Why shouldn’t we call ourselves BLACK?! - Abdullah & Yisrael Bey

Have you ever questioned why certain people are labeled "Black" instead of being recognized by their nationality? In this mind-expanding episode, Abdullah Bay and Yashril join hosts Ron Brown and Mikey Fever to challenge our fundamental understanding of identity through a meticulous examination of etymology, grammar, and historical documentation.The conversation reveals how the word "Black" originated as an adjective—a mere description—rather than a proper noun that could serve as an identity. Through careful analysis of historical texts including the 1599 Geneva Bible, the speakers demonstrate how our true nationality as Moors was systematically buried through linguistic manipulation. What began as "Black Moor" (with "Moor" capitalized as the proper identity) gradually transformed into "Blackamoor" and finally just "Black," effectively erasing our connection to land, sovereignty, and constitutional protection.By examining the preambles of national constitutions from around the world—Germany, China, Argentina, Senegal—the speakers illustrate how proper nationalities connect people to their land and provide international legal standing. These documents consistently refer to "the German people" or "the Chinese people," never "the White people" or "the Black people," revealing the artificial nature of racial classifications.The discussion doesn't shy away from acknowledging obstacles within the Moorish movement itself. Despite being a 112-year-old movement aimed at restoring nationality awareness, internal disunity and insufficient outreach have hampered progress. Yet recent initiatives, including conferences and collaborative platforms, are helping to unite conscious Moors in their educational mission.Whether you're already familiar with these concepts or encountering them for the first time, this episode offers a compelling framework for under

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Transcript

Speaker 1: 0:10

what's going on? Everybody out. There is ron brown lmt, the people's fitness professional, alongside my co-host, mikey fever, and this is a new york perspective. Hold on, yo. I would like to say congratulations to us. Nyp Talk Show is not only a legal business, but it's also trademark. We are trademark.

Speaker 2: 0:40

We screw your ass if you use our like this.

Speaker 1: 0:44

If you use our stuff, we cease and desist on you, man Yo. So check it out. We got Brother Abdullah Bay and Yashril Peace, Peace, peace. And we're talking about why shouldn't we call ourselves black today?

Speaker 2: 1:05

Now, the reason why I came out, I got a Black Panther shirt. Oh my God.

Speaker 1: 1:08

Oh my, why you got that on brother.

Speaker 2: 1:10

You know what I'm saying.

Speaker 1: 1:13

He got the black power at the bottom. Yeah, yo, but the reason why I brought this up is because you know, I was talking about stuff on Facebook and then the Moors were like like sending me stuff and things like that. But I want to just say this when it comes to the Prophet's teachings, I've been around the Prophet's teachings for almost 20 years. That's number one. I've been around the best that ever did it. I've been around Abdullah, I've been around Taj, I've been around Raz, I've been around Hakeem Bey, so forth, so around abdullah, I've been around taj, I've been around raz, I've been around hakeem bay, so forth. So, uh, temp morse from the temple, etc. I understand the teachings, right, and you see ron brown lmt here. However, on my documents and all of that, there's another name on that. You know I'm saying so. So, like my nationality, I proclaim, proclaim my nationality and I, I, I ran with it. But my, my main thing was this it's like we can't stop people from calling themselves black. That was my main thing, right, because you got people like the black Panthers. You got people like, um, the 5% nation, other nations, they're going to continuously call themselves black. Now we can't stop them from doing that and bashing them about it. That's not the right way to do it either.

Speaker 1: 2:37

You know what I'm saying and also you know we've been talking about these teachings for years and years and years. However, for me, for what I see, there's really not much forward progress. You know, in a lot of the movements I'm going to say a good, a good majority of the movements. I say all of them really. So progress in the way I see it, I know people out there doing things, they're making things happen, and I respect it. However, man, we are in a dire need for progression and change, and it just hasn't happened yet. You know what I'm saying. It hasn't been happening. So that's my main thing. Okay, we could teach them this, and then what is that going to do after they're taught that they shouldn't call themselves black? How do we galvanize people to do things that are going to actually affect things in their society that they that they uh proclaim to be in? That's my main thing.

Speaker 3: 3:46

As we go through the lesson, you will see that, ron, the audience will see. The audience will see what they can do with it. The audience will see how, having the proper concept, bringing a, a people who've been stripped of everything, to the knowledge of national consciousness, that our people have no idea, they have not experienced it. Senegalese have, cambrians have, they go to bed. So we'll get into that in the course of the lesson. All right, so we're going to get started. We'll be ending at 8 o'clock. As we have an hour, I will put this screen up.

Speaker 2: 4:31

You ready? Yeah, let's go See the screen. Yes, yes.

Speaker 4: 4:39

Why shouldn't we call ourselves black Contents? Number one etymology of the word black. Number two the grammar of the words more and black. Number three the deconstruction of our more's nationality, analyzing how more was added to black, black more and blacker, more. Number four analyzing nationalities and national constitutions embodying national character and national standing of the people of a nation into a national constitution. Number five the connection between nationality of the people and the constitutional name of a nation. Slash national name of a nation, slash state's identity, slash sovereign identity of a state. Number six the connection between nationality and sovereignty. Number six the connection between nationality and sovereignty.

