Taifa

“Asalaam ‘alaikoum, my Brother, come join us in our nightly hunt through the streets of Cairo, and we can exchange stories of our bloodline’s past.”

Vampire the Requiem - Bloodlines the Chosen

Culture, art, beauty, civilization. These are the things that attract and fascinate the Taifa, a lineage of refined and sophisticated Gangrel hailing from the Islamic lands of North Africa. Far from the stereotypical Savages, other Kindred of the region acknowledge the Moors as the protectors of civilization. From the shadows, they seek to guide and manipulate culture to better suit their tastes. Indeed, the bloodline claims to have some of the world’s most talented politicians, artists and scholars amongst their ranks. Of course, the fact that they are static, dead things does these claims little good.
Their origins lie in the glorious nights of al-Andalus, centuries ago, when the Moors invaded Spain and established some of the most advanced and sophisticated societies in the world. While the rest of Europe struggled through the Dark Ages, the Moorish kingdoms led the Islamic world into a golden age of art, culture and science. In the cities of Córdoba, Granada and Seville, Muslims lived side by side with their Christian and Jewish neighbors, making great advances in the fields of architecture, medicine, astronomy and philosophy.
All Taifa can trace their ancestry back to Hassan al- Maghrebi, a former Berber warrior and scholar who followed the armies of the Islamic general Tariq ibn Ziyad as they arrived on the Iberian peninsula. Al-Maghrebi watched as what had once been the outposts of Muslim Arab and Berber armies grew into rich and powerful cities, and he became enamored with the achievements of Moorish civilization. When Abd al-Rahman II fled to CÛrdoba and established a new Umayyad court there, al-Maghrebi infiltrated it and Embraced or made Ghouls of a number of the courtiers.
Proud, inspired by the majesty of the cities of Al-Andalus and empowered by the timely concentration of his Vitae, al- Maghrebi decided to create a line of his own — one that carried on a tradition of nobility and patriotism that he would impart to them. He made a vow that all who inherited his Blood would take up the cause he so loved: to protect and bear witness to the great achievements of the conquerors of Iberia.
Very quickly, his line spread across the Iberian Peninsula, drawing in a proportion of the wisest and most talented scholars, artisans and politicos they could find. Flirting with violation of the Masquerade on occasion, their efforts aided the disparate Muslim states to flower and retain their hold in Spain despite continued war with the Christian enemy. Indeed, it is from these very states and petty kingdoms, or Taifa in Arabic, that the bloodline gained their name.
Legends of fierce, inhumanly tough Moorish warriors arose during one of many failed sieges laid by the Spanish Kingdom of Aragon, striking fear into many Spanish soldiers and attracting the attention (and ire) of observant European Kindred. Battles were fought in the Elysium courts of Spain in those nights, too, battles that brought both respect and destruction to the Taifa. Many who did not suffer Final Death in the mortal fields of war were forced to defend themselves against incensed Kindred foes, proving themselves in brutal political conflict as well as physical.
Unfortunately, the gilded splendor of Moorish Spain was not to last. Gradually, the Christian-led Reconquista was able to chip away at the Taifa states, while back-stabbing, political intrigues and more conservative Muslim states in North Africa undermined the states from within. In the year 1492 on the Christian calendar, the Christian kingdoms of Castile and Aragon united and finally overtook Granada, the last of the great Muslim cities in Iberia. The Taifa were devastated by this loss.
Worse still, the Spanish armies brought members of the European Invictus and Lancea Sanctum (and even a few Basque Acolytes) with them, intent on reclaiming the Moorish domains and driving out sympathetic vampires. The Taifa were forced into a corner, and many fled to North Africa and parts of the Middle East to find sanctuary. Only a small handful chose to remain in Spain, seeking to tend the glories of the bloodline’s past.
Despite shared Language, culture and religion, the Taifa initially faced difficulty assimilating into the Kindred society of the Middle East and North Africa. Other vampires already held many of the positions of power and authority in the region, and did not appreciate having naÔve foreign upstarts trying to move into their territory. Only through adept social maneuvering and well-placed alliances was the bloodline able to survive through those dark and perilous nights.
Eventually, the bloodline managed to establish a presence in many of the major cities of the Islamic world, and slowly they began to spread out once again. In Cairo, Damascus, Baghdad and Istanbul, the Taifa once again became famous as socially astute political manipulators, patrons of the arts and insightful scholars and translators. To this night, many Arab elders maintain a soft spot in their cold, dead hearts for the Taifa and their cultural achievements.
Unfortunately, the Taifa’s homelands have become a hotbed for political tensions and religious conservatism in the years following the collapse of the Ottoman Empire in the First World War. Because of this, many Taifa have once again found themselves forced to flee. Even though many Kindred still remember the glorious nights of Islamic art and scholarship, even the most powerful vampires are little match for a mob of angry mortals with torches. Hence, some Taifa have been forced to go underground, while others seek their fortunes in the West.
Those Taifa who flee (or perhaps return) to Europe, ironically, follow the migrations of mortals from northern Africa and the Middle East. While members of the bloodline have yet to make their presence felt in North America, many Taifa can be found in Europe. They are particularly strong in France, where the Taifa lurk amongst “les Beurs,” second- and third-generation immigrants of Algerian, Moroccan and Tunisian descent.
For their part, French Kindred have been less than welcoming, sharing many of their mortal countrymen’s prejudices. Other Western Kindred (and mortals) harass Middle Eastern immigrants out of fears they harbor terrorists (which is, of course, little more than a racist stereotype). The future of the Taifa, especially in the West, remains to be seen. Nonetheless, the bloodline is quite politically astute and has many old and powerful Allies. Perhaps they will make themselves an integral part of social life in their new homes, or perhaps they will wither and die. Only time shall tell.

