From Moors to African Americans: The Forgotten Transformation of a People

Words decide more than feelings; they decide standing. We dive into how a descriptive label like “black” replaced a national name like “Moor,” and why that shift still shapes rights, protections, and political leverage today. With Ron Brown LMT hosting, we trace the journey from etymology and scripture to treaties and constitutions, showing how names connect people to a nation—or cut them off from it.

We unpack the roots of black as an adjective and Moor as a proper noun tied to real polities and maritime power. Blackamoor in the 1599 Geneva Bible becomes Ethiopian in the King James Version, a subtle swap with big implications. Early English-Latin dictionaries equate Moor, Negro, and Aethiops, and yet Moorish influence persists after 1492 through sea power and bilateral treaties. We make the case that the race paradigm—popularized by Enlightenment classifiers—turned color words into identities, embedding them in schools, media, and bureaucracy.

Then we ground the conversation in international law. Dred Scott’s notorious language reveals a legal premise: without nationality, a people lack diplomatic standing in the family of nations. Instead of shouting at the conclusion, we examine the framework: nationality is a legal bond to a sovereign that activates protection. To rebuild that bond, we turn to constitutions from Senegal, Germany, and the People’s Republic of China, highlighting phrases like the people of and constituent power. These are not slogans; they are blueprints for how sovereignty is vested, named, and exercised.

We close with clear guidance on remedies. Expatriation and repatriation are voluntary personal status tools, not cures for collective subjugation. For communities folded into states by force or statute, the relevant pathways are self‑determination and reversion of sovereignty. Along the way we tackle questions about the Moroccan Royal Guard, free Moors who petitioned courts, and how tribal alliances complicate simple narratives. If you care about identity that holds up in court, in treaties, and in policy, this conversation gives you language, sources, and a path forward.

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Chapters

• 0:00 Opening, Guests, And Topic Setup
• 1:18 Show Mission And Support Message
• 2:07 Why Not Call Ourselves Black
• 2:23 Tools: Etymology, Grammar, And Law
• 4:30 “Black” Across Adjective, Verb, Noun
• 9:36 Early Racial Terms And Spanish-Portuguese Context
• 12:46 Moorish Power After 1492 And Treaties
• 18:20 “Moor” Beyond Greek And Latin Roots
• 23:40 Scholars, Agendas, And Public Perception
• 28:24 Race Paradigm And Classification Systems
• 31:44 Blackamoor In Bible Translations
• 36:00 Empire vs Kingdom Of Morocco
• 40:24 Dred Scott, Nationality, And International Law
• 47:20 Nationality, Sovereignty, And State Identity
• 53:20 Constitutions As Models: Senegal, Germany, China
• 1:00:40 Collective Identity vs Individual Labels
• 1:05:10 Q&A On Moroccan Royal Guard And Lineage
• 1:08:20 Remedies: Expatriation, Repatriation, Self‑Determination
• 1:13:20 Nuance: Free Moors, Petitions, And Tribal Politics
• 1:16:40 Closing, Resources, And Support Reminder

Transcript

SPEAKER_05: 0:00

Where is that thing? What is going on, everybody? It's Rob Brown LMT, the People's Fitness Professional in the Building. Uh, thanks for everybody coming out for coming out this evening. Whoever's in the chat, I appreciate you. That one person. I'm sure you're gonna come in a little later, even though you brothers and sisters are Moors. You're still on CPT, C, what they call it, CP time, CP time. Come on, Moors. Moores ain't supposed to be on CPT, CPT time. You know what I mean? We're supposed to be on time, you know what I'm saying? Because we're not color people, okay? So let's go into it. Let's go into it. Um, we're talking with the brother Moriel, Yasrill, Abdullah, the dream. I'm calling this the dream team right here. This is the dream team right here. Let's talk about it. Let's go into it. We're gonna go into why shouldn't we call ourselves black? And then and I'm gonna let these brothers take it away. Before we do that, let's hit this commercial. Let's hit this commercial.

SPEAKER_00: 1:17

Let's go to Peace Family. Welcome to NYP Talk Show. This is more than a podcast, it's a conscious platform rooted in truth and culture from the 5% nation, nation of Islam, Moorish movement, and masonry. Our mission is to reclaim our narrative and uplift the African diaspora with real stories and real conversations. Support us through Super Chat during live shows, donations on Cash App, GoFundMe, Patreon, or BuzzSprout. And by refing our official merch, available on our website and right here on YouTube's merch shelf. Every dollar, every super chat, every hoodie builds the movement. This is NYP Talk Show.

SPEAKER_05: 2:07

All right, let's go straight into it, brothers. Uh, glad to have you here this evening. And uh right now, you can take it away. It's all on y'all.

SPEAKER_03: 2:18

All right.

SPEAKER_02: 2:20

All right, peace, peace. All right, so this is part one. Well, we're gonna be uh covering part one, why we shouldn't call ourselves black, applying etymology, grammar, international law principles, and constitutional principles. We're gonna build on this today. All right, so the analytical tools. Number one, etymology of the word black, number two, the grammar of the words more and black. Number three, the dec the deconstruction of our Moorish nationality, analyzing how more was added to black, black or more, black more, making black or more a compound word. Number four, analyzing nationalities and national constitutions, embodying national character and national standing of the people of a nation into a national constitution. Number five, the connection between nationality of the people and the constitutional name of a nation slash national name of a nation slash state's identity slash sovereign identity of a state. And number six, the connection between nationality and sovereignty. In the middle of that, we have a magnifying glass magnifying in on the word nationality uh and on the land as well. So connecting the flags to the land and to nationality. That's what this image is doing. The basic tool for the manipulation of reality is the manipulation of words. If you can control the meaning of words, you can control the people who must use them. Philip K. Dick. So number one, etymology of the word black, and number two, the grammar of the words more and black. The word black in the adjective sense is uh Edimon Lion. So you can use edimon line.com, type in the word black, uh, origin and history of the word black. Black is an adjective, old English, Blake, absolutely dark, absorbing all light of the color of soot or code, reconstructed to be from Proto-Germanic Blackus, B-L-A-K-A-Z, meaning burned, source also of Old Norse, blacker, B-L-A-K-K-R, meaning dark, old Old High German, blah, B-L-A-H, meaning black, Swedish, black, meaning ink, Dutch, blaken, meaning to burn. From Pi, Proto-Indo-European, Belag, B-H-L-E-G-B-Meaning to burn, gleam, shine, flash, source also of Greek, fled fleeing, meaning to burn, scorch, Latin, fleet, fled flagrare, to blaze, glow, burn, from root, bell, d-e-l dash, bail, meaning to shine, flash, burn. The usual old English word for black was swarp, see swart. The word black in the adjective sense, the same root produced Middle English, blake, pale, from old English black, V-L-A-C, bright, shining, glittering, pale, the connected notions being being perhaps fire, so the connected notions being perhaps fire, bright, and burned, dark, or perhaps absence of color. According to OED, Oxford English Dictionary, in Middle English, it is often doubtful whether black B L A C Black B L A K and Blake B L A K E means black, dark, or pale, colorless, wine, pale, livid. And the surname Blake can mean either one of pale complexion or one of dark complexion. So this is showing the word black, uh we're showing the word bell, d-h-e-l-dash, proto-Indo-European, meaning to shine, flash, burn, uh, and show is taking it's showing from the past up to the present. So bringing it to the present, b-h-l-e-g, blag dash, pie, that's proto-Indo-European, meaning to burn, gleam, shine, flash. So first we have to shine. First, B-H-E-L means to shine, flash, burn. The second one is blag, meaning to burn, gleam, shine, flash. And then we have proto-germanic black as B-L-A-K-A-Z, meaning burned. And then we have Blake, old English, absolutely dark, absorbing all light, the color of soot or coal. And then we have the word black, B-L-A-C-K in the adjective form. The word black in the verb sense. This is the verb sense of the word black, black verb, uh century 1200 in transitive, become black, early 14th century, transitive, make black, darken, put a black color on from black adjective, or from the adjective form, especially clean and polish boots, shoes, etc. By blacking and brushing them. 1550s, related black, blacking, also from century 1200. Oh, that's so we got the word black in the noun sense, old English Blake, the color black, also ink from noun use of black adjective. It is attested from late 14th century as dark spot in the pupil of the eye. The meaning dark-skinned person, African, is from 1620s, perhaps late 13th century, and black amore is from 1540s. The meaning black clothing, especially when worn in mourning, is from century 1400s. The word Negro, 1550s, member of a black skinned race of Africa, from Spanish or Portuguese, Negro, Black, from Latin, Negrum, nominative, nigger, black, dark, sable, dusky, applied to the night sky, a storm, the complexion, figurely, gloomy, unlucky, bad, wicked. According to Davan, a word of unknown etymology. According to Watkins, perhaps from Proto-Indo-European, neck, neck, neck, NEKW-T-, meaning night. The Latin word also was applied to the black peoples of Africa, but the usual terms were atheops and affair.

SPEAKER_07: 9:41

Islam, can we pause for a second?

SPEAKER_02: 9:43

Yeah.

