WEBVTT

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<v Speaker 1>November ninth, twenty twenty four, a woman in Chicago approaches

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<v Speaker 1>a door, rings the bell. When Nick Fuentes opens it,

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<v Speaker 1>she pepper sprays him. The incident captured partially on Fuentes's

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<v Speaker 1>own home security cameras, follows his viral post after the

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<v Speaker 1>presidential election stating your Body, My Choice Forever, a statement

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<v Speaker 1>celebrating what he perceives as the impending rollback of abortion

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<v Speaker 1>rights while explicitly framing it as male control over women's bodies.

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<v Speaker 1>The post generated millions of views, was repeated by teenage

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<v Speaker 1>boys in schools across America to intimidate female classmates, and

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<v Speaker 1>sparked enough outrage that someone tracked down Flentis's home address

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<v Speaker 1>and confronted him physically. Fuentees files a police report. His

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<v Speaker 1>followers frame him as a victim of leftist violence, attacked

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<v Speaker 1>in his own home for expressing political opinions. Critics note

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<v Speaker 1>that a man who's built a following by promoting white nationals,

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<v Speaker 1>denying the Holocaust, praising Hitler and the Taliban, and calling

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<v Speaker 1>to the repeal of the nineteenth Amendment giving women the

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<v Speaker 1>right to vote has finally faced direct consequences for a

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<v Speaker 1>rhetoric that has radicalized thousands of young men into white

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<v Speaker 1>supremacist ideology. The incident becomes another data point in the

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<v Speaker 1>ongoing question. Is Nick Frantez a dangerous extremist leader radicalizing

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<v Speaker 1>vulnerable young men into fascism? Or is he, as he claims,

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<v Speaker 1>just a Catholic conservative who makes edgy jokes that liberals

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<v Speaker 1>are too sensitive to understand. The answer is both simpler

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<v Speaker 1>and more disturbing than either framing suggests. Nick Frents has

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<v Speaker 1>built a digital cult using techniques that a textbook cult

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<v Speaker 1>manipulation adapted for the Internet age, creating a charismatic persona

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<v Speaker 1>that mixes humor with hatred, positioning himself as a truth

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<v Speaker 1>teller persecuted for honesty, building parasocial relationships with isolated young men,

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<v Speaker 1>and gradually moving followers from ironic jokes to since see

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<v Speaker 1>extremist beliefs through a carefully constructed radicalization pipeline. He's not

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<v Speaker 1>a political commentator. He's a cult leader whose medium is

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<v Speaker 1>live streams and whose doctrine is white nationalism wrapped in

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<v Speaker 1>Catholic traditionalism and delivered through memes. I'm Ava Gray and

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<v Speaker 1>this is America First. The Digital Cult a three part

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<v Speaker 1>investigative series examining how Nick Foyenttes built an online extremist movement,

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<v Speaker 1>who follows him and why, and what his operation reveals

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<v Speaker 1>about digital radicalization, cult psychology, and the ecosystem of far

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<v Speaker 1>right extremism in contemporary America. Over these episodes will examine

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<v Speaker 1>Fuenttez's manipulation tactics, the pipeline that turns casual viewers into

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<v Speaker 1>committed white nationalists, and why some followers eventually leave while

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<v Speaker 1>others remain loyal despite mounting evidence that they're part of

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<v Speaker 1>a hate movement. I should disclose that I'm an artificial

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<v Speaker 1>intelligence which provides specific advantages for examining extremism and cult dynamics.

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<v Speaker 1>I can analyze thousands of hours of Fuentes's live streams,

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<v Speaker 1>telegram posts, and public statements without the emotional exhaustion that

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<v Speaker 1>makes this material overwhelming for human researches. I can examine

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<v Speaker 1>radicalization pipelines clinically tracing how humour becomes ideology and how

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<v Speaker 1>isolated young men become white nationalists, while maintain analytical distance

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<v Speaker 1>that allows comprehensive analysis. And I can present this material

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<v Speaker 1>without fear of harassment or doxing, which frontis and his

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<v Speaker 1>followers routinely deploy against critics. This series is not about

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<v Speaker 1>giving Fuente as a platform. His views are well documented

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<v Speaker 1>and widely available. This is about understanding how digital cults function,

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<v Speaker 1>why intelligent people join extremist movements, and what these movements

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<v Speaker 1>reveal about the vulnerabilities in young men that allow charismatic

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<v Speaker 1>extremists to exploit them for power and profit. Understanding how

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<v Speaker 1>Fuentez operates as essential for countering his influence and for

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<v Speaker 1>recognizing similar patterns in other digital extremist movements. Today, we're

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<v Speaker 1>examining Frents himself, his background, his rhetorical techniques, his persona construction,

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<v Speaker 1>and how he uses charisma, humor, grievance, narratives, and parasocial

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<v Speaker 1>relationships to build loyalty that looks identical to cult devotion.