Speaker 1: 5:27

I think you should go back to that, this right here. No, no, no, the other one, that one, because I think we should keep that on the screen for a hot second. If you could reword that, if you could reiterate it again, please.

Speaker 4: 5:43

Number one, the etymology of the word black. Number two, the grammar of the words more and black. Number three, the deconstruction of our Morris nationality, analyzing how more was added to black, black, more and black more. Number four, analyzing nationalities and national constitutionsutions embodying national character and national standing of the people of a nation into a national constitution number five the connection between nationality of the people and the constitutional name of a nation. Slash national name of a nation. Slash state's identity. Slash sovereign identity of a state. Number six the connection between nationality and sovereignty.

Speaker 2: 6:28

I love four five, six.

Speaker 4: 6:30

So all right, the basic tool for the manipulation of reality.

Speaker 3: 6:35

Go back to the picture. Just put that up. The people get to just get a good you know, good grasp of it. So you see that the word nationality is in the center and it has a magnifying glass and there are flags surrounding the word nationality, exactly, zooming in on the land. You're zooming in on it. There you go, there we go. So actually explaining it's just one of the spend a minute to explain the picture Ties you back to landmass, nationality and sovereignty.

Speaker 2: 7:08

right there you go.

Speaker 3: 7:09

Gotcha, there you go. Bud For the mic All right. Are you moving to the next one as well? All right.

Speaker 4: 7:19

So the basic tool for the manipulation of reality is the manipulation of words. If you can control the meaning of words, if you can control the meaning of words, you can control the people who must use them, philip k dick. So we're getting into number one and two. Number one etymology of the word black. Number two the grammar of the words. More and black, the word black in the adjective sense etymology black adjective old english blake, absolutely dark, absorbing all light of the color of soot or cold. Reconstructed to be from proto-germanic blackest burn. Source also of old norse blacker dark. Old high German blah black. Swedish Blake ink. Dutch Blakeen to burn from pie. Proto-indo-european bleg to burn gleam, shine, flash. Source also of Greek phlegion to burn scorch. Latin phlegit phlegraer to blaze, glow, burn From root bell B-H-E-L dash To shine, flash burn. The usual Old English word For black was Swart. The same root produced Middle English Blake pale From Old English black B-L-A-C. Bright, shining. English Blake pale From Old English black B-L-A-C. Bright, shining, glittering pale.

Speaker 1: 8:49

Can I interject? I don't mean to interject. Can you go back? Right, Can you go back? That's Swarth.

Speaker 4: 8:58

Swarth yeah.

Speaker 1: 8:59

Where do you see that? Where, where, where, where, very bottom left. Now isn't that funny. You know, when we have one when, no, when they, when they mention more is, don't they always like mention them in like old text, like swarthy right yeah, yeah complexion, though they're not by, but not by.

Speaker 3: 9:25

Actually, when they use SWART, they're not identifying us, they're describing our complexion. There's just a description, and only because, because, due to European reconstruction, whereby Europeans have taken our place in history and have Europeanized images, so the authors make it very clear to describe the complexion of the people, to leave no doubt. So they use words like swathi to make it clear on the complexion, right, that's why I just wanted to put in the context of why swathi is just describing. It doesn't identify the people. The people are more, it just describes the complexion.

Speaker 4: 10:25

Yeah, let me break down the difference between identity and description as well in here. So the same root produced Middle English Blake, pale from Old English Blake, a black BLAC. Bright, shining, glittering, pale, the connected notions being perhaps fire, bright and burn dark, or perhaps absence of color. According to OED, in Middle English it is often doubtful whether B-L-A-C Black, b-l-a-k Black, b-l-a-k-e Blake means black, dark or pale, colorless, white, wan, livid, and the surname Blake can mean either one of pale complexion or one of dark complexion. Bell b-h-e-l. Proto-indo-european to shine, flash, burn, into their word uh became blag, b-h-l-e-g. Pyro to burn, gleam, shine, flash. And then in proto-germanic black, black eyes burn.

Speaker 4: 12:20

In Old English Blake Absolutely dark, absorbing all light, the color of soot or coal, black Adjective. It became an adjective Black as a verb In the verb sense, century 1200. Intransitive become black. Early 14th century. Transitive make black, darken, put a black color on from black adjective. So this verb is from the black adjective sense, Especially clean and polished boots, shoes et cetera by blacking and brushing them. 1550s related blacked, blacking, Black in the noun sense. The word black in the noun sense, old English blake, the color black, also ink, from noun use of black adjective. So the noun sense comes from the adjective sense as well. So everything you know, these, the noun and the verb, comes from the adjective sense. It is attested from late 14th century as dark spot in the pupil of the eye. The meaning dark skinned person, african is from 1620s, perhaps late 13th century, and black or more is from 1540s. The meaning black clothing, especially when worn in mourning, is from 1400 century. So the meaning dark-skinned person african is from 1600s, perhaps late 13th century, and black or more is from 1540s. Blackamoors from 1540s.

