The October 2019 Lebanese revolution unified all segments of Lebanese society with its multifarious sects around the demand that all political leaders of different religious backgrounds must leave their offices for their failure to bring about a cohesive government, and to enact laws that would alleviate the growing pains of fiscal and political uncertainty. “كلن يعني كلن/ all means all” became the iconic chant of the protestors, but hand in hand with it came the sexually charged chants of “هيلا هيلا هو، جبران باسيل كس إمو/ Hay ho, fuck Jibran Basil’s mother’s cunt.” The insults weren’t just hurled at the Secretary of State and head of the Free Nationalist Party, Jibran Basil, but also at most political figures. Banners such as the one carried by a gay activist stating, “I am a top, then why the government wants to screw me over?” and insults are also used by gay advocates to lobby for LGBT rights. Used equally by men and women, young and old, these sexual insults sparked a controversy on social media and amongst intellectual circles with reactions ranging from satirical approval to flagrant indignation. Those opposing the use of such “crude” terms, amongst them committed feminists and writers such as Salwa al-Neimi, object on the basis of the inherently patriarchal, deeply demeaning nature of sexual innuendoes regarding women body parts and penetrative sexual acts. While supporters of the use of these sexual insults cheer the linguistic liberation from the Victorian yoke of propriety, and claim that it ushers a return to an authentic Arabic tradition where, according to al-Jahiz, Arabic language was free from sexual and political repression. They argue that such discourse exposes the fissures of pretense politeness, thereby disrupting political power and the social order. Drawing on Jonathan Culpeper’s impoliteness theory (1996), I will examine how protestors of the Lebanese and Syrian revolutions employed linguistic, pragmatic, and the social psychology of humor to advocate for citizens’ rights, LGBT rights, and to harness the affects of insult to mobilize collective power, and to demand political change.