SPEAKER_07: 9:44

Uh, first things first, uh, arise give perfect prayers to Allah, honors to his prophet, noble Drew Ali, honors to the harbinger Marcus Garvey, honors to the first Supreme Grand Speaker Edward Millieel, and to the current Supreme Grand Speaker Keith Davis Hill, Brother Mario Smith, uh out here at Colorado. Um, two key dates were shared in these last two slides, I believe. 1550s for Negro, 1540s for Black or More, right? So again, this is all before 1619. This is after the fall of Granada in 1492, and now this is a few decades in now, where Spain and Portugal are you know becoming a naval power and spreading globally. So when we look at how Africans were already being shipped to the Americas before the 1540s and before the 1550s, so what they're saying is what this context is saying is that as the Spanish and the Portuguese are building their empire, they are now having to use these terms, right, to cement the process of enslavement, of stripping the nationality away, of denigrating the image of Moorish people. Because prior to the fall of 1492, right, the Moors again were beloved. You're talking about the people that ran the trade industries, you're talking about the people that usually were the musicians. Same thing today, like people love us and at the same time, right, dislike us because for the things they love us for.com is speaking on because it's important for us to understand that really this time period between 1492 and like I said, the first episode uh we spoke on, brother, um 1610 and it's 1619, it's probably the most important time period for us to look into because the foundation from which everything else starts to fall as well.

SPEAKER_05: 12:05

So man, um I want to I want to keep that slide up there real quick, real quick. I just want to look at that, okay. Yeah, uh, just based on what the brother said, because you know, uh you know, some stuff resonates with me from things that I learned from the five percent nation and uh John Hawkins um is mentioned from 1555 and the good ship Jesus and all that that like that period. So, you know, I'm just like in my mind tying things together. Yeah, all right.

SPEAKER_06: 12:46

I want to add here for those who've had Moors and May Street Part One, that you will see in my book, Moors and May Street Part One, the the tremendous power of the Moors uh Moors in fall, Moore's power did not end in 1492. Moore's power in Europe. Let's be clear, but it's for the audience. Moore's power didn't end in 1492, more's power in Europe ended in 1492. And my book, Moore's the May Street Part 1, with extensive references, extensive references, showing tremendous Moorish power, sea power, seizing European ships, seizing Europeans by the tens of thousands during the 15, 16, and 1700s. Europeans controlling the high seas in the treaties that I have in Morse and May Part One from the from the consolidated consolidated treaty series, uh Clive Perry Consolidated Treaty Series. They these European powers, that's England and Netherlands and France. Uh, in fact, um the 1952 case between France and the United States in the International Court of Justice. They the France used three types of treaties to determine the extent of that there was three types of treaties that were used to determine the extent of United States extraterritoriality jurisdiction in Morocco. The first type of treaty were which was the primary type, the the Morse bilateral treaties between from 1631 to 1892 with more with 10 European powers. You also have there there was a conference in 2000, in June of 2016, before I put out Morris and May Street Part 1. In June of 2016, there was a conference um Bar Barbary Barbary Cap Narrative, Barbary Captivity Narrative Conference. Uh, this is a major conference, and I and about 10 scholars that were at the conference, I've I use reference in Moses Mistry Part 1. There were about 30 scholars there. You had keyno speakers and panelists. This is major. In fact, I would have, if I had known about it, I would have never I would not attend a conference by myself. I would be afraid. Because because they talk about us. We the enemy. Those narratives, those the the the those scholars are reading about us. We have them in captivity. So I would I would go with y'all, but I would not go by myself. So this is serious. Yeah I just want the audience to know that Morris, once again, just to recap, Morris power did not end in 1492. Morris power in Europe ended in 1492.

SPEAKER_03: 16:39

I yell.

SPEAKER_02: 16:45

Next slide. Uh that's a continuation uh for the word negro uh in the now ver in the noun sense, meaning African American vernacular, the English language as spoken by US blacks. It's from 1704. French Negre is a 16th century borrowing from Spanish negro. Older English words, uh older English words were more and blackamore. So again, French Negre is a 16th century borrowing from Spanish Negro, and older English words were more and blackamore, a Middle English word for Ethiopian, perhaps also a negro generally was blue men or blue man. Origin and history of blackamore, the word blackamore, in a noun sense, meaning dark-skinned person, black-skinned African, 1540s from black adjective plus more with connecting elements. The word the B in the word black is not capitalized, it's lowercase, lowercase B, and it's an adjective. Plus, you know, to put it together, it's a compound word. So plus the word more, and you see the word more is a capitalized M. So the M is capitalized. You don't capitalize and at the word if it's an adjective, but you'll capitalize the word if it's a proper noun. The word more.

SPEAKER_06: 18:44

Go back to that slide. That's that's key there. Because you would have um so-called, I'm gonna say I'm not calling scholars, so I'm I'm not gonna apologize, so no need to apologize. So-called African scholars. Uh-oh. Hey, okay that will that will say, oh, that will dismiss what it would that will dismiss this. This right in front of this evidence, right in front of the face, and dictionaries and 14, 16, and we'll show it. Um oh, more means black. Like they'll the they'll they just oh more means black, so-called African scholars. Yeah, now they got an agenda, y'all. My brothers and sisters, please hear me. I know yet y'all love some of these folks. I know y'all do. I know that y'all love them, my brothers and sisters. Everybody ain't for our rise that look like you, everybody that look like us ain't for our rise.

SPEAKER_02: 20:00

Anybody getting cooling those they getting cooling some of these so-called they some of these black books get out my pocket mockum anybody look like us ain't for our eyes I'ma leave it at that the word more in the noun sense meaning North African Berber one of the race dwelling in Barbary late 14th century from old French Moore M-O-R-E from medieval Latin Morus M O R U S from Latin Maros M-A-U-R-U-S, inhabitant of Mauritania, Roman Northwest Africa, a region now corresponding to northern Algeria and Morocco from Greek Moros M-A-U-R-O-S, perhaps a native name, or else cognate with Moros, black, but this adjective appears in late Greek and may as well be from the people's name. Also applied to the Arabic conquerors of Spain, being a dark people in relation to Europeans. Their name in the Middle Ages was a synonym for neg for Negro. Later, 16th century through the 17th century, being the name of the nearest Muslims to Western Europe. It was used indiscriminately of Muslims, Persians, Arabs, etc. Uh, but especially those in India. Cognant with Dutch, more, German, more, M-O-H-R, Danish, More, M-A-U-R-E-R, Spanish, Moro, M-O-R-O, Italian, Moro, M-O-R-O, related, more-s.

SPEAKER_07: 21:57

Islam. Can I jump in there? And I it's it's uh really to camel back on brother Mosey Bay's um point about how a lot of scholars like to say that the term uh more means black. And even you know, this post right here on etymology.com lets you know that um I mean we have to dig further. So you will hear oftentimes that again the term more is equated to black because it goes back to the Latin or the Greek. However, the term more is much older than the Latin and Greek languages. So you have uh I'll read this part right here. Um, it's it's it's actually in my book that's coming out, uh, The Missing Piece to the Puzzle. But it says the etymology of the word more can also be traced back to the Canaanite Phoenician term Mohordan, meaning Westerners, from Carl Skutch. It says, including Encyclopedia of the World's Minorities by Rulish, page 31, the World History Encyclopedia also states that the name Mori might originally derive from a Punic word meaning westerner. According to Lawrence Waddell, Muru, Mur, or Murutu can also be translated as the meaning of the Western Sea or Sea of the Setting Sun. The Akkadian Amuru occur as a geographical term meaning literally the west. In Sumerian, the Amorites were known as the Mortu or the Titnum. In Akkadian, by the name of Amuru, and in Egypt as Amar, all of which means westerners or those of the west. It must be noted that the Hebrew terms Morab, Morea, Moraba, Ma'ab also means west. The Hebrew Mahur also means westerner. Christian and Harvard professor and scholar Philip Curti Hitti provided that the Romans called Western Africa Mauritania and its inhabitants Mori, origin meaning Western. So I have a bunch of sources that points to the older languages, Phoenician, Hebrew, Akkadian, Amorite, all of these older what they call um so-called Semitic languages. Now you also have, you know, I've I've heard brothers like um Hopkins Bay talk about how also in the Syriac language, the term more also means Lord as well. So it's like there's several, and then I think uh also the brother uh Cosmo brought up how in his book, you know, more is meaning you know the high priest of Anu. So there are several, you know, in older languages, derivatives from where the term more comes from. Strabo, the Roman uh scholar, also says that the term more or more, which the term more comes from, is also uh native in origin, and that again the Latins and the Greeks adopted this term from the natives themselves. So we always have to make that distinction because a lot of scholars will simply just go do right here what we're looking at. Go to etymology.com, see that they say, oh, it comes from the black, it comes from the Latin or the Greek moros, and just say more means black. And that's totally leaving out thousands of years of historical context. And you know, it's not on these scholars to really bring this truth because you know they're not Moorish Americans, it's upon Moorish Americans to start to really, you know, cast this truth into the four winds, like the prophet instructed us to do. Islam, yeah.

SPEAKER_06: 25:48

But what they do, they do attack us, though. They do attack us, they have an agenda. So this we want to they have an agenda. Get your hand out of my pocket, Malcolm. They selling books, they lecture, they have an agenda, they have influence on the people, which affects our rise. I am holding them accountable. They affect our rise, they're in the way.

