The Names Given to Slaves (1779–1865) — And Why They Still Matter - Cozmo-El

What if the labels you use every day quietly decide your legal status, your rights, and how institutions treat you? We take a clear-eyed walk through Act Six of the Moorish Science Temple of America’s Divine Constitution and Bylaws and dig into why nationality is more than a word. With Brother Cozmo El, we explore how terms like Negro, black, and colored became chattel identifiers, how those labels lingered after emancipation, and why reclaiming a free national name—El or Bey—paired with record correction changes how systems recognize you.

We connect the dots between history, law, and lived reality: Article 15 of the Universal Declaration of Human Rights, indigenous rights to nationality, and the difference between being “treated as if” under civil rights and standing on constitutional and natural rights as a people. This isn’t a consciousness trend. It’s a practical pathway to self-governance—organizing a body politic, building institutions, and moving like other hyphenated American communities that turn shared identity into social capital, economic engines, and political leverage.

We don’t dodge the tough parts. Factions exist, but so do conventions, coalitions, and leaders who serve by feeding families, educating children, and caring for elders. We lay out specific steps: study to unlearn indoctrination, proclaim nationality through a recognized body, annex your surname with a national suffix to preserve lineage, and correct your records so your identity matches your nation. If you’ve wondered how names, status, and rights intersect—or how to turn belief into durable power—this conversation offers a grounded roadmap.

If this resonated, follow and share the show, leave a review to help others find it, and send the episode to someone ready to talk about identity, status, and real nation-building.

Transcript

Host Intro And Show Mission

SPEAKER_02 0:00

Green is a little all right. What's going on, everybody out there? It's Ron Brown LMT, the People's Fitness Professional. Everybody, you already know this whole spiel that I run every time. Um, I'm pretty much uh prepping you guys for uh what's about to happen in 2026, the Ron Brown LMT uh fitness programs and stuff like that that's coming, that's coming 2026. Anyway, thank you uh for Brother Cosmo L for coming out this evening. Really appreciate you, Grand She. Today we're gonna talk about Act Six. Before we go into Act Six, uh, let's run this commercial and go right into it.

SPEAKER_00 0:49

Hold on one second. 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 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_02 1:40

All right, we're back, we're back, we're back. Brother Cosmo L in the building. How you doing this evening, brother?

SPEAKER_01 1:46

All is truly well. How are you, my brother?

SPEAKER_02 1:48

I'm

Act Six Read Aloud

SPEAKER_02 1:49

alright, man. A lot going on, but uh as usual, but uh I'm managing, drinking in a lot, drinking a lot more water nowadays. Uh that's so key. And uh just making sure I get enough calories and sleep so I can uh do what I do. Uh put in that putting in that work. Um and so today we're talking about act six, right? So I don't know if you want to quote it or if you want me to read it straight out.

SPEAKER_01 2:18

Um, well, first I want to give honors to you uh for bringing me on to the show and allowing me to reach your uh viewers uh again and again. I appreciate that. I think it's um very important to hear uh various perspectives on Moore science and on Moorish law um so that people can uh you know have understand that we're a diverse people uh with diverse views. And so I wanted to give honor to you for that. Uh you could you could read it off and you know we could take it uh piece by piece.

SPEAKER_02 2:50

All right. Act six. With us, all members must proclaim their nationality, and and we are teaching our people their nationality and their divine creed that they may that they may know that they are a part and partial of this said government, and know that they are not Negro, blacks, colored folk, colored folks, black people, uh, or Ethiopians. Um wait, uh sorry Negroes, black, color, sorry, negroes, color folks, black people or Ethiopians, because these names uh were given to slaves by slaveholders in 1779 and lasted until 1865 during slavery time. But this is a new era in time now, and all men now must proclaim their free national name to be recognized by the government in which they live and the nations of the earth. This is the reason why Allah, the great God of the universe, ordained Nobu Jew Ali, the prophet, to redeem his people from their sinful ways. The Moorish Americans are the descendants of the ancient Moabites who inhabited the northwestern and southwestern shores of Africa. So I want to get into Act Six. That's this is what today's build is all about. Um and so I don't know how you want to set that off, but I have some questions just about Act Six. If you want to, you know, you know, talk behind that or or expand on that, you can.

