Conversations About Mexicans and The “N” Word

Glasses Malone, joined by Rose Gold Peter and friend of the show Jobs, discuss the use of the “N” word among different communities, the perceptions surrounding it, and the cultural dynamics that influence language and identity. They explore the nuances of cultural acceptance, the intersection of race and community, the evolution of language within urban settings and much more. Tune in and join the conversation in the socials below. 

 

Rate, subscribe, comment and share.

Follow NC on IG:

@GlassesLoc

@Peter_Bas_Boss

See omnystudio.com/listener for privacy information.

Episode Transcript

Speaker 1 (00:01):
Watch up and welcome back to another episode of No
Sealer's podcast with your hosts now fuck that with your
low classes? Malone, How do you feel about that cam
Jim Jones? Thank jobs? I see that Harlem hat. That's funny.

Speaker 2 (00:19):
Just I just happen to buy it when I was
in New York man mates the hoodie. I've never been
a dip Set fan even remotely. No, no, I love
dip Set, and these niggas is pushing fitty. What are
we doing bro at fifty? I can't argue at fifty publicly?

Speaker 1 (00:45):
No, nigga, Well is it politics all built on grown
people arguing class fifty?

Speaker 2 (00:52):
Okay? Me and you get into it. We're getting to it.
We got it. I don't like you. I get on
my podcast start shitting on you. The first thing you're
gonna say to your boys that nigga's a bit why?
Because I'm out here whining and you know it, nigga.

Speaker 1 (01:10):
Really, yes, I didn't think so. I didn't think so.

Speaker 2 (01:16):
There's certain gangs in your area that have been online
arguing with each other for the longest, and most of
us people that are non gang related are entertained by it.
But at the same time, it lessens our respect for
the gang culture.

Speaker 1 (01:38):
But you don't think that's more rooted than the fact
that it's been humanized versus kind of how you had,
Like you had this kind of what's that, Uh, it's
Greek mythology, Like you had this kind of Greek mythology
perception of it based off of like movies versus that
is just regular people like people from Detroit to Cleveland, right,

(02:01):
like living life culturally the same way, no different.

Speaker 2 (02:05):
I mean I didn't have a great mythology view to it,
to be.

Speaker 1 (02:08):
Quite honest, So how could you have respect for it?

Speaker 3 (02:11):
Then?

Speaker 1 (02:11):
What was respectable? It would be the same thing that
would be outside your front door, right.

Speaker 2 (02:16):
I mean, whether it makes sense or not, you tend
to respect people with the the balls to live by
their own rules. So I mean, I may not be
a fan of gangs, and I'm not, but I also
see that there are some good qualities and being in

(02:37):
a gang. If the gangs were channeled differently energy wise,
they could be so powerful.

Speaker 1 (02:46):
What do you think they should be channel That's a
fair question, that's a fair thought.

Speaker 2 (02:51):
I think that, and we're talking about Mexicans in the
animal ward. I think that having not grown up with
Mexicans and having little to no interaction with the Mexican
computer community, I'm ignorant to that fact. However, from what
I've seen, what I've talked, you know, people I've talked to,
what I've heard is that their gangs are Mexican first

(03:15):
and then a gang.

Speaker 1 (03:18):
You know that's not true. But you know that's not true, though,
how is it not? Because they beef and killed over
the same things.

Speaker 3 (03:27):
I think that's true inside more more or less like
comparatively relative to like street.

Speaker 1 (03:35):
Okay, So, like I think there's a there's a perception
of what's happening, then there's a reality of what's happening.
The perception is it's another way to put down poor
black people. The reality is it's pretty standard no matter

(03:55):
which you know, racial construct we're talking about. But I
think a lot of the respect people have for gangs
is because of the myth of it all. If you look,
you know, it's regular people, just like people from Detroit, Cleveland, Miami,
same exact experience. It's just we've been the benefit of
Hollywood branding. It's no different, Like it's not really anything special,

(04:22):
you know what I mean, Like not to degrade my
culture experience. But I hope, hopefully it will connect us
into black culture, you know, as far as ghetto culture
around the world, like equally to where it's like you realize,
it's no different than Detroit. It's no different than Minneapolis.
It's no different than Little Rock or Houston or Dallas.

(04:44):
It's the same thing. Like we don't fight over anything
different than anybody else in a poor circumstance around this
country fights over.

Speaker 2 (04:53):
The difference is if you got a beef with a
Mexican gang and going to a Mexican community and decimate
that gang, all the rest of those gangs, whether they
beefing or not, they're going to beef with you first.

Speaker 1 (05:10):
That's probably that's probably That's probably not true with us.
Here's a perfect example. When I was growing up, when
I first got put on a neighborhood. You feel me,
my gang was beefing with the Largos, which is a
gang in content content VIDI Largos really respect the gang, huge,

(05:34):
big numbers. My gang is right, one hundred and seventeen
street Watts, Right, we have a Mexican component that's only
a Mexican component because they went to prison called CV
one one seven when they killed one of my older homies,
rest in peace. This is my my homie Pluck that

(05:55):
raised me, my older moon homie Moon that raised me,
their little brother when he when they killed him. The Largos,
the one one sevens went hard at them. They never said,
you know what, were Mexicans. The black side of the
gang gets on their own because you guys beef Mexicans.
They went over there and went harder than everybody.

Speaker 2 (06:16):
I'm curious to know how they were viewed by other
Mexican gangs that had nothing to do with it.

Speaker 1 (06:24):
What do you mean other Mexican gangs had nothing to
do with it? Specifically a Mexican gang. I'm sorry, go ahead, bro, I.

Speaker 3 (06:32):
Was gonna say. I feel like in general, factions tend
to align with self serving outcomes. So if largos are
further down, there's not a relationship there, there's not as
much of a strategic advantage there, and you have better

(06:52):
ties to these people that were proximal, and it doesn't
really so much concern you to have an immediate issue
right next to your front door. You might go this way.
You Haventennials and Serainios split off because you had a
difference in priorities. Now they're at odds with one another,
so you'll see splits, you'll see alignment. You see various
odd bedfellows that throughout history that happened either in military

(07:15):
and gangs, and various setups where you'd think there's not
a lot of rationale for those two to work with
one another or against one another, until you consider who
the third party is that drives them either together or apart.

Speaker 1 (07:30):
So no siblings, no sentence podcasts. Fourth season coming to
an end. I got my brother Peter Boss with me.
I got my g homie, one of my wivesest homies,
my boy Jobs from out of Detroit. This is a
conversation that me and Jobs had when we first met

(07:53):
where he didn't quite understand, you know how I would
be okay with Mexican people from Los Angeles, some Mexican
people from Los Angeles using the N word, And I
thought today was the perfect day to have this conversation,
even though it doesn't drop till next Tuesday, I mean

(08:13):
or Tuesday when you hear this. But I thought it
was interesting because I saw an Instagram video where we
started the podcast with it, but it was a Mexican
brother and he was saying he didn't like that Mexican
people use the N word. He felt it was more

(08:34):
like a sellout of what's going on culturally for them.
And he referenced the fact that you didn't see black
people using essay and it made sense in my IG
group chat with my homeboy ju my homeboy Manny, they immediated,

(08:56):
they immediately validated it. Right now, Manny and Jau both
are from Loan Beach. One is from the West side
of Loan Beach, one is from the East side of
Long Beach. Their relationship with Mexican people right, has been
pretty turbulent the whole time, as far as especially the
gang component Longos have. You know, for years been at

(09:19):
war with Rolling Twenties and Insanees, the two gangs in
Loan Beach and West Side Rolling Eighties, right, so like
all of the gang West Coast crips, like they've been
at war with all of these communities. So the way
they see Mexican people in Loan Beach is different than

