The meaning behind the word black. Are we black?- Debate with Magnetic Allah & Abdullah Bey

The fundamental question of who we are as a people takes center stage as Magnetic and Abdullah Bey engage in what they call a "family discussion" rather than a debate. This powerful conversation explores how the names we use to identify ourselves connect to both community building and international sovereignty.

Magnetic presents a compelling case for embracing "Black" as an identity that transcends borders, pointing to powerful examples in multiple domains where "Black" represents mastery, foundation, and excellence. He argues for the "power of definition" – our ability to determine what words mean for ourselves rather than accepting externally imposed definitions. His vision emphasizes bringing diverse perspectives to the table while honoring each person's right to self-identify.

Abdullah Bey delivers meticulous research on etymology and the evolution of language, tracing "Black" to Indo-European roots and demonstrating how words have been manipulated throughout history. He makes a crucial distinction between internal community terms and the requirements of international law, where nations are recognized by constitutional names and nationalities, not descriptive adjectives.

What emerges isn't a winner-take-all argument but rather a complementary vision where community building and international sovereignty work hand-in-hand. The conversation reveals how focusing on cultural connections internally while establishing recognized sovereign identity externally creates a holistic approach to liberation.

This episode challenges listeners to consider how we build unity across different self-identifications while developing frameworks for international recognition. Listen as these perspectives converge to create a more nuanced understanding of identity, sovereignty, and the path forward for a people reclaiming thei

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• 10:45 (Cont.) The meaning behind the word black. Are we black?- Debate with Magnetic Allah & Abdullah Bey

Transcript

Speaker 1: 0:11

what's going on. Everybody is ron brown, lmt, the people's fitness professional, and we are live right now. Nyp, this is the first quote-unquote debate we've ever had ever. It's kind of really not a debate, it's really more of a discussion, it's more of a family discussion. I want to set it off with Brother Magnetic and I want to read some things to the, to the crowd, to the people watching, onlookers, right. First off, you have a no single authority. No single authority. While dictionaries and lexicon refers play a vital role, there isn't one single person or group that has the ultimate authority to define a word. Person or group that has the ultimate authority to define a word. The meaning evolves organically through community usage. Okay, now the next thing black. How the God defines black? It says B-L-A, bella, meaning beautiful, as in Layla, bella and Ack, a-c-k. Yes, sir, as in Aknotten, the father of monotheism and the seven liberal arts. In science, black means the beautiful children of Akhenaten. Yes, sir, all right. So now you have five minutes for your opening statement and we shall begin.

Speaker 2: 1:59

All right, peace and blessing to the family. I'm going to go ahead and go into my opening statements regarding blackness. Irregardless of what term you choose to use to describe us, white supremacy will demonize this term, as the books Capitalism and Slavery and the Mismeasurement of man by Stephen G Gold demonstrate. Black in all of its synonymous terms were anathematized, stigmatized and demonized, but demonized and made negative to justify our enslavement and their enrichment. This enslavement was parlayed into the wealth of the western world and, from the 15th century, when slavery took hold, black or more was considered as a color, as a people outside the grace of god. If morris would have caught themselves black, would they have still been expelled out of Spain? Of course we know this, because other words, like swarthy and Melungeon, are people who populated Europe and they shared the same fate as the Moor. Even today, we see black licorice is the worst taste in licorice. Why? Because they want you to have a bad taste in your mouth when you think of black. This is his idea about us, how he looks at us, regardless of name, regardless of lamb, regardless of language. He wants you, me and us to have a degraded self image, but at the same time, there's a duality. Regardless of language, he wants you, me and us to have a degraded self-image. But at the same time, there's a duality within this definition.

Speaker 2: 3:50

They say black signifies a range of concepts sophistication, power, elegance, but also darkness, mourning, sometimes evil. We're taking into consideration that every person, place and thing has positives and negatives associated with it and, depending on the person, they will emphasize one or the other. In rare times, sometimes both it says its meaning can vary across cultures and contexts, sometimes representing formality, luxury, while in other cases representing the unknown or mystery. Formality, luxury, while in other cases representing the unknown or mystery. So today we, here in this cipher, right here, have assumed the power of definition and the power of self-determination. This means that all of us embrace all of these terms the symbols, the ideologies and the cultures classified and recognized by the world as Black and recognized by the world as black. Every nation is made up of a multiplicity of people with various cultural identities. Black is no exception.

Speaker 1: 4:57

Okay, that's it All right.

Speaker 2: 4:59

Yes, sir, all right Five minutes right, peace, peace, all right Five minutes right, peace, peace, all right, here we go, abdullah Bey.

Speaker 3: 5:11

Israel. Bring up the screen, wait till he shares the screen. All right, why shouldn't we call ourselves black? Why should we not call ourselves black? So we're going to go to the etymology. Etymology is the history, origin and true meaning of the word, of words. Semantics is how words acquire new meaning. So we're looking at the etymology of the word black from the indo-european root plague.