Speaker 4: 14:20

The word Negro in the now since 1550s, members of a black skin race of Africa from Spanish or Portuguese Negro, black from Latin Negrum nominative Nigger, black, dark, sable, dusty applied to the night sky, a storm, the complexion Figuratively gloomy, unlucky, bad, wicked, according to Devan. A word of unknown etymology, according to Watkins perhaps from Pairu, nekwit, n-e-k-w-t. Meaning night. The Latin word also was applied to the black peoples of Africa, but the usual terms were atheops and a fur. This is a continuation of the word negro, meaning African-American vernacular. The English language as spoken by US blacks is from 1704. French Negre is a 16th century born from Spanish Negro, a Negro. Older English words were more and Blackamore. Older English words were more and Blackamore, A Middle English word for Ethiopian, perhaps also a Negro, generally was Blue man, perhaps also a Negro, generally was blue man. Origin and history of Blackamoor, where Blackamoor as a noun, dark skinned person, black skinned African, 1540s from black, the adjective plus more with connecting element. So this black is the adjective plus more, being a proper noun.

Speaker 2: 15:49

Right, so black is not a proper noun.

Speaker 4: 15:51

So it's not a person, place or a thing. We'll get into that. The word more noun North African Berber, one of the race dwelling in Barbary late 14th century. From old French Moor M-O-R-E. From medieval Latin Moros. From Latin Moros inhabitant of Mauritania, roman Northwest Africa region now corresponding to northern Algeria and Morocco. From Greek Maros, perhaps a native name or else cognate with Maros black, but this adjective appears in late Greek and may as well be from the people's name, also applied to the Arabic conquerors of Spain. Being a dark people in relation to Europeans, the name in the Middle Ages was a synonym for Negro, later 16th century and 17th through the 17th century, being the name of the nearest Muslims to Western Europe, it was used indiscriminately of Muslims, persians, arabs, et cetera, but especially those in India, persians, arabs, et cetera, but especially those in India, those in India right Cognate with Dutch Moor, german Moor, danish Moor, spanish Moro, italian Moro. Related Morris, learning the nine parts of speech using etymology.

Speaker 4: 17:22

So the adjective, the word adjective, is a noun. The function of the word adjective is a word used to qualify, limit or define a noun or noun-like part of speech. The true sense meaning of the word adjective from ad dash, meaning to or near plus pi word adjective from add dash meaning to or near plus pi. Porto, indo, european root ye to throw impale, meaning to throw near. So you're throwing the word near something right? So for more clarity, an adjective is a describing word. An adjective describes a person, place or a thing and is distinguished from an identity. Hence a description and an identity are not synonymous. One's nationality is not an adjective. The words below are adjectives Black, white, big, small, loud, quiet, aboriginal, foreign, all descriptions.

Speaker 4: 18:34

The word verb is a noun, the function of the word verb a word that asserts or declares that part of speech of which the office is predication, in which, either alone or with various modifiers or adjuncts, combines with a subject to make a sentence From paru word dash, to speak Sanskrit rata command. Vow For more clarity. A verb is an action word. A verb is not the action. A verb is a word used to identify or denote a specific motion, movement or action.

Speaker 4: 19:18

The words below are verbs Paint, color, unite, protect the word noun is a noun and the function of the word noun in grammar is a name, a word that denotes a thing, material or immaterial. So material or immaterial From Pairu namin meaning name. For more clarity a noun is a naming word, a chair is not a noun. The word chair is incorrect. However, the word chair is a noun. Therefore, saying the word chair is a noun is correct. The word chair is used to identify, not to describe an object which consists of four legs, a seat and a back. The words below are nouns, common and proper. So the left side we have common nouns car, nationality, country, store, dog. The right side we have proper nouns Mercedes, more Morocco, walmart, rottweiler, step on south.

Speaker 4: 20:36

Now, by studying and applying the true sense meaning of words with their proper part of speech, we will be able to identify the constructive pride and begin to free our minds from the mental chains of the modern-day race concept of white people, black people etc. No longer will we say I am black or they are white, because we will know that people in the real world identify using their nationality, which connects them to a nation, ie land, flag, a constitution, treaties, etc. Providing them with inherited protection. Claiming to be white, black, brown etc. Disconnects the people from a nation, dehumanizes them and disables their human rights, political rights, civil rights, economic rights, etc. For more clarity, let's dissect the statement I am Black. The word I is a pronoun. It means the first person singular nominative, ie myself slash me. The word am is a verb. It means to be, be means exist or existing. The word Black is an adjective.

Speaker 1: 21:45

It's from pi bel, b-h-e-l dash, meaning to shine, flash, burn, ok, real quick before you go. I know you want to, you want to go through this whole slide and you know, impart me. But you know I definitely have to interject because, although I've heard this, I've heard this before. Right now, by studying and applying the true sense of meaning of words, with the, with their proper part of speech, we will be able to identify the constructed fraud and begin to free our minds from mental change, mental change of the modern day race concept of white people. But now here's the issue with this statement right, the majority of the population, they are, they're already thinking this way. They're already thinking this way. They see things like black. They see things black or white, right? So so this is their conversation, this is, this is their social equality, this is the way they see life black and white, right. And this is this is all over the world. This is not just here in America.

Speaker 1: 22:54

People in Africa also see themselves as black. You know, people in Europe also see themselves as white, see themselves as black. You know, people in europe also see themselves as white. However, they do, uh, identify with a particular part of the land and they have an allegiance to a particular heritage, yeah right. However, they do still, uh, identify with black, white and even brown, my mexican, uh, brothers and sisters out there, and so-called hispanics. So now how, if you're saying I'm not black and the other person let's say five percent of the population is saying we're not black, we're not brown and you're not white, but 95 percent of the population, they're still thinking this way. It may free us mentally, but physically we're still kind of in bondage, so to speak, because the majority of the social construct, if you will, or society, they still think like this.