SPEAKER_05: 26:25

So, so just to be clear, who are you talking about exactly?

SPEAKER_06: 26:29

I'm not naming anybody, brother. No, no, no, no, I'm not asking you to name names. So-called scholars, so-called African scholars, African So like Afro Afrocentrists, yeah, yeah, yeah, yeah.

SPEAKER_05: 26:43

Okay, okay.

SPEAKER_07: 26:43

I can name some, and these are people that I actually listen to.

SPEAKER_06: 26:47

Hey, let him name it. I'm already addicted, already coming after me.

SPEAKER_07: 26:55

Listen to them, and I actually value that information. I think it's upon us as Morris Americans that you know we have the ability to listen to people we don't necessarily agree with so that we can expand our perspective and be more in depth with our talking points. So you have people like uh you know Abdullah Hakim Quick. I love his book. He has he has a great book about you know the Muslim presence in America, but he talks about you know how the term more means black. You have Robin Walker. I love Robin Walker. I have his book, uh When We Ruled, I have another book called Everyday Life in a West African Empire, but he also you know talks about this. Um Mustafa Briggs, a young Muslim brother with a lot of great knowledge, who I just brought recently bought his book as well, who also said that the term more just goes back to black. So these are just some few people who have a you know big following within the community who use who says this. Now, I don't again, I don't completely put all the blame on them because you know they they haven't subscribed or been properly introduced to a Moorish American that can really break this down to them in a thorough way. So, I mean, we can put the blame on them, but at the end of the day, it's upon us to teach properly, right?

SPEAKER_05: 28:15

Right, all right. So now we're gonna move forward on this slide. Yeah, we'll get that to all right.

SPEAKER_02: 28:29

Uh next, learning the nine parts of speech using etymology. So then we're getting into the nine parts of speech, uh, grammar. So adjective, the word adjective is a noun function, the function of the word adjective is a word used to qualify, limit, or define a noun or noun-like part of speech. True sense from ad dash, ad to or near. So the word ad ad dash is a prefix meaning to near, to or near, plus power, ye, uh y e-dash, meaning to throw, impel eagles to throw near. For more clarity, an adjective is a describing word. An adjective describes a person, place, or thing, and is distinguished from an identity. Hence, a description and an identity are not synonymous. One's nationality is not an adjective. The words below are adjectives, and you'll see that none of them are cap none of them are capitalized. Black, white, big, small, loud, quiet, aboriginal, foreign. So these words describe learning the nine parts of speech using etymology, the word verb. The word verb is a noun, the function, a word that asserts or declares that part of speech and of which the office is predic is predication, and which either alone or with various modifiers or adjuncts combines with a subject to make a sentence. From Pyru, Puto-Indo-European root, where W-E-R-E, dash, meaning to speak. Sanskrit, vrata, v-r-a-ta-a, dash, meaning command, vow. For more clarity, a verb is an action word. A verb is not the action. A verb is a word used to identify or denote a specific motion, movement, or action. The words below are verbs. Paint, color, unite, protect. The word noun is a noun, and the function in grammar is a name, a word that denotes a thing, material or immaterial. From Proto-Indo-European root, note a nomine meaning meaning name. For more clarity, a noun is a naming word. A chair is not a noun. Saying a chair is a noun is incorrect. However, the word chair is a noun. Therefore, saying the word chair is a noun is correct. The word chair is used to identify, not to describe, an object which consists of four legs, a seat, and a back. The words below are nouns, common and proper. On the left side, we have common nouns, car, nationality, country, store, dog. You see, none of those words are capitalized because it's because of common nouns. Capitalize proper nouns on the right side. We have proper nouns. Mercedes, Moore, Morocco, Walmart, Rottwaller. So step on solid grounds. By studying and applying the true sense meaning of words with their proper part of speech, we will be able to identify the constructive fraud and begin to free our minds from the mental chains of the modern-day race concept of white people, black people, etc. No longer will we say I am black or they are white, because we will know that people in the real world identify using their nationality, which connects them to a nation, i.e., land, flag, the constitution, treaties, etc., providing them with inherited protection. Claiming to be white, black, brown, etc., disconnects the people from a nation, dehumanizes them, and disables their human rights, political rights, civic, civil rights, and economic rights, etc. For more clarity, let's dissect the statement I am black. I, the word I is a pronoun and means the first means the first person singular nominative, i.e. myself or me. The word am is a verb and means to be, be meaning to exist or existing. The word black is an adjective, it is from Pi, Proto-Indo-European, Bell, B-H-E-L, meaning to shine, flash, burn. If we follow the word black as a noun in the 1540s, we'll find that it is an ellipse of the word black or more, a reconstructed word applied to swarthy, dark, dark-complexioned moors. When we apply etymology, proper grammar, and critical thinking, the decoded sentence or the truth behind the misconception reads, I am a moor. Yes, the word negro is commonly used in Spanish to describe inanimate objects as the color black. Examples. In these examples, negro or is feminine in slash or plural forms, negro, negros, negras, functions as an adjective to describe the color of the inanimate objects. Car, shirt, shoes, bags. It's important to remember that in Spanish, adjectives must agree in gender and number with the noun they describe. Example sentences. El Perro El Perro es negro. The dog is black. Hey, muchas vacas vacas. A keat a key aquala es negro. There are lots of cows. That one over there is black. Tupero es negro. El mio uh es blanco. Your dog is black and mine is white.

SPEAKER_05: 35:04

Man, your span is too bad, brother.

SPEAKER_02: 35:09

Your baba, your baba on a tamisa negra jeans, he gaffas the soul. He was wearing a black shirt, jeans, and sunglasses. Yeah, yeah, yeah. Gotta exercise the tongue and the hypoglossal nerve to get this.

SPEAKER_03: 35:32

Yeah, man.

SPEAKER_02: 35:38

Yeah, so look. Further proof of the true definition of the Latin term Morris can be found in early English Latin dictionaries. Morris, M-A-U-R-U-S, was synonymous with Moore, Negro, and Athiops. In John Eddicks, a new English Latin Dictionary, 1783. In a new Latin English dictionary by William Young, 1810, Morris is a black Moor. According to the Ainsworth Latin dictionary, Morel's Abridgement by Alexander Jameson, Robert Ainsworth, 1828, Morris means black moor. The English term more also meant black in English dictionaries and encyclopedia, encyclopedia, encyclopedias prior to the 20th century.

SPEAKER_05: 36:30

I don't mean to cut you, but I want to talk about these dates, right? Now, um, Moriel, how what was going on in you know in history in during these times? Do you have any uh recollection recollection, any information uh uh, you know, during these times?

SPEAKER_07: 36:48

I mean, well, we look at these dates, 1783, 1768, uh, early 1800s, right? Uh the 1700s uh is where the shift globally really starts to happen. So uh brother Mosby Bay was saying, you know, after 1492, that was the end of Moorish rule in Europe. You know, so between the 1500s, the 1600s, things were still pretty much about even between you know Catholic Christian civilization and you know Moorish Muslim civilization, right? Because you have the uh the Barbary slave trade, all these things happening. You have Morocco being a big power, even teaming up with England during that time as well. But then once we get into the late 1700s, early 1800s, it's now becoming clear that Britain is going to be the world power at that time. So when we start to look at that, what we what we're really starting to see is, of course, the prophet says 1774 was when we were first stripped of our nationality, as far as us being in this country, right? This is the foundations of this country because obviously the process of stripping our nationality happened way before then. But understanding that he's talking specifically about this country in the United States, this early time period again is showing that at the beginning of the early years of the United States, they are still trying to suppress our history. I think that's the biggest context in what they're reading right now, is that again, early in this time period, they're still trying to suppress our history because now we're starting to see like the true decline and the true fall off during this time period. Because you know, later in the 1800s, that's when you get the uh the scrambling of Africa and all these different things. So it's really showing the natural process of you know uh more civilization becoming you know weaker at this time period.

SPEAKER_06: 38:51

Okay. But so qualification, when he says this country, even though country refers to land, but when he says that in this country, he doesn't refer it it, it's actually United States being a political jurisdiction, like meaning you know, United States acquired territorial sovereignty from Spain and from France from the United States of Mexico through land boundary section treaties. So this country meaning the United States political jurisdiction, all right, uh for um operating what they people call throughout the world a country. But you know, as far as so, because a lot of people not knowing international law, you know, um well the reason why the the the United States relates to land is that United States acquired territory jurisdiction or territory sovereignty, meaning that United States is exercising territory sovereignty over. Land mass, but it doesn't mean the actual, you know, physical United States is the actual land. It's just the United States is exercising territorial sovereignty. That's international law language to use. So but I know so I just want to clear what he means by this country. I mean that the point of time in which the United States came into political jurisdiction, um, having that treaty with Great Britain in 1783, acquiring territorial sovereignty from Spain and France and United States and Mexico. So that's what he means by in this country.

