Why shouldn’t we call ourselves black Part 2 - Yisrael & Abdullah Bey

The deliberate erasure of Moorish identity from historical consciousness may be one of the most successful and far-reaching cultural manipulations in modern history. This eye-opening episode dives deep into compelling literary evidence showing how terms like "Moor," "Blackamoor," and "Black Moor" were commonly used throughout the 15th-18th centuries but systematically disappeared during the 1900s.

Ron Brown and guests meticulously trace the timeline of this linguistic and cultural suppression, revealing how it aligns perfectly with European colonial expansion and key political treaties. Beginning with the Treaty of Granada in 1491 and continuing through the Doctrine of Discovery (1493), the Peace of Westphalia (1648), and beyond, European powers crafted a sophisticated legal framework that effectively buried Moorish nationality while maintaining the appearance of legitimate governance.

The presentation explores fascinating historical documents including dictionaries, plays, and literature that demonstrate the common usage of "Moor" as an identifier of nationality rather than merely skin color. Shakespeare himself used these terms extensively, while historical dictionaries clearly defined "Morris" as "Blackamoor" and "Moor" as "Negro or Blackamoor." Even more telling is the historical distinction between "Black Moor" (darker complexion) and "Tawny Moor" (lighter brown complexion), showing how Moorish identity transcended simple color designations.

What makes this exploration particularly powerful is the examination of motives behind this erasure. Unlike indigenous Hawaiians who maintained knowledge of their sovereignty despite subjugation, descendants of Moors were systematically disconnected from knowledge of their heritage, redirecting generations of activism away from sovereignty reclamation. The hosts argue this

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Speaker 1: 0:10

what's going on, everybody? It's ron brown lmt, the people's fitness professional, aka soul brother number one. I'm gonna start using that reporting for duty, reporting for duty. Thanks for everybody coming out this evening. I I really appreciate it. Thank you to Abdullah, thank you to Yashril and everybody on the check-in, that one person viewing us now.

Speaker 1: 0:32

You know our people still think they're black, so they're on CPT time. They don't come in until later. Yo, little jokey joke. Come on, man, come on, lighten up the mood a little bit. So, peace, peace to everybody on the check-in. I really appreciate Abdullah Yashril coming in on alternate Wednesdays they're coming to Drop the Science about why shouldn't we call ourselves black. Now, um, I've been saying stuff on facebook more recent and, um, um, I think we we spoke about that a while back, I think, like the last, the last podcast, and we had, um, we had, uh, we had a sort of kind of like a debate with Magnetica Law. I got both points clearly and now we're going to go to part two of why we shouldn't call ourselves Black. Let's just run it through, let's go straight to it.

Speaker 2: 1:44

So, part two why we shouldn't call ourselves black. In this image we have an image of a moor, the story of the moors in Spain by Stanley Lane Poole, with a new introduction of John G Jackson. Of John G Jackson, marvin Graham, blackmore's Tale. And Fins, o mortal friend, your tale of woe. A goatish bully, a watery foe. You saw my plight from depths unseen. My Blackmore's life, a tragic scene. Co-black I am, with eyes that bulge, a living jewel, a watery foliage, my fins, a dance of ancient grace From the Tane Dynasty, a watery space. Once dragon eyes, they called my kind For orbs that peered beyond their mind. Now trapped in glass, a watery sail. My spirit yearns a mournful knell.

Speaker 3: 2:52

Now, what we're doing here, my brothers and sisters, is that we're showing in the literature, because we have more literature to show in the literature, because we have more literature to show the preponderance, use of Black Amour in the literature Throughout the 15th. Between the 15th and 1800, black Amour was interchanged, used synonymously with Negro and Ethiopian. You don't see that today. You don't see that throughout the 1900s. What is the motive behind the disappearance of Black Amour? More Black Amour and Black Amour used synonymously with Negro and Ethiopian in the literature. What's the motive behind the disappearance? Why not throughout the 1900s? What happened? So we first set the stage with our receipts, our finding of facts, our evidence, short stories, other literature, bibles, dictionaries, claims, movies. You got to show the facts, you got to show the facts. So I remember that the claim is keep in mind, my brothers and sisters, the claim is right now is why the disappearance of Moore, black Moore, black Moore from the literature? Because you have those who misunderstand the claim. We're not Moores. No, no, no. We're not saying that. Whoa, whoa, whoa, whoa, whoa, whoa, whoa, whoa, whoa. We're not saying that. What we're saying is why Moore, blackmore, blackmore is not in the literature throughout the 1900s, as it was, as you can see, through research in during the 15, 16, 17, and 1800s.