Speaker 2: 23:56

Social dilemma. That's a fact.

Speaker 1: 23:57

So when you step into court, when you step into a restaurant, anywhere you go, you're already looked at as black now. So now I'm going to now explain to them that I'm not black and give them another perspective. But how is that going to change our current state?

Speaker 4: 24:19

This is why we're doing this classes, ron.

Speaker 3: 24:19

This is why we're doing these classes, ron. This is why we have this on. This has been the problem. This has been the problem in this movement. Ron, I can answer it 33 years of observation, individualism. You have conscious moors, conscious moors who become self-righteous. This is some 33 years. Observation of thousands of people. Conscious moors become self-righteous. I got something over my brothers and sisters. Conscious moors have been taught this individual. They have not been taught nationality. They haven't. Let me explain. I'm explaining myself. Conscious moors have been taught that they're moors. But when I say they haven't been taught nationality, they haven't been taught the national consciousness, national pride, national unity, political aspect, principles of nationality, because it's always individual. I got mine, it's always I. It's that. It's where the conscious moors don't do outreach. They don't. It doesn't mean all conscious moors, not all conscious moors, but that's been the problem. Where there is not, there is not.

Speaker 3: 25:45

Let me make this last point. It's not a united front. Conscious moors groups are fighting each other. We got the. This is the dynamics. I got you, ron. I understand, I got it. This is the dynamics where conscious Morse groups are trying to outdo each other, are trying to fight each other instead of coming together, working together and do lessons like this as a united front, and you also have different levels of understanding and consciousness, and you have a different levels of understanding and consciousness and you have a lot of misconceptions. We got to talk about those dynamics. Those are very important. I hear what you're saying, ron, but those dynamics got to be addressed okay, so you're saying.

Speaker 1: 26:35

So, like you said, conscious mores aren't doing outreach, remember you said that. Not enough, bro. I don't think I don't want to say at all. So, like you said, conscious moors aren't doing outreach. Remember you said that? Not enough, not enough, bro, not enough. I don't think I don't want to say at all, but I'm going to say okay. Like, for instance, the Jehovah Witnesses, they go door to door.

Speaker 2: 26:51

That's a fact. They do. They outside on the corner handing out pamphlets. Before you continue, ron, I hate what Brother Ron is saying and I hate what Brother Abdullah is saying and I respect what Israel is doing. It's like, you know, we have conscious Moors, we have unconscious Moors. You know.

Speaker 2: 27:06

Unconscious Moors, as he's trying to, as he's depicting, is people who don't know that they're Moors. They're like well, I subject myself to being black, you understand. But there are also those that go by nationality, whether I'm from the caribbean, I'm jamaican, whatever the case may be. They, they don't say they're black. They're like I present as black, but I have a nationality, so I get. What the moors are trying to do is educate, to have them tie back to know that you're bigger than just being black. You know, I'm saying you are what they consider black in america, but you do have a heritage and a lineage that was taken from you. But to, but to give that information out to the public, it's, it's like it could be very difficult, because they have the condition to believe that I'm just black. That's all I know. But but hold on.

Speaker 1: 27:49

But, like the brother abdullah was saying, yeah, if the moors would unify, form a united front, yeah, do more outreach. Yeah, we will get around more socially, like people will understand who we are.

Speaker 2: 28:05

I was gonna get to that. Yeah, yeah that that dynamic has to change because there's a lot of mores, as he mentioned, do have that knowledge and they do put their nose up in the air other unconscious mores, or they'd be like don't go to that school right there, because we, over here, we're teaching this over here, and the thing is that there are many factions within this Moorish movement that are teaching different ideologies. You got some that are teaching civic, some that are teaching sovereign stuff and some are teaching the core principle of Moorish science Knowledge of self, your nationality, knowing who you are. So they got to come under relative agreement to know where they're trying to take this. But that's the hardest part, though.

Speaker 4: 28:44

Yeah, that's the hardest part. That's why we're trying to get people to critically think, like with this slide, like, for instance all right, I'm holding this up, right, if I ask what is this Everybody's?

Speaker 2: 29:04

going to if I that's, you identify. You know it's a phone.

Speaker 1: 29:05

If I say, uh, describe it what we want to say yeah, it's black and it's rectangular, you gotta use that same principle, like for everything, because that's that's what it is.

Speaker 4: 29:12

Black will never change. It's a description like. You cannot be the description. You see what I'm saying? You can't be that like at all. That's. That's not a. It's not a thing. So a noun is the name for a. It's not a thing. So a noun is the name for a person, place or a thing. So we're using the noun, using the grammar, showing people that the word more is actually the noun, that's the proper noun, and we see that black was thrown, was added to the word more. So, before we were called or described as black, we were called, identified as more.

Speaker 1: 29:41

Hey, art inspired fashion says it's sad they took down the National Black Theater. That was a spot we would meet up at on Mondays. That's the actual fact. I remember that. National Black Theater, abdullah, wednesdays Wednesdays yeah, wednesdays Wednesdays yeah, ok now you can continue my bad Wednesdays, wednesdays. Yeah, wednesdays, wednesdays, yep. Okay, now you can continue. My bad, I'm going to finish this slide real quick.