Culture

Culture and cultural heritage

History

The Taifa record more than 1,000 years of history, but for many members of the bloodline, the magnificent gilded city-states of al-Andalus, were their greatest achievements. Of course, the precursors of the bloodline held far less influence over the mortals who founded and ruled these cities than the Taifa would like to believe, and what little influence they did hold was wasted on parties, petty squabbles and other diversions. Indeed, it is likely that their extravagances may have wound up causing more problems for the Muslim states than anything else toward the end. Nonetheless, the dream of their lost homelands has been a recurring theme throughout the bloodline’s long and glorious history.
The bloodline’s official founder, Hassan al-Maghrebi, was a former Berber soldier in the armies of the famed general Tariq ibn Ziyad, embraced into the Gangrel clan shortly after the force arrived in Iberia. The strongest member of his rural tribe, al-Maghrebi was a recent convert to Islam, and eager to travel the world. Although he never knew his sire, al-Maghrebi believes that his dedication and reputation as a brave fighter is what earned him the Embrace. However, he found little interest in bloodshed. What interested him were things such as learning, poetry, women and other comforts of civilization.
Hassan quickly adapted to the Requiem, flitting from one social group to the next, watching vampires and mortals. During these years, it is believed he journeyed far and wide across the Iberian peninsula, trading in skillfully told tales of his adventures and enjoying the company of both Kindred and mortal folk. For a time, he became a fixture at the Umayyad court in CÛrdoba, where the Taifa lineage is believed to have originated. However, the bloodline soon spread throughout Muslim Spain, growing as al-Maghrebi traveled.
It is known that al-Maghrebi spent some time in the city of Zaragoza somewhere around the middle of the 11th century, regaling the Elysium court with his tales and contributing to the ruling dynamic there. It is believed that he threw in with The Invictus during his stay there, and sired a number of childer who went on to distinguish themselves in service to the domain.
The city of Tulaytulah (modern-day Toledo) also appears to have played host to him at some time — references in records of The Lancea Sanctum mention the traveling Gangrel and his personable retinue of Kindred, painting him in respectful tones while also suggesting that he was eventually ejected from the domain for “excessively fervent loyalty to transient mortal institution unbecoming of Kindred of Quality.”
Several modern-day Taifa trace their lineage to Kindred from DÈnia and Granada as well, suggesting that al- Maghrebi or his childer must have visited those domains at some time. If the legends are to be believed, and there is really little reason to doubt them, Hassan and his childer traversed the whole of the Iberian Peninsula at least once in their travels, becoming truly ubiquitous during the height of Moorish civilization.