Speaker 3: 5:20

I'm going to make it clear now, because you're not going to out-slick me, not going to out-slick me. I'm going to make it clear now because you're not going to out-slick me, not going to out-slick me, we'll make it clear. We're not boys. Oh, whoa, whoa, whoa. We're not saying that right now. We're not saying that now. We're talking about the literature. Now we're talking about the literature. We'll make it very clear on what we're saying. We don't want people to run. I'm grabbing those who try to run. You ain't running. You're not going to run. All right, we're going to stick to the literature, the facts, the motive behind it. So I want y'all to think about that while we're going through it, and this also those who are watching us. You can use our presentations to teach from. Israel always shares the slides on his Facebook page and I always share the mine. You can use the literature to teach from. All right, israel Did he what happened? He went off.

Speaker 2: 6:29

Same thing I tried to turn the camera off because something was happening. But yeah, all right.

Speaker 3: 6:37

All right, I just wanted to set the. You know, and that was good that how he went into it. Then I just wanted to set the platform Go ahead.

Speaker 2: 6:47

Fall in the practice of a damn slave. This is arts and sciences, bu arts and sciences writing program. Fall in in the practice of a damn slave. Racial ideology and Vellini and Shakespeare's Othello ideology in Vellani and Shakespeare's Othello, mari Rooney. Read the instructor's introduction. Read the writer's comments and bio. Download this essay.

Speaker 2: 7:12

In a chapter from his book, the More in English Renaissance Drama, jack D Amico asserts that some Renaissance era plays encourage they're predominantly white and then it cuts off. But basically making it stand out about the book is a chapter in a book. The book is called the More in English Renaissance Drama by Jack D Emiko. This is from Cal L Day On Facebook Book by JA Rogers. So the book is by JA Rogers. This is a post by Cal L Day on Facebook. The most ancient names of so-called black people are Nahasu or Nubian. A Nubian equals Mar. Ancient Egypt, ethiopian 1599. Geneva Bible says Mor instead of Ethiopian, also one of the older names of the African continent continent given by Greeks. Mor M-A-U-R or Mer. M-r equals high priest of Anu. Also means builder or lord of the land from ancient Egypt. Let's look at Negro In this etymological demonstration. It relates back to the river nigger, meaning people of the great river, you mean Niger.

Speaker 3: 8:51

So that's the thing.

Speaker 2: 8:53

Would it be a G, a soft G or a hard G?

Speaker 3: 8:58

And it's pronounced Niger.

Speaker 2: 9:00

Yes, niger, meaning people of the Great River. It doesn't have anything to do with their complexion or status, so it was connecting them to a river. That was the name of a river, not the name of a people. What do these all have in common? Land, which means nationality, honoring forefathers and mothers. Negro, black, colored, equal, stateless, so miscellaneous. This is number 91 in the 100 amazing facts about the Negro.

Speaker 2: 9:41

The most ancient names for so-called black people are Nehessu, or Nubian, ethiopian and more from ancient Egypt, and Negro or Negrita from West Africa. All the above are native African words. Negro is probably the oldest, as the Negritos are the oldest known branch of the human race. Negro comes from the river Niger. Niger found its way into Latin and since the people from that region were dark skin, niger, negra, negrum came to mean black, negro, negrito. Negrita means the people of the great river. Black and colored like white are, on the other hand, european words. Ethiopian and more were popularly used to describe the so-called blacks until 1500. Shakespeare uses Negro only once, and uses it synonymously with more, and uses it synonymously with more. Africa comes from the ancient Egyptian Afrika, or Kafrika, the land of the Kaffir.

Speaker 1: 10:56

That's interesting, being that America is supposedly named after Ameriko. What's his name, beskuchi? Americo, americo. What's his name? Americo.

Speaker 3: 11:03

Vespucci, vespucci, vespucci.

Speaker 1: 11:06

Vespucci, however you say his last name. Yeah, so, but JA Rogers is saying something different, according to Cal L Day. I just want to mention this as well. Remember, this is also a podcast, so, uh, even though you're putting the images on the screen, just keep in mind that people are also listening on spotify and, uh, apple music.

Speaker 2: 11:31

Anyway, continue, indeed, all right but did you want to go on it? You ain't on this. Uh, brother, I'm doing no it's good. So who are the Moors? Renee Bassett, phd, in her Moors literature books, describes them this way the region which extends from the frontiers of Egypt to the Atlantic Ocean and from the Mediterranean to the Niger was in ancient times inhabited by a people to whom we give the general name of uh oh, general name of Berbers.