SPEAKER_07: 40:41

And then understanding as well, again, you know, the the image of the Moor at this at this point in time is still is still strong. What you also have is, of course, you know, at this time period, a lot of our a lot of you know Moorish people were being enslaved in this time period. However, uh many Moors, when we look at what was going on in Florida, right, were free. Right? And also understanding that up until the Civil War, these wars are being fought, the seminal wars and things like that. So you have this, or the Maroons in uh the swampland area in um either Virginia or North Carolina, South Carolina in that area. Um, so you have these different autonomous communities that are filled with people of Moorish descent during this time as well. So, again, this is why we have this posturing of European people trying to determine what a Moor is, because the brainwashing hasn't fully happened because you're still getting people coming fresh over from Africa, and you still have people that are free or fought for their freedom over here in the Americas as well. So, what we see is like they're still in the process of trying to wipe out the national memory of a people.

SPEAKER_02: 42:35

Earliest evidence for blackamore is from before 1460. In the writing of Osbourne Buckingham, poet and Augustinian friar. Blackamore is formed within English by compounding Edimon's black adjective and more noun.

SPEAKER_06: 42:56

Hey Rod, this is why I say so-called scholars. All right, gotta understand that I've done extensive research. That's why I don't call them scholars. I use so-called because of the extensive research that I've done. That to not like if someone says that I'm a scholar, that I'm an African scholar, and they don't know nothing about the Moors, and you accept them as scholars, they know nothing about the Moors, but they're a scholar. They are a historian, but know nothing about the Moors, which showing you the extensive with dictionaries. For 300 years, Black and Moore was used interchangeable synonymy with Negro in Ethiopia for 300 years, 150, 1600, 1700s. Extensive research, Moors power, treaties, diplomatic relations, captivity in errors, but they are scholars, but no anything about don't know anything about the Moors. How can that how can they be considered scholars then? That's that's why I said that's why I'm I'm wanting to let the audience know why why I call them so-called scholars. I don't have the respect that other people have for them.

SPEAKER_02: 44:31

I don't so this is race. Uh Frederick Blumenbach introduced one of the race-based classifications in on the natural variety of mankind. In the second edition, Blumenbach changed his original geographically based for race arrangement to a five-group one that emphasized physical morphology, the study of the form of an organism. Blumenbach's five categories were Caucasian, the white race, Mongolian, the yellow race, Malayan, the brown race, Ethiopian, the black race, and American, the red race.

SPEAKER_06: 45:25

Real quick, um, I'm gonna I'm gonna say I'm gonna say somebody's name now, Dr. Ben. I'm gonna say somebody's name, Dr. Ben. Twenty seven, thirty years ago, thirty years ago, I was I was at Taj's house, Tajabi Bay. We were watching a VHS, remember VHS tape, and Dr. Ben, I know Dr. Ben, he was sitting down and he said that at the apex, I'm quoting, at the at the climax of my education, the climax, the word climax of my education, I study Moorish history at the University of Bostonia. Dr. Ben has a Dr. Ben is one that's someone like me who's done extensive research in Moorish history, but he's not known for that. His PhD, I'm talking about dissertation. I'm not talking about the books that he, I'm not talking about the books that people bought, not talking about the books that's in the bookstore. I'm talking about his dissertation. Dr. Ben got a D. Stan Moore's history. I mean, that means a dissertation of 500 pages, a dissertation of a hundred sources. You gotta look at dissertations. They have look at the fact. They have at least they have at least about uh 40, 50 pages of references, but he's not known for that. Why not? Now, Dr. Pim Ben is a Moore scholar. Dr. Ben was a Moore scholar, but he's not known for that. So why did not why is Dr. Ben not known for being a Moore scholar? When he did the research, he did. At the apex, how can you say, Dr. Ben? I know he's transitioned, that at the climax of your education, Moorish history, studied Moorish history in Spain, Barcelona, but in your books, you got black, black, black, black, black, black, black, black, black, black, black, black. The people don't even know him for four.

SPEAKER_05: 48:02

But to be fair, brother, remember, you said at the climax of his of his education. Yes. You know, so I'm assuming he came out with those books prior to that. No, after. After. And then and then that's Moorish history, right? So the idea of Negro, black, and color, maybe he didn't, you know what I'm saying?

SPEAKER_06: 48:30

I don't know. No, no, no. I'm talking about he doesn't have books on that, though. I'm talking about he's my point I'm making, Ron.

SPEAKER_05: 48:36

Oh, he doesn't have books on Moorish history.

SPEAKER_06: 48:38

Right.

SPEAKER_05: 48:39

Oh, okay.

unknown: 48:40

Yeah.

SPEAKER_06: 48:41

I'm talking about books that the books that's in bookstores. I'm talking about books that's in bookstores. His books are in bookstores.

SPEAKER_03: 48:52

I I just like my book Moore's a mastery.

SPEAKER_06: 48:57

I'm known for that. He got he got well, he's one of the few. Dr. Ben is but not the best like I like I am. Dr. Ben did extensive research. You have to why you have to do extensive to get a PhD, brother. You gotta do extensive research. I'm talking about the books that in bookstores. I'm talking about what he's known for. Dr. Ben ain't known for more teaching Moore's history, but he knew it. That's what I'm talking about. So I'll just say one name because that's a direct quote from him 30 years ago. I that's a direct quote. It never left me at the climax. 30 years ago was a VHS tape at Taj's house. I'll I'll rest on that. Like I said, I know these people love these people. I know, I know that. I know they love these people. I'm telling you, everybody's not far rise, my brothers, that look like us. I know people love these people because the black thing is in black, black, black, black, black, black, black, black, black, black. And that has to do. Now I'm gonna get on conscious mores. Now, this is conscious mores. We gotta step our game up, conscious mores. That should not be black, should not be the popular after 112 years. Why is black still after 112 years? That means about that's what conscious mores. We gotta step our game up. Gotta step our game up.

SPEAKER_07: 51:09

I think he probably didn't speak on it out of fear of being deported. I believe uh Sertima was kind of under the same measure as well.

SPEAKER_05: 51:20

Well, well, my my my thing is we gotta look at the mathematics. Like, when did he you know study Moorish history? Did it was it before he came out with all those black books? You know, you know, we gotta look at the timeline to make a you know to to be right and exact. Gotta look at the timeline, give people a fair chance, fair, fair shot. Because let's say if you look at the timeline, and it says that, you know, he came out with all these Afrocentric books before he went deep into Morris history, you know what I mean? And and then in his later career where he stopped making books, now he knows more Morris history. I don't know. It could be that, you know, it could be a number of things, you know what I'm saying?

SPEAKER_06: 52:06

I saw this, we saw this tape 30 years ago. That was 30 years ago when we saw the D the VHS tape.

SPEAKER_03: 52:17

Let me see.

SPEAKER_06: 52:20

I'm 100. We saw it over 30 years ago. I remember that very it was VHS tape. That was 30 years ago. He transitioned, what, a few years ago, it wasn't that long. He was still lecturing.

SPEAKER_05: 52:33

He died in uh 2015.

SPEAKER_06: 52:36

He died in 2015, so 30 years ago. That was uh 19 um 90 um that was 1996. That was 1996. So let's look at 90. I'm talking about the time that we saw it. I don't I don't know when that was recorded. I'm talking about when we saw it. I didn't say when it was recorded 30 years ago. I'm talking about when Taj and I saw it was 30 years ago. So let's look at the time that we saw it. 1998. 1996 to what 2015? So that's 96 from the time I saw it, Taj and I saw it, to 2015. How many years ago is that? 18 years?

unknown: 53:31

Okay.

SPEAKER_06: 53:33

That's 18 years from the time that I saw it to the time he transitioned.

SPEAKER_05: 53:38

All right, and then he was 78 in 1996. So I would say he was already old. He was already past his prime. You know, he's he he died an old man. So that's what I'm saying.

SPEAKER_06: 53:58

Like he was he was what he was 76 and what in 90 in 90 78. 78 in 90 in 96? If I'm if I'm no, no, you sure go go get when was he born?

SPEAKER_05: 54:13

Hold on, hold on one second.

SPEAKER_06: 54:14

Yeah, do the yeah, I don't think that math is I wanna I wanna I wanna move on and then and yeah, yeah, but uh only because you know you you know you bringing it up, and I just wanna I just wanted to put that math out there, like you know, uh that that you know, hey, I'm gonna let people know what year we saw it. Yeah, and that I just want to get put the record out there on. You know, I only said his name because that I mentioned a quote. That was a direct quote from him.

SPEAKER_07: 54:45

Yeah, we getting sidetracked, but uh he didn't yeah, we did sidetrack, so let's get yes, stay on.

SPEAKER_06: 54:50

Yeah, my bad. That's that's on me. That's that's my I blame myself.