Speaker 4: 30:06

So yeah, if we follow the word black as a noun in the 1540s, we'll find that it is an ellipse of the word blackamoor. Right, it was left behind from the word blackamoor, a reconstructed word applied to swarthy, dark complexion Moors. When we apply etymology, proper grammar and critical. From the word blackamoor, a reconstructed word applied to swarthy, dark complexion moors. When we apply etymology, proper grammar and critical thinking, the decoded sentence, or the truth behind the misconception, reads I am a moor.

Speaker 2: 30:32

I guess getting us out of calling ourselves an adjective.

Speaker 4: 30:36

Know what I'm saying. So number three the deconstruction of our moorish nationality, analyzing how Black was added to Moor, black Moor and Black-a-Moor. This is why most people haven't heard of Moor, they just hear of Black because it was attached. They attached the word Black to the word Moor, as we're about to get into in this Geneva Bible Black Moor in the 1599 Geneva Bible, Jeremiah 39, 16, go and speak to Ebed-Melech the Blackmore, saying thus sayeth the Lord of hosts, the God of Israel behold, I will bring my words upon this city for evil and not for good, and they shall be accomplished in that day before thee, accomplished in that day before thee.

Speaker 4: 31:26

Jeremiah 46 9. Come up ye horses and rage ye chariots and let the valiant men come forth, the black moors and the Libyans that bear the shield and the Lydians that handle and bend the bow. Ezekiel 29 10. Behold, therefore, I come upon thee and upon thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Sain Even unto the borders of the black moors. And also, if they were talking about water, because the word more I mean water, but that wouldn't be a proper noun, so it wouldn't be capitalized. This is bible gateway dot com.

Speaker 4: 32:11

jeremiah 13 23, the 1599 geneva bible uh can the black moor change his skin, or the leopard his spots, then may he also do good that are accustomed to do evil. This is the same website. But this is the King James Version. Same website, same verse. Can the Ethiopian change his skin or the leopard his spots, then may he also do good that are accustomed to do evil. And the geneva bible was 1599. This king james version, the first edition of that, would be 1611, so this would be later. So this is showing the uh, the cover-up of more. First they attach black more to it and they just tried to bury it all the way. It's showing a systematic burial of our nationality. And this is a picture I took because I have a copy of the Geneva Bible 1599, so I took a picture and showed it. Same verse.

Speaker 3: 33:20

A deliberate cover-up.

Speaker 1: 33:22

Yeah, we can see it Geneva Bible.

Speaker 4: 33:26

This is the Bible that the pilgrims used on the Mayflower. Coming this way, they were calling us Moors, black Moors, describing the Moors as Black.

Speaker 3: 33:43

And notice the spelling. Notice the spelling of Black Moor. Black is spelled with lowercase. There's a space and Moors capitalized. And then later in the 1600s they had to put the A in front. They put the A between the letter A between Black and Moore and they made Moore lowercase. So it's not as recognizable Black Moore. The way it's spelled here, with the space Moore, is easily identifiable. But in Black Amour both Black and more are both lowercase. So you see a systematic. So what we're showing you is a systematic dumb down. It wasn't done abruptly, it's done systematically Because you got people who were unconscious during this time that they're moors. That was properly used. So you have to suppress it systematically.

Speaker 1: 34:53

So there's a timeline, basically, when they systematically started dumbing everyone down, and I think this process took a very long time and led up to where we are now, in this current time, and that took hundreds of years to happen. So now, how do we reverse it? We can't do it. Will it happen overnight?

Speaker 3: 35:17

It's been 125 years this Moorish movement 1913, 1930. So let's put it in perspective for the audience, because the audience may not know All right how long when this Moorish movement got started, in 1913. So you're looking at over 112 years, 112 years, right? So it hasn't been overnight. It's been over 112 years, 112 years, right, so it hasn't been overnight because it's been over 112 years. But what's been the problem? Once again, the disunity among conscious moors. Let's not talk about unconscious moors right now. Once again, let's not talk about unconscious, I'm talking about conscious moors. The disunity, the fighting, the out, trying to do out, do each other. I've been seeing that for 33 years. It hasn't changed. But we are working to facilitate. This is why you reached out to me, ron, three months ago or two or three months ago. We own this platform. Now we have other outreach, so the outreach is growing.

Speaker 3: 36:26

I had Louisa Flores on Moorish Monday and she did a presentation showing her outreach as a conduit to facilitate Moorish nationality, moorit, to facilitate Moorish nationality, moorish history and Moorish nationality, moorish history, moorish political unity, education. Brother Quazi, brother Quazi Eel, was on Moorish Monday in May with the same topic as a conduit and they both were at the moish, moish, moish. Political unity conference in may, on may 18, 2024 in philadelphia. So we, you know, so we, I had abundance child, had abundance child on moish monday, on monday, and I've known abundance child for 15 years. An abundance child she is. She has a gift of communication, of outreach. She's charismatic. You know I'm going to have, I reached out to Ducatiers. Ducatiers will be on Moorish Monday on June 30th. So we're not just talking that we need to come together, we're facilitating it.

