This paper examines a scandal which broke out in June of 2018 when a Lebanese tourist to Egypt, Mona Mazbouh, released a Facebook-live video recounting an experience of sexual harassment in Egypt as well as lambasting its people for backwardness, inferiority, and poverty. Her case made national and international headlines and activated a digital media circuit across Lebanese and Egyptian borders. I specifically turn to a collection of YouTube videos by Egyptian people who talk back to Mazbouh, and in the process, convert bad political feeling to better political feeling. Across these videos, I analyze the symbols, bodily performances, and rhetoric employed to cultivate feelings of pride and strength in the face of attack. I identify common themes across the videos which point to resonant symbols of dignity, such as the international football player, Mohamed Salah. I compare these practices to practices of religious or political conversion, identifying the videos as “conversion points” (Ahmed 2004) in which people try to transform one way of feeling to another. I find that social media users, through the ‘recoding’ of painful political experiences, seek to cultivate alternative feelings states. This conversion can be linked to processes of conversion on YouTube, where YouTubers seek to capture audiences. I situate this within a broader digital economy of atonement, where apology and evidence of suffering is demanded by those who have been wronged. I find that the transnational bahdale, or moment of humiliation or ridicule, is mobilized for forms of felt justice, but that it also requires the affective labor of particular subjects, like mothers and migrant domestic workers. This case highlights an uneven topography of feeling which demands particular subjects enter into a digital media economy of national atonement and make their suffering and pain visible. Through this analysis, I offer recoding and conversion as analytics through which to understand the aftermath of mass mobilizations not only in Egypt, but across the region, where national publics confront international speculation around national ‘failure.’ This framework helps to explain the ways that national publics contend with metanarratives, using resonant symbolism and performance to change them, while at the same time identifying the digital economies which sustain the felt distance between nations.