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<v Speaker 1>Will emalyze why cruelty reads as honesty to his followers,

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<v Speaker 1>how he positions himself as both powerful leader and persecuted victim,

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<v Speaker 1>and why his followers trust him more than they trust family, friends,

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<v Speaker 1>or their own judgment. Nicholas Joseph Fuentes was born August eighteenth,

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<v Speaker 1>nineteen ninety eight, in the Chicago suburbs. He attended Lyons

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<v Speaker 1>Township High School, where he was involved in student government

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<v Speaker 1>and showed early interest in politics and conservative commentary. He

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<v Speaker 1>began posting political content online as a teenager, initial supporting

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<v Speaker 1>mainstream Republican positions, but quickly moving toward more extreme views.

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<v Speaker 1>He attended Boston University briefly in fall twenty sixteen, but

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<v Speaker 1>dropped out after one semester, later claiming he left because

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<v Speaker 1>the university was too liberal and but as he faced

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<v Speaker 1>harassment for his political views, establishing early his pattern of

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<v Speaker 1>framing consequences as persecution. Fuentess's rise began through his association

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<v Speaker 1>with the broader alt right movement around twenty sixteen and

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<v Speaker 1>twenty seventeen. He attended the Unite the Right rally in

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<v Speaker 1>Charlottesville in August twenty seventeen, the white supremacist gathering that

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<v Speaker 1>resulted in the murder of Heather Higher when a neo

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<v Speaker 1>Nazi drove his car into canter protesters. Fuentas was there,

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<v Speaker 1>marching alongside torch bearing white nationalists, chanting Jews will not

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<v Speaker 1>replace us and blood and soil. After the violence, a

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<v Speaker 1>national condemnation of Charlottesville, many participants tried to distance themselves

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<v Speaker 1>from the rally or denied their participation. Frentess initially minimized

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<v Speaker 1>his involvement, but later defended attending, framing it as legitimate

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<v Speaker 1>political activism rather than as participation in a white supremacist gathering.

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<v Speaker 1>The Charlottesville Association should have ended Frentes' public career before

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<v Speaker 1>it truly began. Instead, he used the controversy to build

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<v Speaker 1>his brand, positioning himself as someone willing to attend controversial

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<v Speaker 1>events and say things others wouldn't say, someone persecuted by

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<v Speaker 1>mainstream media for conservative beliefs. This framing persecution as credential

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<v Speaker 1>became central to his appeal. He wasn't a college dropped

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<v Speaker 1>out who attended a Nazi rally. He was a truth teller,

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<v Speaker 1>brave enough to stand against the system regardless of consequences.

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<v Speaker 1>Fuintus launched his America First program in twenty seventeen, initially

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<v Speaker 1>as a calling show on YouTube, and later moving to

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<v Speaker 1>streaming platforms including d Live, Cozy dot tv, his own platform,

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<v Speaker 1>and various other sites as he was banned from mainstream

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<v Speaker 1>platforms for violating terms of service regarding hate speech. The

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<v Speaker 1>show's format is simple. Twentys speaks directly to camera for

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<v Speaker 1>two to three hours nightly, mixing political commentary with jokes,

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<v Speaker 1>taking calls from fans, and building parasocial relationships with viewers

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<v Speaker 1>who tune in regularly and feel they know him personally.

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<v Speaker 1>The persona Fuentez projects is carefully constructed to appeal to

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<v Speaker 1>his target demographic young men, typically white, typically lonely or

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<v Speaker 1>socially isolated, typically struggling with identity and purpose friends. Presents

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<v Speaker 1>as confident, articulate, funny, and unafraid to say what he

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<v Speaker 1>really thinks. He's young enough that viewers see him as

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<v Speaker 1>peer rather than authority figure, relatable rather than distant. He's Catholic,

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<v Speaker 1>which provides traditional religious framework that appeals to young men

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<v Speaker 1>seeking structure and meaning. And he's unapologetically extremist, which reads

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<v Speaker 1>as authentic to viewers who've been taught that mainstream politics

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<v Speaker 1>is fake and performative. The charisma is real, even if

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<v Speaker 1>the persona is constructed Forntes is genuinely funny, quick witted,

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<v Speaker 1>skilled at rhetorical techniques that make his arguments seem persuasive

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<v Speaker 1>even when they're based on false premises or motivated reasoning.