Speaker 3: 5:40

We see here that the Old English B-L-E-C-B-L, with the ligature E-A, absolutely dark, absorbing all light of the color of a sort quote, reconstructed to form the proto-Germanic Black God's burn the Old Norse. So we're looking at the Old Norse form. Burn the Old Norse. So we're looking at the Old Norse form. If we go down with the Proto-Indo-European root blag to bling, to burn, to gleam, to shine, flash the Greek, then you have the Greek form, phlegian to burn, scorch the Latin form, phlegian to burn, scorch the Latin phlegia, to blades, glow, burn, and then from, so, from the Latin, then you have the dramatic forms. The dramatic forms have the B, so you have. So we go and go back up, to go back up the Germanic form which is Old English. You have the Germanic, we have the Old Norse, the German form, the Ojai German form, blah, b-l-a-h, the Swedish form, the Dutch form, blacken to burn, so black. B-l-a-c-k is a modern English form, modern English. You have Old English, middle English and Modern English. Old English is from 400 to 1,400. From 400 to 1,10000, then Middle English from 1100 to 1400 and Modern English from 1400 to 1500. So BLACK is a Modern English form of the Indo-European root Blague and these are. So these are.

Speaker 3: 7:46

This is the etymology. Means burn, bright or shine. So then you have the semantics, where people read in the entry-level meaning, the semantics of the word of how words acquire new meanings, but the true meaning, the true meaning of the word of how words acquire new meanings, but the true meaning, the true meaning has no negative connotation. That's the connotative meaning or the semantical meaning, so it doesn't refer to a people. Bright or shine. Continue, israel Got two minutes. The same root produce Middle English Blake, continue, israel got two minutes. The same group produced middle English Blake pale.

Speaker 3: 8:31

From the old English black, shining, glittering, pale, the connecting notion being perhaps fire, bright and burn dark, or perhaps absence of color according to the old English dictionary fire bright and burn dark, or perhaps absence of color According to the Old English Dictionary, oxford English Dictionary. In Middle English it is often doubtful whether black, black, black meaning black, dark or pale, colorless wine or livid and the surname Blake. So this is referring to the connotative meaning. So as it gets, as it goes to various languages, you have a construction of meanings, so new meanings are developed. So I have one minute left Next slide. So we have here the intensive, the intransitive become black, transitive, make black, darken, put a black color from black adjective. So black is an adjective, if you're looking at grammar. So there, we have it there, so I have. So thank you, alright, alright, so you have. So there.

Speaker 2: 9:45

We have it there, so thank you.

Speaker 1: 9:45

Michelle, all right. All right, so you have four minutes each to rebuttal. If there isn't any rebuttal, I would say you have four minutes to just build.

Speaker 2: 10:38

Okay, you know, just in common terms. Okay, when we deal with electricity, right, when you're about to jump your car, you got to have the ground wire. What color is the ground wire? The ground wire is black. Okay, when we're dealing in the field of martial arts, the highest belt is what? The black belt, the lowest belt, white belt. We're dealing in the field of law Judges wear black robes. The only person I've ever seen in a white robe is a Klansman, and the two of them might have something in common.

Speaker 2: 11:10

In the world of fashion, what color is associated with conservatism? Black. When they tell you dress conservatively, they mean wear a black suit. Mating and dating the most desired man, they say, is tall, dark and handsome. Ok. Medieval literature the night, black night and shining armor. Right and economics when your company is in the black, that means you're doing real good Black Fridays, when they make the most money.

Speaker 2: 11:43

So what we can see? We can see kind of a split, okay, a dualistic aspect of this word black. Sometimes it's used favorably, sometimes it's used non-favorably, usually when they're referring to people, okay, and people that either would be black or maybe black by another name, in another language or another terminology. It's going to be something that's demonic, but when they're using it in a way where they're using it right, in these different fields, it doesn't represent that. So this tells us something they're just trying to demonize a people, a particular group. They're just trying to demonize a people, a particular group. Right, ok, two opinions of black which demonstrate the schizophrenic nature of white supremacy. So we say white supremacy is normalized insanity. So, to be honest with you, they're subject to say anything and everything about you, because this is a man that is completely out of his mind and has normalized this insanity. This insanity is expressed and displayed within the disorganization, the confusion associated with the Western world of languages, particularly in definition and in pronunciation. Example the place is really called Kana with the k. Europeans could not produce, pronounce kana, so they say ghana, and now it's known as what? Ghana on the map.

Speaker 2: 13:15

These people, uh, I'm gonna say about the 15th, 16th century is when europeans as a massive group of people, not just the nobility this was the time in which they became literate. Prior to that, most of Europe was functionally illiterate. Okay, even some of the kings and queens were functionally illiterate and they would have scribes that would read for them. So their definitions of words are very poor. Their rendition of history is always the worst rendition of history. You know, until they come and read our notes, then they can upgrade their stuff. So you know, we're defining Black today. We cannot go back and redefine what they said it meant once upon a time ago and within the etymology, but what we can do is determine its modern use. You want to say peace, peace.