What Act Six Requires Of Members

SPEAKER_01 4:25

Uh Islam, before we get into the questions, this is um for those who are not familiar, Act Six of the Divine Constitution and Bylaws of the Moore Science Temple of America, which is the organization founded by uh Nobu Juwali, known affectionately the Moors as Prophet Nobu Juwali, um, to do exactly what you pretty much explained in Act Six is for the uplifting of fallen humanity, those who have fallen from uh the constitutional fold, those who have fallen from the uh recognized international fold, you know, by clinging to chattel terms that dilute to slavery. And so uh this is Act Six. There's seven acts. Uh each act deals with uh how the uh is the constitution and bylaw. So it deals with how the organization is structured, um, how it's run, uh, some of the positions, and also what's expected from the members. And so this act speaks about uh what members are expected to do and also what the temple is expected to do. So just a little background on that. Um as you can see in there, it talks about the terms Negro, black, and colored. These are chattel terms that delude to slavery. We didn't go into slavery as Negroes, so-called black people, color folks, or Ethiopians. These names were forced upon us and then later accepted by us. And it's very important to understand that though they were forced upon us, they were later accepted by us, which keeps us in a particular legal status and keeps us in an undesirable status when it comes to people around the world who all are known by their um bloodline, their pedigree, and the uh land that they come from, whereas uh so-called black people have clung to these chattel terms that delude to slavery and that don't connect them with the land, the flag, or any type of culture. So uh that's the purpose of this act is to educate our people, but also to take some very critical actions spoken of in this. And if I may, I just want to read something out of the Moorish literature, which are the words of um Prophet Nobu Juali. And it says, this is uh from Prophet Makes Plea to a Nation. It says, our divine and national movement stands for the specific grand principles of love, truth, peace, freedom, and justice. I, the prophet, am applying to all loyal, faithful Moors, members, and the American citizens to help me in my great uplifting acts of fallen humanity among the Asiatic race and nation. For I have suffered much and severely in the past through the misunderstanding of what the movement was dedicated to. It is the great God Allah alone that guides the destiny of the divine and national movement. I know that all true American citizens are identified by national descent names to answer and apply to the free national constitution of this free national republic of the United States of America. That's why I am calling on all true national citizens to help me morally, financially, and my great work I am doing to help this national government. For without a free national name, without a descent flag of your forefathers, there is not a national divine title of the government in which you live. And I'll just stop it right there. That kind of corresponds with Act 6. Islam?

SPEAKER_02 8:29

Islam okay, okay. Um, so what I want to ask is how

Nationality As Human Right And Status

SPEAKER_02 8:40

relevant is this in these days and times, right? So I I think the way that I'm looking at it is the world is the way it is at this moment, and to bring this up uh nowadays, um you know, how much uh uh headway are we getting uh in government, in law, and and you know, uh internationally, you know, are we being recognized? Are we getting any recognization for um being Moorish Americans? Um uh so that's what I'm asking. So what's the validity of Act 6 in 2025?

