April 7, 2025 • 56 mins
Fitness legend and Pan-Africanist Herman Smalls takes us on a powerful journey from his days inspiring a generation through public access television to his current mission building bridges across the Black diaspora. As the conversation unfolds, Smalls shares how watching his father's Pan-African activism and studying figures like Marcus Garvey and Carlos A. Cooks shaped his understanding of Black global solidarity.
"I got bridges I'm ready to build," Smalls declares, rejecting the divisive framing that often pits Pan-Africanism against newer identity movements like ADOS (American Descendants of Slaves) and FBA (Foundational Black Americans). Instead, he advocates for a Pan-Africanism that welcomes all expressions of Black identity while maintaining focus on collective power and shared destiny.
The discussion delves into the thorny challenges of cultural differences within the diaspora—from communication styles to social etiquette—that can spark conflicts between African Americans and immigrants from Caribbean or African nations. Smalls acknowledges these real barriers while emphasizing how external forces historically cultivated these divisions. He points to J. Edgar Hoover's documented efforts to prevent "a Black, nationalist-minded individual with the ability to organize and bring together many groups under a nationalist banner" as evidence of deliberate attempts to keep Black communities fragmented.
Trust emerges as both the greatest challenge and the essential solution. "The greatest and most courageous thing is often reaching out, extending a hand," Smalls reflects, highlighting how building solidarity requires vulnerability and willingness to move beyond stereotypes. T
Welcome to the Fit, Healthy and Happy Podcast hosted by Josh and Kyle from Colossus...
Listen on: Apple Podcasts Spotify
NYPTALKSHOW EP.1 HOSTED BY RON BROWNLMT & MIKEY FEVER
#consciousness #spirituality #meditation #love #awakening #spiritualawakening #spiritual #mindfulness #healing #energy #selflove #yoga #enlightenment #wisdom #peace #lawofattraction #inspiration #life #awareness #soul #motivation #universe #lightworker #nature #quotes #happiness #believe #higherconsciousness #art #gratitude #hiphop #rap #music #rapper #trap #beats #hiphopmusic #newmusic #producer #artist #love #dance #rapmusic #rnb #dj #art #hiphopculture #explorepage #soundcloud #spotify #rappers #freestyle #musicproducer #youtube #bhfyp #beatmaker #instagood #s #musician #follow
#newyork #nyc #newyorkcity #usa #losangeles #miami #love #brooklyn #california #manhattan #ny #fashion #london #music #atlanta #photography #hiphop #art #newjersey #florida #instagram #instagood #chicago #canada #texas #paris #travel #longisland #rap #explorepage
#healthy #fitness #healthylifestyle #healthyfood #health #food #fit #motivation #workout #lifestyle #gym #love #vegan #weightloss #foodie #fitnessmotivation #instagood #nutrition #training #foodporn #instafood #fitfam #diet #bodybuilding #yummy #healthyliving #exercise #healthyeating #wellness #delicious
#currentevents #currentaffairs #news #gk #politics #upsc #ssc #knowledge #podcast #gujarati #ias #discussion #gpsc #debate #generalknowledge #instagram #currentaffairsquiz #politicalscience #youth #gujarat #voting #ips #current #politicalcompass #mun #gov...
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:18):
All right, what's going on?
What's going on?
What's going on?
Everybody out there it's RonBrown, lbgt, people's Fitness
Professional Co-host couldn'tmake it this evening.
It's all good.
I know y'all like.
I know y'all love Mikey Fever.
Mikey Fever will be backsometime this week.
(00:40):
Shout out to whoever's in thecheck-in right now Watching us
right now the first person tolook at us on this live, to
participate.
Really appreciate you.
Of course, I'm Ron Brown, lmt.
Y'all know who I am, but get toknow the brother right here,
brother Herman Smalls.
(01:00):
Thank you for coming out thisevening.
We really appreciate you.
How you feeling, how youfeeling, brother.