Speaker 3: 37:42

On my Facebook page right now, on my Facebook page, abdullah Bay, israel, did this for me. You see two pages of what all my speakers that I had on Moist Monday over the past year and a half. I sent that to all those Clip Jesus, louisa Flores all right, bundus Child, israel has it, and so forth. And they were excited. They see it when you see all those names and their organizations on these pages. So we're facilitating. There's a more. There's a nationality and human rights conference in New York and Brooklyn on June 20th and you know about that, ron. Ron, you'll be there. In fact, we got you listed as one of the speakers too. You know, I mean as long as the broadcast you'll be doing live. So we're facilitating this. There's been a lot of the misconceptions, you know the misconceptions that inhibit our growth and development. All right, I'm going to end. Go ahead, israel, because you know our time is. We got 22 minutes, all right.

Speaker 3: 38:54

It was important that I say that though, because it's very important that I continue to hammer that home.

Speaker 4: 39:00

So we're putting it on the right track, putting the movement on the right track.

Speaker 2: 39:03

Yes.

Speaker 4: 39:10

So calling ourselves Black or indoctrinated under subjugation into falsely thinking we are Black. The calling ourselves Black is a false claim under subjugation. Spain and Portugal classified our people as Negro. France classified us as, nor England as Black. We waive our subjugation, dehumanization, denationalization and genocidal claims by claiming that our people are calling themselves black Because then we did it to ourselves. There's no one else to blame. From Moore to Black, moore to Blackamore to Black.

Speaker 4: 39:52

The systematic burial of the nationality, national identity and national character of a people. What is the meaning of United States Supreme Court Justice Daniels' statement in the Dred Scott v Sanford case 1857, that the African Negro race never have acknowledged as belonging to the family of nations that as amongst them, there never has been known or recognized by the inhabitants of other countries anything partaking of the character of nationality or civil or political polity that this race has been by all the nations of Europe regarded as subjects of capture or purpose? Mariah Carey on explaining her race on George Lopez talk show. Mariah Carey on explaining her race on George Lopez talk show. Talk show. Host. George Lopez. Questions to Mariah Carey. What color are you? Mariah Carey's answer in this country, black. No, for real. My mother is Irish. She is like the queen of Ireland. My father is black. He grew up in Harlem and he served his country and um his father's mother. My great-grandmother is venezuelan. So the analytical question if mariah's father's great-grandmother is venezuelan and mariah's mother is irish, how did mariah carey become black?

Speaker 4: 41:21

because her dad was so-called black yeah yeah, so his, his nationality wouldn't hit, wouldn't he have a nationality of his exactly?

Speaker 1: 41:32

yeah, okay. So mariah's father's if mariah's father's mother, great grandma, great grandmother's venezuelan and mariah's mother's irish, how did? Because the father was, the father was so-called black. Now he could be, he said. She said he's from Harlem. So you know the father's, you know, I guess, so-called African-American. So that's what would make her so-called black.

Speaker 4: 41:59

So the father is a Moor but like we showed the systematic burial. This is why she would say that now she's saying in this country yeah, only in America. She's saying in this country.

Speaker 3: 42:11

She qualified it. Yeah, she's saying in this country. And then, if he's here, his father's mother, my great grandmother, is Venezuelan. This is where Israel's asking how did his father become Black when his father's mother is Venezuelan? This is where Israel is asking how did his father become Black when his father's mother is Venezuelan. That's not talking about more right now. Let's not talk about more right now.

Speaker 1: 42:36

I'm about to answer the question.

Speaker 3: 42:37

He's Venezuelan.

Speaker 1: 42:39

The reason is because his father's mother is Venezuelan. However, however, the dominant gene would be the considered this quote-unquote black gene all right.

Speaker 2: 42:50

So my question is still must have nationality? I get what they're trying to say.

Speaker 4: 42:54

The word black. Does the word black change from an adjective in this situation?

Speaker 2: 43:01

okay, I understand where you're going from, because you know why is this black? Why is there no nationality tied to it, just black yeah, that's that's.

Speaker 4: 43:07

That's the point, that's where I was black, because you can go and see some venezuelans you know they have the same complexion as us only in america.

Speaker 2: 43:15

She said it, but it's only it's, it's a, it's a in america, and it also, it's a, also it's again, it's a social thing that's tied back to colonialism.

Speaker 4: 43:25

It's a colonial construct, exactly Crusades, so yeah.

Speaker 1: 43:33

All right, I could keep going on that subject, but I'm going to let you go.

Speaker 4: 43:36

I will as well so, fathers of the modern race paradigm. Number one François Benir French. He's a Frenchman. 1684, he established a publication called Nouvelle Division de la Terrie, and that's translated in English as New Division of the Earth.

Speaker 3: 43:56

Number two Fr.

Speaker 4: 43:58

Frederick Blumenbach. He was a German From 1790 to 1828, decus, craniorium, decas, craniorium the Craniorium. I know it's Cranium Decas, I'm not sure, but yeah.

Speaker 4: 44:12

Number three Carl the Nail, swedish he was Swedish 1735,. Systeme Nature System of nature, systeme Naturae System of nature. So these are the fathers of the modern race paradigm. These are the people who came up with the concept to classify people as black, white, brown, yellow, you know, I think red. So it's not us calling ourselves black, this is someone else's construct or concept that are telling us how to think. You know, once, control the meaning of the words, control the people who must use them. So we're trying to get our people mentally liberated.