SPEAKER_01 9:26

So nothing has really changed except the modes of technology and the modes of industry. Um the same issues, social, economic, political, are the same, especially when it comes to so-called black people, those misnomering as black, Negro, colored, African, American, so on and so forth. Because again, uh every uh person on top of this planet has a nationality, right? They're all known by their bloodline, their pedigree, and or the land that they come from. So much so that everyone who has a nationality has a seat at the United Nations. Uh, the United Nations internationally, law-wise, has said that everyone has a right to a nationality. Uh, Article 15, Universal Declaration of Human Rights. So this is a human right. Um, if you look uh for on the indigenous side, the DRIP Declaration of Rights of Indigenous People, it tells you all indigenous people have a right to a nationality. Uh so it's it's it's very relevant because there's only one group of people, one national group of people that are on top of this planet that are clinging to slave and chattel terms. This has not uh changed. And uh it it's one thing when one is enslaved and it and it's forced upon someone, but then when you come up out of slavery, you return to what your forefathers were, you learn how to be yourselves. And so uh it's recognized that everyone is entitled to a nationality. Uh, but the main recognition of Moore's uh and their nationality doesn't need to come from with outside of the nation or the community, it needs to come from within the nation, within the community, within our families, and to give back what was forced upon us that we now accept freely, that keeps us in a lower class status. Anywhere on top of the earth, if you can't trace your lineage, if you don't have a connection to a land, a flag, and a culture, you're considered stateless. You're considered an undesirable. And the undesirables are the ones that uh atrocities and injustice is heaped upon. And when we look at the so-called black population here in America, we see exactly that. Atrocities being heaped upon the so-called black population, injustice is being heaped upon the so-called black population, even to the point of an auxiliary law created known as civil rights, to provide some type of pseudo-protection when everyone in the United States of America already has constitutional rights. They're already declared free and equal. And so uh for the United States to have done what they did to our forefathers was a great sin. And so they have an opportunity uh to correct it. But more importantly, we have to correct it. Uh, when you when you deal with the concept of nationality, self-identification is the rule. That's the rule and the standard uh internationally. You self-identify, but it's not just about calling and identifying ourselves as a particular thing, it's about moving as one, organizing politically, socially, and economically, and doing what all other nations do. And I think that's where most people miss it. This is not a consciousness movement. This is not, hey, I want to call myself black, hey, I want to call myself Nawabian, hey, I want to call myself Nabatian or I want to call myself Egyptian. This is about returning to the name of our forefathers historically, prior to the advent of slavery, and then doing what all other nations do to uplift themselves into political, social, and economic power. And to that end, uh the prophet Nobu Juali established the Morrisized Temple of America in 1913 AD. And here we are in 2025. It's still a carnal custom amongst the Asiatics of America to uh call themselves a color uh or to call themselves after some type of social construct to identify with that and think that uh they will be on an equal footing with all other people who do have nationalities, and as a result, have rights under that nationality. So um I think it's we have to definitely understand this is not a consciousness

Why Many Prefer Black Over Moor

SPEAKER_01 14:20

movement. This is a return to the state of mind prior to us being enslaved, and also a return to our political, social, and economic independence and self-governance, a nation within a nation.

SPEAKER_02 14:38

Okay. I like that answer. So now um what do you why do you think that people have such an issue with uh referring to themselves as Moors rather than black?

SPEAKER_01 14:52

Uh you mean have an issue referring to themselves as black rather than Moors, or vice versa?

SPEAKER_02 14:59

Have it they have an issue with referring to themselves as uh uh Moorish or a Moore versus being black. They would rather be black. So I'm gonna be black, I'm gonna be I'm African, that's who I am. You know, that's my ancestry, that's it. You know, Moorish, no, I'm not dealing with that for whatever reason. I don't understand why. Why?

SPEAKER_01 15:23

Well, I mean, there's a few reasons. Number one, miseducation, you know. Um, they don't know enough about it. You have to realize this. Before people were calling themselves black, they were calling themselves Negro. And then when people started calling themselves black, they were like, no, we're not black, we're not black, we're Negroes, we're colored, we're this and that. So that's natural. That's a natural thing when you have uh have emotional attachments to your to an identity which just happens to not be a real identity. But you were born and raised with this uh false identity. You were indoctrinated, they call it being educated in their schools that this is what you are. And who are you, some melanated person just like them, to come tell them that there's something different when the whole of society that they live in have taught them that this is what they are. So um, and to me, it's really a contradiction uh when it comes to the conscious community to hold on and not be open-minded and to hold on to these channel terms when uh the whole idea of consciousness is to have an open mind and to be able to evolve in that consciousness. But uh people are emotionally attached to it. And uh people still suffer from mental slavery because these terms stem from mental slavery, the mental slavery that was forced upon us. And many of our people have not decided to give that up. Uh, secondly, it's been made an institution and it's been profiteered uh for years and years and years by the uh colleges, by the schools, by the department stores, uh, by the holiday of so-called black history. It's it's become something that uh is even uh someone's economy now. You know, when you look at Kwanzaa and you look up at all of the outgrowths that come out of this uh false black history. So uh people are generally just indoctrinated. They're um they've been raised since a child, thinking that this is the term and it has validity. And in the 1960s, it was embraced uh by the Black Power Movement and further reinforced. And so uh it's become uh something that is acceptable and it's really um is just really hard to get away from when you're indoctrinated and you haven't explored any other education, you haven't explored concepts of nationality, you haven't explored uh rights of nationhood, and many of our people, uh you have to remember also there was an integration movement. And so uh some people's idea of success is integration, and whatever it takes to be integrated into the society that uh they're not welcome in, uh they will do. And so there's there's so many uh, again, political, social, and economic factors that go into it. But at the end of the day, people are still suffering from mental slavery, they're satisfied with life the way it is. Uh, like the question you asked, they don't see the relevance in it and uh it the relevance in the term and the status that they actually hold. Uh there's the so-called black people exist in a second class state. And and that's it. There's no other types of injustice heaped upon so-called black people, uh uh heaped upon others that is heaped upon so-called black people. So if they exist in this second class state, then they should be open to exploring ways to correct their status and to move out of this second class state. And it starts with, unfortunately for them, the terms that they're emotionally attached to, the chattel terms that descend from slavery that we continue to hold on to and that we continue to profiteer in.