Speaker 3: 14:10

Israel. Yeah, we can go right to the dictionary, go right to the Bible. The Bible references. There is Philip K Dick. The basic tool for the manipulation of reality is the manipulation of words. Those who control the meaning of words control those who must use them. So there's been a manipulation of words, manipulation of meanings, constructive meanings. You have the true meaning, as I said, the etymology, you have the semantical meanings. So we're going to go show here and Jeremiah, this is the 1599. So this is documentary evidence. 1599, geneva Bible, jeremiah 1323.

Speaker 3: 14:58

Can the black more change his skin? I want y'all to notice the spelling. A lot of people just read. They're not reading, they're just pronouncing, they're not reading, they're not analyzing Black. Notice the spelling Black more. Black is lowercase. There's a space. More is capitalized. Black is an adjective. More is capitalized. Black is an adjective. More is a proper noun. Notice the spelling.

Speaker 3: 15:28

They begin later on, in the 1600s. You have where they place the A between black and more and more now becomes lowercase. Where it becomes less recognizable, so black more now becomes lowercase. Where it becomes less recognizable, so black more now becomes black. Are more. Where more is less recognizable. As it is more recognizable in the 1599, as well as the 1560 Geneva Bible. So throughout the 1500s more is recognizable in black, more. But through the 16, 17, 1800s it's Blackamore, and Blackamore is used interchangeably throughout the 15, 1600s with Negro and Ethiopian.

Speaker 3: 16:15

Next, israel Got two more minutes. Next slide. So we see here. All right, okay, yes, go to the next one. Next one we already have calling ourselves black or indoctrinated under subjugation and to falsely thinking we are black. So we clearly see that the throughout the 15, 16, 700, blackamore and that was widely used in literature. Continue, israel Got one more minute to see where we are. But calling ourselves Black is a false claim under subjugation. Spain and Portugal classified our people as Negro, france classified as Noir, england as Black. So you have 1784, the French applied code Noir in the Caribbean. In 1724, code Noir or Black codes in the Louisiana Territory. So Noir is Black in French. So in Latin Spanish, negro is used to describe inanimate objects, negro sabata, bato, black shoe. But for human beings they use what the proper noun, merino. So merino is used in Spanish to identify people, but to describe objects Negroes use translated black Negro Sabato.

Speaker 1: 18:05

translated to English black shoe. All right, my time All right, four minutes. Four minutes to rebuttal. Four minutes to rebuttal as far as like the crossfire piece.

Speaker 2: 18:21

I don't know if that, you know, even matters, but I want to just stick with the rebuttal, four minutes each. I must say it probably started a little bit before 1492 around the expulsion of black Moors and Jews from Spain. But the demonization of black concepts, of black literature, black words, black identities, there was a heavy prevalence of us, particularly within the nobility of Europe. And I mean you have to, just we have to think about this for a second. These people, you know they were from around there and whatnot, but these Moors were coming in from somewhere else and they were looked at as invaders many times, you know they were accepted because they was fixing the place up better than the people whom lived there. So this was kind of a cultural war, you know, that became racial.

Speaker 2: 19:17

Okay, so everything that was black, associated with black, I'm going to say it again was demonized. All words I mean, from that point 1492, and I'm going to say a little bit before up until today, so that lots of times when Africa is discussed because that's associated with black and original people, it's demonized. It's the dark continent, it's impoverished, there's corruption. I could take a word mal, malpractice, right, maleficent, malignant, okayi, obviously they're making a reference to mali, which was the people whom, uh, spain was at war to get the western world with. You see, so everything that was considered and uh, coupled with that, with that identity, became demonized all the way up until this day. I mean, we could go through all of the terms of black and I could show you, and I'm sure you could probably show me, some negative press or false history and false ideas and concepts related to these things. So it's not a word that they're mad with, it's an identity that they're mad with.

Speaker 2: 20:30

It's not a word that they're mad with, it's an identity that they're mad with. It's a culture of people, it's ideology, it's a spirit, it's an energy that they're fighting. You know, this spirit, this energy, like a law, has what? Many names, infinite names, you see, not just black, not just more, not just Negro, not just more. Ain't, no, not just, nor infinite names to describe this blackness, which is the blackness that began all things.

Speaker 2: 20:53

So I would never tell anybody you need to call yourself this part of black, this terminology, because there's too many things to describe this great thing we call melanin or blackness, too many great words to describe it. And that's what makes a man original. You see that he has his own original way of identifying himself which makes him him. That doesn't mean we don't have some other things in common that we cannot come to the table as a nation, you know, and stack bricks. That just means that man has his own originality and that every man, every woman, every person should be given that their own originality to call themselves and identify themselves by what they want to call themselves. And that's peace. Peace.

Speaker 1: 21:42

All right, abdullah.

Speaker 3: 21:44

Israel put up the put up the constitution, constitutional references, constitutional references, all right. So we see how we have constitutional. So we have what is known as the national identity or constitutional name or identity or state identity or identity or the sovereign identity of a state. So we see here in a national constitution, the national constitution of Senegal, the sovereign people of Senegal. So Senegal is the national identity and or constitutional name and why that's important in international law, that the Senegal, in international law, is the name by which the people deal with international relations. It is also the constitutional name, is an essential element for the international juristic personality. And why is that? What is the?