The Reconquista

The last years of the 11th century saw the end of the relatively peaceful, proud existence of the Taifa. With the coming of the Spanish Reconquista and the retaliatory invasion of the Almoravid armies, war broke out in all of the Moorish territories of Iberia and the travels of the Taifa were severely curtailed. Many journeyed to sites of battle, hoping to defend the glory of al-Andalus from the enemy, while others retreated to their favorite cities, working to preserve and protect their splendor.
A fair number fell in battle, and the stories of the Taifa boldly proclaim their bravery even in modern nights. Those who remained were hardened by the experience and forced to confront the fact that their power and fervor alone were not enough to stem the waves of equally dedicated invaders from without.
In the cities of al-Andalus, the rest of the bloodline watched in horror as war brought economic crises, rampant panic and prejudice and eventual collapse. There was little they could do — the course of mortal history seemed set, with or without their opposition. Following the collapse of mortal Moorish civilization, many sympathetic Kindred of other lineages and clans vacated the domains or entered into long slumber, leaving them virtually undefended from encroaching European vampires.

Exile and Eclipse

Despite propaganda to the contrary, the Taifa have never been an entirely Muslim lineage. Since their early nights in al-Andalus, Christians and Jews have had a place in the bloodline. Muslims certainly make up the majority, but even tonight there is a vocal minority made up of Sephardic Jews. Nonetheless, all Moors and their “sympathizers” found themselves targets of the Reconquista and, later, the Inquisition. Many of the Taifa met their doom at the hands of mortals, or rivals who took advantage of prevailing sentiment.
Although a few particularly old Taifa remained in the newly formed nation of Spain, the majority of those who survived the Inquisition’s assault emigrated into the Almohad and Ottoman Empires, believing them to be safer. In part, this was true, since the Taifa were able to blend in fairly well due to shared culture and religion. However, their mass exodus also brought them into conflict with many other vampires and covenants who were already well established in the region. Whereas once they had been the dominant bloodlines, the Sultans and Sheikhs of the night, now they were virtual outcasts.
Slowly, the Taifa tried to establish themselves in the larger cities of the region. Large broods in Cairo, Beirut, Baghdad, Istanbul and Marrakech are legacies of those nights. In order to survive as a bloodline, the Taifa had to prove themselves useful, and many chose to attach themselves to courts of The Invictus, the dominant covenant in the area. Although seldom achieving the Status of Sultan, the Moors were able to take prominent positions in the courts as viziers, diplomats, scholars and even enforcers. Others found themselves espousing the Iblic creed of The Lancea Sanctum, or even throwing in with The Circle of the Crone.
Unfortunately, despite their influence, the Moors were but a shadow of their former selves. The glories of al-Andalus were lost, and the bloodline was forced to adapt to a rapidly changing world. While the elders of the bloodline remained lost in nostalgic reminiscence, the younger Taifa were shocked to see other Kindred lineages pass them by. It quickly became clear that the Moors needed to adapt or die out. Gathering together in secret, a group of young Moors decided that the only way to save their bloodline was to establish themselves in one city, using it as a stronghold from which they could then expand. They chose Cairo. Led by a powerful elder named Zuhra Hussein, they fell upon the city’s Sultan in 1463, killing him and proclaiming that Cairo would be thenceforth be a city of the Taifa.
Their error was critical. Instead of claiming the territory for the whole of The Invictus, they stated, time and again, that it was their own — as if to say that their line represented a superior force within the covenant, one that was more deserving than others. A schism formed in The Invictus of Cairo, and decades of intrigue, subversion and betrayal followed. By the middle of the 16th century, the city’s Kindred were in a virtual state of civil war, and the Taifa Emir was forced into a series of honorable battles that eventually led to his Final Death.