SPEAKER_02 19:59

Okay. Alright, now um we were given this we were given the we were given to slaves. We were given to slaves by slaveholders in I don't know if that's a typo.

SPEAKER_01 20:17

These names were given to slaves by slaves.

SPEAKER_02 20:20

These names were given to slaves by slaveholders in in 1779 and lasted until 1865. So if you can kind of give us a background on that history there, like as far as the names that were given to us in 1779, where can we find these uh uh things in actual books and history and references? You know, um can we can can we research this and find this exactly the way it's said here? Um or no?

SPEAKER_01 20:55

Well,

History Of Terms Negro And Black

SPEAKER_01 20:56

I mean, in a sense, uh you have to realize that the United States uh was not a nation until 1776, and it wasn't until 1779 that perpetual slavery began. And so this is what it's referring to. You know, um the Articles of Confederation come about in 1774. When you look back in the in the history before the nation was actually put together, there was no uh codified way to describe melanated people who have been enslaved. Some locales use Negro, some use black, some use colored, some use sambal, quadrune, octaquadrune. So what it's referring to is when the United States came together as a nation and uh finally uh uh you uh created the union and and united the states. And then after uh 1779, once things had settled in, they adopted the universal customs of referring to us a particular way as opposed to their individual state customs, and so now you have uh, you know, things uh even before that, you had like the uh uh Negro Acts and the Black Codes. Um, but it wasn't until the nation got its quote-unquote independence that they were able to now institute some type of um uh cohesive terms federally in a federated uh type of system to uh label and give a status to these so-called Negroes, blacks, and colors. And so that's what it's referring to uh when it says lasted up and uh placed upon us in 1779. Uh lasted up until 1865 refers to the emancipation of the those held in bondage, and this was obviously due to uh the emancipation proclamation in 1865. But think about that. We were supposedly emancipated in 1865. We can all agree that whether we whether we came over here or whether we were already here, our name was not black, our name was not negro. Negro comes from the uh Spanish after the Moors fell in Spain. Uh they began to be known first as Morisco, and after they were known as Morisco and they were fully indoctrinated with Christianity, the Spanish began to call them negro. This is a historical fact. So if you were a negro, then you were a descendant of the Moors, period, who were labeled Negro. There was no Negro before that time. Negro came about after the Moors fell in Spain, uh, those who couldn't ransom themselves and went back to Morocco and created the Barbary states there, those who stayed in Spain and became first Moriscos, who uh most of them still kind of hid their Islamic faith but had become Christians. But by the time the term Negro comes about, these are fully denationalized, Christianized Moors. And so if if the Negro population began in Spain with the fall of the Moors, there's your direct link. Black only means Negro in English. That's it, because they adopted the La Costa uh caste-class system of the Spanish and and and the cold nior of the French. So it's just it's just historical. Now, we were supposedly emancipated from this in 1865, but yet we still held on to the term negro. We still held on to the term black, which was negro in English. So if you're emancipated physically from this La Costa system, from these black codes, from these negro acts, then why are we still holding on to the term that was generated for us during that? We need to go back to the term that we were prior to that, not 10,000 years before, not a thousand years before, but our nation as a people that governed the world from 7-Eleven to 1492 was known as Moors internationally and even nationally. So it's it's a no-brainer when you have the education to understand where the term Negro comes from. But due to black history scholars and uh using this term and interjecting it back into ancient times when it didn't exist, not in the way that uh it was interjected back in ancient times. So now when you read a book on so-called black history and someone have interjected this term 5,000 years, 2,000 years, you think it's a legitimate term. But linguistically and etymologically, it's not. It's just something that uh someone have adopted and used in a way uh that makes people think that it's ancient, but it's not. And no other melanated people on the planet, they could be as dark as me or black as coal, call themselves black, except for those who have been educated by European power structure, because the European power structure stretches internationally now. So if you've been educated by the European, then you might willingly accept these terms, black, uh so on and so forth. But if you are in your indigenous culture or you in your nation, then you're gonna use your tribal name, you're gonna use your national name. So this is just it's just uh it's just the way that that people who have not been subjected, subjected to what we've been subjected to, uh know uh their rights, they know how to exist, and they know that uh black is not something that they want to associate with because it dilutes to slavery. That's why they don't want to be black, because oh, black, oh that's slave is synonymous with slave. And once we understand it's synonymous with lowest class in the United States of America. So once we we know that, why would we willingly accept a term that classifies us as the lowest class in the class caste system?