Speaker 3: 23:09

You must have a legal personality so that in order to be among the family nations and also to do interchange with treaties and acts and multilateral treaties, to send your citizens, to establish embassies and consulates, to send your citizens, to protect your citizens, deal with nationality and diplomatic relations, you must have a international personality. The foundation of a nation's international personality or constitutional name or state's name is nationality. Nationality is the root of the international personality or constitutional name of a nation state. So we have here once again the people of synagogue. The word people refers to that there is popular sovereignty, that the sovereignty resides with the people. So this is documentary evidence and you'll see this in many of the other constitutions, like the people of the people republic of china, the people of france, the people of spain. So there is a universality here. You don't see that with the people of black, that doesn't exist. So we're talking it's use in international law. It's dealing with international protection, diplomatic protection, constitutional protection, treaty protections, international relations, trade and commerce, setting up embassies and consulates, ayo.

Speaker 1: 24:46

Alright. Okay Now, mag, if you have something to build on, you've got four minutes too. I have some questions myself, but I don't want to interrupt the bill.

Speaker 2: 24:59

Indeed um, the black round table. We deal with diplomacy, we deal with cooperation, we deal with statesmanship and, primarily, we're dealing with being able to sit all of our people at the table, from all walks of life, from all organizations, from all religious backgrounds, all colors and shades, to be able to, like you said, family sit at this international table of commerce and trade. Now, if we decide, if we sit down and we're able to get the whole of our people, so we have a holistic idea at the table, whatever name we decide we want to call ourselves, hey, that's cool, but I think it's more important that we connect culturally, that we connect the culture and remove these divisions. In America, there's a budget and there's an agenda to keep us divided, and it has been since the beginning to keep our organizations divided, to keep our identity divided, you know, to keep our money divided. You keep your money to you, I keep my money to me, he keep his money to him and you know, we can't put it together to make something bigger.

Speaker 2: 26:05

The black roundtable wants to bring all of these ideas, all of these organizations, all of these identities to the table so that when we do come to an international table of commerce, ambassadorship and negotiation, it'll be a holistic group number one, holistic group number one, and you know it'll just be what I see. I see a lot of nations that marginalize people, you know, because they don't call themselves this Okay. And give you an example Iran. If you're not a Shiite, you might not have that much juice in Iran. You understand what I'm saying. Other Sunni nations they play the same game. Now, if they were able to bring all the people, the Christians, the Muslims, the Jews and whatnot in Iran to the same table to be able to sit and agree and build, they would probably get more out of it.

Speaker 2: 27:02

I think we have the capability to be able to do this, to sit at the table like this, and I think we'll be stronger if it's a holistic table rather than it just being the Moors or just the nation, or just the comedics, or just the Pan-Africanists. You know, because now you have somebody sitting over in the corner that's not being involved at the table of negotiation that the devil can call on, and he's salty because you didn't bring him to the table, because he didn't want to call himself a Moor or a Kemetic or a Pan-African or a Senegalese or a Ghanaian, you know. So, within a nation, this nation that we're putting back together, and y'all, everybody know this this is a Black world culture. We say Black because, irregardless of what nation that you are in, you have an internationality right that connects us. I don't think nobody else really have an internationality like that Not really A few people do, but not like us and not as strong as us. That's the strength.

Speaker 2: 28:00

I'm not willing to give up and I'm willing to accept that other people want to call themselves by different things. I'm not tripping about that. Water can be called water can be called awkward, be called my has many names, but it still has the same purpose and you still need it. So you know, that's how I see it. Family. I've had many arguments about name language, identity, okay, and what I found is that that's something if a person want to call itself an aardvark, he going to call himself an aardvark. If a guy wants to identify as a three-year-old girl, you know what's going on in the world. I don't advocate that, but I'm saying, to simplify these things, we got to loosen up a little bit.

Speaker 2: 28:39

Man, I recognize my brothers as Moors. I honor the Moors Science Temple and Noble Drew Ali and everything associated with it. However, that has not been my experience in my walk. I know something about it. I love what they do. I saw what they did at a time that nobody else wanted to do it. Black Power salute to you, you know. But that's not my necessary experience or walk, so if I said it was, that would make me a hypocrite. I don't want to be a hypocrite.

Speaker 1: 29:10

I just be black. Peace, peace, peace. I have questions. But, abdullah, if you want to build, you can.

Speaker 3: 29:21

Israel. Bring up Carl Linnaeus, francois Bonner, the father of the race paradigms. Alright, we have the father of the Modern race paradigm, 1685. Francois Bonner, new division of the earth, whereby he classified the human family with non-nationality names, with non-pedigree names black, white, red, brown and yellow. So the concept, the concept of what do you look like, black or white, doesn't matter. What you call yourself Black, white, red, brown and yellow. Where did that come from? 1685, france, wapenair, new division of the earth. It was further developed by Carl Linnaeus.

