; they are all mysterious and passionate.”

– “I heard that North African women are more loyal and better in bed.”

– “I love your culture so much; I’ve always dreamed of having a woman like you.”

Warning sign: Someone who reduces an ethnic background to exaggerated sexual or cultural fantasies is hiding a fetishist intention. 

5. AN EXCESSIVE FOCUS ON APPEARANCE AND ETHNIC FEATURES 

Fetishists don’t compliment a woman for her personality but only for physical traits linked to her ethnicity: 

– “Your curly hair is so beautiful, typical of North African girls.” 

– “I love your tanned skin, it’s so much more attractive than pale skin. [or vice versa]”

– “You’re perfect, not like those who look like X ethnicity.”

Warning sign: A man who fixates solely on ethnic traits is not seeking a sincere relationship. 

6. A DESIRE TO “COLLECT” WOMEN FROM A SPECIFIC ETHNICITY 

Some fetishists see their relationships as a trophy hunt, where each woman from a different ethnicity is a “prize.” They may say: 

– “I’ve already been with a Latina and an Asian woman; now I want a North African.”

– “I heard North African women are the hardest to seduce.”

Warning sign: Someone who treats relationships like a checklist has a dehumanizing and fetishist approach. 

7. INFILTRATING COMMUNITY SPACES UNDER A FALSE IDENTITY 

Fetishists often use fake profiles and culturally suggestive names to pose as Muslims or North Africans to get closer to their targets. Some also use religious phrases to seem credible. 

– “Salaam okhti, you are truly pious, ma’sha’Allah. By the way, what’s your origin? Can we talk?”

– “I’m looking for a North African woman to help me on my spiritual journey.”

Warning sign: A man overly focused on a specific ethnicity may be faking religious sincerity. 

8. A DISCOURSE BASED ON DOMINATION AND SUBMISSION 

Some fetishists have fantasies of authority and control, imagining North African women as naturally submissive. They may say: 

– “I love how North African women respect men; they know their place.”

– “I want a traditional woman who obeys her husband, like you.”

Warning sign: A fixation on submission and authority tied to ethnicity reveals a fetishist and insincere view of relationships. 

9. ADMIRING WOMEN BUT HATING THE MEN IN THEIR COMMUNITY 

A common trait of racial fetishists is their admiration for women from a specific ethnicity while openly despising the men of that same community. They often see them as rivals or obstacles to their fantasy. 

– “North African women are gorgeous, but their brothers and fathers are all backwards and racist.”

– “North African men don’t know how to treat their women; they deserve better than these toxic guys.”

– “Luckily, they prefer us, unlike the North Africans who don’t know how to talk to the girls of their community and who despise them. Good luck to you, it’s not easy to have them in your community.”

This attitude reflects racial contempt disguised as selective admiration. These individuals exoticize and eroticize women while dehumanizing men, reducing them to “obstacles” to be bypassed. 

Warning sign: A man who excessively praises North African women but despises their male relatives or community likely has manipulative intentions. 

A Collective Awareness Is Urgently Needed 

Racial fetishists are not looking for a genuine relationship; they want to “own” a woman for what she represents, not for who she is. Recognizing these signs helps prevent falling into their traps and protects the dignity of North African women. 

It is essential to strengthen community vigilance, share this information, and expose these behaviors so that no woman falls victim to them. 

The revelations about this Discord group are not an isolated case but part of a broader pattern of exploitation and manipulation. Beneath seemingly harmless conversations lies a systematic strategy of predation, where individuals organize their approach to exploit the trust and faith of Muslim women. 

The response must be collective and structured: by raising awareness, supporting victims, and educating about these risks, North African communities can protect themselves against these insidious attacks. Respect, solidarity, and collective strength are the best defense against these infiltration and manipulation attempts.