SPEAKER_02 28:26

Right. Okay, okay. Now, uh are there anything uh are there any um um uh changes in you know um I think in I would say in government or anything uh to to to to to change this? Anything going on that like like what the Moors are doing or yeah, that's what I want

Organizing As A Nation Within A Nation

SPEAKER_02 28:52

to know.

SPEAKER_01 28:52

Islam, well, it's it's like this. Um when a nation of people, and a nation of people is the people itself, all right, according to Black Black's Law Dictionary, the nation is the people. Um so we exist as a people. And the second definition in Black's Law Dictionary is an aggregate of men organized uh themselves into a society founded upon law. So what our nation has to do and has done in some respects is to organize ourselves. Uh it's not for anyone else to come organize us as a nation of people. Uh, for example, the Cherokee uh used to be known as a tribe, but now the Cherokee is known as a nation. So how did the Cherokee go from a tribe to a nation? You see? Because some people think, oh, you can't become a nation. Oh, yeah, we're already a nation of people, but how did they begin to become classified as a nation when not so long ago they were a tribe? And the way they did this was they established a constitution and then they established political, social, and economic leadership. Boom, they're a nation, and that's what Prophet Nobu Juali established for us. He established a political entity known as the Moorish Science Temple of America, imbued with the powers of government. He brought us a constitution, he brought us our free and national name and our history prior to slavery, right? Teaching us that yes, we were those Moors in Spain that got labeled Negro. And when Spain came over here or came over to North America with the manifest destiny and all of that stuff, uh, the uh excuse me, the um the Papal Bulls and all of those things, when they came over here, and to because this was all a part of the Moorish Empire, the Moors over here or on North America, South and Central America became labeled Negro as well. And so uh it's for us to we know who we are, the nation is the people, it exists. But what Prophet Nobu Juwali did was establish a entity founded on law with the constitution and bylaws. He established a political government and body politic with uh powers to enforce law and create law. When you read Act One through the grand sheikh chairman, uh assistant grand sheikh uh grand body and with the assistance of the prophet. He established uh various laws that help to govern our society now, as opposed to just existing as a people, but with no real organization and with no way to govern ourselves. So he created that. And so uh the nation of the people is is the nation, but the entity that was created was the body politic, which functions, uh which is the Moore Science Temple of America, which functions as a state for Moors to organize their nation and to take their place in the affairs of men. Um, no one else has done this, no one else has provided this framework. And so, as Moors, we say, well, why go and reinvent the will? The framework is there. Why don't we utilize it? And so that's what some of us are doing is utilizing the framework left by Prophet Noble Jouali to organize ourselves into an organized nation. We're already a nation, but into an organized nation. And through uh being organized, now you can attain political, social, and economic power like every other national group here in the United States of America. We say Maurish American. We're Americans. We're born in America, we have the rights of being born in America. Uh juice, right of the soil, but our bloodline is Maurish. That's the same for an Italian American, a Mexican American, a Chinese American, an Indian American. But when we look at these other nationalities, what do they do? They organize themselves into political, social, and economic force. Right? And and as they become this political, social, and economic force, now they're able to uh contribute not only to their uh nation of people, but also to the nation at large. Uh the nation at large benefits from positive uh uh commerce, uh positive social behavior, uh, positive political action. So a lot of people uh misunderstand this movement as a consciousness movement. And it's not just about being conscious. Consciousness is where you start. But once you become conscious, or once you wake up, now there's work to do. You have to ally yourself with your nation, with your body politic, with your state, so that we can be about the business of our nation. And that's what this whole Moorish divine and national movement is rooted in. It's not just about calling ourselves more. If if it were just about calling ourselves more, it would make no difference. It would, it would be as others say, well, we can call ourselves what I'm whatever we want. It's not really relevant, but it's not just about calling ourselves anything, it's about connecting with our true history, our true identity, and then organizing ourselves and being about nation building.