Speaker 2 (01:07):
Feeling good.
Thank you for coming out thisevening.
We really appreciate you.
How you feeling?
How you feeling, brother,feeling good, peace, peace and
Pan-Africanism, peace andPan-Africanism, peace and
Pan-Africanism.
Doing great, brother, thank you.
How about yourself?
Speaker 1 (01:17):
Life is good, man.
Just you know, when you get toknow me, you'll know I'm always
on the move, I'm always grinding.
That's what I do, man.
I stay in motion.
I stay in motion, Peace Ben.
Thank you for coming out, Ben.
Being a loyal supporter of theNYP platform, you'll be on the
(01:38):
platform soon.
Thank you for coming out thisevening.
Speaker 2 (01:45):
So we got Brother Herman Smalls on the check-in
and hold on Brother HermanSmalls because you got feedback.
Speaker 1 (01:50):
I'm going to turn your mic off when you're not
talking.
Speaker 2 (01:52):
All right, that's perfect.
Speaker 1 (01:54):
So we got Brother.
I'm going to give you anintroduction a little bit.
So for me personally, thisinterview is extremely important
.
For me because I watchedbrother Herman Smalls on public
access on a public accesschannel back in the days when I
(02:15):
was a kid and he's the one thatmade me go and buy dumbbells at
Models, I think when Models Ithink it was Modell's back in
the days they used to sellworkout equipment.
I don't know if they still do.
Speaker 2 (02:29):
Modell's yeah.
Speaker 1 (02:31):
Modell's.
So he inspired me to go getsome dumbbells and start doing
push-ups.
I was already in the martialarts and stuff like that with
the bathhouse Grandmaster SamMcGee and, uh, dwayne McGee, um,
and I was always, I was alreadyworking out doing karate,
kicking and punching and thingslike that, doing a little bit of
(02:53):
pushups.
You know, of course, uh,crunches, uh.
But man, the brother had acrazy physique back in the days.
Man, I was like yo, I got toget my physique like that and
you know he inspired me to getinto the fitness industry.
He was like a spark for me todo fitness.
(03:14):
So you know, I reallyappreciate this brother.
He's legendary, he's legendaryand he's on.
He's on with us today talkingabout pan-africanism,
pan-africanism, ados and fba anduh, I just wanted, I want him
to give you a brief historyabout himself and then we could
go into the rest of theinterview.
Speaker 2 (03:35):
Peace well, peace and uh, I guess I'll start right
right where you started.
My public life started infitness.
It was an interesting dynamic.
It still exists now.
Public access this was a kind ofcontract between the state and
(03:57):
the people.
The airways were being boughtup and different inconveniences
were being brought on acommunity to put these different
cable systems up.
So they said, hey, we'll giveyou all a channel, we'll give
you access to these airways forfree, just to be residents.
(04:17):
So, with public access, so manypeople went to that fitness was
around, that I chose, chose andit was such a good format to
connect me with our brother andothers.
It's such a good feeling tomove through Harlem and hear the
different stories and it's anice feeling to know you put
energy into something that hadan impact.
(04:39):
But the emergence of theinternet and what we're speaking
on now social media myattention was drawn towards that
, more towards I still speak asa fitness specialist and a
fitness expert but my socialpolitical perspectives.
I saw social media and theseplatforms as an opportunity to
(05:06):
reintroduce Pan-Africanism insome respects.
So it's out there.
But there seems to be adisconnect that I'm trying to
address and others that arevying for our people's attention
and they're offering lineageand they're offering bloodlines
(05:28):
and connections to tribes, andall of this is great, everything
about finding out your identity.
That has to be a sacred,important journey and no one
should impose upon it.
But I definitely don't want usto lose sight of what keeps us a
global family and what aregoing to be the principles that
(05:48):
move us back to global power.
Speaker 1 (05:50):
Indeed, ben ADOS means African Descendants of
Slaves.
Yes, somebody in the chat asked.