Speaker 3: 12:11

yeah, we'll say Berbers, and then it cuts off right and keep in mind it's Moorish literature, that's the name. Moorish literature, yeah, so that's. So. We look again once again when we're looking at the predominant use of Moor, black Moor and Blackamoor in the literature short stories, poems, plays, bibles, dictionaries and other forms of writings that was predominant during the 15, 16, 17, and 1800s, even before the 1500s, but then it started waning during the 1900s where to today, you don't see it at all, like you don't hear people say yeah, hey, black Moore.

Speaker 3: 13:14

In the movie the Black Knight, the Black Knight, martin Lawrence five times, five or six times, martin Lawrence is referred to as Moore, I'll cut off. Referred to as Moore, I'll cut off your tongue. Moore and Martin Lawrence walking away. Man, he called me Moore one more time. I knocked the you-know-what out of him. Yeah, see that Now.

Speaker 3: 13:37

Of course that went over everybody's head because it's entertainment, you know what I mean Went over people's heads and I remember my aunt. When it came out, my aunt went to see the movie, my mother's sister, she went to go see the movie and she recalled my teaching her that we're Moors and she says yeah, wayne, yeah Wayne, yeah, I was thinking about you, he said, because now she was probably the only one in the movie theater that was thinking this way because she had something. She had a reference point, conversations with me, literature I've shown her, so that stood out to her. You know Martin Lawrence saying they say more five times to Martin Lawrence. That stood out to her and she recounted that when she had you know a couple of days later to her. You know Martin Lawrence saying they say more five times to Martin Lawrence. That stood out to her and she recounted that when she had. You know a couple of days later to me. I'll continue.

Speaker 2: 14:43

Race and ethnic hub. Load this up, let's see. Race and ethnic hub. Race and ethnic hub the moors black presence in the united kingdom before and after the tutor period. Carol brown leonardi. Hello, I'm dr carol brown lei. I'm a social anthropologist and I work in the Faculty of Arts and Social Sciences, fass, as associate lecturer and honorary researcher at the Open University, and I'd like to welcome you to my presentation, which is going to be about the Moors Black presence in the United Kingdom before and during the Tudor period. So I'll make a start then.

Speaker 2: 15:28

So the Moors are northern Africans and they have extensive knowledge of ancient Egypt and Nubia, which was fostered from constant cultural exchanges between the Africans of the Northwest and North Africa, and they introduced science, literature and other forms of knowledge to Europe. That lifted it out of the dark ages when they conquered the Iberian Peninsula in AD 711. The Iberian Peninsula, then known as Al-Andalus territories, thrived as a center of arts and culture. It was esteemed for scientific advancements and economic prosperity. The Moors existed and ruled in Europe for over 700 years and resided in the Royal House of Europe, where they collaborated on many levels with each other, which included marriage. There is very little discussion about the presence of Black people in Scotland, england, ireland, wales before 1500, and this presentation aims to gain some insights on some Black individuals that lived and visited England or the United Kingdom before this period.

Speaker 2: 16:44

I thought we would think about the story of Europa. So the story of Europa is at the heart of European identity and culture. Europa the young maiden was the object of affection of the Olympian god Zeus, who was enamored by her beauty. He devised a plan which involved metamorphosing himself into a beautiful bull. The young maiden gathering flowers is impressed by the bull's handsome flank and gentle nature. She caresses the bull and gets on his back. Zeus takes the opportunity to abduct her and swim to the island of Crete, where he impregnates her. Thus she becomes pregnant and gives birth to three children, one of which is the king of Crete. Minos Negro. Morris was synonymous with more, that's M-A-U-R-U-S. Morris Was synonymous with more Negro and Ethiops. A-e-t-h-i-o-p-s. A-e-t-h-i-o-p-s. In John Eddick's A New English Latin Dictionary 1783.

Speaker 3: 18:06

1783.

Speaker 2: 18:09

In A New Latin English Dictionary by William Young 1810. Morris is a.

Speaker 1: 18:16

Blackmoor, can I interject before you continue? The first one you brothers were breaking it down on how I forgot those Europeans names, on how they started to gradually change things in the I guess it would be the dictionary, right was that the Geneva Bible?

Speaker 3: 18:45

you talking about Geneva Bible, Yvonne?

Speaker 1: 18:47

No no no. You referring to?

Speaker 2: 18:50

Francois Bonheur.

Speaker 1: 18:51

Right.

Speaker 3: 18:53

I got you.