SPEAKER_02 35:19

Understood, understood. Check, check, check. Okay, now um as far as the Moorish movement and getting these things done, um, and you know, there's so many different factions. How how how do we change things with that amiss in our miss?

SPEAKER_01 35:43

Um, I mean, you don't change it. And

Factions, Unity, And Practical Leadership

SPEAKER_01 35:46

and it's not necessary to change it because all nations have factions. All nations have, we can use another word instead of factions, interest groups, right? All nations have various interest groups that have their own customs, their own worldview. Um, however, uh, and that just provides diversity inside of the nation. If we were all thinking alike, then where would the progress be? Uh so the the issue is not that we need to all um think the same or be the same or walk and talk the same. Uh we're gonna organize in uh various groups, but those groups have to be mature enough to be able to come together and uh send delegations to one central group to do things greater than what that group can do. Uh, for example, the um uh in Khalifa recently we've had our um convention, and you'll see that there were, you know, over a hundred Moors that came together, or at least a hundred Moors that came together from various bodies there who are seeking peace. There were some people who didn't come. There are some people who are don't want to unite in that kind of way, and that's fine. But those who do want to unite, those who can see that vision, those are the ones that will unite and be able to do greater things than the two, three, or four people who are hating somewhere in their dark temple and are really just uh isolating themselves from the true progress of the Moorish American movement. Uh again, back to the Cherokee and them coming, moving from a tribe to a nation. Uh once you have the framework and the constitution that the prophet brought, now it's about providing political, social, and economic leadership. And you don't do that by lip service, you do that by uh uplifting the community. And you naturally emerge as a leader, you naturally um become one that uh people would would look to uh to for you to champion their causes. So there's gonna be uh, I mean, if you if you look at the Asian uh Congress and state, they come to blows on the Congress floor, like they do karate on one another, you know? And you don't see Moors physically fighting it like that yet. So we're not doing too bad. There's gonna be uh skirmishes when it comes to debating and whatnot, but the one thing we all agree on is that we're all Moors, and we all agree that we need to be governing ourselves and that we need uh institutions uh and education. So I think the mature, um uh evolved Moorish Americans will come together and create these things, and the ones that aren't will continue to do what they're going to do. You you have unsavory characters in every nationality.

SPEAKER_02 39:05

That's a fact. That's a fact. Okay, so we we covered we covered the slaveholders. Now, um, so slave, hold on. Uh notice the prophet says slave uh holders instead of slave masters. Why, why, why do you think, why do you think that is?

Slaveholders Not Masters Explained

SPEAKER_01 39:26

Well, that's because there's only one master, and that's Allah. Uh no one can be a master over you. They could only hold us in bondage, uh, but they could never be our master. And so the prophet uses the words very carefully, slave holder, because when you hold something, you eventually have to let it go. Uh, a master, it would be indefinite. We're all Allah's are our master over everyone. That's never gonna change. But uh, as far as holding us, they held us in bondage. eventually they had to let us go and now we have to let them go.

SPEAKER_02 40:05

Now to take it back to free national name to be recognized by the by the government.

SPEAKER_01 40:12

Let's say if we have uh let's say all so-called African Americans um change their you know uh change their name and and and take on a free national name and now they're more now they're L now they're a bay and uh let's say the majority of us will we be recognized by the government why aren't we recognized by the government now uh we are recognized by the government and the thing is this well well i'm i'm saying i'm saying pardon me i'm saying like african american negro black are they not recognized by the government yes they're recognized as property because because they created the negro they created the black they created the african american they hold the patent on that you know they even they you know you can't uh be free and you're still under the term that someone