Speaker 2 (06:02):
Yes, I believe that's a good opening, but I'm
prepared to answer any questionrelated to fitness, to
Pan-Africanism, africa, I mean.
Whatever your interest or theinterest of any of the people in
the chat, or if you havecallers.
However, I can provideinformation, I'm open.
Speaker 1 (06:23):
Right, so the name of today's podcast is
Pan-Africanism versus ADOSversus FBA.
Before we go into that, I justwant them to public access.
I want to turn your mic off.
Let me do that.
Public access fitness.
Now, how did you get yourphysique like that?
(06:47):
Did you do a lot of push-ups Inyour earlier years?
Did you do a lot of push-ups?
Did you do split routines?
What was it?
Did you follow an encyclopediaof bodybuilding by Arnold
Schwarzenegger?
What was your go-to?
Speaker 2 (07:04):
I would dare say a percentage, and the percentage
will vary depending upon who youspeak to and this is what a lot
of folks they'll say it, butthen it doesn't get calibrated.
There is a percentage ofcertain looks that are genetic,
meaning you know the body typeendomorph, ectomorph, mesomorph.
(07:25):
Meaning you know the body typeendomorph, ectomorph, mesomorph.
So there is a body type thatthe mesomorph tends to move the
wider shoulders, thinnerwaistline vis-a-vis an athletic
type, build, so one.
If you have that body type andyou're fortunate enough to be
steered into athletics, thosetwo go hand in hand.
(07:45):
But that doesn't mean the otherbody types can't have major
changes in increase of muscletissue, reduction of cellular
fat cells.
So that's what a trainer does.
You manipulate your body's massto be MI.
You reduce that fat percentage,increase the muscle tissue not
(08:06):
always mass, that gets a lot offolks distorted.
You can increase it in leaner,more defined muscle tissue as
well.
So that changes the shape.
So yeah, so I forgot how itkind of went off at the side,
because I know fitness andpan-Africanism are going to go
in and out.
Speaker 1 (08:25):
But if you could restate the question, so I
wanted to know how did you getyour physique like that, you
know, in your earlier years?
Did you do split routines?
Did you use encyclopediabodybuilding?
You know?
Speaker 2 (08:39):
It's very interesting , as you did in your intro.
You mentioned you did martialarts already, so a martial art.
I mentioned you did martialarts already, so a martial art.
I was in the golden gloves.
At the same time my spark andmy interest in weights was
coming together and if you don'tdo those too well, one can
hamper the other.
So calisthenics for the goldengloves.
(09:00):
I did a lot of running,monitoring my diet, so the
genetic aspect of it and thetraining, yeah, calisthenics and
free weights, because I didn'twant.
I was comfortable with the sizeI was, but I always wanted to
maintain speed, agility andendurance and if you're not
training for that, the weightroom takes you in the opposite
(09:22):
direction.
Speaker 1 (09:23):
Right, exactly, exactly.
Now to take it off intoPan-Africanism versus ADOS
versus FBA Pan-Africanism canyou break down, give a
description of what Pan-Africanactually is?
Who created the terminology andhow?
After it was created, what wasthe history?
(09:44):
How did it morph into somethinggreater than what it was when
it was created?
Speaker 2 (09:51):
Excellent question and even to start with the
construct I meant to mention itearlier the Pan-African versus
the ADOS, versus the FBADefinitely want to take versus
off the table my the biggestpart of the initiative I want to
(10:12):
do from a pan, from a panAfrican perspective.
I got bridges, I got bridgesI'm ready to build.
So I'm not, I'm not versingHebrew, israelites, the Moors,
I'm not versing nobody.
I got hands open forbrotherhood.
So my perspective is discussinghow all of them have a seat at
(10:32):
the table in the Pan-Africanismthat I am trying to reintroduce
to people.
So my question to them, when Iget to that portion, is do they
have a chair at the table intheir ideologies, in their
beliefs, and if not, what is itgoing to take to get us all to
(10:54):
come together?