(09:40):
we see Mexican people at Watts. Same thing with the sixties,
the sixties or the Jungles or a Tray's when you
go to the West side of south Central. They don't
have the same relationship with Mexican people that we do
on Watts, which goes into this same conversation that I know,
we're tired of talking, you know, having and the word,

(10:03):
we're tired of using culture right where culture is a
very different thing depending on where you at, Like the
culture of Watts. While it is a sub set culture
because Watches in the city of Los Angeles, Watches a
neighborhood in the city of Los Angeles, the culture just
in that and that radius, what is it two miles peak,

(10:28):
maybe a two mile radius, pushing it right, The culture
there is completely different jobs than the rest of South Central.
It's different than even Compton. It's different than Long Beach,

(10:50):
it's different than Inglewood. It's to the point where where
I'm from, if we were beefing with the another Mexican gang,
the homies would help. That's what I grew up in.
They wouldn't say, you know what, those guys are Mexicans,
So we're not going to go to war with those guys.
They're gonna go to war with them, like they know,

(11:11):
like they anybody else. That's just the standard. That's just
the standard job. So but that's the culture. We grew up,
eating the same thing, talking the same way. I thought
it'd be interesting to have you here. When do you
think the N word became a term of endearment the
way we use it today? When did that start?

Speaker 2 (11:33):
You're talking about in general amongst black people?

Speaker 1 (11:36):
Sure?

Speaker 2 (11:37):
Oh shit, I don't know. They had to be somewhere between.
I mean just to guess, somewhere between the fifties and sixties.

Speaker 3 (11:46):
Great, right, that's that's right, that's that was funny. I
was sticking. I saw a video of Judge Mathis, the
older judges, like, I think his early eighties from Memphis,
and he kind of pinpointed it to around the sixties.

Speaker 1 (11:59):
Yeah.

Speaker 2 (11:59):
Right.

Speaker 1 (12:01):
Do you know why you use the N word.

Speaker 2 (12:06):
Because culturally is accepted as a norm amongst amongst black
folks as a endearment or you know, it has multiple layers,
we'll put it that way, but generally speaking, but around
not the original source I'm talking about, no folks.

Speaker 1 (12:25):
Sure, sure, but you think that's all of Detroit?

Speaker 2 (12:30):
Yeah?

Speaker 1 (12:32):
And I think that's where I think we get it
wrong at right. It's like we keep thinking everybody black
in America has the same cultural experience and we don't.

Speaker 2 (12:45):
There is not a neighborhood in this country. And I
would argue probably around the world at this point, that
it's predominantly black people where I can't go in there
and be like whatever.

Speaker 1 (12:56):
And I know I know a few of them where
you gotta tell me, bro, there's some here, there's some
in the South, there's some on the East. Everybody is
not into that word everybody black. And we had this
conversation the last time, right, we had this conversation the
last time, right that even what we lazily refer to

(13:22):
as black culture lazily, right, that we lazily it's lazy,
it's lazily lazy. That's not even the word lazily is
it lazily referred to as black culture. That's a specific
culture that's some black people have experienced. Even if it's
most black people, it's not all black people. Like all

(13:44):
black people in America didn't eat soul food, thanks, Right,
So when we say soul food is black culture again,
like I'll say it's American slave it's American slave food.
It's a specific you know, life for certain black people
in this country, just like hip hop is street urban culture,

(14:05):
it's a specific culture of some black people in this country. So,
you know, intellectually lazy, we just say it is black culture.
But the reality is there are people in this country
who don't eat soul food historically and don't use the
vernacular and the terminology we use like that. So again,

(14:30):
it's something that we've heard used our whole life, right
that you remember the first person that called you the
N word?

Speaker 2 (14:36):
Oh no, you're talking about like like in a derogatory manner.

Speaker 1 (14:40):
Yes, no, period, even as a term of endearment. No, okay,
I remember my dad saying, what a little nigga? And
I was four, But I remember what you mean.

Speaker 2 (14:59):
What I said, it is black culture. I don't mean
that every single black person breathing, no, but I mean
that the majority of black people, especially in this country,
there are certain things that no matter where you go
in this country, if you go into a black community,
they're gonna know, Uh, maybe not now, but let's say

(15:19):
in the eighties, they would know a hot clone instantly.
You're gonna know that whether or not, especially whether or
not you really use one or not. You know the
smell and you know the purpose. You go anywhere in
this country around black people, generally speaking, or you will
have some Black people that I don't want to hear
that word. Don't ever say it around me. It's just

(15:40):
offensive no matter who says it. But generally speaking, you
say nigga, most people are accepting of that. They may
not be accepting of what you got on, they may
not be accepting a lot of other shit. But if
you be like, what's what's good, nigga, it's generally going
to be accepted. So again, so you would agree that
to black culture, it.

Speaker 3 (16:02):
Would be like the same as saying like, you can
go in the same neighborhoods that God is good every
day you might catch a Muslim. He's not going to
be like, get the hell out of it, you know,
you know what I mean. He understands what it is.

Speaker 1 (16:13):
So what I'm saying is you would agree it's a
cultural movement. Yes, So when people that grow up with
us their whole life, right, maybe not inside their house,
but soon as they come outside, right soon as now,
it's not everybody, just like it's not every brother, But

(16:35):
there are some Mexican people that grow up with us
their whole life, fight kill and die for us, just
like we fight and kill and die for them right,
they their home inside their home is not used, but
they walk outside, that's what's being used. They go to school,
that's what's being used. Now, I'm not making like a

(17:00):
reason for everybody to use it. If you learned it
from a rap song, you probably shouldn't be using it.
But I also feel the same way as a brother.
I shout out to my Haitian brother PG. We was
having a conversation about hip hop. Go ahead, Pete, I'm sorry.

Speaker 3 (17:16):
I'm not gonna say real quick. The conflict of that
rationale is such that now it's like, okay, the foundational
predicate of that term's existence is blank. And also it
now goes to is it a because like growing up
an Orange County around a lot of like the Mexicans,

(17:37):
even Polynesians, Asians in the Bay Area, Asians and Mexicans
outside of the city. Further, sure, you know it's perceived
by a lot of those kind of third party groups
as being as long as you're not white, whereas I
could see where in the black community you can perceive
it as more so, no, this is black pro black

(18:01):
four black, not just not white. And I think that's
how where that intersection rests.

Speaker 1 (18:06):
Not necessarily it should, but it's not because again I'm
just telling you, and that goes.

Speaker 3 (18:13):
Back to the first part, the foundational predictor, to the
existence of the word in the.

Speaker 1 (18:16):
Term facts facts. But but everybody in Los Angeles experience
is not this one right, So again I'm not saying
why jobs you should be okay with someone saying it
to you. The question was posed to me, Why am

(18:39):
I okay with it? And I'm telling people because my
homeboys from one one seven would shoot, kill, and die
for me, and they've been my niggas their whole life.
And they've been my niggas they whole life.

Speaker 2 (18:52):
You know what's crazy, Yeah, you and your homeboys will
go to prison and live two totally different existences.

Speaker 1 (19:00):
Sometimes it does happen a lot of times.

Speaker 2 (19:02):
Or not, But somehow Black folks always accepting of other
people and giving them a special sauce.

Speaker 1 (19:11):
That's not a special sauce.

Speaker 2 (19:13):
It is to a lot of us.

Speaker 1 (19:15):
I'm sorry if your food is that bad that that's
a special sauce.

Speaker 2 (19:20):
Point zero zero zero zero zero zero. One of y'all
who grew up next to Mexicans, y'all have a responsibility
to also inform them that their acceptance is a neighborhood
acceptance and not a universal acceptance.