SPEAKER_02: 54:56

So the crime of the race paradigm. Hundred millions of people have been socially engineered under the colonial influence of Francois Bernard, French, Carl Inaeus, Swedish, and Johann Frederick Blumenbach, German, known as the fathers of constructors of the modern day race paradigm. See YouTube, the fathers of the modern race paradigm, part one, two, and three, presented by Hope H-O-P-E. The social construct of the race paradigm is the foundation of the psychosis agenda of the United States public education system to wrongly identify and misclassify people as promo spectrums, i.e., white, black, brown, etc. Surely these well-trusted teachers, professors, etc., holding at minimum a bachelor's degree, are not overlooking this obvious grammatical error of using adjectives describing words to identify people while at the same time claiming they are teaching grammar to the st to their students and even their own children. So, can you say mental genocide? So, number three, the deconstruction of our Moorish nationality, analyzing how black was added to Moor, Blackmoor, and Blackamor. Blackmoor in the 1599 Geneva Bible. Jeremiah 39, 16. Go and speak to Abed Malik Melech, the Blackmoor, saying, Thus saith the Lord of hosts, the God of Israel. Behold, I will bring my sw I will bring my words upon this city for evil and not for good, and they shall be accomplished in that day before thee. Jeremiah 46, 9. Come up ye horses, and raid ye chariots, and let the valiant man come forth, the black moors, and the Libyans that bear the shield, and the Lydians that handle and bend the bow. Ezekiel 29, 10. Behold, therefore I come upon thee and upon thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene, even unto the borders of the black moors. This is Biblegateway.com. Jeremiah 1323, the 1599 Geneva Bible version. Can the blackmoor change his skin or the leopard his spots? Then may ye also do good that are accustomed to do evil. We're gonna compare this to the same uh website, black uh biblegateway.com, same verse, Jeremiah 1323, but a different version. It's the King James Version Bible. Can the Ethiopian change his skin or the leopard his spots? Then may ye also do good that are accustomed to do evil. King James Version was 1611, the first uh copy of that was 1611, and he uses and it uses the word Ethiopian instead of uh blackmore, as it is used in the 1599 Geneva Bible. So the 1599 Geneva Bible predates uh the King James Version, same wording except for the identity of the people from blackmoor to Ethiopian uh 1599 Geneva Bible, Jeremiah 1323. Can the blackmore change his skin or the leopard his spots? Then may he also do good that are accustomed to do evil.

SPEAKER_03: 59:02

So calling ourselves Well, hold on, hold on, hold on. I want to go back to that, bro. Yeah, yeah. Okay. That's the King James version, and then this is the Geneva Bible. The Geneva version Geneva, Switzerland. So King James made a version for his subjects. You know, for the nations and uh people that he ruled.

SPEAKER_06: 59:42

It's the same every and the only thing that changed is blah uh black more. That means black more.

SPEAKER_02: 59:48

Yeah, that's it. Everything else was almost word for word.

SPEAKER_06: 59:54

That's a clear burial. Like that. Why did he like why was black more removed and replaced with Ethiopian? Like what was go, you know, that's and that's you're talking about six that's 1611. So 1599, like 12 years later. And then you have the 16, what, six, 1560, 1640 Geneva Bible? 16. So you could so you can see we that Blackmoor was put was used throughout the 1500s. And then Blackmoor was used throughout the 16-1700s.

SPEAKER_05: 1:01:02

And why why are we taking this so lightly?

SPEAKER_06: 1:01:05

Oh thank you. That's my point. Wake them up. That's my point. Thank you, Ron. That's the point I've been making. You say, why? It's major. That's the point.

SPEAKER_05: 1:01:25

Showing the burial. Oh, wait, we got a question here. Uh, what is the difference between the empire of Morocco and the kingdom of Morocco?

SPEAKER_06: 1:01:42

The empire of Morocco is what is currently, all right. So, all right, you have, as I said before, Moorish power, Moorish power ended in Europe in 1492. And so in the 1500s, throughout the 15s, so there was there was a slow decline of Moorish power, all right, in 15, so after about six, uh this mid-1600s, all right, 1700 was still in power, but the you know, we there was a rapid, a slow decline. Uh in fact, in 16, this the treaty between France and between France and the in the kingdom of Morocco, 1631, was a was a more fable, very fabled treaty for the kingdom of for the Empire of Morocco. Where, but now in the the the 16, the 17, um think 1740, 17 something, 50 something treaty. Um that was where the French gained a lot of concessions. So you can actually see that that the power waned in the in the mid-1700s. So is so the so the the the empire, the kingdom of Rocco is actually those of French descent, claiming to be Moors. They ain't Moors. I look I go go to YouTube. I mean go to go to go to go to um this Google, Google. This look at images, go to images, look at what the people look like. They don't like they don't like the people that's on this that you see right now, they don't like us. Like I how they come to look like that?

SPEAKER_07: 1:03:48

Islam, I would add as well. Um you know, like he's mentioning that's that's the TV image, but still in Morocco today, you still have uh you know, Moors who are of a darker skin than today today, especially um you know, the further south you go in the country of Morocco. But then also looking at you know, the Kingdom of Morocco is the you know territory that is called Morocco today post-colonialism. Right? The Empire of Morocco is a territory much bigger than the territory today prior to colonialization that is historically in alignment with the areas from which we will put simply.

SPEAKER_06: 1:04:41

So you have to look at the history. That's why I said uh Morris and May Street Part One, you got to look at the history so you can see the power of the Moroccan Empire. In fact, those treaties that I have in Moses Maestri Part One is I had a lot to do with setting the setting the commercial and economic foundation for them today. France and Portugal and Sweden and Great Britain, you have the navigation treaty, the navigation treaty with Great Britain. Thus the 6 the 16 the 1701 navigation treaty, these are major treaties that a lot that allow Great Britain to expand her commerce that's a direct correlation to today. I just I'll yield on that. History matters, my brothers and sisters.

SPEAKER_02: 1:06:00

So is it calling ourselves black or indoctrinated under subjugation? It's a falsely thinking we are black. The calling ourselves black is a false claim. Under subjugation, Spain and Portugal classified our people as Negro, France classified us as nor, and England as black. We waive our subjugation, dehumanization, denationalization, and genocidal claims by claiming that our people are calling themselves black from more to blackmore to blackamore to black, the systemic, the systematic burial of the nationality, national identity, and national character of a people. What is the meaning of United States Supreme Court Justice Daniel's statement in the Drescott versus Sanford case of 1857? That the African Negro race never have acknowledged as belonging to the family of nations, that is amongst them, there have there never been known or recognized by the inhabitants of other countries anything partaking of the character of nationality or civil or political polity that this race has been by all the nations of Europe regard as subjects of capture or purpose.

SPEAKER_06: 1:07:23

Now you have people that will Jasmine Crockett, um, you have Maxine Waters, uh they were they will refer to that statement, Justice Daniel's statement as racist. And they will be wrong. They will be wrong. They would call Justice Daniels, he's a racist. This statement isn't in line with JUALI. JUALE supports this statement. We're not what? So what African Negro race? That's not a people, no character of nationality. So it so if Europeans, if any Europeans, more clean more classified NIPCO black, cause justice things are racist, they're against our rise. They're against our rise. But then they because the claim would be that we're negroes, then. To say that justice things is the racist, that he was wrong, would mean to claim that we're negroes. That's against our rise.

unknown: 1:08:45

Yeah, yeah.

SPEAKER_06: 1:08:46

This statement's in line with international law. Of captivity, laws of city, because you're talking about no character of nationality. I does this statement apply to the what does this statement apply to the people, the native people Hawaii? That subjugated, remember, the native people of Hawaii is subjugated. The native people Hawaii has been subjugated since 1898. They were forced into the United States legal system. But does this does this statement apply to them? Having no character nationality? No, that apply. They're character nationality. All right. Um, that's amongst them that never be been have never been known or recognized by the inhabitants of other countries of anything for tick and tank character nationality, uh, or that and never have a knowledge as belonging to the family nations. That that statement doesn't apply to the people, the native people of Hawaii. They what don't character nationality have been known, have been known from belonging to famine nations. So this will not apply, and that's subjugated. So this is this is in line with Juali that we're not Negro, colours blacks, Ethiopians, because that's no character of nationality, have never belonged to the family of nations. Now go to the next one, Islam.

SPEAKER_07: 1:10:32

Real quick as well. Yes, uh, in the um the Moorish article dedicated to the sons of men, you know, the last paragraph it states in the deliberation of nations, no consideration is given to a people who are not of a nation. In 1774, the Europeans of this country took the birthrights away from a people whom they forced under bondage. They were not slaves, they were bound freemen. The subsequent generation who followed them in this bondage were slaves because their minds have been subjugated to a European psychology. They were branded with the name Negro and were separated from the illustrious history of their forefathers who were the founders of the first civilization. So one huge thing is understanding that the first generation of again people brought to the Americas from West Africa, they knew who they were, they knew the language, they remember the customs, all of these different things, but they couldn't necessarily pass those things down to their children because of fearing for their children's life. So they rather not pass certain things down because they didn't want their children to say something in their home language or any of these different things to literally protect them. But this is where we start to have, you know, that erasure of custom coming through the plantation system. Because again, you know, I want to repeat it that you know these these first generation Moors that were brought over here fear for their children's lives if they would have passed certain things on.

SPEAKER_02: 1:12:24

So let's analyze the following questions in the realm of international law. What is the meaning of the United States Supreme Court Justice Daniel's statement in the 1857 Dred Scott v. Sanford's case in the context of international law? That the African Negro race never have acknowledged as belonging to the family of nations, that as amongst them, there never has been known or recognized by the inhabitants of other countries anything partaking of the character of nationality or civil or political polity that this race has been by all nations of Europe, regarded as subjects of capture or purpose.

SPEAKER_06: 1:13:12

The lost at sea. And then we'll bring that up. We'll bring up from H. W. Halleck's book uh dealing dealing with captors. And so that's the basis, the basis in which Justice Daniels made the his statement was based on international law of war dealing with captivity and and capture, captors, and salvage. Now, if he put more, he said if he says more has not been then uh whoa whoa whoa. Oh no, no, no, no, no, no, no. Now we got here more. This is from I I added this.

unknown: 1:14:07

Yeah.

