Throughout 2011 and 2012, Jordan witnessed an unprecedented number of demonstrations and other forms of popular protests as part of the so-called Arab Spring. Apart from those that sought concrete demands—such as salary raises, subsidies, and benefits—most protests were against fasād (corruption), a phenomenon widely considered pervasive in Jordan. Indeed, for most Jordanians, fasād is the symptom and the name of all the ills of society and state. More specifically, fasād is the reason why public debt has risen from $8 billion to $23 billion (72% of GDP) within 10 years, without any palpable improvement in the quality of life. It is the reason the promise of development never materialized; the reason the usual means of social mobility such as education and commerce no longer achieve that end; the reason some people are able to accrue wealth and political power while others suffer. Here, al-fāsidīn (the corrupt) are responsible for average Jordanians’ individual and collective misery. In a sense, it was their otherwise inexplicable fortunes that explained ordinary Jordanians’ otherwise inexplicable misfortunes. This presentation will discuss the politics and ethics of public accusations of fasād directed at state officials and the King as manifested in the chants and slogans of the residents of Ḥay al-Ṭafāyleh. This tribal neighborhood of 30K, located in central Amman, across the valley from the Royal Court was home to a vibrant popular movement (Ḥirāk) that led other movements in chanting transgressive slogans against the King. The presentation will map the movement’s politics of speech onto the spatial trajectories of its protests to outline logic of “homeness” that undergirded its performance. I argue that the protestors considered the neighborhood their home in relation to which the Royal Court stood as the King’s home. Chanting daring slogans against the King outside his “home” indexed “fearlessness” as the key virtue of their masculinity.