Speaker 1: 18:56

And what year was that? Do you remember? Francois Bonheur was 1684. So, if you follow the first one, going on into this one, there's a timeline Indeed. Yep, okay, check. So I need to put those two videos together in a like a file, so to speak. Yes, okay, I'm following.

Speaker 3: 19:23

Absolutely.

Speaker 2: 19:26

Alright, yes, okay, I'm following. Absolutely All right, yeah, so according to the Ainsworth's Latin dictionary, morell's abridgment by Alexander Jameson, robert Ainsworth, 1828. Morris means Blackmoor. Okay, the English term more also meant black in English dictionaries and encyclopedia prior to the 20th century. More meant Negro or Blackamore in a dictionary of the English language, and that's B-L-A-C-K-A-M-O-O-R.

Speaker 3: 20:08

Black Amor. So let me say this again, because you got those who are trying to run, those that are trying to run and try to dismiss our point we're making. I'm not going to allow them to do that. See, see, see. It says there that more means black. Well, that's not our claim, though. That's not what we're presenting. That's not our claim. That's not our claim, though. That's not what we're presenting. That's not our claim. That's not our claim. More means black, more means this. That's not what we're presenting here. What we're presenting here for those who I'm not allowing nobody to run what we're presenting here is the predominant use of more black, more. What we're presenting here is the predominant use of more black, more black, more in the literature during the 15, 16, 17, 1800s and its disappearance throughout the 1900s. Not, it means this, no, we're talking about it's actual use.

Speaker 3: 21:15

People writing Blackmore in literature, blackmore, blackamore. You know, like we see here, we talk about like you don't see this today. Do you see this today? 1950s, 1970s, 1980s, 1990s, 2000, 2010, you see literature like this. You see this in the dictionaries today. Like this you have to live literature, bibles, short stories, plays. That's what we're talking about, when I'm not allowing no one to run today? Not running today, go ahead Israel alright, what was that?

Speaker 2: 22:27

Go ahead, israel, all right. Yeah, so the English term more also meant is that what it was? Yeah, the English term more also meant black. In English dictionaries and encyclopedia prior to the 20th century, moore meant Negro or Black Amor. In a dictionary of the English language 1768 by Samuel Samuel Johnson, the Encyclopedia London in London in this London is 1817 by John Wilkes lists Moore as follows Morris, and also I did miss this at the top. Further proof of the true definition of the Latin term Morris can be found in early English Latin dictionaries and that's what we just went through.

Speaker 3: 23:19

Finding a fax evidence.

Speaker 2: 23:21

Yeah.

Speaker 1: 23:24

Okay, so, so, being that, you know, you took us from, I believe, the 1500s, with the first one 15 or 1600s, yeah, and it seems like they're getting further and further and further away from more and then go into more Negro, black color. So what would be the motive, over hundreds of years, to try to rewrite history?

Speaker 3: 24:01

Good, great question. All right Now, this is why you have to. This is why history is so important, because that gives you the insight, the answer. You start seeing the increase in European power. All right, let's look at it. So let's answer Ron's question.

Speaker 3: 24:21

In 1492, what happened? The Treaty of Granada? So that's a great question, ron. 1492. What happened the Treaty of Granada? So that's a great question, ron. The Treaty of Granada, november 25th 1492. What was that about?

Speaker 3: 24:37

That's the treaty with Abu Muhammad. Abu Muhammad surrendered the Moorish territorial sovereignty over Granada to Isabella, king Isabella and Queen Isabella and King Fernand. But in that treaty, though the Moorish territorial sovereignty surrendered, moorish protection is still there in that treaty. There's an extraterritorial still there in that treaty. There's an extraterritoriality clause in that treaty. So that treaty protects Moore's personal rights in that treaty.

Speaker 3: 25:23

So let me continue, because it's to answer your question. So what was happening after the treaty? You had Philip II. Philip II, who is the son of Philip I. Philip I is the son of King Fernand and Queen Isabella. Oh, no, sorry, charles I, charles I is the son of Queen Isabella and King Fernand. Philip II is the grandson of King Fernand and Queen Isabella. Philip II is the great-grandson, so the great-grandson Philip II, he manipulated, did everything he could to try to remove the Moorish treaty protection. This is where the Moors were classified as Spanish. There you go. So this is the subjugation, ron. That's the subjugation. So great question, ron. So what Ron is observing is a systematic dumbed down or the subjugation and burial of the Moorish nationality, even in the literature. Great observation, ron. Thank you Great observation, Ron.

Speaker 1: 26:46

Thank you so after. But what would be the motive To dumb down, To dumb it down?

