When God Gives You Lemons Make Lemonade

Maybe call it Pollos de Egyptian?

Can you try drinking lots of wine or of some drug like cocaine or testosterone to be "woooo" like rick flair... to lower inhibition and extravert max, be high energy, be bubbly socially... start making a show preparing the food and cat calling guys and girls, singing out loud like a mad man be annoying. Put some loud cheesy Greek or Turkish music on speakers, be like the chefs in benihana putting a show and making funny, witty comments in broken or accented English, do some kind of signature move like that turk guy with the salt pouring on steaks that looks gay and flamboyant, or like the soup nazi in Seinfeld, or be like "yo bebe check this shawarma bebe" can you ham it up like some dirty jew or sleazy horny greedy arab guy like shown stereotypically in the movies, like zohan with adam sandler. Girls love that showman shit, where girls go guys follow.

It would have been better to serve food that is known internationally e.g. pizza or burgers and chips; than shawarma. If you asked the average person outside of the Middle East what 'shawarma' is, they wouldn't have a clue. That's one reason why you are not getting many customers in South America.

https://en.wikipedia.org/wiki/Ex-Muslims

Ex-Muslims[a] are individuals who were raised as Muslims or converted to Islam and later chose to leave the religion.[1] These individuals may encounter challenges related to the conditions and history of Islam, Islamic culture and jurisprudence, as well as local Muslim culture.[2] In response, ex-Muslims have formed literary and social movements, as well as mutual support networks and organizations, to address the difficulties associated with leaving Islam and to raise awareness of human rights issues they may face.[3]

Academic studies

According to Pauha and Aghaee (2018), apart from context and additional levels of struggle, the deconversion process and some of the reasons for leaving religion might not be much different for Muslims leaving their religion compared to Christians leaving theirs.[4] According to Simon Cottee (2015), the intellectual process of leaving religion begins with the onset of doubt about Islam and its practice.[5] In Islamic tradition, doubts about the religion are generally severely reprimanded with threats of hell in the afterlife toward impressionable young children[6] and associating doubting individuals with possession by devils and further superstitious practices of exorcism.[5] Therefore, doubt tends to be significantly discouraged, ranging from bad-mouthing about those who raise any doubts to brutally punishing them. This builds up peer and community pressure not to doubt and deviate from the status quo, leading to unsettling fears that someone whose doubts would be revealed might be put to shame and further banishment.[6] The next steps for doubters are self-censorship and attempts to suppress recurring thoughts, leading to frustration.[5]
Simon Cottee study

Simon Cottee (2015) wrote that it is very difficult for Muslims to express doubts and questions about Islam. Those who get the opportunity, must conduct self-search on the Internet, and if they wish to ask questions to any religious expert, then they have to do so with a lot of caution to avoid accusations of disbelief; rather than asking why God said something in the scriptures, they need to rephrase their inquiry in religiously 'right' language, asking what God meant by something. In other cases, doubters use real or imaginary proxies to avoid hostility towards themselves. Since many doubts are not answered, the unintended consequence is a further level of dissatisfaction.[6] Cottee says ex-Muslims focus their doubts mostly on the truth claims of Islam, and the utility and morality of Islamic commands or prohibitions.[6]

Phil Zuckerman summarizes Cottee's points about types of doubts engaged by ex-Muslims on the path of leaving Islam, namely: epistemological, moral, and instrumental doubts, as well as forms of doubts such as significant personal experiences, exposure to alternatives, scriptural discoveries, spiritual alienation, political events, etc.[2] Epistemological doubts question the existence of God in several ways, such as through the problem of evil, by looking at injustice and misery around the world, which allegedly would not have existed if there really had been a good God. They also question the Islamic creation myth with respect to the theory of evolution, and the contradictions between the concepts of free will and predestination. Moral doubts concern issues such as the unequal treatment of women in Islam, and why non-Muslim children or good non-Muslims go to hell according to Islamic theology. Instrumental doubts question the utility and morality of Islamic commands or prohibitions, such as the prohibition of artistic representation of living beings (see Aniconism in Islam), which doubters claim hamper freedom of artistic expressions such as drawing, photography, sports like chess, music, etc. (see also Muslim women in sport), in turn, hampers individual growth and social-cultural participation.[6]