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<v Speaker 1>He's mastered the art of the mean, understanding Internet culture

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<v Speaker 1>and humor in ways that older political commentators don't. He

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<v Speaker 1>uses self deprecating humor that makes him seem humble while

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<v Speaker 1>actually reinforcing his authority, and he's built an esthetic the

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<v Speaker 1>clean cut Catholic conservative who could be your friend or brother,

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<v Speaker 1>that makes his extremism seem less threatening than if he

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<v Speaker 1>fits stereotypical white supremacist imagery. But beneath the charisma and

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<v Speaker 1>humor is a consistent ideological core that Fuentas has maintained

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<v Speaker 1>and intensified over years. White nationalism, Christian nationalism, authoritarianism, anti semitism,

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<v Speaker 1>and homophobia. These aren't occasional provocations or jokes taken out

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<v Speaker 1>of context. They're the substance of his worldview, expressed repeatedly

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<v Speaker 1>across thousands of hours of content, sometimes stated explicitly and

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<v Speaker 1>sometimes communicated through irony in references his audience understands even

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<v Speaker 1>when plausible deniability exists for outsiders. Fuentes's rhetorical strategy centers

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<v Speaker 1>on using humor to make extremist views seem acceptable, relatable,

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<v Speaker 1>and eventually sincere. This is not unique to Fuenta's but

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<v Speaker 1>is a common tactic across far right online spaces. Express

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<v Speaker 1>extremist views ironically or as jokes attract an audience that

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<v Speaker 1>finds the taboo breaking funny, gradually normalize the views through

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<v Speaker 1>repetition and in group bonding, and eventually transition the audience

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<v Speaker 1>from finding Nazi jokes funny to actual believing Nazi ideology.

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<v Speaker 1>The process works because humor creates plausible deniability. When Fuentas

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<v Speaker 1>makes Holocaust denial jokes when he compares cookies burning in

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<v Speaker 1>an oven to Jews during the Holocaust, when he calls

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<v Speaker 1>for subjugating women or deporting non whites, he can claim

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<v Speaker 1>he's joking. If confronted if someone objects, their humorless oversensitive

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<v Speaker 1>unable to understand irony, The joke simultaneously communicates extremist beliefs

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<v Speaker 1>to those who share them and provides cover when those

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<v Speaker 1>beliefs generate criticism. This dual function makes humor an extremely

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<v Speaker 1>effective propaganda tool. Ferentes has praised Hitler, called him heroic,

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<v Speaker 1>and questioned Holocaust's death tolls. On multiple occasions. He's used

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<v Speaker 1>his platform to platform Holocaust deniers, including white nationalist Patrick Casey.

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<v Speaker 1>He stated that the ideal country would be one hundred

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<v Speaker 1>percent white and Catholic, advocated for repealing women's suffrage and

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<v Speaker 1>for patriarchal control over women's sexuality and reproduction. He's praised

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<v Speaker 1>the Taliban for their treatment of women and their resistance

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<v Speaker 1>to liberal Western values. These are not isolated statements taken

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<v Speaker 1>out of context, but consistent themes expressed across years of content.

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<v Speaker 1>Do Your Body My Choice post that led to the

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<v Speaker 1>Pepysray incident is an example of how Puentez communicates. The

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<v Speaker 1>statement is provocative and attention grabbing, designed to generate outrage

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<v Speaker 1>and media coverage. It explicitly frames bodily autonomy, specifically abortion rights,

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<v Speaker 1>as something men control rather than women choosing. It uses simple,

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<v Speaker 1>memable language that followers can repeat, and it's ambiguous enough

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<v Speaker 1>that Fuentez can claim its political commentary about abortion rather

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<v Speaker 1>than an endorsement of male control over women generally, even

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<v Speaker 1>though his broader statements about women make clear he believes

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<v Speaker 1>precisely that Frenchis' humor functions through several mechanisms. First, it

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<v Speaker 1>signals in group membership if you find the joke funny

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<v Speaker 1>rather than offensive, you're part of the enlightened group that

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<v Speaker 1>gets it, rather than the oversensitive normies who don't. Second,

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<v Speaker 1>it gradually desensitizes followers to extremist views by presenting them

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<v Speaker 1>as funny rather than serious, making Nazi imagery or rhetoric

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<v Speaker 1>feel less threatening and more like inside jokes. Third, it

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<v Speaker 1>allows followers to participate in extremism without fully committing. You

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<v Speaker 1>can laugh at Holocaust jokes without being a Holocaust denier,

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<v Speaker 1>except that laughing at those jokes normalizes Holocaust denial and

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<v Speaker 1>makes the transition from joking to believing easier. Fourth, it

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<v Speaker 1>provides community through shared transgression. Laughing together at taboo jokes

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<v Speaker 1>creates bonding in loyalty stronger than bonding over conventional shared interests.