Speaker 3: 26:54

Subjugation, because if they Look at today, the people don't know who they are. So if we don't know who we are. So, therefore, the Treaty of Granada Doesn't protect us now, right. It doesn't protect us now, right. It doesn't say Spanish, it says more. It doesn't say Black, it doesn't say Negro, it's more. So you're systematically removing the more sovereignty, the more treaty protection, removing the more from the family of nations.

Speaker 1: 27:30

Yeah, now, what I'm trying to figure out is okay. So the motive is subjugation. Okay, so why do they want to keep the Moors, us, subjugated? As the prophet said Moors, you are rich. Right, you are plainly rich. I think that's, that's how it, that's the quote, right? So he's saying rich in what sense? Do we actually have um land? Do we have an empire that our ancestors left behind? And if we were to get within the rightful position under the right names, would we be entitled for lack of a better word to these riches, this empire?

Speaker 3: 28:22

All right. So let's first address what the burial of our nationality does, and now what it does. It doesn't allow us mentally to reclaim, to even think about reclaiming, to organize to reclaim, meaning that we're not in the same mindset? That's a great question, great question. That we're not in the same mindset, that's a great question, great question. We're not in the same mindset as the native people of Hawaii.

Speaker 3: 28:54

The native people of Hawaii, though they've been subjugated by the United States since 1893, they have been fighting and working for that long to recover their lost Hawaiian sovereignty. They never lost knowledge of their mother, of their Hawaiian kingdom, of Hawaiian sovereignty. They're absent of it. They lost their Hawaiian sovereignty but never lost knowledge of it. So therefore, we have lost knowledge, we lost knowledge. So therefore, there's no fight, there's no recover, there's no efforts, there's no organization. I mean that we have been active in civil rights. We've been active in what Black and black power? We've been active there. We've been active. A lot of resources, a lot of finance, a lot, a lot of activity, a lot of parades, a lot of marches, a lot. We keep on going. It's a lot, but that what? But we have not been active on the large scale in the recovery of our lost boy's sovereignty. So what it does, ron? Great question. By not knowing who we are, it keeps our resources misdirected and not directed to the recovery of our lost sovereignty efforts. Great question.

Speaker 1: 30:21

Right, I have more questions, but I want you all to keep building. Yeah, mm-hmm, right, I have more questions, but I want you to keep building.

Speaker 2: 30:29

Yeah, mm, hmm, all right, so we have here the flag of Sardinia. Many of antiquity have documented the appearance of the Moors. Sixth century corpus writer and poet. Corpus writer and poet uses the phrase phasis negroque colors, meaning faces or appearance of black color, to describe the North African. Thomas Iliot, bibliotheca Iliote, london, tomei Bertholetti, 1542 1542, ethiopian Laos. Thou washest. Thou washest a morin, or more A proverb. Thou washest a mooring, or more a proverb applied to him that praiseth a thing. Thinkage that the blackness of his saying happened by the negligence of his first master. He ceased not to wash the mooring continually with such things as he thought would make him white, by the witch labor and washings.

Speaker 3: 32:21

He so vexed the poor slave that he brought him into a great sickness, his skin remaining still as black as it was before now notice this that black was only used and in this guy here, black was only used to describe what Israel, his skin more was used to identify Israel, his skin More was used is used to identify. Black is used here, but to describe skin more is used to identify 1542.

Speaker 1: 33:03

Indeed.

Speaker 3: 33:07

Just wanted to point that out. Go ahead, Brock.

Speaker 2: 33:12

Misogynist Catherine Laurentius Barwee. Barwee Barwee, 1577 CAC. I am, by my country and birth, a true Egyptian. I have seen the black moors and the men of Sign. My father was also a natural Ethiopian.

Speaker 3: 33:40

I spell black moors For those who are watching. Spell black moors.

Speaker 2: 33:45

I have seen the black moors Lowercase b l-a-c-k space uppercase m-o-o-r-s.

Speaker 3: 33:56

That's 1577. All right, that's why we got to point these out yep details absolutely we have else else done.

Speaker 2: 34:12

Cole smith, american surnames 1986. In shakespeare's time, the audience at the globe accepted the word as meaning a black man, and either then or later on it became tautologically extended into blackamore. It's b-l-a-c-k-a-m-o-o-r, no spaces, just one word. It's a compound word. The common people of the country are not likely to have known much about ultra-British Moors, not enough, at any rate, to have made the word an everyday term for a Black man. Nor can the Moors of heraldry be explained sufficiently by the theory that the founders of families bearing Moors as supporters and Moors' heads as crests had won their spurs in assisting the spainers to expel their moors let's stop there, israel.