Speaker 1: 45:14

Hey the brother, this Lynn brother. I think I already explained that in the beginning of the podcast. You got to rewind the podcast all the way to the beginning to find that out, and I think I spoke to you in the comments before about that too.

Speaker 4: 45:29

So anyway, yep so number four analyzing nationalities and national constitutions. Embodying national character and national standing of the people of a nation into a national constitution. Outline prepared by Abdullah El-Talib Mozi Bey, co-founder, curriculum developer and teacher of the Moroccan Post School of Government and International Law. Terrence Bey school administrator Outline. Nationality is interrelated to the following principles National sovereignty, self-determination, self-governance, national consciousness, national self-consciousness, national pride, national culture, national character, constitutional self-governance, national identity, national name, constitutional name. Constitutional identity. The state's identity and sovereign identity of the state Constitute Senegal's Constitution of 2001, with amendments through 2016. Preamble so we're just going to read these preambles the sovereign people Of synagogue, profoundly attached to their Fundamental cultural values, which constitutes the Comet, which constitutes the Cement of the national Unity. So the Sovereign people of synagogue, senegal, profoundly attached to their fundamental cultural values, which constitutes the cement of the national unity. So the fundamental cultural values constitute the cement, keeps them bound together, keeps them united, the national unity. And it's not describing the people, it's identifying the people.

Speaker 3: 47:42

We can go to the yep. There you go, germany 1949, 2014.

Speaker 4: 47:47

Now we can go to the yep. There you go. Germany 1949 2014. Preamble. Conscious, conscious of their responsibility before god and man, inspired by the determination to promote world peace as an equal partner in a united europe, the German people, in the exercise of their constituent power, have adopted this basic law. Germans in the lander of Baden-Württemberg, bavaria.

Speaker 3: 48:15

We can stop there. Israel. I just want to highlight the German people, the German people in the exercise of their constituent power.

Speaker 4: 48:30

They're not saying white people, black people, identifying.

Speaker 3: 48:36

In the exercise of their constituent power. We have German people again.

Speaker 4: 48:44

Constitution of the People's Republic of China, adopted at the fifth session of the Fifth Nation People's Congress and promulgated for implementation by the announcement of the National People's Congress on December 4th 1982. Preamble China is a country with one of the longest histories in the world. The people of all of China's ethnicities have jointly created a culture of grandeur and have a glorious revolutionary tradition. After 1840, feudal China was gradually turned into a semi-colonial and semi-feudal country. The Chinese people waged many successive heroic struggles for national independence and liberation and for democracy and freedom.

Speaker 3: 49:37

It doesn't read yellow people, it doesn't read the yellow people, it doesn't read the people of the yellow nation, the people of China. China is a country, not yellow. Yellow is a country. The people of the yellow ethnicities doesn't. So we're showing examples.

Speaker 2: 50:00

I get what you're saying 100%. I understand what you're saying 100% Because you know, I see this argument goes on on TikTok a lot amongst the diaspora wars where they will question African Americans. I call themselves FBA. They will ask them show me where Blackland's at, because every group you're talking about he's speaking of Nigerians. We could show you Nigeria on the map. We could show you Kenya. We could show you Jamaica. We could show you Trinidad. Show me where black lands at. And I get that. Nationality ties you back to landmass and sovereignty, attitude of a nation, conduct, constitution. There's no such thing as black land.

Speaker 1: 50:32

Right now. Now just to Lynn Lynn. Lynn just dropped a jewel right there. Rockefeller General Education Board, general Education Board. Education did not teach you your truth and suppressed it. That's the drill right there. That's where it starts.

Speaker 2: 50:49

That's where it starts, right there. And slavery you got to remember too colonialism, slavery. What they did, they stripped you of your native tongue and nationality, devalue you and everything else. So I see what the Moors are doing. I understand where you're coming from. Abdullah in Israel it's just going back to relearn everything because you showed Germany, kept their nationality. They say German people, people of China, even when the Chinese came here, when it was put in California in concentration camps, they nation, contacted the US and said you are not going to teach our citizens like this. You understand? So I understand what you're saying. There's no such thing. There's no nationality for Black. But that's something that we grew to embrace, like, basically, in a sense, romanticize, to rephrase the power, take it from them and say you know what? Ok, you call me black, you call me nigga. We're going to use it as a term of endearment, strip it of its power, its definition, to empower ourselves.

Speaker 3: 51:43

But we know that that word still carries pain and hurt with it. It's forced on us though it was still under subjugation. We didn't take anything, we didn't embrace anything. Once again, if we make the claim that we embraced it in terms of contract law, pure contract, you say we embraced it, meaning that we're letting the Europeans off the hook. Therefore, we're waiving our sovereignty claim, we're waiving our dehumanization claim against them Because you said we All right. When you say we embraced it in contract, that applies voluntarily, willingly, intentionally and normally.

Speaker 2: 52:32

Through language. I got you.

Speaker 3: 52:33

Which is not the case.

Speaker 2: 52:36

I got you.

Speaker 3: 52:36

I understand what you're saying yeah, I know you do. That's what I wanted to get to as far as contract principles, we're going to get our people away from the Stockholm Syndrome.