Speaker 1 (19:40):
Are using that word, But that's the point. It's not
nothing to inform them. If it was that much intellect,
none of us would use the word. There was that much,
you know, if it was that much care, none of
us would use the word. We would all say, you
know what, it makes no sense to use this word, right.
But again, you asking a bunch of kids to have

(20:01):
the intellect to say to a person, Hey, you know what,
you my nigga, but you not they nigga. Well, we
didn't even look at nigga like that period growing up.
That was just how we talk. So again, it just
depends on where you at now. Again, I'm not making
any excuse to say why you should let a person

(20:23):
call you nigga. That's your cross to bear and how
you feel. How I feel about it is based on
I'm giving you why I have homeboys that talk this
way and why I don't give them shit for talking
this way because this is how we talk. Another point,
he says, there's no Mexican, there's no blacks that use essay. Yes,

(20:46):
there is, there's a brother on the internet that's from
a Percorma, a Mexican gang. He says, essay all the time.
My older homie Poppy from seven Ozer uses essay, all
the time, I got a homeboy named tom What they
called Tommy? I forgot they called Tommy from Largo, he uses, essay,
they talk like the culture that they grew up in.

Speaker 3 (21:10):
I see that guys would say that who were black
in Arizona to the Nextican guys around the way all
the time.

Speaker 1 (21:17):
But I'm saying, it's people that talk just like that culture, right,
jobs just like that culture. They were raised in, that culture.
They talked just like the culture that they were raised in.
So it's just weird that people say that these things like,
it's not these are not this is not a racial term.

(21:39):
We have a racial connection to the word, but it's
not a racial term, right, It's a it's a cultural
term that we grew up with our whole life.

Speaker 2 (21:50):
Well like.

Speaker 3 (21:53):
And brought them like on a broader scale than that.
That's to a degree a first have local introduction principle
versus like, there's neighbor places I've personally been firsthand where
I'm like, all you guys saying this every other word

(22:14):
in your sentences, and I know for a fact that
none of you have a tie to the community like
that at all. You just happen to live in an
ecosystem that doesn't happen to have black people, and you
happen to also not be white either, because I've seen
that plenty, like plenty plenty man.

Speaker 2 (22:37):
Certain niggas then gave Mexicans a pass, and a niggas
ain't own discipline in them the Mexicans to tell you,
you might get fucked up if you say that shit
in x Y community, just like there are certain things.
If I go into a Mexican dominated community and a
Mexican homeboy has brought me into that community, what he's
going to do is he's going to say, don't say this,

(23:00):
don't do that, don't do this, because you're fuck not
only you up, but me too, because I watch you
into this community. Black people should be held to a
certain responsibility when they when they I don't care who
you grew up around, but if you're dealing in our culture,
which it clearly is, and there's ours, but again to

(23:21):
police that our limited all the job.

Speaker 1 (23:28):
When you're saying our culture, I keep telling you it's
not our culture. And it's only some of our culture.
I'm telling you wrong. No, no, it's our nigga is
our culture black? Oh no, no, no, no, no, that's a
certain population's culture. No, it's not black people and every

(23:48):
black person allowed other every black to use it. They're
not communities, jobs that they're They're just people in America.
It's Look, there's there's no specific aren't there are.

Speaker 3 (24:03):
Either they are or they aren't. So if they aren't
or they are.

Speaker 1 (24:09):
I backed it up to the beginning when I said this, right,
what we keep calling soul food as black culture, right,
it's not. It's American slave culture. Every black person didn't
not How is that not one and the same because
they're not, because there are others. Because you're gonna have
those few people. Yeah, you're gonna have that that I'll

(24:32):
give you. But I'm saying you're gonna have white field
slavers like field hands that experienced the same culture and
grew up cooking the same way.

Speaker 2 (24:45):
The leaf of the tree is still belongs to the tree.

Speaker 1 (24:49):
But but but it's all the tree.

Speaker 2 (24:53):
I agree with that part. So what I'm saying is
is that like slave food at the time, with slave food,
but it evolved into soul food, which which along the
way is still all our culture.

Speaker 1 (25:04):
But you keep saying our that's the problem. This is
what I'm saying when we try to make it as
if this is the experience. Again, I'm not giving jobs.
I'm not saying you should let nobody call you the
inn word, that you don't want to call you the
in word. Let's start right there, anybody listening to this podcast.
I am not giving people who you don't want to

(25:27):
call the in word to call you the in word.
But that's not what I'm doing. You are, I'm not.
I'm not. I'm telling you how things work in this culture,
but in this street urban.

Speaker 2 (25:41):
Culture, because there's a past somewhere.

Speaker 1 (25:43):
Which is otherwhere. It's not a subsidiary. That's the point.
It's not.

Speaker 2 (25:49):
It's not. You are part of the black community, whether you.

Speaker 1 (25:53):
There is no there is no black there is no
black community. I keep telling y'all that's just a lazy
the way to keep trying to identify, and that's why
y'all keep running into the same brick walls.

Speaker 2 (26:04):
The truth.

Speaker 1 (26:05):
No, it's not.

Speaker 2 (26:05):
There are certain things that I can go. I can
go from here to Memphis and that may sound different
than them, I may dress different than them, but there
are just certain commonalities that we will share.

Speaker 1 (26:16):
I'm not listen, I'm not disagreeing, but that's an American thing.
It is not it is Connecticut and I go to
If you go to the same Connecticut ghetto, if you
go to any Connecticut ghetto, it's the same experience. It's
not just black.

Speaker 2 (26:32):
Listen, if it's American, I could go to any community
in the country.

Speaker 1 (26:36):
I would have more in common with our capone than
a person who grew up in black in America as
a black person right, who wasn't the descendant of a slave.
I have more in common with our capone than Barack Obama.

(26:59):
We me and Barack Obama can share the same experience,
but culturally, I'm going to relate to the street urban
person more. I'm not saying it's okay. I don't think
nobody should call you the inn word that you don't
want to call you did work that I genuinely think that.
I don't think somebody who you don't want to call

(27:19):
you didn't work should call you in word. I agree
with you jobs, but you're asking me why it's okay
with me? Until the guy's point on Instagram. He's saying this,
these are not true because the word is a cultural thing.
There is no black community. There is what we call
Black America, and it's not a monolithm huh.

Speaker 2 (27:43):
It's not a monolith.

Speaker 1 (27:44):
But so then that means it's not a community or
it's not a culture, because a cultural is a monolithic thing.

Speaker 2 (27:51):
A wave has pieces of water that don't go with it.

Speaker 1 (27:57):
That means it's not part of the wave. That means
it's water.

Speaker 2 (28:01):
Wave is carrying the ocean at that moment.

Speaker 1 (28:05):
No, it's carrying a specific part, like a wave is not.

Speaker 2 (28:08):
A specific part of the ocean. Yes, my point is
black people are the waves. No no, no, no, no, no.

Speaker 1 (28:15):
Black people are not the wave. No no, no, black
people are not the waves.

Speaker 2 (28:18):
There are some black people that are not a part
of the great wave that you see. There are little
trinkles of water that go opposite exactly.

Speaker 1 (28:27):
So again I agree with you, though black people are
the ocean, the wave is different things jobs.

Speaker 2 (28:34):
Okay, I'll even give you that. It's why advanced majority
of us that subscribe cultural norms.

Speaker 1 (28:44):
But but again that cultural is rooted in specific, monolithic behavior.
Black America is not the same now culturally, when you
go to ghettos they are, they do become the same
if they come to the descendative slaves. That's the connection.

(29:06):
That's why I keep referencing hip hop as street urban
culture personified through the arts and elements, not black culture,
because black culture can be jazz. Black culture is a
million it was rock and roll, so again, we've created
different arts. But hip hop is specific. And that's why
somebody like Fat Joe, people don't understand why he's hip

(29:28):
hop and you could see he's not black.

Speaker 3 (29:31):
Sure, but there's still different buckets, and you have stakeholdership
in different buckets, and identifying which bucket different things belonging
is kind of the theme of this discussion.