SPEAKER_06: 1:14:08

Yeah, I added this and put it in. Yes, I I made to I made the adjustments and added more.

SPEAKER_02: 1:14:16

So uh yeah, so Abdullah Eldlee Mosey Be added more to the statement. Number two, what does the following statement mean in the context of international law? That the Moors have been acknowledged as belonging to the family of nations, that as amongst them, there has been known or recognized by the inhabitants of other countries, partaking of the character of nationality or civil or political polity, that Moors have been by all nations of Europe as a people of treaty, diplomatic, and costal relations.

SPEAKER_06: 1:14:46

And you see why they what buried who we are.

SPEAKER_02: 1:14:59

So this is the international law or rules regulating the intercourse of states in peace and war by H. W. Halleck A. M. author of Elements of Military Art and Science, Mining Laws of Spain and Mexico, etc. San Francisco, H. H. Bancroft and Company, 1861.

SPEAKER_03: 1:15:29

This is chapter 30 Rights and Duties of Captors.

SPEAKER_02: 1:15:39

So number one we have of of captures generally, number two of maritime captures, number three, to whose benefit they inur injured. Four title when changed five where prizes must be taken. Six of joint captures generally seven constructive captures by public vessels of war eight when actual sight is not necessary nine of joint chase ten testing and subsequent services eleven ships associated in in the same enterprise twelve mirror association not sufficient thirteen convoyant ships fourteen vessels of detached from fleet fifteen joint captures by land and sea forces 16 by public ships of allies 17 constructive captures not allowed to privateers 18 revenue cutters under letters of mark 19 joint captures by boats 20 by tenders 21 by prize masters 22 by non-commissioned vessels 23 public vessels of war and privateer etc 24 effect of fraud on claims of benefit of joint capture 25 distribution of prize to joint captors 26 distribution of head money 27 collusive captures 28 forfeiture of claims to prize 29 liability of captors for damages and costs 30 of commanders of fleet and vessels 31 of owners of privateers 32 duties and responsibilities of pride of prize masters and prize agents.

SPEAKER_06: 1:17:32

See this is major because this whole racist, they're racist, they're racist, they're racist, they're white supremacist, racist, white supremacist, right? They're racist. It the that how we're analyzing because it's the lack of knowledge will never rise. This is always emotional. They don't like us. This is emotional, and that be that it's because of lack of knowledge. It's the lack of knowledge. This is the level that we have to study so that we can so that we can analyze it from this framework, the international law framework, the law of capture, law of war. And that's what Justice Daniels wrote his statement based in this knowledge. But Europeans and our people will call him a racist, a white supremacist. Right, Israel.

SPEAKER_01: 1:19:08

What color are you in this country? No, for real. My mother is Irish, she's like the queen of Ireland, and my father is black, and he grew up in Harlem, sir, this country. And um, his father's mother, my great-grandmother, is Venskill.

SPEAKER_02: 1:19:37

All right, what we have here is Mariah Carey on explaining her race on George Lopez's talk show. Talk show host George Lopez's question to Mariah Carey What color are you? Mariah Carey's answer in this country, black. No, for real. My mother is Irish, she is like the Queen of Ireland, my father is black, he grew up in Hong Kong. And he served his country. And um his father's mother, my great my great grandmother is Venezuelan. Analytical question. If Mariah's father's great grandmother is Venezuelan, and Mariah's mother is Irish, how did Mariah Carey become black? Fathers of the modern race paradigm. Number one, Francois Bonaire, French, 1684, Nouvelle Division de la Terre. That's the new division of the earth. Number two, Johann Frederick Blumenbach, German, 1790 through 1828. Deckers Craniorium. Number three. Number four, analyzing nationalities and national constitutions. Embodying national character and national standing of the people of a nation into a national constitution. Outline prepared by Abdullah El Tali Mosi Bey, co-founder, curriculum developer, and teacher of the Moroccan Post School of Government and International Law, Terrence Bay, School Administrator. Outline nationality is interrelated to the following principles: national sovereignty, national determination, self-governance, national consciousness, national self-consciousness, national pride, national culture, national character, constitutional self-governance, national identity, national name, constitutional name, constitutional identity, the state's identity, sovereign identity of the state. Nationality and sovereignty. This is an AI overview. Nationality and sovereignty are deeply intertwined, are deeply intertwined concepts in international law and political discourse, especially in the context of the modern nation state. Number one, nationality as a legal bond. Nationality is a legal relationship between an individual and a state, defining a person's membership in that state. It establishes the individual status as a citizen or national, granting them certain rights and obligations within the state's legal framework. Number two, sovereignty as state authority. Sovereignty refers to the supreme authority of a state to govern itself and its territory without external interference. It is the foundation of international relations, allowing states to control their domestic affairs and engage in relations with other states on an equal footing. The intertwining, number three, the intertwining nationality is often seen as a manifestation of a state's sovereignty as it determines who is considered a national and thus falls under the state's jurisdiction and protection. States in their capacity as sovereign entity entities have the right to determine under their own laws who are their nationals. This power to grant nationality is a key aspect of their sovereignty and a reflection of their control over their population. Nationality also plays a crucial role in international law, particularly concerning diplomatic protection, where a state can protect its nationals who have been injured by the actions of another state. In essence, nationality provides the legal framework for individuals to be connected to a sovereign state, while sovereignty empowers the state to define and manage that relationship. This is the Senegal's Constitution of 2001 with amendments to 2016. The sovereign people of Senegal profoundly attached to their fundamental cultural values, which constitutes the cement of the national unity, convinced of the will of all the citizens, men and women, to assume common destiny by solidity by solidity by solid solidarity, work, and patriotic commitment, considering that national construction is founded on individual liberty and respect for the human person, sources of creativity, conscious of the necessity to affirm and the and to consolidate the foundations of the nation and of the state, attached to the ideal of African unity, affirm their adhesion to the declaration of the rights of man and the citizen and of the citizen of 1789 and to the international instruments adopted by the Organization of the United Nations and the Organization of African Unity, notably the Universal Declaration of the Rights of Man of 10 December 1948, the Convention on the Elimination of All Forms of Discrimination with regard to women of 18 December 1789, uh 1979. What's that?

SPEAKER_07: 1:26:07

I was gonna say Islam. So what that means is what we regiment in our community for growth, expansion, learning, and networking is what's going to keep us lasting as a nation, right? Because, for example, look if you look at you know the Chinese, right? They have a certain way about doing things. When you look at their culture, you got Confucianism, you got Taoism, all of these different ideologies that then make up how they raise their family, how they do business, how their schooling goes, the laws they make, all of these different things. So right now, what the prophet was trying to explain to our people is the terms and the practices that we do as a people dilute to slavery. So, first starting with the name Negro, black, color, slavery, then understanding that okay, some of the things that we practice also dilute to slavery, like turning on each other, like being so divisive, like in the 1920s, buying the product to slick our hair back, all of these different things to conform and assimilate to what we think is better because we are operating off of the system, like they were just saying, Blumenbach and all of these people made up what race, what race is what race, what racism is, what being a racist is, all of these different things. So we are going off a mental framework that came from somebody else's mind. Right? So ideologies, for example, let's use an example. Ideologies, when I tell you to, when I say, you know, the parallel universe, right? Metaverse, all these different things are like buzzwords in a conscious community. So when I tell you about a parallel universe, your mind is automatically going to try to throw out what that means to you. So now that we have been coerced and forced from the jump to think that we were black based off our family thinking it, based off the media pushing this thing, right? Now these things have been deeply, these thoughts, these ideas, this concept, and these ideologies have been deeply supplanted into our subconscious, which then is now used to pretty much put a cap on the actions we may take to be free. For example, right, when something happens, let's just say, you know, you know, police gun violence, things like that, right? Normally the first thing that our people would do is protest because we have been you know socialized to think that's what we're supposed to be doing. But free national standards would say that no, don't protest, actually go to either the um rep in your district for where it happened, go to the infrastructure, go to the institutions and try to change it on that level. But because we have been disassociated based off of our conditioning to take certain actions, we are limited in the actions that we take. And this is why our people are have been plateaued and stuck in the same position for about 60 years now.