The history I wish I had did alittle more specifics related to
dates and times, but now we allknow or most of us anyway know
the Honorable Marcus MosiahGarvey's work, so that work just
stands out.
But he didn't just drop out tothe sky.
Obviously, you know, back onthe continent we've had from
(11:20):
movements like Kenya's Mau Mauand Kruma, from movements like
Kenya's Mau Mau and Krumah.
It gets deep as far as havingone origin, but the one that
most impacts me directly and,interestingly enough, my father
and we tend to follow the pathsour father leads.
He was a Pan-Africanist and itwas the Honorable Marcus Masai
(11:42):
Garvey.
So if I could I'll stay withthat lineage, not to discredit
or discount of the other men andeven women.
We don't give the sistersenough insight in the upholding
of Pan-Africanism.
So again through that line, andwe know, the Honorable Marcus
Mosai Garvey made his mark herein Harlem where I sit right now.
(12:05):
He was probably a five, 10minute walk.
His headquarters is a landmarkhere in Harlem.
He built his strongest basehere.
Until we know the story Some ofus don't that the what became
the FBI was formed todestabilize that kind of
movement, that kind ofnationalism.
(12:25):
We'll get a chance to talkabout that nationalism,
pan-africanism, because the twoare linked.
I see you want to add something.
Speaker 1 (12:34):
No, no, no, Go ahead, I'll let you go Again from
Garvey after the opposing forces, agencies and government.
Speaker 2 (12:48):
They were behind it.
If they were successful ingetting him deported, the
ideology had still left its mark, its imprint.
So there was a young man thatpicked up the banner.
His name was Carlos A Cooks,carlos Alexander Cooks.
He was the founder of theAfrican nationalist pioneer
(13:12):
movement, the ANPM ANPM.
So a lot of my directreferences from my
pan-Africanism is going to comethrough that line and it's
considered an orthodox form.
An orthodox is simply as strictas possible in your finances,
as strict as possible in yourideology.
Moving forward, you arepan-Africanism first and,
(13:35):
interestingly enough, locallythat spells out as nationalism.
Now, nationalism is such a termthat's been so misused because
it's usually associated withwhite nationalism and we
understand the machinations andwe exist in the machinations of
what white nationalism has done.
But black nationalism, from itsearliest days, it was formed to
(13:58):
in many ways combat the forcesof white nationalism and
nationalism is simply a groupmoving on in accord as a nation
and we live in a nation.
When you travel, you travel toother nations.
So being a nation is not a badthing.
So being a nationalist is not abad thing.
(14:19):
But again, the whitenationalist has put such a stain
on that name throughout history?
Because nationalism was part ofwhat Hitler used to bring his
people about.
But guess what?
Nationalism was what Mao Zedongused.
So it depends on the nature ofthe people what you do with
nationalism.
So black nationalism has alwaysbeen we're going to run our own
(14:41):
businesses.
Our politicians are going tospeak on our behalf, like the
FDA's FDA first, b1.
That was already in Blacknationalists, pan-africanists
it's.
Your leaders got to speak foryou.
So we've lost that disconnect.
You run the business in yourcommunity.
How can other nations controlthe commerce?
(15:03):
You protect your community.
You got a standing army.
The African National PioneerMovement had a standing army
booted of men, 300 at its peak.
So these were men that movedthrough the community and
secured it.
So there were.
It was just.
It was such a time that historypractically ignores.
(15:24):
Many of you listeners probablynever even heard the name Paulus
Cooks before, because thenumber one threat that was
articulated by J Edgar this waswritten down by J Edgar Hoover.
We have to stop specific enoughA Black, nationalist-minded
(15:46):
individual with the ability toorganize and bring together the
many groups under a nationalistbanner.
That was their number onethreat.
That's why the sites were seton the Honorable Marcus Mosiah
Garvey.