The Civilized Response

Shamed and humiliated, the surviving childer of Zuhra Hussein left Cairo, carrying a message of tragedy to the others of the line. Some called for vengeance, hoping to reawaken the dream of a Taifa stronghold by evoking images of the splendor of al-Andalus, but their calls fell on deaf ears. To many of the Taifa, who had carefully established themselves in their varied domains, the vision of conquest was a fool’s reverie.
It is said by many Taifa that the fall of Zuhra was the pivotal event in the development of the line. The whole of the bloodline faced a decision in those nights: to pick up the sword and seek to revive long-forgotten glories or to settle into the Requiem with humble and honorable acceptance. Had they chosen the former, it is likely that the whole of the line would have been wiped out before the end of the 16th century.
Instead, many of the Taifa flourished in relative peace, growing more influential and more powerful with patient, small steps. Some achieved offices of great Status within The Invictus and The Lancea Sanctum, and many Embraced small broods of their own, contributing to the growth of the line and its establishment as a dignified, powerful lineage.

Diaspora

For centuries, the majority of the Taifa remained within the domains of North Africa and the Middle East. But increasing social pressures, political instability and growing religious conservatism in recent years has made this area less appealing for vampires, especially those as extravagant and wealthy as the Moors. Many younger members of the bloodline have begun to look toward the West in search of opportunities, and a growing number have followed their mortal counterparts into the cities of the Europe, seeking to make their fortunes.
Unfortunately, few Taifa find what they were hoping for when they arrive. Their very weakness drives them to seek out interaction with other Kindred. Yet racism and mortal prejudices can be just as strong amongst the Kindred as they are amongst mortals, and older vampires rarely appreciate having to deal with foreign upstarts intruding upon their territory. Furthermore, with the increased fear of terrorism, new arrivals from the Middle East who engage in strange behavior (in mortal terms, at least) run a very real risk of drawing attention from the wrong kind of government agencies.
Another problem facing Taifa in the West is that they are largely cut off from many of the bloodline’s traditions. Although the bloodline has established a good reputation and built up a large network of Allies in their homelands, this does little good for Moors living in the West. Their customs and practices seem strange, alienating them from local Kindred at times, and some Taifa are shocked to find that the Western versions of the covenants they are familiar with use different titles. For instance, many Moors are baffled by The Lancea Sanctum’s use of Catholic rather than Islamic imagery in Western lands.
Still, there are plenty of opportunities in the West for Taifa who are clever and adaptable enough to manage. Most larger cities host immigrant communities from Lebanon, Egypt, Palestine, Algeria, Iran and other Middle Eastern countries, where a traditional Moor can rule over ethnic enclaves in near total isolation. Other, more adventurous members of the bloodline, however, have decided to make a name for themselves in the courts of the Western Invictus, boldly claiming their place in the domains of Europe, and sometimes playing up their exotic origins.

Society and Culture

As an ancient and distinguished bloodline, the Taifa take no small amount of pride in the many customs they have developed over the years. Social interaction is especially important amongst the Moors, who find themselves driven to seek out others of their kind. For this reason, they have developed a rich heritage that draws upon many elements of Moorish and Arab court culture. Ironically, Taifa in the West are especially driven to cling to such things when possible, because of the tangible connection to their bloodline’s identity that it gives them.

Music, Art and Song

To the ancient Arabs, poetry was a form of magic or soothsaying inspired by the djinn. Indeed, even the Prophet Muhammad is recorded as saying, “Verily, eloquence is sorcery.” This may be so, for it certainly holds a powerful fascination over the Taifa bloodline. Indeed, no small number of Moors are (or claim to be) brilliant artists. However, most members of the bloodline are more content to study, enjoy and patronize the arts from afar. Classical Arab music and poetry is held in high regard, though the romances and ballads of the Sephardic Jews are also very popular. During celebrations such as Eid al-Fitr, musicians are in high demand amongst the elders of the bloodline.
Some of the oldest and most decadent members of the bloodline go even further, making Ghouls of their favorite poets and musicians. Such Ghouls, known as qiyan after the professional female musicians of Moorish courts, are often beautiful women who are trained in classical Arabic and Persian literature, poetry and musical theory. No small number are also talented instrumentalists, particularly on the ‘oud. Since the nights of al-Andalus, it has been a popular way of showing friendship within the bloodline to trade qiyan, and some generous sires have been known to pass qiyan to their childer as well.
Much to the shock and horror of the elders in the bloodline, who lament the loss of their glorious past,younger Taifa have increasingly become interested in modern music as such Rai and Al-Jeel, which has become popular in North Africa today. While their elders prefer the styles of Abdel Halim Hafez, Fairouz and Farid al Atrache, younger Moors are drawn to, say, Khaled, Natacha Atlas and Amr Diab.