Speaker 3: 30:08

Carl Linnaeus is the Swedish naturalist from 1713 to 1735, his 13 editions. Systema Natura, then, is further disbanded with continue with the German anthropologist Johann Friedrich Blumenbach, and 1752, his book Natural Variety, and so his books, his studies, was adopted by many universities and continue so, and it also continued throughout the 1800s as well as the 1900s. So this, this structure, you see, and on applications, portugal, brazil, brazil uses all five and Portuguese Brown and yellow. Brazil uses all five and their census. Where did Brazil get that from? Why does Brazil? What's the origin that Brazil? That goes back to 1685, francois Bonner, new division of earth. Francois Bonner studied in modern-day India for nine years where he studied the caste system. So the black, white, red, brown and yellow is tied to this origin is the study of the Indian caste system and he actually applied that to humans and he called it the new once again, new division of the earth. Well, what's the old? What's about empires, caliphates, baylets, kingdoms, tribes? They're not identified as black, negro colored. So this is so key. Key is what's the origin?

Speaker 3: 31:52

I am providing referring to documentary evidence. I'm for documentary evidence so that the listeners my focus is the listeners I want the listeners to be able to. I don't want them to say Abdullah Bay said anything. I don't want them to say Abdullah Bay say anything. If they said Abdullah Bay said anything, I did a bad job. I want them to say Abdullah Bay said anything. If they said Abdullah Bay said anything, I did a bad job, I want them to refer. That's why I'm giving references. I want them to go to references themselves To say Abdullah Bay said I did a pissy, poor job with it to beat. This is why I'm referring to. I'm known for that Presenting documentary evidence I yield.

Speaker 1: 32:34

All right, Mag anything want to build up on that?

Speaker 2: 32:40

No no.

Speaker 1: 32:42

All right, so I have questions Right. So, as you said early on, abdullah Bay, about the word black, as you said early on, abdullah Bey about the word black and like, if you go back to like one of the first three slides, if you will, you made reference of the word black pretty much having like a split Right. Just like the guard Mag explained there was. There's a split right, meaning that the word black meant something at a point in history and then it start to change as time went on.

Speaker 3: 33:18

No, that's not true. I didn't say that. I didn't say that. I didn't say that it's blague Blague. It's blague, not black, it's blague. That's the Indo-European root. I want the audience to be clear that black B-L-A-C-K is modern English. Blague is the Indo-European root, meaning Indo-European root, Indo, referring to Sanskrit. And then it was transliterated to German, to Greek, Phlegian, then from Greek to Latin Phlegian, Phlegian, Then from Greek to Latin Phlegere, Phlegere, flame, flame, Phlegere, flare. Then it's brought into the dramatic languages. That's where you have blag and black and BLCK and black and blck and block and the dutch form and the swedish form and the old english form.

Speaker 1: 34:16

That's a dramatic languages right so it, so I just want to be so from blake it turned into black over time. No, no transliterated.

Speaker 3: 34:27

Transliterated. I just wanted. I want the audience to know the linguistic terminology transliterated into the dramatic languages from the Latin languages okay.

Speaker 1: 34:37

So my thing is, when it changed to the old English English language, it became a whole nother meaning to it now, right, so absolutely dark, absorbing, absorbing light, the color of salt and coal, coal, and then it it turns into an adjective. So my, my question to you is being that it came from Blake and then it changed form over time. It's controlled right by the European. Basically, the European controls the by the European. Basically, the European controls the language, controls the people. So my question to you is when did it? At what point in history did it become a bad thing to be Black?

Speaker 3: 35:20

All right, we never were Black, so that's why so. So that's why no, I'm saying the word. I'm saying the word, all right, well, one, that's. I'm saying the word, alright, well, one you're speaking of. You're speaking of constructive language, though, so let's go with the mother meaning. The mother meaning always stands. I mean Europeans create new meanings to suppress the history, origin and the philosophy, because within the original meanings are the philosophy, the original concepts, the more ways, folk ways. So when, through invasion, through, you may have a famous poet, you have the Oxford.

Speaker 3: 36:12

There's a book, the movie called the Professor and the Madman, professor and the Madman. I'm going to explain. In the movie the Professor and the Madman, you have the development of the Oxford English Dictionary, the Philosophical Society, development of the Oxford English Dictionary, the Philosophical Society, queen Elizabeth, she appointed the. She developed the Philosophical Society to develop a dictionary that would rival the Bible. But what they did not do? They left out African languages. They also restricted the time period of the meanings. So keep an eye this is orchestrated on how dictionaries are devout. I want people to watch that movie, professor and the Madman, by Israel Gibson, mel Gibson, through the development of Oxford English Dictionary, you know, and other dictionaries and how they manipulate. You know and it was in the Oxford English Dictionary was criticized because they didn't use African languages. They used languages, they used meanings. They restricted the time period of the meanings.

Speaker 3: 37:36

So let's look at the development of the see. We just get the finished product. We look at the finished product. No, no, no, no, no, no See. This is not a study that we're not privy to. We just get that finished product. No, let's go to the methodology. Let's look at the methodology of how the random house was developed, how Funk and Wellden was developed, how Oxford English developed. Let's look at the methodology. We're at a disadvantage. We're looking at the construction. We're looking at the construction. We're looking at the construction of the modern English, of the Bible. So let's go. Let's look at the Bible In the 1599.