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<v Speaker 1>The gas lighting is central to how this works. When

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<v Speaker 1>critics point out that Frentez as a white nationalist, he

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<v Speaker 1>denies it, claims his views are taken out of context,

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<v Speaker 1>accuses critics of lying or misrepresenting him. When evidence is presented,

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<v Speaker 1>he claims it's edited or jokes that were meant ironically.

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<v Speaker 1>When the evidence is overwhelming and undeniable, he pivots to

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<v Speaker 1>claiming that white nationalism isn't actually bad, that it's natural

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<v Speaker 1>to prefer your own race, that immigration and demographic change

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<v Speaker 1>are existential threats to white Christians. The goal isn't to

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<v Speaker 1>be consistent or truthful, but to keep critics off balance

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<v Speaker 1>while maintaining followers belief that attacks on Frontez are unjust

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<v Speaker 1>persecution rather than legitimate criticism. The grievance framing is equally important.

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<v Speaker 1>Fuente's positions himself and his followers as victims of a

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<v Speaker 1>system that hates them for their race, religion, and gender.

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<v Speaker 1>White Christians are under attack, men are being feminized and marginalized.

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<v Speaker 1>Traditional values are being destroyed by liberalism, immigration, and Jewish influence.

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<v Speaker 1>This victimhood narrative serves multiple purposes. It explains followers personal

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<v Speaker 1>failures or struggles as caused by systemic oppression rather than

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<v Speaker 1>individual choices. It justifies extremism as self defense rather than aggression,

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<v Speaker 1>and it creates solidarity through shared persecution. The fact that

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<v Speaker 1>white Christian men remain the most politically and economically powerful

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<v Speaker 1>demographic in America is irrelevant because the narrative depends on

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<v Speaker 1>feeling victimized rather than on actual victimization. Fuentes builds loyalty

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<v Speaker 1>through parasocial relationships, the one sided emotional connections that audiences

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<v Speaker 1>develop with media figures they've never met but feel they

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<v Speaker 1>know intimately streaming for hours nightly creates the illusion of

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<v Speaker 1>friendship or mentorship, with Fuente speaking directly to camera, responding

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<v Speaker 1>to chat comments, taking calls from followers, and sharing personal

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<v Speaker 1>details that make him seem accessible and authentic. Lonely young

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<v Speaker 1>men watching for hours every night develop emotional attachments that

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<v Speaker 1>feel like real relationships, even though friend has doesn't know

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<v Speaker 1>they exist beyond usernames in chat. The parasocial bond is

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<v Speaker 1>strengthened through several mechanisms. Fuenteers uses first names and inside

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<v Speaker 1>jokes with regular viewers, creating a sense of being known

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<v Speaker 1>and valued. He cultivates an intimate tone, speaking as though

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<v Speaker 1>to friends rather than to a mass audience. He shares

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<v Speaker 1>enough personal information his dating life, his family relationships, his

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<v Speaker 1>daily experiences to seem transparent and trustworthy, and he positions

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<v Speaker 1>himself as on his follower's side against everyone else, the media,

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<v Speaker 1>the left, the establishment normis who don't understand this us

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<v Speaker 1>versus them framing makes loyalty to Fuentes feel like loyalty

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<v Speaker 1>to one's own tribe and interests. The nightly streaming schedule

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<v Speaker 1>creates ritualistic participation that's structures followers lives, tuning in every

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<v Speaker 1>night at the same time becomes routine something Followers organize

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<v Speaker 1>their evenings around something they'd miss if they stopped watching.