The Requiem of the Taifa

The Moors share the same wants, desires, beliefs and failings of their mortal days, but their weakness drives them to participate in social interactions. Similar to wolves or lions, the Taifa are goaded by the Beast into forming packs with other vampires. Although they do not necessarily need to be around members of their own brood, many Taifa prefer to associate with their own kind, in no small part because they share the same weakness.
For this reason, numerous broods of Moors have risen and fallen over the centuries. For many Taifa, particularly younger members of the bloodline, being part of a brood is little more than a symbol of Status or ancestry. Yet many older Moors treat the bonds of Blood as a sacred chain, akin to the tribal structure of the Bedouin. This is ironic since the majority of Taifa come from urban, educated backgrounds, but nonetheless, the bonds of kinship are very important for such social beasts.
Many broods are characterized, by common interest or personality traits. For instance, the Banu Ibrahim of Tunis are mostly legal scholars who trace their ancestry to an 11th-century philosopher named Ibrahim ibn Mustafa. Rumors paint them as quiet, but manipulative. Another lineage, the Tariqa al-Nasir of Mosul, are more akin to a secretive Sufi mystical order, and are primarily of Kurdish descent. The Banaat al-Wadd, an all-female brood in southern Arabia, are rumored to be affiliated with The Circle of the Crone and study pagan witchcraft. And the venerable Bay’t al-Hawa of Cairo is made up of some of the bloodline’s most cunning and elitist politicians.
Not all broods are necessarily distinguished, or even well established. Indeed, younger Taifa in the West often form their own broods overnight, though these are not necessarily recognized as such by the elders. Nonetheless, broods such as the Sanctified Ansara al-Sayf of Paris, made up of Moors of Algerian and Moroccan background, and the Maronite Banu Kinda of Detroit represent a new, dynamic face of the bloodline.
A fair number of the broods intermingle as well, owing to the tendency of Taifa to travel. Hardy and eager to share stories and see the world, many of the line take up the nomadic Requiem at least once, moving from place to place and gathering experiences, waiting to find a home they find sufficiently inspiring (or sufficiently civilized) to settle in. On their travels, those members of the line who encounter their brothers and sisters are happy to join up with one another, enjoying the company of likeminded Gangrel.

The Toreador Rivalry

Saddened by the decline of his beloved city-state of Ishbiliyya (modern Seville) in the 13th century, a Moor named Abdullah Muhammad ibn Ahmad went into a voluntary Torpor. When he awoke in the 17th century, he found a greatly changed world and a strange new lineage of Daeva vampires competing for power and attention. While at first amused by these so-called Toreros, his patience with them soon wore thin. The final straw came when ibn Ahmad and a Torero named Miguel de Santos fought over the right to Embrace a beautiful Andalucian woman who captivated both of them.
Although it’s difficult to distill truth from the legends, it is known that the girl was poisoned and slain during the conflict, and that both Kindred blamed the other for her death. De Santos and ibn Ahmad swore bloody vengeance, clashing again and again over the following years until 1884, when the Taifa finally slew his enemy. By then, the lines of both Kindred were trapped in a complicated Web of mutual hatred, violence and insult that none could unravel.
Several Taifa have traveled from Seville, telling their side of the story and spreading the rivalry outwards. On occasion, hapless Toreador who have never heard of de Santos or ibn Ahmad are drawn into conflict by a Taifa far away, sparking a new vendetta and spilling blood anew.

The Telling of Tales

As roving wanderers and inveterate seekers of Kindred company, many of the Taifa have developed the art of telling tales meant to inform and entertain their brethren. Assembling oral histories of the line and often inserting their own adventures into the mix, they happily spin hours-long stories of their travels to any vampire willing to listen. Many will trade tales back and forth, building their own mental store while sharing an entertaining accumulation of jokes, warnings and descriptive narratives in return.
Some Taifa are prone to judge their brethren according to the quality and range of stories they are willing and able to tell, and may accord greater respect to those who can inform them or put them at ease with a good yarn. Others seek endlessly to build their own repertoire, seeking out Kindred they have not already met in hopes of hearing something new so that they may work to memorize it and add it to their store of knowledge.
As a result, many find themselves keenly prepared to socialize, drawing upon their accumulated tales as a means to add appropriate chatter to any gathering. Outsider Kindred consider many Taifa overly garrulous, but none can deny that the practice is charming.