SPEAKER_06: 1:31:24

See, what this is what we're what we're doing is by by showing this as an example. We're showing the steps that we need to take. I reading this is the steps we need to take. All right. Now, this phrase here, I'm gonna explain this. The sovereign people of synagogue. I'm gonna explain what this means. I can write a whole book on this, just that one statement. I can write a whole book just on that one statement. That's not that's a political phrase, and what that means is the collective sovereignty of the people of synagogue vested. So we have the repository, which is a storehouse, that constitution. So the repository of the collective sovereignty of the people of synagogue vested in the Senegalese constitution, exercised through their qualified representative. That ties to popular sovereignty. That's a that's a that's a major political phrase of political unity. This is the steps we need to take. We are showing this as an example that this this is what the this is the knowledge base that we need and the steps we need to take to reversion the sovereignty. Because our our Moorish nationality is connected to our pre-existing sovereignty. Our Moorish nationality embodied in our Moorish nationality is our inherent right. We don't need no permission from the United States, our inherent right to restore our pre-existent sovereignty and independence. That's our inherent right. So we're we're we're showing so so this also this phrase, the people, the sovereign people synagogue. It embodies the interconnection of nationality, sovereignty, and governance. So we wanted to show an actual example. So this is so this is the knowledge base that we're getting the people to. A lot of conscious moors don't know this. They have to come to this knowledge of the application of showing how sovereignty, how nationality, sovereignty, and governance are interconnected. That's very important. The problem is that with conscious Moors, they they don't see nationality as a collective national identity. I'm talking about conscious more. I'm not talking about unconscious more, I'm talking about conscious moors. A lot of conscious Moors do not view do not view nationality as a collective national identity. They view it as an individual identity. Through their actions, do they talk as an individual? They've been groomed. They've been groomed into individual, individual, individual, individual. Nationality is a national collective identity. So what we're doing is we're different, we're showing that. We have to actually use, we have to show actual examples. This constitution, that political phrase, and you'll and you'll see here are are profoundly attached to their fundamental culture values, which constitutes the cement of the national unity. We also have go go go up, go go up, uh Israel. I mean, go go down. Yeah, I'm sorry, I mean I always get that proclaim. All right, uh, we have um the the integral principle of the integrity of the national, see, national territory and of the national unity within respect to the for the culture specificities of all the components of the nation. The the the the inaudibility of the national sovereignty, which is expressed through the transparent and the uh democratic procedures and constitutions, which is expressed. All right. So these are principles of national unity that shows the interconnection among nationalities, sovereignty, and governance. Conscious boards have to come to this knowledge base. This is why we show, this is why we're showing this particular slide. This has to be taught. This hasn't been taught like this, brother. Nationality hasn't been taught like this. Let's be let's be clear. Nationality to conscious boards have not been taught has not been taught like this.

SPEAKER_05: 1:36:55

I think that's what the brother was saying. Uh uh Moriel Smith L. Right? Am I correct?

SPEAKER_06: 1:37:07

I wanted to explain the I wanted to explain uh the phrase some phrases here. Why are we showing this particular slide that's showing the interconnection of nationality, sovereignty, and governance? And I want to explain certain phrases in that. This is that this is the study of political science. This is major. This is the major study that we gotta go to.

SPEAKER_05: 1:37:30

Indeed, real quick, uh uh Moriel, you were getting ready to say something, right?

SPEAKER_07: 1:37:34

Yes, sir. Now I the reason why I uh you know said what I said is so that you know we kind of keep um you know the conversation in alignment with the theme and what you named it from Moore's to African Americans, the forgotten transformation of a people. These concepts and these standards is a part of the is a part of that process of denigration, is that you know, of what we lost in the process of become going from Moors to then now thinking that we are black, is that we lost these concepts of how to organize ourselves on a national level. Like some people, even even today, let's just say, let's just say that you know, nobody knew about you know Moorish American history, Moorish history, anything like that. It's not even inherent in our people to look at the African countries that are today and see, well, how are they governing themselves? Do they use they have a constitution? Is it a monarchy? Is it a presidential monarchy? Is it a confederation constitution? We don't, it's not even inherent in us to even look at other African nations and see what they are doing to govern and organize themselves, is because we have been disassociated from thinking like that. So that is a part of what's been lost in this process of denigration that the brother is trying to explain. So I just wanted to kind of make that as simple as possible for some people that might be confused.

SPEAKER_06: 1:39:04

Yeah, I'm still I'm not clear though, but we could we can move on. I'm not clear on what you're saying, though.

SPEAKER_05: 1:39:10

You brothers are saying the same thing, basically saying that what we're doing.

SPEAKER_06: 1:39:12

Yeah, but I'm saying I'm not clear on it though. I'm saying I'm not clear. So I mean you're saying that we're saying the same thing, but I'm not clear.

SPEAKER_02: 1:39:18

Yeah, he's basically just saying how we're what we're presenting in this to keep it in context of the title for the show. Um, this is what's missing. So we need to know.

SPEAKER_06: 1:39:27

No, this isn't this isn't the title, this isn't concept of the title of the show, right?

SPEAKER_02: 1:39:31

Yeah, so that's what he's saying. He's saying the show that this is what's missing, because we're showing how we went from Moors to uh black, you know, African American and whatnot, to the status we're in today. And he's saying because of the lack of uh knowledge being passed down and things like that, the way that our minds are set up under colonization, subjugated minds, without even thinking to even look towards other constitutions, you know, saying to get an idea of how to actually. Draft, you know, look into the principles of the constitutions.

SPEAKER_07: 1:40:02

Right, to have these standards of how to even operate. So, what you're doing by showing this is bringing back this is a standard of a nation called Senegal. Of this is how Senegal is organizing. Here is their constitution, here's what they're proclaiming, here's what they're affirming. You see what I'm saying? Our people are currently constructed that that standard has been lost in the process of being denigrated and our mind being led to.

SPEAKER_06: 1:40:29

Yeah. Yeah. But there's certain phrases that we won't, we wouldn't go because I can use we can use any other constant other constitution, but it was certain phrases that we wanted to highlight, particularly the political by principle. See, because see, I have to we have to break, we have to explain certain we we have to embody in certain certain phrases of principles that people would just read it, the people of synagogue. And I asked them what that means.

SPEAKER_03: 1:41:22

The people off.

SPEAKER_06: 1:41:24

That's major. I just I have to I have to highlight this because we not we don't know the principles. We're just reading words. We gotta get beyond just reading words. We gotta break this stuff down. We really need to do a whole presentation on the political phrase, the people of. We need to write a series of articles, a whole book of something. I'm serious. That's how impactful that is. That one political phrase, the people of the people, the people, the Republic people of China, the people of France, but the it's the people of the elixir, the the China or France.

SPEAKER_02: 1:42:12

So the question is why do these different nations use the same phrase?

SPEAKER_06: 1:42:16

Yes, and that that that we that denotes that that denotes popular sovereignty. So now that's popular sovereignty, then we get into types of sovereignty. And how sovereignty, that's what I'm saying, it's very low. We could do a whole book, a whole presentation.

unknown: 1:42:31

Yeah.

SPEAKER_06: 1:42:31

And I wanted I wanted to highlight that phrase, the political phrase, the people off. I think that would help a lot, man. It would help tremendously for our people to understand the interconnection among nationality, sovereignty, and governance, that we break that political phrase down in detail with multiple examples, you know, references and everything. That is that how because I understand what it is. It's not just it's it's not just words to me.

SPEAKER_07: 1:43:08

Right. And I was just giving a context of why it's even important for you to even highlight that to people that may not even understand where you're even coming from.

SPEAKER_03: 1:43:18

Yeah.

SPEAKER_02: 1:43:28

Yeah, everything's in sync, yeah. So then we're gonna show like, you know, we go to different preambles as well, though, uh, different constitution. This is Germany, 1949, revised 2014. Conscious of their responsibility before God and man, inspired by the determination to promote world peace as an equal partner in the in a united Europe. The German people in the exercise of their constituents constituent power have adopted this basic law. Germans in the lander of Baden-Wurttemberg, Bavaria, Berlin, Brandenburg, Bremen, Hamburg, Hess Hesse, Lower Saxony, Mecklenburg, Western Pomer Pomerania, North Rhine, Westphalia, Rhineland, Palatin Palatinate, Saarland, Saxony, Saxony, and all Schleswig, Holstein, and Thuringia have achieved the unity and freedom of Germany in free self-determination. This basic law thus applies to the entire German people.

SPEAKER_06: 1:44:42

Now as here, go you go out constituent power. See that yeah, yeah, German people in the exercise of their constituent power. And we can break that down.

SPEAKER_03: 1:45:05

Yeah, the elements of the yep.

SPEAKER_06: 1:45:09

Like that was something that we like, we are we would pull out, yeah, and we would we would explain that. That's that's that's that part. And go go, yes. Because there's certain parts that we'll explain by principle. We will break the what the principle is. Because they're not gonna put they don't they're not gonna put the they're not gonna put the they're not gonna state what the they're just gonna state the terms, the sustained language that embodies the principle. You agree go on. See, uh they have a the German people.

SPEAKER_02: 1:45:47

Continuation of the same German constitution. One basic rights, article one, human dignity, human rights, legally binding.

SPEAKER_03: 1:45:54

Yeah, these are basic rights, yeah.

SPEAKER_02: 1:45:56

Basic rights, yeah, human dignity, uh number two, the German people, therefore acknowledge unvoilable and inalienable human rights as the basis of every community of peace and of justice in the world. So let me just go to the show you did we the people, the people in the constitutions.

SPEAKER_06: 1:46:20

Yeah, that was the idea. Yes, yeah.

SPEAKER_02: 1:46:22

Constitution of the People's Republic of China preamble is on this page. China is a country with one of the longest histories in the world. The people of all, the people of all of China's ethnicities have jointly created a culture of grandeur and have a glorious revolutionary tradition.

SPEAKER_03: 1:46:47

So this is the people of all of China.