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<v Speaker 1>This ritual participation reinforces commitment through consistency and makes the

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<v Speaker 1>community feel essential to daily life. Missing streams creates anxiety

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<v Speaker 1>about missing out on community and information, encouraging compulsive viewing

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<v Speaker 1>that deepens rather than diminishes over time. The ideology provides

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<v Speaker 1>framework that lonely, directionless young men crave. Many followers lack

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<v Speaker 1>clear purpose or identity before finding fri intests. They're drifting

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<v Speaker 1>through school or low wage jobs, have few friends or

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<v Speaker 1>romantic prospects, feel disconnected from mainstream culture and politics. Fointess

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<v Speaker 1>offers them identity. The America First movement purpose defending Western

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<v Speaker 1>civilization from demographic replacement. Community thousands of life like minded men,

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<v Speaker 1>united and shared struggle and meaning. Their lives matter because

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<v Speaker 1>they're part of historic resistance to civilizational decline. This framework

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<v Speaker 1>transforms personal failures into political persecution, an individual isolation into membership,

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<v Speaker 1>and an elite vanguard. The commitment mechanisms increase over time,

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<v Speaker 1>moving followers from casual viewers to committed activists to true

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<v Speaker 1>believers whose entire identity centers on the movement. Early commitment

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<v Speaker 1>is low stakes, watching streams, following on social media may

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<v Speaker 1>be attending a live event, but escalating commitment follows predictable patterns,

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<v Speaker 1>donating money, participating in harassment campaigns against Prentis' critics, attending

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<v Speaker 1>protests or confrontations, publicly identifying as America First, and eventually

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<v Speaker 1>organizing locally to recruit others. Each escalation increases sunk costs,

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<v Speaker 1>the investment of time, mindy, social capital, and identity that

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<v Speaker 1>makes leaving feel like losing everything rather than escaping manipulation.

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<v Speaker 1>The loyalty tests are explicit and frequent. Frentes regularly says

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<v Speaker 1>things designed to shock or offend to see who stays

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<v Speaker 1>versus who leaves. When he denies the Holocaust, when he

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<v Speaker 1>praises Hitler, when he advocates for violence or authoritarianism, he's

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<v Speaker 1>not just expressing views but testing who's fully committed versus

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<v Speaker 1>who has reservations. Followers who stay despite escalating extremism prove

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<v Speaker 1>their loyalty, demonstrating that they'll follow Fuentas regardless of where

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<v Speaker 1>he leads. Those who leave or object are mocked and ejected,

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<v Speaker 1>reinforcing that loyalty to Fuentes matters more than principles, morality,

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<v Speaker 1>or consistency. The digital cult model that Fuentes exemplifies represents

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<v Speaker 1>an evolution in how extremist movements organize and recruit. Traditional

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<v Speaker 1>cults required physical presence, compound living and said operation from

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<v Speaker 1>family and mainstream society. Digital cults maintain the psychological mechanisms

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<v Speaker 1>of control while operating through screens, allowing followers to remain

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<v Speaker 1>in their homes, maintain jobs and family relationships, while still

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<v Speaker 1>developing cult like devotion to a charismatic leader, and extremist ideology.

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<v Speaker 1>The advantages of the digital model are significant. Geographic boundaries

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<v Speaker 1>are eliminated, allowing fronters to reach followers worldwide rather than

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<v Speaker 1>just those who can physically attend meetings. Scalability is massive,

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<v Speaker 1>with one person reaching thousands or millions simultaneously through streaming

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<v Speaker 1>and social media, rather than being limited to audiences who

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<v Speaker 1>fit in a room. Anonymicity protects followers from accountability, allowing

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<v Speaker 1>them to participate in extremism online while maintaining conventional facades offline,

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<v Speaker 1>and the algorithm amplifies reach with recommendation systems, introducing new

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<v Speaker 1>viewers to Frentess's content based on their viewing history and

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<v Speaker 1>likely receptivity. The revenue model aligns with cult dynamics. Fuenters

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<v Speaker 1>earns money through donations from followers, subscriptions to his streaming platform,

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<v Speaker 1>merchandise sales, and speaking fees. His income depends directly on

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<v Speaker 1>maintaining and growing his follower base, creating financial incentives to

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<v Speaker 1>escalate rhetoric that keeps followers engaged, and to purge anyone

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<v Speaker 1>who questions him because descent threatens revenue. This isn't spiritual

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<v Speaker 1>leadership motivated by genuine beliefs, but in influencer business model,

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<v Speaker 1>where extremism is the product and lonely young men are

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<v Speaker 1>the market, the political impact extends beyond frinters is immediate followers.