Speaker 3: 35:10

Let's go back to that second paragraph and answer the question now. Now we, now we're looking at the present time commences 1986. This is 1986. The common people of the country are not likely to have known much about ultra British Moors, not enough, at any rate, to have made the world an everyday turn for a black man. What that was, what was the case in the 1500s, 1600s, 1700s, 1800s. This is what we're claiming, that's our claim. That's our claim. Why not, why Arthur, why Arthur? What's his name? Why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why, why?

Speaker 3: 36:20

No, now you have a so-called scholar I'm not going to call them scholars so-called scholar who would present this as a claim and not do what we're doing. So their audience doesn't know Jack, their audience doesn't know Jack. So this is how you shape. So they're not going to present, so the audience doesn't know that during the 15, 16, 17, 1800s, that what was the case, what was well known and used in literature and in the general public. But if the audience doesn't know that, then the so-called scholar can play the audience. The so-called scholar can present this, the so-called scholar can present this. So what we're doing is no, no, no, no. It was well known, it was widely used. Why not today? Continue Israel.

Speaker 2: 37:20

I just want to emphasize certain points yeah, I'm going to read this paragraph again. Nor can the Moors of Heldry be explained sufficiently by the theory that the founders of families bearing Moors are as supporters and Moors heads as crests had won their spurs in assisting the Spaniards to expel the Moors. The bearing is too common among ancient coats to admit of this explanation, and the heraldic representation of a Moor or Negro man does not suggest Granada. The features are ugly and irregular, and the hair, though, longer than that of a pure Negro, is woolly.

Speaker 2: 38:06

The head is encircled by a fillet or chaplet and there are pearls pendant from the ears. The complexion is of course black. The complexion is of course black. More dub du D-U-B-H is black, more Moro or moray. In Highland tradition there are many sea tinkers, such as the blacksmith of Dronthyn, and in this Galloway district, especially the legendary Blackamore, black Moray or Black Douglas is remembered in one account as a sea rover and in another one one and in another as one of a company of sea, foreign moors or Saracens various historical names sacking churches and monasteries, killing and ravishing and at one time actually conquering the greater portion of the British islands. Apparently, then, this patriarchal leader of the Tory section of the Galloway Falls was a genuine descendant of the ancient Moors or Picts. These are the ways of a 13th century horde of Tartars emerging from the Danish or Kimbrick Peninsula.

Speaker 3: 39:53

Alright. So I can understand why they're calling us ugly. I can understand. So it's not. You got to keep in mind, my brothers and sisters, the context. Well, when you call somebody ugly and all that, if they're capturing you, like, wouldn't you? I mean, I can understand, I'm not mad. I'm not mad. If you know the history, you wouldn't be mad at this. That's capturing you, holding you for ransom, like wouldn't you call them ugly and all that. I mean I would Like, wouldn't you call them ugly and all that. I mean I would Like you wouldn't be, you know. So you understand why the author is calling us ugly, not that we're ugly, he doesn't mean that that's emotional, because we're capturing them, holding them for high ransom. So I understand that.

Speaker 3: 40:49

I'm just trying to be my brothers and sisters. We gotta be objective. I'm just gonna be objective, I'm gonna provide objectivity here. He's a racist, no, he's not forget all. No, no, no, no, no, no, no, no, we're not going there. We gotta analyze it in the historical context. No, no, no, no, no, no, no, no, no, we're not going there. We got to analyze it in the historical context, go ahead Israel.

Speaker 2: 41:14

I was going to pull it up, but I'll just read it. The word ugly the etymology of the word ugly, adjective mid-13th century ug-like, frightful or horrible in appearance, from a Scandinavian source such as Old Norse, ugliger, dreadful, fearful, from ugler fear, apprehension, dread, perhaps related to egg, a-g-g, strife, hate, plus ligger L-I-G-R. Like so yeah, they were dead. So having fear, you know they were fearful.

Speaker 3: 41:49

I can see the fearful, I can see that I'm at that. For me, absolutely, absolutely.

Speaker 2: 41:58

All right. So up here these are the different crests with the Moorish heads. Make it as wide as possible. You can see the words are kind of faded. A period says Morel, morel, morel, morel, morel More.

Speaker 3: 42:23

Yeah, you can see a more when they blow it up. They blow it up on their phone, their device. You can see it, you can see them.

Speaker 2: 42:31

I think it says Lubeck. It looks like it says Lubeck under there.