Speaker 2 (29:43):
Yeah, which is.

Speaker 3 (29:44):
The N word didn't start in inner cities in nineteen eighty.

Speaker 1 (29:50):
No, But I'm not saying where the N word started, right,
I'm not debating it's in set. Its inception was at
the hands of some really raggedy people that that own slaves.
How it became what it is now is different. The
N word is a street term, it's not a standard
Black American term. Soul food is not a standard Black

(30:14):
American cuisine. It's a specific community inside of this ocean.

Speaker 3 (30:21):
Ponderant community within within that community you. So, I would
argue it is it is a preponderant like portion of
that group of people. It's representative of such a substantial
percentage that it defines the fabric in total exactly.

Speaker 1 (30:45):
But but but I'm telling you, it doesn't define the
the that's the problem. It doesn't define the fabric in total.
It does. It's not.

Speaker 2 (30:59):
With every community. Like if I say she's a Karen,
you know what I mean. She knows what I mean.
Both communities are familiar with that term. It has been
used to describe a hostile negative and salt a hostile neighbor. Okay,

(31:22):
you got that, didn't you.

Speaker 3 (31:24):
Yes, well look at it this way. Even like in
the Italian community where you have like cost and Ulster
and stuff like. Not all Italians are part of that,
but they're all part of Italians. So not if Italian
does things in a mafia way, but most of the
things that mafia people do are rooted in the Italian
way of doing things, exactly.

Speaker 1 (31:42):
I'm not disagreeing. But Italy is a land. So again,
what I'm telling Job, what I'm telling Jobs is what
I'm telling Jobs is he would have to concede the
term black and make it a American culture, and he
doesn't want to do that.

Speaker 3 (32:04):
I think I think American is implied and priced into
black in this context because it's in an American space
of discussion.

Speaker 1 (32:12):
But I'm gonna tell you why it's not because somebody
like Jobs would be okay for African or Jamaican person
said it, and they don't grow up culturally the same.
And he said that to me.

Speaker 2 (32:25):
Maybe maybe maybe I used to miss somehow.

Speaker 1 (32:28):
You told me there were some people who grew up
in Detroit that were not the descendantive slave that came
over here, not by choice, okay, and using the N
word because they grew up with y'all, and you said
it was okay because if they were of African descent.

Speaker 2 (32:47):
Well, and it's not like a, yeah, that's one of
those gray areas. However, I'm don't think that anybody that
is not of African descent should even remotely be like,
first off, what person is, why do you want you

(33:12):
shouldn't be allowed to use it? See that's the poor community.
The people older than you should have policed that ship
from the ground up so that we not even we
would not even be here.

Speaker 1 (33:25):
The police would have been not to use it.

Speaker 2 (33:28):
Whatever the case, when you choose how you want to
do it in your community.

Speaker 3 (33:32):
This is an extraordinarily excruciatingly abstract hypothetical. So just play around.
If a person from an African country moved to the
United States just laced with cash that he can't that was,
you know, just layered of equity returns and stuff from
the sale of human capital, to put it gently, of

(33:57):
which the Black American community is largely a product. Would
you be bothered by that individual?

Speaker 2 (34:06):
Probably, And because it's not being being it's being misused.
Curious I kind of envisioned that particular person because they're
selling black people from this country, like, like, let's make
no mistake about it. I appreciate and I respect our origins,

(34:28):
but the black people in this country specifically have had
an experience unlike black people across this planet. So there's
always going to be some nuances even with some of
our brothers and sisters from the motherland, where they may
view our existence here in one way and us being
from here, see it from the way that it is,

(34:52):
and there may be a disconnect. So there may be
if you're doing some funck shit like like you're talking
about you come here and selling our people here. I
got I don't care what you look like.

Speaker 1 (35:02):
That's fair, that's fair. But back to the point of
what I'm saying, that means it's not cultural, and then
it becomes a term of emotion of how do you
want to police the word and who should be entitled
to it. The one thing that I respect that that
that I am okay with this is I know exactly

(35:26):
why I do what I do. There is no emotion.
It's a consistent thing.

Speaker 2 (35:31):
Mm hmm.

Speaker 1 (35:32):
Right. Culturally, I understand why my Mexican partners talk the
way they talk, not saying they should talk to you
that way. It's not my point. I'm you're saying, they
asked me, why did they talk to me? Because they
my niggas. That's why they talk to me this way.
They're my guys. These are my guys. You and Detroit

(35:54):
are not my guy until I come to Detroit. These
are my guys that I grew up with and we
went through everything together. Then there is a there is
an ethnic background where our ancestors did it together.

Speaker 2 (36:10):
We're talking about black people or black people and Mexican people.

Speaker 1 (36:13):
I'm saying, so my Mexican homeboys, minds now, I don't
know about the rest of everybody in La or anywhere else.
I don't quite know about everybody else Puerto Rican homeboys
or everybody Cuban homeboys or none of that. I don't
know about that. I'm saying my Mexican homeboys from my
hood and the guys I grew up with, this is

(36:35):
how they are. They wouldn't give a Mexican anything extra.
If we had a problem, they gonna smash on them.
I used to play basketball. Shout out to my homeboy Mondo. Right,
we used to hoop. We used to go hoop and
cut hay and Bill Gardens cut ahead. Bill Gardens don't
really have a lot of black people there. It's a really,
you know, pretty like dominantly Mexican place.

Speaker 3 (36:58):
So you went there to try to try to win
some pickup.

Speaker 1 (37:02):
It was always Mindo's idea.

Speaker 3 (37:05):
I'm just saying, it was always you went Winsdo you
want to be understand.

Speaker 1 (37:09):
That wouldn't be That wouldn't be where I'm going to
hoop at. I wouldn't go to hoop because mineus the
easy games. But they kind of really you know, they
be tripping a brother, They trip on brothers over there.
But this is where my homie would want to go hoop. Why.

(37:34):
I'll get him on the phone one day and I
asked mind, I'd be like, why did you used to
want to go hoop over there? Because we could have
went to Mona Park, we could have went to anywhere,
but he wanted to go there. Points well, he was nice,
he could score on everybody. He had game. He might
have been the nicest Mexican hooper. Ever, this is what
he grew up with us, right, So he grew up

(37:54):
with us.

Speaker 3 (37:57):
It's a game till somebody gets a personal any.

Speaker 1 (38:00):
Way, we used to go play and we were always
getting to a fight, and he always fighting with somebody
because they being racist to us like it, you know,
and it's not like you know, fing Rapper.

Speaker 2 (38:14):
You're really not making your point, glasses.

Speaker 1 (38:16):
I'm not making any point. I'm not making any point.
What I'm saying to you is, my guys are my
guys minus race.

Speaker 2 (38:25):
Okay, And let's say you and your guys decide y'all
gonna fly here and checking out. You are responsible for
their tongues.

Speaker 1 (38:35):
No, they're not gonna talk to you because you not
they nigga.

Speaker 2 (38:39):
I'm just I'm just telling you. What I'm saying is
is that you're responsible for their tongues. You at some
point should have disciplined them niggas before they got on
the plane.

Speaker 1 (38:50):
Disciplined. I'm not disciplined enough. But why would I discipline
That's ridiculous.

Speaker 2 (38:55):
Okay, Well, maybe the terminology was wrong. You should have
informed them, schooled them, letting them learn them up. Whatever
the fuck you want to say, tell them niggas that
that niggas shit is good. Back and watch it's not
good here. You're about to get us all fucked up
if you say that. Ship. I don't know about that point. Theoretically,

(39:19):
if you're in my hometown, it's you and three other essays.
I'm saying essays because I'm I'm assuming that what they
call each other in the beginning, I.

Speaker 1 (39:26):
Don't call each other essays.

Speaker 2 (39:28):
Okay, well again, whatever, you get my point, because.