That's why that same targetfollowed to Carlos A Cooks and
(16:14):
eventually, again thosemachinations were able to derail
, in some respects, the movementand how nationalism was able to
flourish.
So that's my direct connectionand my historical walk through
it, from my father getting outof the Korean War that's the war
he fought in the Air Force.
He's a former vet.
Many men with military training, they had that knowledge, that
insight.
So the timing and theleadership, the mindset, moved
(16:35):
us right into what we saw and Isee as one of the best
ideologies for us as a globalpeople and that will give us the
principles locally for us tostart to control the destiny of
our people.
Speaker 1 (16:50):
OK, great answer.
Now let me just, when you stop,yeah, yeah, whenever you stop,
just mute your mic.
So we have someone in the chat.
We have someone in the chat.
Pan-africanism is the reasonwhy there aren't any major US
(17:18):
freedmen communities in theentirety of New York City.
If US US freedmen continue tobe Pan-African and turn a blind
eye to mass immigration, therewon't be any more US freedmen
communities in the entirety ofthe US.
Speaker 2 (17:35):
I mean, are people able to call up or come in, or
are they just going to write?
Speaker 1 (17:39):
Well, right now they're just going to write.
But I mean, but next time whenyou're up, if you want me to put
the phone line on, I would dothat.
But.
Speaker 2 (17:48):
I mean for me, because that's such a good
question, but I want to give it.
I wanted him to spell out a bitmore.
Give the history of thefreedmen, and why does he see
one limiting the other limitingthe other?
Uh, as so I, I think again, heI got from that those words that
(18:09):
he sees is, uh, a winner andloser in those two competing for
something.
Speaker 1 (18:13):
so if he was available, or maybe did you get
a clearer version than i- okay,um, so, uh, I'm not sure if you
know what freedmen, us freedmenare, but the US freedmen would
be us, it would be, it would bewhat's called African-Americans
(18:34):
or you know things like that.
You know African-Americans orwhat they call FBA or ADOS?
Speaker 2 (18:42):
That's my first time hearing freedmen used that way.
Now there is a historicalfreedman, so I'm glad you
cleared that up, because that'sthe group I was thinking about
Now.
These were the first men thatgot freed, that took that name
and began to move with that.
I don't know from a nationalistperspective, but okay, if he's
using that to mean FBA, okay,the Pan-African is taken away
(19:07):
from, OK, the FBA.
Our, our ownership of this, andI don't mean to in any way take
away from the brothers andsisters that are finding so much
pride and identity in it.
I get it.
I get it.
I'm just trying to understandexactly what we're safeguarding
(19:33):
and what we're blocking andaggressively making sure that no
other brother or sister thatlooks exactly like us, but again
born in a different part of theworld, speaking a different
language, maybe because they hadanother colonizer.
So I got to lock something down.
Okay, I get it.
We cook different, we havemusic, we got athletes, blah,
(19:53):
blah, blah.
Okay, all of that is great.
So nobody else, none of y'all,belong to this.
This is ours.
So now, y'all been taking toomuch of us so long.
So now y'all been taking toomuch of us so long.
So now we're shutting the door.
So now y'all can get locked upin front of us and we will
giggle with the oppressor.
Oh yeah, get ahead.
(20:14):
You never should have been here.
So the dynamic again it sets usup.
So we're scrapping for somecrumbs off the table without
even looking at how we even gotlike this.
But now we got school because Igo to different and as long as
(20:37):
brothers and sisters expressthemselves respectfully which
gets rough sometimes with someof these folks but you know, I
love hearing what they're saying, I hear, hear the pride, but I
don't think they see how this isbeing manipulated.
And what's so interesting?
(20:59):
I don't know if I shared someof my lineage.
Both sides of my lineage goback through South Carolina,
four generations on both sidesNow South Carolina, that's
ground zero for Americanterrorism and oppression of
(21:21):
Black people.
So that's right through on bothsides.