Speaker 2: 52:47

I got you Syndrome. Hmm, I got you, brother.

Speaker 4: 52:49

So you know Argentina. Same thing you see here in their preamble for their Constitution. We, the representatives of the people of the Argentine nation, assembled in general constituent Congress by the will and election of the provinces, was which compose it, in fulfillment of pre-existing pacts, with the object of constituting the national union, ensuring justice, preserving domestic peace, providing for the common defense, promoting the general welfare and securing the blessings of liberty to ourselves, to our posterity and to all men in the world who wish to dwell on Argentine soil.

Speaker 3: 53:31

Argentine soil, argentine soil, argentine soil. We, the representatives of the people of Argentine nation, assemble in general constituent congress by the will and election of the providence which composed it the value of nationality embodied in a national constitution we learn how nationality actually, how to apply it, how know how it functions, absolutely Start seeing the change.

Speaker 4: 54:11

This is what Ireland 1937, revised 2019 preamble. In the name of the most holy trinity, from whom, all from, from whom is all authority and to whom, as our final end, all actions, both of man and states, must be referred. We are the people of Ere, humbly acknowledging all our obligations to our divine Lord, jesus Christ, who sustained our fathers through centuries of trial. We are the people of air.

Speaker 3: 54:52

Go back to that last paragraph.

Speaker 4: 54:53

Read that last paragraph, gratefully remembering their heroic and unremitting struggle to regain the rightful independence of our nation. There you go. Number five the connection between nationality of the people and the constitutional name of a nation. Slash national name of a nation. Slash state's identity. Slash sovereign identity of a state. Number six the connection between nationality and sovereignty. Under international law, the term national identity concerning states is interchangeable with the term state's identity or sovereign identity of the state. A state's identity, by definition, is related to the constitutional name of the state, used as a legal identification in international relations and an essential element of the state's international juridical personality or cultural identity, and under international law, any external interference with the cultural identity or cultural beliefs and traditions appear to be inadmissible. Any deprivation or external modification of the cultural national identity violates basic collective human rights.

Speaker 3: 56:18

See the power See the power. The argument See the power the argument.

Speaker 4: 56:26

So the words black and white right, the words black and white. I added it there, brother. The words black and white, unlike nationalities such as Senegalese, italian, does not invoke or stimulate national consciousness and national pride. The words black and white, unlike nationalities such as Irish and German, is not drafted in a national constitution. Identifying a people of a country slash nation state. The words black and white, unlike nationalities such as Zambian and Nicaraguan, does not identify national name, slash state identity, slash sovereign name of a state, slash constitutional name of a state.

Speaker 4: 57:11

So the crime of the race paradigm. Hundred millions of people have been socially engineered under the colonial influence of Francois Bonheur, french, calling they all Swedish and Johan Frederick Blumenbachbach, german, known as the fathers or constructors of the modern day race paradigm. See YouTube the fathers of the modern race paradigm, part one, two and part three, presented by Hope H-O-P-E. The social construct of the race paradigm is the foundation of the psychosis agenda of the United States public education system To wrongly identify and misclassify people as chroma spectrums, ie white, black, brown, et cetera. Surely these well-trusted teachers, professors, et cetera, holding at minimum a bachelor's degree, are not overlooking this obvious grammatical error of using adjectives describing words to identify people while at the same time claiming that they are teaching grammar to their students and even their own children. Can you say mental genocide?

Speaker 2: 58:12

That's deep.

Speaker 4: 58:14

All right. Well, why shouldn't we call ourselves black?

Speaker 1: 58:19

Gotcha, that makes sense.

Speaker 4: 58:23

Why should we?

Speaker 3: 58:29

Yes, why should we call ourselves black?

Speaker 1: 58:30

absolutely, that's definitely thorough. I want to keep going on with this conversation and, uh, I want to have some um, um, uh rebuttals to everything for the next one and, and you know, I understand the teachings, I understand this whole whole slide presentation totally, thoroughly understood. However, I'm speaking for the people, right Meaning I'm speaking from, I'm like a person from the outside looking in kind of like right, so I'm going to ask questions that the people would ask. I'm going to ask questions that someone who is like a new Black Panther party member would ask and they would you know. So you know I want to, I want to kind of rebuttal that way.

Speaker 1: 59:14

On the next one, I would like to keep this subject going. I would keep this subject going as long as we can, as long as we can keep this subject going, because this is extremely important. On that note, thank you brothers for coming out this evening. I really appreciate you and we will build on the next podcast, not next Wednesday, but the Wednesday after. Peace to everybody in the chat. Do you have something to say, brother Abdullah?

Speaker 3: 59:46

Oh no, I just want to say peace to everyone. The conference Ron will be at the conference. We'll talk about the broadcast figuring it out. But June 21st the Nationality Human Rights Conference at the Brownsville Heritage House. On June 21st, from 12 pm to 6 pm Eastern Standard Time in Brooklyn, Brownsville Heritage House in Brooklyn, New York.

Speaker 2: 1:00:11

All right. Peace, that's Brooklyn, all right.

Speaker 3: 1:00:15

Saturday June 21st.

Speaker 1: 1:00:19

Thank you all for listening, checking it out, see you on the next one, peace.