Speaker 1: 38:22

Geneva, hold on a second brother. I don't mean to cut you off, but I'm using the crossfire minutes for this piece. All right, ok, All right. So I want to go back to Mac and I want to ask you this, being that you said that you know the black round table wants to bring everyone to the table, so we can like basically present our group to the international world. Right, indeed, now, in order to be a part of the international world, according to what Abdullah Bey said and showed you during the slide with Senegal, in order to be a part of the international world, you have to have a nationality. Be a part of the international world, you have to have a nationality.

Speaker 2: 39:19

No-transcript um, when you talk about nationality and if we're talking about international dealings, family uh, black, we're saying already crosses over nationalities, because there are many people of different nation states whom we can consider black. Is you understand what I'm saying? So that's a little bit of a different term. Okay, that's a little bit of a different term. Ok, that's a little bit of a different term. So, when we're talking about doing trade and commerce, I mean I already do trade and commerce with people who are overseas and whatnot. Now, this is what I will say they never asked me about. Oh, you have to be this nationality or particular nationality, or you have to claim a nationality to do trade and commerce. They never asked me that. However, people who do not have culture and refinement and do not respect other people's cultures and the laws of other people's cultures and nations, some people will not do trade and commerce with you. That's just what it is. That's why America's having a lot of problems, because America does not have the international true passport culture and refinement. You see, these are passports that can open many doors that money and status cannot Character good character, just saying so. But you know, on top of that, I also want to say that man? What was I saying? Saying the brother made a point right. Even though senegal has you know, it's paperwork right in the white world, senegal is still a victim of white supremacy, france in particularly.

Speaker 2: 41:02

Okay, you said we were talking about Spain and we were talking about the words and the terminologies and the thoughts and the tropes that came out of 15th century Spain. Anytime you look at a so-called Mexican or a South American that has a bad opinion of you or says Mayato or something, they're bringing something from 15th century Spain, but they're not leaving it in the 15th century. They're bringing something from 15th century Spain, but they're not leaving it in the 15th century, they're bringing it up to today. So, rather than just dealing with history, I like to deal with now story.

Speaker 2: 41:34

Okay, and the now story says that we have a lot of people that use this term black identify as black on an international level. We have an international culture. So we, since we already stated the fact in the beginning that the term changes with use right, we already stated that we have the power now, the power of definition, the power of self-determination, to redefine this term to make it mean what we need it to mean, irregardless of what they say what it means means Just saying that's self-determination. That's what Huey P Newton called the power of definition. You see, if we had said Negro power, colored power, right, I don't think that would have hit, but we said Black power, and you know the rest, you see.

Speaker 1: 42:24

Words. Words are very important. I don't mean to cut you. That's understanding minutes. I want to go back to Brother Abdullah and before I go back to Brother Abdullah, I just want to address this right. So we're talking about the international community. So when we're dealing with the international community, there are certain rules and regulations, and those rules and regulations say you have to have a nationality, an alliance with a particular country. Am I right or wrong, Brother Abdullah? You're correct. Ok, can you explain?

Speaker 3: 43:01

that.

Speaker 3: 43:02

Can you explain that? All right? Well, this is why I showed as an example I use synagogue as an example. I could have used any other constitution, but I already got what? 20 minutes because we're doing this debate. I don't have. So I use synagogue, but I can use. I can use 100 different constitutions, but I don't, I don't have the time to do that. And but I don't have the time to do that and we'll do that one day. Israel, we'll show a hundred. We'll show a hundred different constitutions. Israel, we showed a hundred different constitutions with that same pattern the people of the people of the people of the people of the people of all right, a hundred constitutions.

Speaker 3: 43:38

I wanted this so that we can show the universality of that. And what does that mean? Once again, reiterating the point that is, the constitutional name or national identity, or identity of the state. In order for a nation to do international trade, to deal with we talk about nation, a nation, nation to nation to deal with international trade, to enter into treaties, they must have a national identity, because the national identity is how they're recognized internationally. Senegal is their national identity. France, germany, china, people of Republic of China. That is their national identity, which is placed In the national constitution, and that is why that's how they're recognized internationally. I'm just talking, as Ron said, there's rules, there's principles of International law interchange.

Speaker 1: 44:41

Okay let me just say this Hold on, hold on.

Speaker 3: 44:44

No, we can't have no interruption. Can't have no interruption.

Speaker 2: 44:48

Yeah go ahead, all right.

Speaker 3: 44:53

So there's rules and interchange and commerce and relationships. The nationality is the foundation which is connected to the national. That constitutional name, national identity of a nation state, I yield.

Speaker 1: 45:15

All right.

Speaker 2: 45:19

All of those nation states you named and all the nation states that you can name. The nation state as of this point means nothing. The millionaires and the billionaires and the trillionaires who live in these countries and pay these politicians and pay these lobbies. That's who's running the show. If I come to the table with enough money, people are going to do commerce, and if I come to the table with enough skills and services that they do not have in their country right, there's something called supply and demand they're going to make a way to do business with you. That's how the world works.