So I mean FBA and all it.
I get it.
It goes through my bloodline.
I understand it.
But I also understand what'sgoing to get us back to power,
Because I'm using an exampleright now with the MAGA folks.
Look over on the other side,Look what that quote-unquote
(21:44):
team and I don't even like theleft wing, right wing stuff, but
for this instance, look at thevice president's wife.
His wife is an Indian.
I don't know how many peoplehave known that Donald Trump's
son-in-law is Jewish.
I just mentioned those twogroups because we constantly
(22:05):
call him a hardcore racist, he aNazi, he a white nationalist,
blah, blah, blah.
But if you look at thatideology, those two groups have
never made the cut.
Put those differences aside,because this is their last
attempt to secure whitesupremacy so they can put
(22:28):
together major dents in theirideology to try to patch up the
holes in the whole run of power.
But we the sun is finallyswitching, the shifting of
hegemony is coming our way andat a time when we need to stand
as one, we're going to now findthese local squabbles into these
(22:50):
superficial identities so wecan floss on each other.
Because I don't even see thattaking that battle to the beast.
I just see it as us.
Yeah well, you not, and y'allare taken from us.
And that's the one thing I missso much about Khalid.
Khalid went at the system.
He went at the system.
(23:11):
He was calling this beast abeast to his face.
But we just so interested ingiving brothers and sisters
smoke, and that part of it Iwant us to see to put our energy
toward building bridges andfinding commonality, and it's
there.
But we seem to put so muchenergy into division for
(23:34):
superficial reasons In my humble, humble opinion.
But yeah, brother, I want tohear your thoughts.
Speaker 1 (23:41):
Well, I agree, and that's the purpose of this
podcast.
The purpose of this podcast isto have conversation and bring
people together, our peopletogether.
I understand the Freedmenperspective.
I understand the ADOSperspective, I understand the
FBA perspective.
However, pan-africanism is moreof a global thing, as opposed
(24:08):
to it being more centralized andfocused on so-called
African-Americans or blackAmericans.
We have more power with numbers, with numbers and different
perspectives and talents.
If we could bridge the gapbetween us those in the
(24:29):
Caribbean, the African diasporawe don't need to be separate,
because that was the plan fromthe beginning anyway to separate
us.
And now we continuously,throughout the years, now
hundreds of years, perpetuatethe separation that was given to
us.
So I just don't, I just don'tfind it productive to maintain
(24:52):
this in-house fighting, if youwill, for lack of a better term.
So let's go back into AfricanPan-Africanism.
What's your definition of whatPan-Africanism is?
Speaker 2 (25:14):
Pan-Africanism is simply, as I can put it, it is
an ideology that states beforethe world that a people that
have been dispersed among theworld.
We're in different places butwe all have a bond and a
(25:38):
connection to a root, a base,and from that base we have
branched out.
But in our attempts toreestablish that network, that
strength, we are going to comeunder common principles that
benefit and protect all of usagainst common foes and common
(26:01):
adversaries.
So, as a Pan-Africanist and Ibriefly said earlier the local
portion of Pan-Africanism isnationalism.
So your local nationalism, whenyou elevate it to an
international level, becomesPan-African.
So you're connected to otherBlack—I use Black and
Pan-African interchangeable—butother Black nations that have
(26:26):
the same basic root.
This can cover finances.
This can cover the need for mento go to battle in different
places if needed, and we were atthat place.
Carlos Cox raised $200,000 tosupport different struggles for
(26:46):
liberation on the continent ofAfrica.
Now $200,000 back in the 50sit's got to be at least $7-8
million now.
This is monies that were raisedfrom the community and men that
were willing to sign and travel.
So just imagine, can youimagine that, where we were so
far back then, mentally willingto put skin in the game Because,
(27:09):
again, the understanding ofnationalism and Pan-Africanism
was a lot stronger.
So, again my that theunderstanding of nationalism and
Pan-Africanism was a lotstronger.