Cottee's study indicates that ex-Muslims start feeling that they are betraying their true self and also deceiving their loved ones in the process, leading to feelings of shame for their own continued closeted pretending and subsequent feelings of isolation and loneliness. On the one hand, ex-Muslims often opt to reduce commitment to social relationships that require pretending to be Muslim; on the other hand, they often do not have the freedom to choose the kind of social relationships they prefer, thus exacerbating their social isolation and loneliness further.[5] Cottee outlines different phases on the way of leaving Islam: disavowal of self, relief, excitement, guilt, anger, residual anxiety, confusion, disclosure, and more.[2]
Khalil Bilici study

The 2007 Khalil Bilici study stated that motivations for leaving Islam can be broadly classified into two categories, namely intellectual/ideological motivations and social/experiential motivations.[7] According to Teemu Pauha and Atefeh Aghaee (2018), the first group would find religion to be naive and irrational, whereas second group emphasizes the constraints and breaches of human rights of individuals negatively affecting social progress as their most significant concern. Pauha and Aghaee further point out that, depending on the doubting group one belongs to, one may find religion to be an example of stupidity or viciousness.[4]

Findings of the Khalil Bilici study state that among ex-Muslims with intellectual/ideological motivations, the following ones seem important:

The subordinate status of women in Islam;
The contradictions in Sharia (Islamic law) vis-à-vis human rights (see Sharia § Contemporary debates and controversies);
The problematic nature of the Quran (see Criticism of the Quran);
The character of the Islamic prophet Muhammad and other Islamic leaders (see Criticism of Muhammad);
Islam as illogical and unscientific (e.g. vis-à-vis the theory of evolution, see Islamic attitudes towards science);
The eternal damnation of good non-Muslims (see Problem of Hell);
The unnecessary, strict rules and expectations of Islam;
Islam not being universal, but rather Arab-centric (see Ajam, Mawla, and Shu'ubiyya);
The dubious historicity of the Quran and Hadith (see Historical reliability of the Quran and Criticism of hadith).[7]

Cottee's interviewees inform their intellectual doubts about perceived religious inconsistencies in Islam like, the barbarism of certain verses in the Qur'an, the improbability of the existence of God, the wickedness of the possibility of God creating Hell, discontent with the treatment of women, and more.[2]

Among apostates with social/experiential motivations behind leaving Islam, Khalil Bilici noted the following reasons:

Unpleasant encounters with bad and cruel Muslims;
Muslims as oppressive;
Backwardness among Muslims;
Ill-treatment of women among Muslims;
Ill-treatment of non-Muslims by Muslims;
Muslims being in a state of illusion regarding their own religion.[7]

Bilici stated that ex-Muslims are not necessarily always taking into account the whole range of historical and contemporary Muslim scholarly opinions, and their understanding may be mixed one.[7] The Khalil Bilici study attributes gender discrimination and repulsive feelings owing to negative individual experiences and perceptions as the most prominent motivations of individuals leaving Islam.[7] Khalil Bilici states that their study confirms earlier scholarly findings that some ex-Muslims commonly cite the experience of the 1971 Bangladesh genocide as an example of the oppressive nature of Muslims.[7] Bilici further informs that like in many other conversions, a considerable number of Muslims from frontiers where they are exposed to different perspectives may be leaving Islam. Narratives about "leaving Islam" come from individuals of various ethnic backgrounds and age groups, and from across the world (with South Asia, Southeast Asia, the Middle East and North Africa, and the West being prominent regions where ex-Muslims emerge), and that the gender mix seems to change relative to geography.[7]

This pajeet also contributed, don't want you to go back to US and do Uber and shit, hope you find a way out.