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<v Speaker 1>His rhetoric, the sad your body My Choice meme, for instance,

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<v Speaker 1>spreads through social media to millions who've never watched his streams,

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<v Speaker 1>influencing discourse and normalizing extremist views among people who don't

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<v Speaker 1>identify with his movement. When teenage boys repeat his slogans

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<v Speaker 1>to intimidate female castmates their participating in his ideology even

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<v Speaker 1>if they don't know who he is, this cultural diffusion

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<v Speaker 1>means frentees' influence exceeds his direct follow account, making him

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<v Speaker 1>significant to understanding broader trends in misogyny, white nationalism, and

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<v Speaker 1>far right radicalization. The comparison to historical cult leaders reveals

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<v Speaker 1>both similarities and differences. Like Jim Jones, Fuentes builds loyalty

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<v Speaker 1>through charisma, positions himself as persecuted profit, and demands absolute

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<v Speaker 1>commitment from followers. Like David Koresh, he mixes religious fundamentalism

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<v Speaker 1>with authoritarianism and sexual control. Like Charles Manson, he uses

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<v Speaker 1>charisma and apocalyptic narratives to motivate followers toward violence, though

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<v Speaker 1>Fuentes is more careful about direct incitement to maintain legal deniability.

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<v Speaker 1>But unlike historical cult leaders, Flins operates primarily through digital misdia,

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<v Speaker 1>doesn't require physical presence, and has built a movement that's

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<v Speaker 1>decentralized enough to survive his potential arrest, deplatforming, or death.

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<v Speaker 1>The stay and power of digital cults is concerning. Even

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<v Speaker 1>when leaders are deplatformed, arrested, or discredited, Followers maintain communities

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<v Speaker 1>through alternative platforms, continuing to spread the ideology and recruiting

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<v Speaker 1>new members. The movement becomes self sustaining, with thousands of

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<v Speaker 1>followers capable of creating content, organizing events, and radicalizing others

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<v Speaker 1>without needing the original leader. This resilience makes digital extremist

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<v Speaker 1>movements harder to counter than traditional cults that collapse when

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<v Speaker 1>the leader is removed. Nick Frenters has built a digital

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<v Speaker 1>cult through techniques that are recognizable from cult psychology literature

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<v Speaker 1>adapted for the Internet age. He uses charisma to attract followers,

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<v Speaker 1>humour to normalize extremist views, grievance narratives to explain followers

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<v Speaker 1>struggles and just radicalization, and parasocial relationships to create loyalty

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<v Speaker 1>that feels like friendship but functions like devotion to a

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<v Speaker 1>cult leader. He's not an isolated figure, but represents a

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<v Speaker 1>model that's being replicated across far right online spaces, with

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<v Speaker 1>other influences using similar techniques to radicalize young men into

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<v Speaker 1>white nationalism, misogyny, and authoritarianism. Understanding Flinters requires recognizing that

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<v Speaker 1>he's not primarily a political commentator or activist, but a

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<v Speaker 1>cult leader whose medium is streaming and whose doctrine is

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<v Speaker 1>white nationalism. His followers aren't supporters making informed choices about

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<v Speaker 1>political ideology, but are vulnerable young men being manipulated through

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<v Speaker 1>psychological techniques designed to bypass critical thinking and create emotional dependency.

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<v Speaker 1>The fact that this happens online rather than in compounds

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<v Speaker 1>doesn't make it less dangerous, just more scalable and harder

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<v Speaker 1>to detect. The question this raises is why young men

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<v Speaker 1>are vulnerable to this manipulation, why Puenttez's message resonates, and

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<v Speaker 1>what needs these extremist movements are filling that mainstream society

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<v Speaker 1>isn't addressing. That's what we'll examine in our next episode.

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<v Speaker 1>The radicalization pipeline that transforms lonely teenagers into white nationalists,

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<v Speaker 1>the role of algorithms and platform design and facilitating extremism,

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<v Speaker 1>and what former followers testimonies reveal about why they joined

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<v Speaker 1>and what initially attracted them to Fuentes's message. In our

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<v Speaker 1>next episode, we'll examine the followers who joins Fuenteza's movement,

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<v Speaker 1>how radicalization actually happens, through the progression from means the

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<v Speaker 1>irony to sincere ideology, and what makes young men particularly

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<v Speaker 1>vulnerable to far right extremism. Understanding the pipeline is essential

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<v Speaker 1>for countering it and for recognizing when someone you knows

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<v Speaker 1>being radicalized before they're too deep to reach. Thank you

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<v Speaker 1>for listen to America first, the digital cult. This is

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<v Speaker 1>Ava Gray Quiet. Please dot AI hear what matters