So, again, that's a summationof my definition of it yes,
pan-africanism.
All leading back to the samebase, all standing on principles
that understanding thecollective as brothers and
(27:33):
sisters, irrespective of adifferent colonizer's tongue or
a landmass, we are collectivelybrothers and sisters.
Speaker 1 (27:42):
Right Now, this question is okay.
So, pan-africanism we bring.
All you know, we're a globalpeople.
We're trying to bring everyonetogether.
I'm going to turn your mic off.
We're trying, we want to striveto bring everyone together,
right?
However, the conditioning thatwe were basically brainwashed
(28:05):
with in all of these differentplaces, that's where the
conflict lies.
That's where the conflict lies,you understand, because and we
don't we don't, from what I see,from what I see, usually we
don't respect one another'sculture in a sense, right.
So like, if you come from,let's say, jamaica and I, and
(28:29):
I'm african-american and I'mconscious, we're both conscious
those little, you know, schismsand issues and things like that,
we kind of like it kind ofshows its face when we interact.
And you know, like basicmanners and things like that, we
all raise differently, and inthe Caribbean they're raised a
(28:52):
certain way and in Americathey're raised a certain way and
in america we're raised acertain way.
So manners to uh, um, peoplefrom the caribbean is different
from manners for uh to africanamericans or black americans.
So how do we get past thecultural differences?
Uh, you know, in a diaspora?
Yeah, I'm asking the question,the diaspora, yeah, I'm asking
(29:19):
the question.
Speaker 2 (29:20):
There's a little fire truck going by.
Hold on one second.
Speaker 1 (29:23):
Okay, yeah, so that's the main.
Speaker 2 (29:32):
No, go ahead.
Can you restate this last partof that again?
Speaker 1 (29:36):
So what I'm asking is being that we have cultural
differences.
How do we get past the culturaldifferences throughout the
diaspora?
Speaker 2 (29:52):
You know, I don't think it's as difficult as it
might appear or how it can be,and it depends on your
first-hand experience, what youexperience inside your own home.
What are the earliestintroductions you get about your
(30:18):
brothers and sisters fromdifferent parts of the world?
What are the first seedsplanted as an FBA or as an
African-American?
What are the first things youhear about West Indians or about
your Jamaican brothers orbrothers and sisters from the
continent?
Ok, let's take that and thentake what your first
(30:40):
interactions may be inthroughout the community with
the other brothers and sistersfrom different places.
And it's so interesting thesubject a similar subject came
up and I have made a point thatmany of the department stores if
you look at a dynamic that alot of stores use in black
communities they will hireAfrican brothers to do the
(31:01):
security or to check the doorsor to check the bags.
So their interaction with theirfirst African-American
interaction is what.
It's not going to be, becausewhat they're catching people
doing what, or they'reinteracting with people that
might interaction is what it'snot going to be.
It's because what they'recatching people doing what, or
they're interacting with peoplethat might be doing what, or
they have to conduct themselvesin an opposing manner against
(31:22):
the people.
So that first, and then guesswhat, one of the other.
Now, I don't know what thedynamic is then, but definitely
over 20 years or beyond a lot oftimes, the first occupational
brother got that landed herefrom the continent or another
part of the world was to drive acab.
Now, again, you're interactingwith the public.
(31:44):
Your first experiences andinteractions are going to be
with the public.
Now, you know how many timescabs get beat.
People jump out the cars andrun.
Interactions are negative.
So your first culturalinteraction oh man, this is how
my brothers and sisters are here, and the brothers and sisters
(32:04):
here, oh man, those Africans.
And then so these little thingsthat don't get smoothed over
because on a very personal level, again, somebody's playing
chess with this.
They're putting these dynamicseconomically and even with the
store, the security that isspecific, to keep a level of
(32:25):
division.
How do you pass?
I haven't seen one.
I guess it depends on the heartand the spirit you bring to
their process, because there'snot one.