Average technological level

Oaths of the Taifa

Taifa of The Invictus have invented a number of Blood Oaths over the centuries. While these oaths were originally sworn and traded only within the line, many have propagated outwards into the covenant proper, finding common use in domains visited by the Taifa.

Common Dress code

Appearance: While the majority of Moors still bear the physical features common to the Middle East and North Africa, the bloodline has become quite cosmopolitan in modern nights. Regardless of race or ethnicity, members of the bloodline tend to carry themselves with confidence, dignity and elegance. Most are quite swarthy, and their skin sometimes even darkens with age. Some particularly old Taifa call to mind legendary Arab heroes such as Abu Zayid al-Hilali and ‘Antara ibn Shaddad. Many Taifa are quite attractive by local standards, and know how to use this to their advantage. They also know the value of appearances, and tailor themselves to suit the occasion. Most Taifa are just as comfortable in a Western-style three-piece suit as they are in the traditional thobe, bisht and kaffiyeh of a Bedouin tribesmen.

Art & Architecture

Haven: Given the nature of their weakness, members of the Taifa bloodline almost always prefer communal havens, though powerful elders are more likely to simply surround themselves with broods of their childer and grandchilder (or vampiric thralls unrelated to them). The Moors almost always keep large, expensive havens, whether these are private estates or upscale apartments in larger cities. Such havens are almost always large enough to host social events, and usually are lavishly decorated with traditional and modern art. Arabic calligraphy is especially popular with the bloodline, and indeed has been for several centuries now. The most powerful and influential members of the bloodline often hold court in their private havens, complete with talented musicians, poets and entertainers to amuse their vampiric guests. One particularly common practice within the bloodline is the abuse of waqf, or properties held in trust to the government. Traditionally, wealthy families bequeathed such property to the state, and allowed their mortal descendants to stay on as caretakers. Many Taifa took advantage of this practice during the Almohad and Almoravid empires, making their havens in waqfs held by family members (or ghouls). However, the practice has mostly died out in modern, secularized states, so the Taifa can no longer use this method.