Speaker 3: 42:35

Yeah, so yeah, you see more. You see more in it, the different Latin and Dutch, and absolutely it's in J Rogers' book, nature's no, the Cuddle Line, chapter 6. The Negro has more in European aristocratic families he shows off there's lots of coat of arms and there's thousands of them, coat of arms, family crests and so forth.

Speaker 2: 43:08

Code of Arms, Family Crest and so forth. Moray in geography, a country in Scotland. Moray adjective Can't really see that Something to be from Moro, a moor, Dark brown, darkly red. Moray from the adjective a dark brown, More, A more a black, a black, a more a Negro, an Ethiopian Moors. In the Middle Ages and the 17th century Moors were supposed to be black and the supposed to be black and the word was used as a generic name for all dark skin races as equivalent to Negro or Blackamore today.

Speaker 3: 44:01

But why is that not today, though? Why is it not used? Why is it more today? But why is that not today, though? Why is it not used? Why is it more today's 1950s, 1940s, 1930s, 1970s, 1980s?

Speaker 1: 44:13

1990s. This is the. This is the question that I would love to have you brothers answer, because how did they maintain that status quo to keep the nationality of the Moors? Look down? Right, because people come and go, because we all got to go, right. So how were they? Was it something passed down through generations in some kind of secret society to keep this going? How was this done? Or was it done just through? Um, uh, just over time, people forgot, or you know.

Speaker 3: 44:57

All right, let me. Let me answer that once again. We talked, I saw we gave the treaty of granada, we gave the treaty of granada, we gave the Treaty of Granada, 1493. And there's other political activities that occurred after that in Europe. You have the expulsion of the Moors from England in 1610. You have the Intercaterra Divina. So after the Treaty of Granada. So let's look at the timeline After the Treaty of Granada of 14 of 14, 1991, thank you, november 25th 1491. Thank you, israel. The Intercatera Divina is 1493, that's. Thank you, israel. So for clarification, the Treaty of Granada is November 25th 1491 okay all right.

Speaker 3: 45:43

The Intercatera Divina, the Doctrine of Discovery. The third one is November 25th, 1491. Okay, all right. The Inter Catera Divina, the Doctrine of Discovery. The third one is March 24th, march 6th, 1493. Pope Alexander VI. All right, so that's Now. This just happened. Their agenda is written out. Their agenda is written out. Their agenda is written out. Their agenda is intercatera divina, doctrine of discovery. It's written out. They're organized, they're structured. You also. You also have the, the, the, the. What's the name?

Speaker 3: 46:26

Westphalia, the Treaty of Westphalia, the Peace of Westphalia, the Peace of Westphalia of 1648. That ended the 100-year war, and that is an agreement among themselves. That's also written out. You also have the treaty, the treaty of Utrecht, the treaty of Utrecht of 1713, that ended the war of Spanish succession. That's an agreement among themselves to not snatch land from one another without a treaty. They have agreements, they have written agreements. This is the United Nations, this is the United Nations. The United Nations Charter is not the United Nations. This is the United Nations. The United Nations Charter is not the United Nations. Hear me out, my brothers and sisters. The United Nations Charter is not the United Nations. Their United Nations is the Treaty of Granada, 1491. The Intercaterina Divina, 1440. Dom Diversus Intercaterina Divina. 1493. Peace of Westphalia, 1648. The Treaty of Utrecht and two other series, that's with that, 1713. That's their United Nations. What they did is incorporated, what I mentioned, into modern international law. That's their United Nations. I'm answering your question, ron. I'm being very detailed.

Speaker 1: 48:01

Okay.

Speaker 3: 48:03

You have to identify those instruments I got to give you sources? I'm answering your question, ron. I'm being very detailed. Okay, you have to identify those instruments. I got to give you sources. I'm identifying those sources.

Speaker 2: 48:10

That's what they operate on, whenever they draft contracts or make treaties or anything, they're going to keep those things in mind. Right, and actually the Crusades was sparked, I guess.

Speaker 3: 48:27

That too.

Speaker 2: 48:27

Yeah, that's 12, that's that's there you go, go ahead, there you go. Yeah, he rallied the uh, rallied the christian knights, uh. In claremont, france, in 1095. He gave a speech rallying them to go, you know, go out, and uh, basically, and also, whatever crimes they had committed prior to that, as long as they were in honor of the Pope and conquering us you know more, or whatnot, then that thing, you know, that would get wiped off like the record was clean. That's how the Pope, that's how Pope Urban II was promoting that.

Speaker 3: 49:10

This is important. These receipts are very important because this is their conquesting foundation that they've maintained to this very day. Once again, they have incorporated it within modern international law. It's important that we know this. This is what I'm saying is very important. We cannot go half-cocked. We must have this knowledge. This is major. We can't assume one thing. We have to know what they're operating on.