Civil Rights Versus National Rights

SPEAKER_01 41:10

else created they created laws they created uh customs for people who use those terms so you don't get emancipated and then the person that emancipated creates a identity for you and then you accept that identity that means you're not fully emancipated you're still in some regard under their thumb whether it be mentally politically uh socially so um it it's it's just it's it's just really common sense now so-called black people uh under African American and things like that they are recognized as property they have been given an auxiliary law to the constitution and international law which is called civil rights to treat them as they are citizens even though they are not this is the important importance how how how how is that possible well let's look at it in gender right you have someone who is physically naturally a man but for the purpose of the law can be treated as a woman it doesn't change them from their physical nature but legally and for the purpose of the law they can be treated as other than a man they can be treated as a woman so when you're dealing with civil rights you're dealing with so-called black people who in their original state have a nationality but for the purpose of the law if they cling to these terms Negro black and colored they can be treated as if and that's what uh ones don't understand and this is why uh the gender and uh the homosexuality all of these things can use civil rights because it's for fictitious people it's not for live human beings the constitution the uh articles of confederation are we already telling you all men are created equal right so you're dealing with the rights of those and they have inalienable rights which come from the creator so that's the natural state in which we were created in and when you read the Holy Quran of Mecca the uh uh word of God for the Muslims it teaches us that Allah created us in tribes and nations that we may know one another and not despise one another Allah didn't create a Negro Allah didn't create a black Allah didn't create a colored Allah didn't create an African American so when you accept these terms you're accepting something that has been created by man right uh the term more is comes from our nation which is organic it comes from our land it comes from our flag this is an organic human being but a Negro is not it's fictitious a black a colored is fictitious so we say first with us in Acts 6 you proclaim your nationality and this and we are teaching our people their nationality that's the purpose of the Moorish Science Temple of America is to teach and now they can proclaim their nationality and we accept as as a nation accept them back. Now they're tied to a nation not just proclaim a nationality and being over here by yourself. You're proclaiming your nationality and accepting the rights and responsibilities of your body politic and your and your nation that was created through the organized society founded on law. And then secondly proclaiming the free and national name now this is very important because the name coming out of so-called slavery is whose name would be your slaveholder's name your slaveholder's name how you gonna be emancipated and say you're free from slavery and you're free from your slaveholder but you still holding on to the slaveholder's name I have a question about that so hold on hold on one second hold on okay I I I might answer it for you okay okay so what prophet noble drew ali he said he didn't say give up the name and change it to something totally different okay because Drew Ali didn't do that right his last name was Drew and he added an Ali some people say oh no you're not supposed to keep the name well prophet did he didn't change Drew he added Ali and so what you do by adding the ill or the bay to the end of that name is you're now annexing that name and making it your own because that name has history in our genealogy. Boom it may have started with the so-called slaveholder but we're hundreds of years removed from that and changing that name now disconnects us from our mother our grandmother our great great grandmother our great great great great grandmother so what we do is we put our free and national name which means that name that ill or bay now takes precedent over that name that was imposed upon us. It takes precedent over that name so now you have your ill and your bay but you still have history in that name there's uh compensation that still needs to be paid in that name uh so so no we don't uh uh just erase the record because generations from now how are your your children gonna know their lineage you you won't know it uh and so that's where the free and national name comes in but it's not just a thing again that you just change your name you proclaim this name in the government in which you live and the all nations of the earth and this in this involves uh documentation that you go and correct all of your public records so that within the system that had you in this particular status just as you change your um name from black which is fictitious to your bloodline which is more you also uh proclaim your free and national name and you correct that record and in doing so once the uh records are corrected when you're talking about recognition the government recognizes that you have moved yourself uh with the help of your nation out of the status