Major organizations

Covenant: The Taifa prefer The Invictus (or al-Harij, as it is sometimes known in Arabic), given the covenant’s love of pomp and ceremony, and the value the covenant places on personal achievements. Naturally, in the Taifa’s homelands of North Africa and the Middle East, the lcovenant takes on far more Arab culture. For instance, members of the bloodline prefer the term Sultan instead of a ‘mere’ Prince, and Arabic phrases are often used to show learning, culture and respect. Nonetheless, beyond such culture differences, the covenant is still the ruthless meritocracy that it is in the West, and that suits the Taifa perfectly. Even under the many layers of tradition and formality, the Moors are predators, and they know it. That The Invictus allow them to claim their rightful place through their own efforts appeals to the bloodline, and for that reason, the majority of the Taifa can be found within the First Estate. Of course, far more Taifa are Harpies or Sheriffs than actual Princes, but that matters little.
The Lancea Sanctum ranks a distant second, though in the Middle East the covenant adopts more Islamic imagery instead of the familiar Roman Catholic trappings of the West. Sanctified Taifa tend to be the more scholarly members of their bloodline, researching the history and sorcery of the covenant, though they are also popular missionaries due to their charisma and influence.
Some Taifa are drawn in by the fiery rhetoric of The Carthian Movement, but most consider the covenant to be boorish and crude. Few Taifa have any interest in The Circle of the Crone, but the Acolytes do count a small number of Moors amongst them who are interested in the pagan faiths of Mesopotamia, Persia and pre-Islamic Arabia who venerate al-Uzza and other pagan goddesses.
The Ordo Dracul is a fairly recent arrival in Islamic lands, and the Moors have had little contact with the covenant, but many instinctively dislike it. Theories as to why range from Dracula’s atrocities against the Turks to some ancient lore they are trying to hide from the Dragons. The truth, however, is much more direct. The Taifa don’t like The Ordo Dracul because they see the covenant as pointless. Study and self-awareness are all well and good, but it must have some sort of purpose. Vampires are not static, but rather meant to enjoy, even indulge in, all the things that the world has to offer. As far as most Taifa are concerned, the Dragons shut themselves off to the primal truths of being a vampire, and the Taifa avoid the covenant accordingly.
Organization: Despite being a very social group, the Taifa have little true organization of their own. They are numerous across North Africa and the Mediterranean, but the bloodline is plagued with numerous factions, broods and social intrigues. The most powerful, or wellconnected, Taifa in a particular domain often bears thetitle of Sheikh (or Sheikha in the case of women), and holds private court somewhere in the city. Although the Sheikh is respected, he wields little actual authority in the bloodline. Often, he will form a small clique, competing with other Moors for Status and influence. Once a month, the Sheikh will often hold an open court somewhere in the city, featuring art, music and decadence that harkens back to the courts of al-Andalus. Of course, other Taifa will often try to put on even more lavish displays to upstage the Sheikh. Beyond that, the Taifa are largely concerned with their covenant above all else.
In the West, the Taifa are often more tightly knit, if only for protection and because of the bloodline’s unique weakness. The Taifa often form small, insular broods, especially in such cities as Paris, London or New York, where there are large immigrant communities they can blend in with. Sometimes, the Moors will play up their exotic appeal to win favor with the Prince or his court. At other times, the Moors look down upon their Western cousins. Some Sheikhs have been known to even claim the much more glorious title of Emir (or prince) for themselves, believing that Western Kindred won’t speak Arabic. More often than not, these Taifa are right, but every once in a while they have been horribly wrong, much to their dismay.
Although they share little formal structure, the bloodline does share numerous traditions from their homeland. For instance, the Moors continue to preserve Arab naming conventions amongst themselves. If a vampire named Khalid was Embraced by a vampire named Ibrahim, he would be allowed to call himself Khalid ibn Ibrahim. If the vampire were Fatima, she would take the name Fatima bint Ibrahim. And Ibrahim could call himself Abu Khalid. The Taifa take great pride in their lineage, and spend a great deal of time tracking down their ancestors.

Nickname: Moors, though the Taifa themselves (and many other Muslim Kindred) prefer “The Civilized”

Parent ethnicities

• Gangrel

Character Creation: Social Attributes and Skills are almost always primary for the Taifa, though they also respect intellectual prowess as well so Mental Attributes and Skills are also appropriate. The Taifa prefer to be well-rounded, after all, and it’s good to have a broad base of knowledge when striking up conversations. Skills such as Academics, Empathy, Expression, Persuasion, Politics, Socialize, Subterfuge and even Streetwise are all useful for the bloodline. Of course, it would be a mistake to assume all Taifa are fops, and those who make that mistake quickly learn to regret it if they survive. Many Moors appreciate the value of Merits, and Social Merits of all kinds are especially common within the bloodline. Striking Looks is not uncommon, and a fair number have Encyclopedic Knowledge as well, these are hardly required. Merits such as Allies, Contacts, Resources, Status and such are far more useful.
Bloodline Disciplines: Animalism, Majesty, Protean, Resilience
Weakness: There is a good reason that the Taifa choose to associate so frequently with other vampires. Much like wolves or lions, the Taifa are pack hunters and feel most comfortable amongst their own kind. When not in the presence of other vampires, a Taifa suffers a –2 dice penalty to all dice pools due to the unease of operating without a pack. The Moors do not necessarily need to be in the presence of other Taifa, or even other Gangrel. Any other vampires suffice. Ironically, this weakness helps to foster the personality and skills needed in the Taifa’s role as consummate social predators.
In addition, all Taifa suffer the weakness of their parent clan, the Gangrel.
Concepts: Bedouin Prince, collector of fine art, diplomat between covenants, foreign news correspondent, Islamic legal scholar, manipulative advisor, modern warrior- poet, seductive predator, social scientist, translator, oil tycoon, wealthy merchant.