Speaker 2: 45:56

Family Just saying they don't give a damn about your nationality and whatnot. Only nationality they want to see is Benjamins or Grants. No, really Serious. I done been around the world a few times. I know this and I understand this. You know, got a passport and whatnot. However, the thing that makes the the the most way for you and paves your way, okay, culture, yes, but the other thing is money, ka-ching. That's why red and black need green. But you know everybody do it how they do it.

Speaker 1: 46:33

All right OK.

Speaker 3: 46:37

All right, abdullah, I'll put up the grammar for Black, the example of Negroes. I'll continue to talk as he brings that up, understanding once again the international arena. When you look at, I'm going to use Pekina Faso, I'm going to use Pachino Faso. I'm going to use Pachino Faso. It was called Ultra Volta, ultra Volta. So Thomas Sankora wanted to have a name that was culturally connected, pachino Faso. So and so have a name that was culturally connected Pachino Faso. And so Ibrahim Chiori is recognized by many nation states as president of Pachino Faso. And because they are standing on a national sovereignty. Yes, they had to do military, but they're making a claim to a sovereignty of Pekinofaso. So that is, the Bokanabi is the nationality of the people. Pekinofaso is the constitutional name or national name of the people.

Speaker 3: 48:08

They do not say. They may say they may come out their mouth when they're talking to our people who don't know, who don't know, they may say black, they may say black power. We're talking about the international relations of Burkina Faso. What is what? It is known as they're known. It's known as Burkina Faso. How they, how they interchange with China as Burkina Faso, interchange with Iran, interchange with Russia as Burkina Faso, they may come out their mouth, you know, you knowosely, and say black. We're talking about internationally, I'm not, you know. So that's where I'm coming from. We're talking about the international relations. So I'm giving an example of Pequeno Faso, which is a factual example. You may call them black. He might say black, alright. But in dealing with international relations, as he deals with Russia, he's. He might say black, all right, but in dealing with international relations, as he goes with Russia, he's not going to say black. He's not going to say I'm president of the black nation, I'm coming from how it's used internationally Peace.

Speaker 1: 49:20

Peace Now. Maggie, do you have anything else to say behind that? Uh, no.

Speaker 2: 49:27

I think. But I think we're kind of talking about two different things, you know, and you know, respect, respect, I understand what he's saying, but I think we're kind of talking about two different things, and you know. So, respect to what the brother said he's correct, that's, that's true. That's how business is done, you know, I myself I'm talking about diplomacy, I'm talking about cooperation amongst us, okay, and the fact that I'm not gonna tell this man who's sitting at the round table, you need to call yourself black, but he want to call himself something else. But I recognize he's one of our people. He recognized he's one of our people. That's's what I'm saying For the sake of negotiation, for diplomacy, to be able to sit down and merge ties and put this nation back together. Like I said, a nation is made up of many different ethnicities and different identities. I'm cool with that. Now, if we have to go to the table of negotiation and say we can use any of these particular identities and whatnot, as long as it's right and exact. So I think that's a benefit, the fact that we have a whole bunch of different nations and we're connected to them through blackness, because blackness is connected. You see what I'm saying. Blackness is what connects light. Without light, I mean without blackness how would light? Light wouldn't have nothing to move through. You see what I'm saying. So blackness connects everything and that's that's a. That's kind of what I'm building on, phil.

Speaker 2: 50:53

I'm trying to, you know, connect that. You might call it more, you might call it nor. You might call it mild, you might call it. You know, uh, uh, like they're saying to graina, uh, I think they say tali, you know different. I think they say Tali, you know different people going to call it different things, and that's what makes it beautiful, you know. So that's what I'm talking about, that being able to connect.

Speaker 2: 51:14

Because look at Africa, look at all the different lines in it and, like you said, brother, they all got a different nation state. There needs to be some unifying glue, right? I think we've kind of shown and proved that the unifying glue. You know that we moved a lot of these false names and ideas and concepts out the way to say that we're Black and the rest of the world looks at that. Now we need to do that with the rest of the world before we can get to trade and commerce. You know, remove the lines of the Berlin Conference. That makes this nation that's right next door to it a different. Yeah, they have different nationality, but they should understand they're the same people and have the same essence and they can do trade and commerce based upon that. Just saying.

Speaker 1: 52:01

All right Now, Brother Abdullah. I don't know if you want to rebuttal that. I have something to say and then, after that, I want to go into the closing statements.

Speaker 3: 52:14

All right, yeah, say yeah, you go, so we can go to the closing state, because you got four minutes, all right.

Speaker 1: 52:19

All right, so now, as far as OK. So what Maggie is is in order for us to come together as a people. Whether you call yourself black, more whatever, it doesn't matter. But we're dealing with, we're talking about character, social equality, et cetera. Right, you know, building as a family, you know, among each other. That's his point.

Speaker 3: 53:02

You know among each other. That's. That's his point, Brother Abdullah. Your point is more dealing with international issues, right, how do we present ourselves as a people to rights protection, to, to, to, to, to to a function to exercise our inherent sovereignty, our preexisting sovereignty, our preexisting self-determination, and how nationality is integral to the recovery of our lost sovereignty, to the recovery of our lost sovereignty?