Speaker 3 (39:33):
That's the word that the guy referenced to the video
that from the topic.

Speaker 2 (39:37):
Thank you, Thank you, Pete. It's you and three Mexican dudes.
Y'all fly to where to Detroit, and I'm like, dude,
you know how I get down, you know how we
are here.

Speaker 3 (39:48):
And.

Speaker 2 (39:49):
Let these niggas know. If that does not occur, there's
gonna be a problem. Now we might get beat up
by your phone niggas, all thirty of us.

Speaker 1 (39:57):
It's possible.

Speaker 2 (39:59):
However, the odds are you and your three homeboys gonna
take an l that night all because you didn't score them.
Niggas on this ain't our part of the world. Everybody
is not. It's like the ship that go in fact,
Joe is going through. It's niggas in the Bronx or
wherever the fuck you grew up at that love that nigga,
that squear about that nigga, that fought with this nigga

(40:21):
and don't care what comes out of his fucking mouth.
But they didn't love that nigga enough to tell him that.
There's a lot of niggas on this planet that don't
agree with me.

Speaker 1 (40:30):
We don't give a fuck about that. What are you
talking about? Jobs? But you shouldn't there jobs if we
was that d.

Speaker 2 (40:37):
To the rest of the world.

Speaker 1 (40:38):
But just think intellectually, if we were that deep into
the word, we wouldn't use the word.

Speaker 2 (40:44):
Okay, I'm not disagreeing with that, but I'm talking about
what is. There's what should be is what you're talking about,
and what actually is. What actually is is that we
use it and we got rules to it.

Speaker 1 (40:57):
But but that's what I'm saying. They have those those rules,
and then there's these rules, and there's a hierarchy of rules.
But but the hierarchy of rules is enforced based off
who's enforcing the rules.

Speaker 2 (41:11):
Absolutely, And what I'm saying is, look, I'm not a
white home boy and I allow this white dude to
say nigga.

Speaker 1 (41:19):
It's white dudes.

Speaker 2 (41:19):
I say nigga in Chicago, I'm certain, and.

Speaker 1 (41:22):
You know one of them. You heard of one of them.
I'm one of the pimps homeboys.

Speaker 2 (41:27):
I'm certain there is. But that motherfucker is also aware
that if he goes to Gary, Indiana, and he's standing
he at the grocery store, and he at the corner
the store saying nigga is probably not conducive to his
survival rates.

Speaker 1 (41:42):
He has to figure that out himself.

Speaker 2 (41:45):
He doesn't.

Speaker 1 (41:46):
Yes, I don't what am I supposed to tell you
about Gary, Indiana?

Speaker 2 (41:51):
Yes, nigga, We're going to Gary don't say nigga.

Speaker 1 (41:54):
This gon' this, This might surprise you, This might surprise you,
This might surprise you. Y'all, Nick I didn't know about
Gary Indiana being black. Why they hear what a person
from watching Compton know Gary?

Speaker 3 (42:08):
He's from Chicago. First of Chicago would know that.

Speaker 1 (42:10):
Yeah, he's from Detroit.

Speaker 3 (42:12):
But the white gentleman in reference here is from Chicago.

Speaker 2 (42:16):
Yes, and he would absolutely know about Gary Indiana.

Speaker 1 (42:18):
All I'm saying is I can't speak for the rest
of Los Angeles. Matter of fact, I keep telling you
it's certain places in Los Angeles that don't have that
relationship with Mexican people. There are people from all over LA.

Speaker 2 (42:33):
Let me ask you this. So your Vexican brothers, how
do they know which which neighborhood it's okay to say
nigga and which neighborhoods is not? In LA?

Speaker 1 (42:47):
We don't try. So this is the thing about poverty.
We don't really go to many places.

Speaker 2 (42:53):
That's not what I'm asking you.

Speaker 1 (42:55):
I'm helping you. Listen to what I'm saying. So this
is how is in Watts. So it wouldn't take anybody
by storm in Watts. Nobody in Watts would take this
by storm. Nobody would be like, oh my god, this
Mexican person said, nikka, okay.

Speaker 2 (43:15):
But there are other areas in Los Angeles that that
would be a problem.

Speaker 1 (43:19):
But they wouldn't go to those places into But it matters, right,
It matters because you're asking me how they don't they notice,
I'm telling you because they wouldn't go there to know,
they don't have why.

Speaker 3 (43:31):
It would be more of a problems because those places
are probably more insularly black, so they and the fact
that Mexicans don't have a reason to go there is
why there's less say acceptance, so to speak, or leeway
on that.

Speaker 1 (43:44):
Yes, even even though even those communities are changing every day,
even the West side of Los Angeles is kind of
more people.

Speaker 3 (43:55):
Years ago.

Speaker 2 (43:56):
But there's some areas where you can ask pretty much
any Mexican in Los Angeles don't go over there to
straight up niggas over there. They may say, they may
not go over here and say nigga, but like those
niggas over here is too niggerish or whatever the fuck
they're gonna say. But they know, and if they happen
to wake up on the middle of the street somewhere
in Niggaville. They know they're not gonna get up and

(44:18):
be like this nigga is this nigga that because they're
gonna get their head pounded. I don't know who tells them.
Maybe it's a fairy nigga mother. I'm not sure, but
somebody informs them at some point in their life that
there's certain areas in your community that you shouldn't say
certain things. And all I'm saying is is it's your
home boy, no matter where you're going outside of your area,

(44:42):
you should at least give them the wisdom that not
every black community is accepting as we are.

Speaker 1 (44:52):
I'm not listen, that's not reverse.

Speaker 3 (44:58):
I think it's more so. Yeah, no, not to say
that first, and then you're giving a passive, limited jurisdiction
for an exception.

Speaker 1 (45:07):
I don't that's not true because you grow up using
the term yeah, so you don't know it's yeah.

Speaker 2 (45:17):
You feel like you've that that individual I'm assuming would
feel like this is the way the world is, this
is a norm until they find out it's not. And
what I'm saying is the people in your community that
know it's not should tell you so if they love you,
if you really love me when I when you know

(45:38):
I'm going elsewhere and there's some game you can give
me on survival in elsewhere, whether it has anything to
do with saying nigga or not. Like when I came
to Cleveland, the first thing they told me, don't go
to little Italy, don't do this, don't do that. These
areas that you you know that we typically stay away from,

(45:58):
or this is how you just the politics over here,
they give you a breakdown. What I'm saying is not
most are most black people are not comfortable of any
non black person in word.

Speaker 1 (46:15):
Yeah, but when you're saying most, I don't think that's true.
I think that's where black people are predominantly at. But
obviously this is the conversation that you haven't. Look again,
I'm not trying to create a past for people Mexican
people to go to Detroit and you to be comfortable
with you calling them in work. That's not what I'm saying.

(46:38):
What I'm telling you is what makes California, Texas, and
New York different.

Speaker 2 (46:45):
Yeah, yeah, I agree with that. Yeah, because I've never
had this conversation with anybody.

Speaker 1 (46:52):
Accept people accept people from New York, California and Texas.

Speaker 2 (47:01):
Curious, Pete, you don't have you don't have let you say,
a horse in this race.

Speaker 3 (47:08):
This is probably true.

Speaker 1 (47:11):
I don't have a horse.

Speaker 3 (47:15):
I'm just running away. What was that thing that the
jockeys hit the horses with. I'm just running away with
a paddle near barefoot?

Speaker 2 (47:25):
Is there an adequate comparison? Are you white, Pete?

Speaker 3 (47:35):
Are I'm white?

Speaker 1 (47:38):
Okay?

Speaker 2 (47:38):
Is there adequate comparison in the white community?