Free National Name And Record Correction

SPEAKER_01 48:10

that they had you in out of the chattel terms that they had you in and out of the previous name of the slaveholders that they had you in so it's a political move it's a uh is which actually changes the status not just adding ill or be on Facebook not just calling yourself Moorish American it's about proclaiming it getting with your nation accepting the rights and responsibilities and correcting all of your public records so that from now on and forevermore you are one of the descendants of slaves if you were a descendant of slaves who have given them back everything that they imposed upon you and you are now demonstrating in your true or what you might call proper persona uh which is your your proper self okay uh uh well well explained all right so let's uh now I wanted to go into um so 1779 to 1865 is not 400 years so why do we always say 400 years Islam again this is 400 years of slavery under the United States of America there was slavery here uh or I'm in Hawaii but I you know I'm from North America so there was slavery obviously before that however it wasn't um officially on the books and each state had their own laws uh governing it so when we say the 200 years that's what uh Prophet Nobu Juali is referring to when it became institutionalized and the actual names were put on our public records throughout all of the United States prior to that you still had Moors here that there were still Moors enslaved but there were ones that weren't enslaved you had Moors that were uh because they knew their nationality uh weren't enslaved and weren't put in the same situation so it's it's it's correct to say that officially 200 years. However slavery began and then make no mistake about this the first slaves began in Spain in 1491 when the Moors fell uh many of the Moors moved back to uh West Africa and established what is known as the Barbary states and continued to rule the high seas up until Stephen Decatur and made his mad dash on Tripoli. And but 3000 of the uh Moors who could not ransom themselves and who could not get back to the coast these are your first slaves and they were taken along with the Spanish uh expeditions uh to North South and Central America in bondage remember negro right and uh so uh slavery did exist uh since that time um when they say the first negroes made it to Jamestown uh that's because they were negroes by then but Moors were here prior to that see it's it's all in the language so it is true officially 200 some um some odd years but uh Moors uh under the individual state uh applications of slavery uh some did exist for 400 years you know but that 400 years starts from Jamestown it's actually longer than that but perpetual slavery uh and the way we know it didn't really start until 1779 where you couldn't get yourself out of slavery and that your child was born into slavery and that you were just the lowest class no matter what so uh this is what is is being referred to okay all right so my last question is um where do we go from here uh just go to the temple and you know build with other Moors and you know uh do what you need to do as an individual in each temple uh what what what is it that we should do now as Moors or for people who don't consider themselves Moors maybe they still consider themselves black what do what do what do both how would how would you say we what do both do I I I mean the first thing that uh ones need to do is really question the customs and the culture that they're practicing right now. Really question the slaveholders name that they still possess really question the chattel terms and social constructs that they have agreed to accept really question analytically analyze the religion of Christianity the Constantinian form of religion that was imposed upon them that they practice today because it's not just about nationality it's also about divine creed because through that divine creed and through that religion there are certain rights of governance as well and we can talk about that at another time but there are those people who are going to be totally fine with you know there were people on the plantation that were fine with slavery you know after a few generations they were raised in it and to them that was life and they would do whatever they needed to do to keep peace for themselves. And when you start talking about Moorish nationality and you start talking about doing things different you somehow uh uh become an enemy a lot of times even within your own family because of these emotional attachments to the customs that we've practiced for so long so ones really have to have a talk with themselves and really ask themselves am I black? Am I a Negro? What were my forefathers prior to that? What were my people practicing prior to that? And then uh you know they can come to the temple to actually learn more about their Moorish history they can buy books you know the key is they have it like the prophet said study study study and that's what's going to bring them into consciousness and once they've gotten to the point of consciousness it's not just about knowing they need to understand it's not just about being conscious it's not just about knowing once you become conscious

Timelines, 200 Years Versus 400 Years

SPEAKER_01 55:30

once you know now you have uh to demonstrate some type of action based on your knowledge and that means getting with your temple or your Moorish organization accepting the rights and responsibilities of that temple or that organization and begin to uplift your brothers and sisters in a positive way sometimes it's by teaching sometimes it's not sometimes it's just by being a good member of your community and giving charity and and making sure that your people are are eating sometimes it's by creating uh assisted livings to take care of your elderly and orphanages to take care of your youth and schools to give your children the proper education so for for Moors who are already conscious get with those who you see that are movers and shakers that are actually doing the nation building part because I know a lot of Moors came into this for the nation building part and then they might get in the temple and and you know they get the handcuffs put on them as no we're not about any of that stuff. So you have to get with the progressive group of Moors that are aligned with what you're with with what your interests are and do that. And that's how we grow as a nation is fine if ones are fine just in the spirituality and just in the knowledge there's nothing wrong with that. Everyone doesn't have to be the same but we do need leaders we do need those who are willing to stand up and be leadership and lead our people as more as Moorish Americans into a greater existence politically socially economically educationally and the whole nine yards yes sir yes sir on that note well said on that note thank you for coming out this evening I really appreciate you brother thanks thanks to everyone in the chat um and um if you have anything last words you would like to say floor is yours I would just say um you know you can support uh this type of content by uh uh purchasing books uh I'm an author on amazon uh dot com cosmoil c o z m o e l uh that's my main source of revenue my books and my my jewelry art and also just supporting by the same name cosmo il c o z m o e l on Instagram Facebook TikTok by just liking and sharing this type of uplifting content indeed on that note again thank you guys for coming out this evening we got a podcast in about two minutes with the son of man of the new nation of Islam and we are out of here see you in a few minutes peace