Speaker 1: 53:24

That's peace, that's peace. So basically, you two brothers can work hand in hand. Really, you brothers can work hand in hand. Magnetic is talking about right in here, in, you know, with our people, the community, you know the family peace, and our brother, abdullah Moore's dealing with the international, international peace. So the moors can come and go, hey, to the black round table, like this is the name, this is how we should present ourselves to the international community to do commerce. And then mag and the black round table is going okay, that sounds peace. Then then this is, then this is what we'll go with. Now I think that would work without you know, we're bringing us together, we're unifying each other. Any closing statements?

Speaker 2: 54:19

I want to go with Mag and then, brother Abdullah, I love what you just said family. I love what you just said because there's a principle within the Coptic church that we spoke about on the last show. It's called Tawahedo and it means the oneness, meaning that there are many ones, one representing knowledge, one representing the foundation. When we bring those together, we have a grand foundation and what we call also a supreme magnetic. You know, if we're going to be holistic, if we're going to have holistic thoughts, okay, we have to have the whole of our people there and they have to bring the whole of what they know, or at least as much as they can, and put it on the table, and we'll have what we call like knowledge Thanksgiving, you know, where everybody learns something new. Right, everybody meets somebody new. And when nations come together, well, let me do it like this okay, when people come together, they make families. When families come together, they make communities. When communities come together, they make nations. When communities come together, they make nations. When nations come together, we make civilizations.

Speaker 2: 55:28

I say a civilization because we have between us a common culture, you see that word civil within it, that makes us peacefully be able to do business and commerce. You see, and this is a pretty important part of business and commerce the diplomacy, the cultural part. I'm sure you've walked into many of our people who are back east, who are from Africa, who probably don't want to do business with you for some reason. Maybe they had a bad dealing with somebody that's like us or vice versa. You know, you see what I'm saying. So we have to smooth some of these things out. And then all the different products that all the black world need, we make them or we have them in the different countries. We just have to create a form of diplomacy and a good form of exchange and a positive cultural implications, going both ways. You know to where we can do business and commerce and we can solve this stuff indeed.

Speaker 1: 56:24

Now, um, are your two minutes up, brother? I just want to, before we go into, uh, abdullah, I just want to say, uh, thank you to creator, creator of the boundless universe. Now we're gonna hold the questions for today, because we didn't set it up to have a q a. Um, thank you for the $22. I really appreciate you, but we didn't set this platform, we didn't set this debate up to have any Q&A. Brother, pardon me, I didn't mention that. I didn't mention that. I didn't consider that. So if we do this again, I'm going to make sure we at least allow some time for Q&A. But let's go into the closing statements from Abdullah Bey. Peace All right.

Speaker 3: 57:08

For 33 years I have taught that black is not a nationality. I taught 5000 students in the Kansas City Public School Chapter 11, my book More than Macy, part Two. I taught over a thousand adults at the camp at the Temple University Pan-African Studies Community Education at Edomology. I am known for teaching Moorish nationality.

Speaker 3: 57:30

So it is challenging for me to go in a platform and just hear black, black, black, black and not, which means that I'm going to hear black, black, black and I'm going to keep Well, I don't make any efforts. So it becomes one sided. It becomes one sided If I go to a venue or go to a group with magnetic and I just hear black, black, black. So they're able to say black, black, black, black, black, black, black, black, right. So I'm like well, I'm not going to keep quiet, I'm going to teach our people that we're Moors.

Speaker 3: 58:11

I've never kept quiet for 33 years I've written books, I've lectured, I've traveled, I've lectured in 25 different cities throughout the country. So I'm going to make it very clear I will not keep quiet, I will not be silent on this, because I know the value importance of nationality and I know that the Europeans stripped us of our nationality to continue our subjugation. I know that through study and I presented documentary evidence, so I will not be silent. I will continue to teach black and I'm very strong on that Peace. I will continue to teach that we and I'm very strong on that Peace. I will continue to teach that we're not black and that we're Moors Peace.

Speaker 1: 58:51

Peace, peace. All right, my closing statement. I have already basically closed. I already did that Basically, I can see how Mag and Abdullah can work together. That sounds like my idea, sounds like real peace, like the black ground table. Focus on the community, building a community. You know, um, you know the people right next to us. The mores deal with international, international law and how to present our people internationally oh, we have some international projects too.

Speaker 2: 59:25

family, it'll reach out and touch you, right.

Speaker 1: 59:32

On that note, thank you for everybody coming out to watch this debate. This is our first debate. This is the first time I've ever done this. I don't know if I did a good job or not, but everything went smoothly. Peace to everybody in the chat. Peace to everybody in the chat. Peace to everybody who showed up this evening. Thanks to Yasril for assisting Brother Abdullah. Peace to Magnetic and the Black Roundtable Silver Letter. Peace Black family.

Speaker 3: 59:58

And we are out Peace boys family. Peace boys family.

Speaker 1: 1:00:03

Peace.