Speaker 3 (47:42):
There is a adequate narrow comparison that includes a small
portion of the white community, but includes a lot of
other communities also in which there's a comparison to this
that happens to be letter abriate, deviated and in general,

(48:02):
but as far as specifically white.

Speaker 1 (48:06):
No nobody else, in no other part of the world
has this.

Speaker 3 (48:14):
That is trying to turn another word into.

Speaker 1 (48:17):
That, because they would need to make first off, they
would have to have a racial slur that somebody labeled.
They would have to label it, right, They would have
to label them that right whatever.

Speaker 3 (48:34):
Apparently, Yeah, I think what I was referring to, but
I wasn't referring to. I was referring to, but not
referring to it. Refriend but not referring to it.

Speaker 1 (48:43):
No, Listen again, what I'm saying, I'm trying to clarify
the conversation. The conversation is why is it happening to me?
Not why should happened to you jobs or anybody else
in Los Angeles or anybody else listen to this podcast.
If you don't want somebody to call it in word,
that's You're right. I am not upset with you saying that.

(49:04):
But when you're saying, too glasses, why is it? This
is why? Now, if you're saying if we went to Detroit,
and if I went, if I took a homie to Detroit,
and sure I could say, hey, man, don't say the
word because these niggas you ain't, they ain't your niggas. Whatever. Fine,
but I'm saying that's not the problem. That's not what's

(49:26):
happening in Detroit. People not Mexican people not moving to
the hood of Detroit and calling other brothers the N word.
This is not the standard. But again, like if we're
talking about somebody like fat Joe, if you're asking why,
this is why, this is why they didn't they did

(49:49):
that wasn't even true. That's a fake video. They didn't
Fat Joe been made millions of dollars off this. You
gotta come to some conclusion. Oh nigga boom boom, nigga
ship addy boo.

Speaker 3 (50:12):
Boo Joe.

Speaker 1 (50:16):
But again, Texas, California, in New York we grow it
like and and you actually said it. But again, even
if you say you okay with somebody of would you
be okay if a Jamaican person called you that, my nigga, I.

Speaker 2 (50:35):
Would definitely be way more okay than the Mexican person.

Speaker 1 (50:39):
And see that and to me that where that's where
that's what this is where the point loses its footing.
It does so again, so that's what I'm saying, how
could you judge me?

Speaker 3 (50:54):
And that's like with the fact Joe and people in
New York like Joe right wrong or indifferent, has stated
that being Puerto Rican, he considers that to be Afro Caribbean.
So whether he to what degree he's any Afro or
Caribbean in that like you know, like there's a big
differs between Puerto Rico, Cuba and the Dominican Republican.

Speaker 2 (51:17):
That's the time you're saying fat Joe, he's.

Speaker 3 (51:20):
But he says Puerto Ricans are of of that background
he has like he has said that I'm not agreeing.

Speaker 1 (51:27):
Or disagreeing, and that was he raisedst to say daiki
like all African people were d sheiki. It's a kind
of damn jobs.

Speaker 2 (51:33):
But prejudice.

Speaker 3 (51:36):
He perceives himself as being an eighth black or something
like that, and that's why he thinks that he's saying
that versus he just thinks I'm purely Latino.

Speaker 1 (51:44):
And it's fat Joe said, because he grew up saying
in his whole life, and he's been people's in word
his whole life.

Speaker 3 (51:52):
I get that, but he's all He's also said he
thinks that Puerto Ricans are under that umbrella.

Speaker 2 (51:59):
Yes, a joke, trying to nigga his niggas, just like
in fact, Joe, I'm you niggas, so it don't count
when I.

Speaker 1 (52:08):
Say it based off your standards. It's true. But again
with that, but see, my problem jobs is because you're
judging how somebody looks.

Speaker 2 (52:18):
Okay, I am, I'm judging a lot of motherfuckers. That's
that's what the problem. So fucking what, I'm American. That's
what we do best. You know, we have no idea.

Speaker 3 (52:32):
You know what presum asked questions.

Speaker 2 (52:38):
But my point is, would you say that the majority
of Southern American communities have a favorable, loving, glowing opinion
of black people.

Speaker 1 (52:53):
I will see him.

Speaker 3 (52:54):
The overwhelming Southern American communities are black people.

Speaker 2 (53:00):
Sure, yeah, if that's you know what I'm saying. I
know you know what I'm saying. Like they don't get
from from my experience, not all of them. I've made
some wonderful people. But generally speaking, if a young lady
from some country in South America brings me home, her

(53:20):
family is automatically speaking in Spanish and probably not favorable.

Speaker 3 (53:24):
Oh, like the continent of South America. Yes, I like
the southern part of the US.

Speaker 2 (53:30):
No, no, no, no, I mean the Latina.

Speaker 3 (53:31):
That makes a lot more sense.

Speaker 2 (53:34):
Global spear, whatever you want to say, is not a
fan of black people in general, not everybody, but in general.
That depends kind of like.

Speaker 3 (53:46):
Like I don't know the dynamics of Puerto Rico. That
is extremely true in Cuba, very very very much less
true in the d R. And I think it depends
on what like very true in Argentina, spotty in Brazil.
I think that really is a lot more localized.

Speaker 2 (54:06):
I think it matters where they are here. If they
happen to live in the project with a bunch of niggas,
they don't have them.

Speaker 1 (54:13):
You can't you know what, you know what job? You
can't You can't even have this conversation because you don't
know enough. You have to ask me my expertise. This
is my expertise. I just thought about that. Hold up jobs.
Y'all don't even have Mexican friends. I don't even go

(54:33):
a Mexican people, No, I do not. So let me
tell you that is why I don't want to hear
hold up. So, so let me speak on behalf of
that dynamic. Let me let me have it. That's not true.
Tell us listen sometimes, but you're speaking of behalf of Mexicans. No,

(54:59):
I don't speak toolo. Mexican people are not all tolos,
your pieces of racist prejudice biggots. Every Mexican person is
not a solo like every is not.

Speaker 3 (55:13):
I referring back to the original video. It's propped to
this video, asshole.

Speaker 1 (55:20):
If you're if you're asking me, if you're asking me,
if you asking me, are Mexican people prejudice? And in
the southern part of this country, most Mexican people are
come into contact with are not prejudice. That's a fact.

(55:47):
And you know, I've been through all every Southern state.

Speaker 2 (55:51):
I'm not I didn't want first off, when I said
southern South America, let me clarify that. However, apparently from
from your own words, your relationship with the Mexican Mexican
community is more personalized because the community that you grew
up in is intermingled every black girls up together. That's

(56:13):
going to give you a whole different ball game. It's
going to give you a vision of you that most
of us don't see. And that's the problem in New
York in Texas is that you have a lot of
communities that come up from kids and they don't see
the world the way the rest of us sees it,
and they're in life problems.

Speaker 1 (56:30):
Yeah, but you keep you see the world and this
is it's not this is our whole world. Your world
is not. Your world is not more of a world
than minds.

Speaker 2 (56:44):
It absolutely is. How because there are more black people
that live near black people than there are more that
than there are of black people who live near Mexican people.

Speaker 1 (56:54):
Yeah, but at that point, at that point, you don't
have a real relationship to know the dynamics, get right.
I mean, it's not like California. We have more black
people in California than Michigan. You know that probably we
have fifty million people, so we probably have more black people.

(57:15):
We have more black people in Los Angeles. Listen, we
have more black people in Los Angeles than they have
in Atlanta.

Speaker 3 (57:23):
I don't know if that's the math that I did.
The amount of black people in southern California, this is
like as a ten years ago was equal to the
amount of black people in the Tri County in South Florida.
I had to happen.

Speaker 1 (57:35):
But and I think the number of black people in
Atlanta is just south of three hundred thousand, when the
number of black people in Los Angeles is somewhere close
to four hundred.

Speaker 2 (57:46):
Thousand, And you definitely probably got more black people.