SPEAKER_06: 1:46:54

And as it the name, the people's, the the constitutional name, the People's Republic of China. And then we what does that mean? See, people are just saying these names, but they're embodied in there are principles, and that's what we this is what we're teaching the people, the principles that those names that because they that's what they embody. And it has to be it has to be detailed study on that. Yeah, how does it happen? I'm saying before a lot of consciousmers don't know nationality, but brothers. They don't. They don't know the political, they don't know the political, uh, they've got nationality.

SPEAKER_02: 1:47:35

Because the legal principles are missing, they don't know that.

SPEAKER_07: 1:47:38

Slum, there's a question.

SPEAKER_06: 1:47:41

Yeah, and they and it's always individual. Yeah, the principles are key. Oh major, major, major.

SPEAKER_07: 1:47:48

Slalom, there's a question in the chat. Um, it says, is there any traceable direct connection between the black royal guard of Morocco and Moorish nationality in America? The treaty of uh friendship with Morocco seems like it was discussing them.

SPEAKER_06: 1:48:05

But black, black, black royal guard, what's the black royal guard?

SPEAKER_07: 1:48:08

So what they what they're mentioning is is that uh black royal guard. There was a uh, I want to say towards the late 16, mid to late 1600s, up until all of the 1700s, towards the end of the 1700s, early 1800s, what Morocco was doing was they were getting uh brothers and sisters further south from areas like Mali, from areas like Niger, Mauritania, Senegal, Ghana, etc. And they were bringing them into Morocco to be a part of the army because what was happening was you would have the different tribes that was in Morocco already fighting and vying for power. So they were bringing basically mercenaries from outside of the nation so that they could be completely loyal to the Sultan. And the connection that they have is they were coming again from areas further south uh from Morocco. So that connection is understanding that when you look at the different ethnic groups that were brought to um the United States, and then also looking at here's a term that a lot of that you don't rarely hear. It's the postulic of Timbuktu. The postulate of Timbuktu is when after 1591, um when Morocco took over Timbuktu, um, it was nominally in literally legally Timbuktu in Mali was a part of the Moroccan Empire. Timbuktu is actually also a mirror of what certain plantations would have looked like. And what I mean by that is the different ethnic groups that were in the plant the plantation system in the American South, and the different ethnic groups that would be in Timbuktu because of trade, education, or Sufi spiritual reasons as well, it would have been these different ethnic groups, is a part of when the prophet says, why are we Marsh America? Well, we're the descendants of Moroccans and born in America. Moroccans, from its broadest scope, implies several different ethnic groups, and these same ethnic groups were a part of the ethnic groups that were also trafficked to West Africa. So that is really the connection between this black royal guard of Morocco Moorish nationality uh and you know who we are today.

SPEAKER_02: 1:50:37

All right. Uh is today called the Moroccan Royal Guard.

SPEAKER_03: 1:50:50

Yeah. Yeah, I was just yeah, I'm still gonna get a clear now.

SPEAKER_06: 1:50:55

Yeah, that helps me out now with that.

SPEAKER_05: 1:51:01

Okay, yeah. All right, so uh I don't know if y'all have more to uh present. Uh we're almost out of time.

unknown: 1:51:09

Yeah, yeah.

SPEAKER_05: 1:51:10

We're almost out of time. Um if you want to, you know, give some last uh statements, uh you can. Oh, somebody asked about uh Sabir Bay. Uh Sabir Bay. Um he's hard to get in touch with, man. He's hard to get in touch with. So uh someone asked about that. Uh the theology of time will get us through the fall of America. I like that, brother. Depth more seven. Um, and it so no no last statements.

SPEAKER_03: 1:51:55

Um I was gonna let the brothers go first.

SPEAKER_02: 1:51:58

Yeah, I was looking at the chat at the comments real to see if there's any questions or anything to address. But yeah, I mean I guess there's one misconception we could address real quick. Uh the only the only international legal way to claim your nationality is to expatriate U.S. citizenship to the empire of Morocco.

SPEAKER_06: 1:52:23

All right, so that so therefore they all right. That that that they don't know, they don't know the history then of how how did we become how did we become part of the United States? What is our original status? What is our original status? Because does that application apply? Is that the proper application of law? Expatriation. Does that person know what expatriation is by process? By process, apparently not.

SPEAKER_02: 1:52:52

Because it doesn't mean to go back, because repatriate means to go back.

SPEAKER_06: 1:52:57

Yeah, we to repatriate, yes, exactly. So, all right, so by process, so yeah, they they they they have to understand they need to look up expatriate and repatriate in the process. They need to look up acquisition of nationality due subjugation, they need to look up collective, collective naturalization. How did we become part of the United States? Because X expatriation is voluntary, would be that someone, all right, X out, all right. So France, so France, all right, so so they um would leave. So someone expatriate, which means they're leaving France. They out mean X means out, they're leaving France. And it would become tied to another jurisdiction, but that's voluntary. That wouldn't, that's not the proper, our acts are not violent. We were forced into the United States legal system through it through the international law legal process known as acquisition of nationality subjugation. So the the proper application for us would be either reversion to sovereignty or self-determination or post-luminium. Not expatriate, neither expatriation or repatriation.

SPEAKER_03: 1:54:27

Yeah, right.

SPEAKER_06: 1:54:29

There's no volunteering. We didn't volunteer. We didn't volunteer, you know, into the United States jurisdiction. We were forced the native people Hawaii, the native people of Hawaii would then volunteer. So expatri repatriation, repatriation is not the proper application law for the native people of Hawaii. They were forced United States in 1898, suffocated Hawaii, and later enacted in the year 1900 through a United States legislation applying the international law principle of acquisition of nationality through subflugation. That means the United States forced the Native people off of the Kingdom of Hawaii into the United States legal system in 1900 through United States legislation and thereby placing them into a new citizenship framework. Their remedy is not repatriation. Their remedy would be reverted to sovereignty or self-determination, not repatriation.

SPEAKER_07: 1:55:36

Yeah. And that's just not necessarily true. Understanding that, you know, in places like Maryland, places like New York, places like Pennsylvania, right, you have whole sections and time uh and neighborhoods of people who probably never were enslaved, who probably didn't really consider themselves Negroes as well. So I think we have to uh also speak to the nuances of our situation, because even when you look at right how the Constitution talks about the two uh the three-fifths clause and all those different things, it would it would again be the onus will be on us if we identify as what's being described there. So if you are identifying as a Negro, you're automatically putting yourself in this bucket.

SPEAKER_06: 1:56:45

However, clear that up though.

SPEAKER_07: 1:56:49

However, if you know who you are, like for example, right, the the Sundry Free Moors Act, right? These are Moors who knew who they were, who petitioned the government to say, we are not this. This is seven, this is the seventh, this is 1790. This is the the formation foundation of the United States. This is you know 60, 70 plus years before the Civil War, all of these different things. So saying that to say, right, everybody weren't nuanced, everybody weren't necessarily forced. Also, when you look at the history of even how native populations became a part of the United States, a lot of these nations were split. Because what you have is certain nations. Look, look, look this up. This term called the Praying Indians. You will see a bunch of different articles on this of how a lot of Indians actually willfully converted to Christianity. So, what we have to look at is the process of thought, things being introduced to these people. A lot of people actually basically what I'm trying to say is native indigenous populations became split on European influence. Europeans then used those natives, indigenous peoples, Africans who were kind of on their side to then fight against those who weren't on their side. And a perfect example of that is the Yamassi war um in the Carolinas, to where now the British use the Yamasi to run the Tuscarora out of the Carolinas. The Tuscarora then moved north to New York and they come a part of the Hardasani Confederacy and they go from being the five tribes to the six tribes. Then the British then now use other tribes, the Katavas, Cherokees, things like that, to now flip on the Yamasy. So this is a process, it's it's more nuanced than you know a lot of the overgeneralization.

SPEAKER_05: 1:59:04

Copy, copy. Well, uh, we're out of time now. Pardon me, y'all. I know like y'all on the on the CPT time, yeah coming late, late, later on the podcast. We start at 7 o'clock, y'all. 7 o'clock, 7 o'clock. Um, thank you, brothers, for coming out this evening. I really appreciate y'all. Um, uh, we'll build on the next topic, and that's pretty much it. If you have any last things to say, uh, you know, you got the floor.

SPEAKER_06: 1:59:38

Uh, for any anybody interested getting in my books, go to morris and maestry.org. Uh in fact, I've seen the book covers. I forgot to do that, uh, Ron. I've seen the book covers.

SPEAKER_05: 1:59:47

Yeah, make sure make sure you send me everything so I can put it up.

SPEAKER_06: 1:59:51

Yeah, I'll do that tomorrow. Yep. Okay.

SPEAKER_05: 1:59:53

All right. All right. All right, thank you. On that note, we are out of here.

SPEAKER_00: 2:00:01

Peace. Peace family. Welcome to NYP Talk Show. This is more than a podcast. It's a conscious platform rooted in truth and culture. From the 5% nation, Nation of Islam, Moorish movement, and Masonry. Our mission is to reclaim our narrative and uplift the African diaspora with real stories and real conversations. Support us through Super Chats during live shows, donations on Cash App, GoFundMe, Patreon, or Buzz Sprout. And by repping our official merch, available on our website and right here on YouTube's merch shelf. Every dollar, every super chat, every hoodie builds the movement. This is NYP Talk.