Speaker 2: 49:48

Continue Israel continue as well. Oh yeah, I did miss this piece down here, the word tawny, the word tawny, tawny, t-a-u-n-e. Tawny, t-a-u-n-e. Tawny, t-a-w-n-y From Tawny T-A-U-N-E. Tawny. Adjective A brownish orange to light brown that is slightly redder than sorrel. Compared Tint T-E-N-N-E. Number two A tawny colored cloth or garment. Number three Archaic A. A brown skinned person. B. American Indian.

Speaker 3: 50:36

Alright, let me. Let's use Terrence Howard. We're gonna use Terrence Howard and Wesley Snipes. So we're in the 1500s, we're in the 1500s, we're in the 1500s. Wesley Snipes during the 1500s, 16, 17, 1800s, wesley Snipes and Terrence Howard you already know what they look like. Terrence Howard would be referred would have been referred to as a tawny moor. Wesley Snipes would be referred to as a black or moor or black moor. Today, wesley Snipes is referred to as a dark-skinned black man. Today, terrence Howard is referred to as a light-skinned black man. Today, terrence Howard is referred to as a light skin black man, but not during the 15, 16, and 1700s. Tony Moore and Blackmore Ha ha, ha, ha Ready.

Speaker 3: 51:43

All right and why not today? Why isn't Terrence Howard referred to as a Tony Moore today? We already know the answer. Why isn't Wesley Snipes referred to as a Blacker Moore today?

Speaker 1: 51:57

we know the answer this is, yeah, honestly, man, you know not to be. You know I I'm no person to get spooked out and scared of stuff excuse my language, but this is kind of scary if you really think about it. Like the way they took the nationality away and what's been happening behind closed doors and how they have everybody like this zombies. It's kind of crazy, man, like, if you really think about this, from like the way you broke it down on the first one from the timeline and how it kind of went from more and slowly went to black or more and then slowly went to Negro and then then went to black and then African-American, and then like what's going on right now you know what I'm saying? Like it's like kind of spooky really, you know. And then you just broke down the treaties and all the things that went on behind closed well, not behind closed doors, this is public information yeah, it's probably not behind closed doors but the public, they don't keep up with this, you know so you're spooking.

Speaker 2: 53:20

The spookiness would be like uh, for instance, like we're being buried alive, we can actually see you. Can you're conscious of that burial?

Speaker 1: 53:27

right, exactly, exactly. And then you're watching people fight you over the word black, it's just. And then you just you're giving them the information, giving them the information, and they don't want to accept that. There's something to this that we need to really look into. It's kind of scary.

Speaker 3: 53:59

All right, he's going to move to the next one, All right.

Speaker 2: 54:03

Leroy Malikin, malikin, diotre, les Marches de Galon, galonet, dior, dior. Yeah, I'm not going to be able to get this.

Speaker 3: 54:22

But the key is this Morin, that's the key. Israel able to get this, but the key is this Morin, that's the key. Israel is that. Morin is the key.

Speaker 2: 54:28

Morin, right here yeah point that out.

Speaker 1: 54:31

The other part, the other part the other part, the other part, the other part, the other part, the other part. Hey man, he did it. Di Moreno Corrone Di Argent. Hey man, he did it.

Speaker 2: 54:49

I threw it, he did it. Yeah, that tongue man, we gotta get our tongue in order.

Speaker 1: 54:58

That's the what's it called the hypoglossal nerve, the hypoglossal nerve man. Hypoglossal nerve man.

Speaker 3: 55:06

There we go. Linguistics, linguistics, there we go, see Terminology Very important.

Speaker 1: 55:13

But, mors, you know I don't mean to cut it short, but you know we only have an hour. Yep, we're good, we're going to continue this. Part three and then part four.

Speaker 3: 55:24

Yeah, we do a part three. We definitely do a part two to three finishes up Israel. Yes yeah, this is good. Yeah, cause this is, this is a good stuff, man. Yeah yeah, we got it.

Speaker 1: 55:32

Yes, and I and I think that maybe you know we can talk about it, but I think you to need more time. So thank you for coming out this evening. I really appreciate you. And get that hypoglossal, how do you say it again? Hypoglossal nerve.

Speaker 2: 55:59

Get that hypoglossal nerve functioning.

Speaker 1: 56:01

Y'all On that note. Thank y'all for coming out. Peace, everybody in the chat. We're on another podcast in about five minutes and we are out of here. Peace, oh, oh.