Speaker 1 (57:50):
It just happened to be as four or five million people.
It's like four or five million people in LA. So
what I'm saying is again to read to to restart
the pod to everybody listening.

Speaker 2 (58:05):
If you're gonna throw that number out there, you have
to be specific to the community you're talking about. We're
talking about the black people that grew up next to
Mexican people, which is not four hundred thousand people.

Speaker 1 (58:15):
No, no, No, it's hard, but I'm saying, but that's
what culture is. Culture is not the jest of it.
It's going to make this specific.

Speaker 2 (58:26):
Are there Are there Hispanic And I don't know I'm
blaming in Mexican. I'm just this is ship I heard
off the internet.

Speaker 1 (58:33):
This is going to be good, So I need to
know it's going to be great. Go ahead and tell me.

Speaker 2 (58:38):
Are there Hispanics taking over physically removing black people out
of communities and taking over those communities.

Speaker 3 (58:46):
No, that's a very commonist nomer. You can't commandeer someone
else's apartment. So, like you say, like like you hear
phrases like now that Mexicans have taken over like South
Central or the east side of South Central. That's because
a lot of people from those regions moved to the
Inland Empire and the high desert and created vacancies, and

(59:06):
they moved into those vacancies.

Speaker 2 (59:08):
Yes, damn, you've been to prison.

Speaker 3 (59:11):
No, No, I'm from the area.

Speaker 1 (59:14):
He's from Orange County.

Speaker 2 (59:16):
I talked to I interviewed the guy that did like
twenty something years in the joint and I swear you
guys sounds just alike. Man, as far as it's just
the end the empire. He was the only other person
I'm known to say that ship.

Speaker 3 (59:29):
That's a very common term, and are part of the
country that defines kind of everything east of the fifty
seven Freeway.

Speaker 2 (59:39):
So they made up some ship in prison that extrapolated
to the to the to the population.

Speaker 3 (59:44):
No, they didn't make that up in prison.

Speaker 2 (59:46):
They didn't know.

Speaker 3 (59:47):
Oh, they referred to those riverside San Bardino Counties in
the eastern part of La County. Is that for a
long long time?

Speaker 1 (59:55):
Okay, I don't think again, Jobs, I'm not saying, and
you should be okay with the Mexican person a friend
of yours calling you the N word, how you are
with your friends, I get it. I'm just expressing why
I am the way I am with my friends, with

(01:00:15):
my childhood friends.

Speaker 2 (01:00:16):
Or unfortunately I don't have any Mexican friends.

Speaker 1 (01:00:19):
So, yeah, you don't even got nothing to worry about.
This ain't even your problem. Have you ever met a
Mexican person who's like my nigga jobs?

Speaker 2 (01:00:27):
No, we're not talking that long.

Speaker 1 (01:00:29):
See, so you don't even know, the wondrous relationship that
we share with American with Mexican people in America, like
it's a fly relationship. Now, that's not everybody in Los Angeles.
I'm not saying it's everybody. People fall out, they get
into it over dope. I could just go down and
listen shit that people fall out over. But again, particularly

(01:00:51):
where I grew up at, right, that's the relationship.

Speaker 2 (01:00:57):
Out the LA.

Speaker 1 (01:00:58):
No, you would be actually surprised. You probably you probably
meet a Mexican woman and to change your life, I'm running.

Speaker 2 (01:01:05):
No, you would be.

Speaker 1 (01:01:06):
Running to her house. I'm just telling you the truth.
You'd be probably running to you be like, damn, guys,
I've been missing out. You don't believe it. Jobs, I'm
telling you, it's a fact. Like I get it. I
see all the I see all of the trash on
the internet. I see all the trash in it. Oh

(01:01:26):
you know they fighting, Yes, there are some independent gangs
that fight with Mexican gangs. But again, you can go
to East LA. There's not a black gang in sight,
and they fight all the time. There don't have nothing
to do with nobody.

Speaker 2 (01:01:39):
Yeah, I just don't. I mean, I mean, you know,
I don't know if that I would really want a
woman like from from the West Coast. You just I
don't know.

Speaker 1 (01:01:49):
You would love it. Jobs if you had a Mexican woman,
you you would, you would be so head over heels, bro,
trust me, it's it's it's why all the Midwest brothers
come out here and get with Mexican girl. Don't make
me go. Now, that's a list of people I know
because you never met this type of love and devotion.
Shout out to the sisters this Nika, that's why you're

(01:02:14):
gonna stay in the Midwest right here. I respect you. Yes,
you don't want that type of love, I understand. But
but what I'm saying is what I'm saying. No, for real,
I'm not saying. This conversation has been going and it
just hit me that we never had it, and I
wanted to have it. I want to shed She will

(01:02:36):
blow your mind, heart attack, heart attack, and cook for
you once you laid out there having.

Speaker 3 (01:02:42):
Heard she's a Levenese Mexican, right.

Speaker 1 (01:02:44):
She like another extra thing?

Speaker 3 (01:02:47):
Yeah, just like from the same place, like Carlos Slimmers
from what movie was that old boy? That's coo. I
gotta assume that.

Speaker 2 (01:02:58):
I see that meme that oh boy, he cast her
in that part and they put himself.

Speaker 3 (01:03:10):
Oh there was the other one else dollars.

Speaker 1 (01:03:18):
So no, so no, So I'm not saying I'm not
justifying it. This is not the conversation ship Mexican people
be entitled to the N word. This is a conversation
about Mexicans and the in word. You know what I'm saying, like,
this is Mexican and the in word. I'm just expressing

(01:03:39):
to you because you asked me for why is it?
And I'm like, because that's my nigga. They they ain't
my niggas. Now, I'm not saying they should be your
niggas too. I'm not trying to grant a pass throughout
Black America. That's just ridiculous. That's not what I'm trying
to do. I'm saying based off why you asked.

Speaker 2 (01:03:56):
Me, the fact that you a past.

Speaker 1 (01:04:02):
Understand what I never said a past at all. I'm
talking about in reference to you guys, because you said
they need a pass you But but I think, but
I think I think by that because by that standard,
anybody you could say to anybody, don't call me nigga.

Speaker 3 (01:04:19):
You guys who is you, guys?

Speaker 1 (01:04:22):
Who is you all? What I'm saying is, what I'm
saying is because to you, because there are some black
people that don't like other black people calling them the
N word. I swear to God and so they no,

(01:04:44):
I got I got older home just like that. Don't
call me nigga. Rest in peace to my boy Twine
for Milwaukee. That nigga said, do not call me nigga.
I don't care about none of that. Ship.

Speaker 3 (01:04:52):
I'm my friend Jason that way.

Speaker 1 (01:04:54):
Some people not with that, so I'm not Again, it's
up to you now. I'm just telling you why they
use it and why I use it. I'm not saying
why they should use it with you. I'm not saying
that. And you know what, job you should be okay with
my homeboy man. Don't calling you. That's not what I'm saying.
You're you asked me back then why I'm I okay
with man dog calling me the N word. I'm telling you.

Speaker 2 (01:05:16):
You're okay with your homeboy. But what about Fat Joe.
There's been an hour, but Joe's my nigga. Really, it's
a good fight, y'all. All right, nigga, but are you okay?
So you're okay with Fat Joe?

Speaker 1 (01:05:29):
Yeah, that nigga, all right? You know what I was
mad about and that whole thing radical radical black racist.
When you said radical black racist, I was like the fuck.

Speaker 3 (01:05:43):
And the broke part. You didn't like the broke party?

Speaker 2 (01:05:45):
Oh yeah?

Speaker 1 (01:05:46):
Like yeah, like okay, you said radical black racist. Then
he was like a bunch of broke niggas. Why you
gotta put them two together after radical black races? That's
just crazy?

Speaker 2 (01:05:56):
Who is guess he is?

Speaker 1 (01:06:00):
Fat Joe is a Bronx Listen. Fat Joe is a Bronx,
a person that grew up in the bronx, in the projects.

Speaker 2 (01:06:08):
You know how we all have those conversations at work
and then the conversations we have before we get fired.
Generally speaking, your work person is completely different. I won't
say completely different, but it's definitely different than your home person.
Fat Joe has a nigga person and a home person.

(01:06:30):
His home person is fully aware of where he comes
from and the community that which he's come from and
their ideology and a lot of a lot of aspects,
and his nigga, Fat Joe is fully aware of what
puts food on the table. Sometimes the two connect a
little bit, and don't don't agree that would be one

(01:06:54):
of those.

Speaker 1 (01:06:54):
What would be the other? Fat Joe, give me, give
me flesh it out.

Speaker 3 (01:07:01):
Regular house, Puerto Rican Fat Joe, and then outside hip hop.

Speaker 1 (01:07:06):
Regular Puerto Rican house, Fat Joe. If he was outside,
most of the.

Speaker 2 (01:07:11):
Nobody's outside all the time, Bronia.

Speaker 1 (01:07:14):
I was outside more than inside. We couldn't even come
back inside the house till the streetlights came on.

Speaker 2 (01:07:20):
Okay, thank Yo's rich.

Speaker 1 (01:07:23):
He even rich his whole life. He has not, but
he's been rich a long time. So you think one
day he gonna wake up and not use the N word.

Speaker 2 (01:07:31):
No, what I think is is that his grandmother when
he was in the projects, talked differently inside their apartment.

Speaker 1 (01:07:37):
Agree, I totally agree. I believe. I believe Fat Joe's
parents are truly I think it's Puerto Rican, the Cuban
or Puerto Rican people. I agree. Facts.

Speaker 2 (01:07:48):
So you're gonna tell me that he did not internalize
a lot of what they believe and what they said,
and he has just opposed that with the outside community.

Speaker 1 (01:07:58):
Hold on, but again, and if you spend a lot
of your days outside that school, what about that same
condition and culturely you can't just rule that out.

Speaker 2 (01:08:07):
You can't. But you don't love them niggas like you
love your grandmother. You don't respect them. Niggas like to
respect your grandmother. That's not grandmother, that is absolutely true
Detroit grandparents.

Speaker 1 (01:08:19):
That's some Detroit shit. I'm sorry, bro, we know because
it's not We love our it's a different level of
love we have for our grandparents. Go ahead, Pete.

Speaker 3 (01:08:29):
It would be interesting. And I always forget his name,
but it was a great guest. And if he hears this,
I apologize for not remembering your name. The guy you
had on from uh Bell eighteenth Street, Oh yeah, any
means here. I would be interesting to hear his take
on the other side of that, because we also have
that kind of conversation of the Purging of eighteen so

(01:08:52):
to speak, where I made the infamous peg Leg Morgan
Freeman comment that almost got me killed, and that whole
thing would be I would like to have if we
could do a part two, maybe all one of the
lives or something like that, his perspective from the other
side of that, to see how they how he or
they or he had ins as to how that might
be perceived from their community.

Speaker 2 (01:09:13):
Be interesting.

Speaker 1 (01:09:15):
I mean, yes, I will. We'll try to put together
that part too, But but we have to just stop
conflating a couple of things, right, Like, there are certain
things that people grew up culturally with us that that
becomes a part of their life. Like right now, I'm
with you. If somebody learns it from a song, I'm
all in, like, I'm I'm I'm like, I don't get

(01:09:38):
why they's seeing it. But again, if somebody grew up
their whole life saying this, then that's where I'm standing
specifically of why my homeboys is my homeboys? Right, this
is what it is for us now saying your own
boys or my homeboys should call you that in you,
that's your right to decide whoever should call you anything
outside of jobs your name. Right, what I'm saying is

(01:10:02):
my homeboys are my homeboys. That's why they call me that.
Damn is my niggas? Now are they? They not your niggas?
And some black people ain't gonna let you call them
your nigga facts. That's all I'm saying. That's all I'm saying.

(01:10:23):
Did you see that white rapper from from Dallas that used.

Speaker 2 (01:10:25):
In word I've seen a couple of white rappers use it.

Speaker 1 (01:10:31):
I've never seen too many white rappers.

Speaker 2 (01:10:33):
Us. I seen one dude in a battle rapp use
that ship and then they got punched in the face.

Speaker 1 (01:10:41):
I've seen that too. It should be he's like they said,
I can't say nigga in this battle, Well my nigga poof.

Speaker 2 (01:10:47):
Yes, immediately you should be swift and unfunckiable and unconcerned.

Speaker 3 (01:10:53):
With how you feel about it, especially through a garblet down.
You said, I can't say this, Well, it's.

Speaker 1 (01:10:58):
A white man.

Speaker 3 (01:11:02):
Original point is it? Is it a black thing or
is it anybody but white thing?

Speaker 1 (01:11:07):
No, because I think there are some white people in
America who has niggas their whole life.

Speaker 3 (01:11:13):
Wouldn't a guy at a battle rap maybe be one
of them?

Speaker 1 (01:11:16):
I don't know. I don't know either the guy who
hit him, look I have I don't know his origin story.
I don't know. I'm just saying, Look that.

Speaker 2 (01:11:30):
People they are, they are on colde in certain things,
not necessarily you pep speaking. They don't tolerate certain ship
across the board. Black people don't have that same.

Speaker 1 (01:11:44):
That's not true. Job. They don't have a word that
they call each other. That they say, you can't call
us this word. Nobody is that ridiculous except.

Speaker 2 (01:11:52):
Us and that other.

Speaker 1 (01:11:56):
That ridiculous.

Speaker 2 (01:11:56):
But a credit score, a lot of ship creditscore, a
lot of ship they use to funk over the rest
of us.

Speaker 1 (01:12:05):
Yeah, but you can get the same credits. Well, no
you can't. But that's yeah, hold up a lot of us.
But what I'm saying, But what I'm saying is what
I'm saying jobs is it's like there is nobody else
like people compared to like the word like like the
Jewish Kike word. Right, it's like they don't call each

(01:12:26):
other that, like if there's nobody else termed a term
that was used against them negatively and to this super
fly oh yeah, the LGBT. And then they still don't
use it like that.

Speaker 2 (01:12:40):
They do, actually not.

Speaker 1 (01:12:42):
As as as fly as we use it. We even
made that popular. So what Yeah, but that's different. We
make most ship popular. But again, don't we don't want
to claim that we use another derogatory term and made
it popular.

Speaker 2 (01:12:58):
We got one, give us, give them all to us.

Speaker 1 (01:13:04):
But you can't, you can't. But but at that point,
but at that point, right, you can't that that's the
point Now I'm not saying this is what makes it okay.
I'm saying this is what makes the conversation unique.

Speaker 2 (01:13:16):
But that's because you're such an intellectual. It's just a
regular ass fat in my basement, and so I don't
have that many intellectual barriers. It either is or it ain't, yeh, Cap,
don't worry. In some instances, yes, I agree, there's a

(01:13:39):
lot of gray area and a lot of ship for
certain things. Bro, I think the black folks should just
be like, no, if we had just said no to
rock music, well still be doing that ship. No, we're
not teaching you. I write you, no songs, no riffs,
not doing nothing that ship. Figure it out. A lot

(01:14:00):
of shit in this country that we created, we invented,
and we gave these motherfuckers. Blood transfusions should be a
black thing.

Speaker 1 (01:14:08):
Look the looking out for tuning in to the No
Sellers podcast, Please do us a favorite, subscribe, rate commentist share.
This episode was recorded right here on the West coast
of the USA. It produced by the Black Effect Podcast
Network and Not Hard Radio. Yeah