I mean, I haven't met anybrothers and sisters from
Australia.
What's called Australia, that'sa precious name, but from our
they say Aboriginal.
But the term Aboriginal.
(32:45):
I've done some research and ithas a negative that the original
people to that land.
But for her I've been, I'vedone a good bit of traveling
people to that land, but for herI've been, I've done a good bit
of traveling, so I've been toon their original land and I've
met practically every group herein New York.
New York is an internationaltown, so you move through New
York you're going to comedirectly in contact and not just
(33:07):
one state, because that's theother thing.
We try to assess the peoplefrom one group.
You might be fortunate enoughthat your socioeconomic standing
, where you're only going tomeet and interact with brothers
and sisters, and that goes bothways from this, this sector of
of living, and that can't be thewhole picture you get of that
(33:32):
culture, because every uhculture, society has variations
of people doing very well,people doing not so well and
people struggling.
So whichever one part of thatthat you interact with, so many
things can form your opinion andthat you can use as a block to
build a wall, or you take thatsame mortar and build a bridge.
So again from the outset, whenI, as I move through the
(33:55):
community, if I see a black, Imake contact with a black person
.
I'm nodding, I'm peace, I'mlooking to build with you.
If I get an accent back, cool.
If I don't, cool.
But then I get a connection.
If you connect them with me,then you're on the same vibe.
I am the accent stuff and allthat other stuff, never going to
trip on that.
So I mean, but then you got tocome to it with that.
(34:17):
But going back as I started,but if in your household it was
okay to down this group or todown that group, and that goes
both ways Some brothers andsisters get it before they get
on the plane to get here.
Watch them.
African-americans don'tassociate with them.
Bye, bye, bye.
So again, we've been playedagainst each other and given fed
stereotypes about each other.
(34:39):
So when we we miss out onopportunities to perform real
brother and sisterhood and weneed it now more than ever.
Well, that's my impact into howI think it's not as big as we
think.
And for those who are willingand and we need you on there be
willing to extend that hand andlet's start building, because
(34:59):
it's time.
It's time.
Speaker 1 (35:02):
Now, me personally, I would disagree, because I think
that the conditioning, thesocial conditioning in each
community is so deeply ingrainedand we're not.
I don't think we're reallyconsidering the differences in
the upbringing.
For instance, I grew up in NewYork city.
(35:25):
When I'm walking, growing up inNew York city, when, when you
were walking by, when you werewalking by someone, you would
have to make sure you keep eyecontact with that person, and
that eye contact could mean alot of different things, right,
but nothing, I would say, morenegative than it is positive.
(35:45):
So let's say, if now we're in acommunity full of people from
different, uh, uh, parts of thediaspora, african diaspora and
let's say, a Jamaican guy walksby me and he's staring me in the
face right, staring me in theface, I go, yo bro, what you
looking at, you know, like hedoesn't understand that staring
at me for a long period of timeis basically like a sign of
(36:09):
disrespect, right'm just makegiving that example, because
that's the conditioning that I.
I had to like kind of find away to break up, break away from
.
And I'm sure there's a lot ofpeople out there that have that
same kind of conditioning,coming from new york especially,
but other people, um, and othercommunities may not, may not
(36:30):
understand that or read you know, or read it, read it the way we
read it, you get what I'msaying.
So that's only one example.
There are many differentexamples of, you know, cultural
differences that could causesome serious conflict.
So, yeah, I just wanted tostate that.
Speaker 2 (36:52):
Yeah, I can.
Yeah, I see, I see I definitelyunderstand.
But I tell you, and again,growing up, you know we both
share that girl, me, I'm, mygrowing up about a decade and a
half earlier than yours, decades.
But uh, in New York those areshort-term man, like you said,
(37:13):
the, the eye contact, how youshake hands, how men move around
men, that's going to especiallymen during those ages, you know
, from teens, early 20s, whereyou did that natural bumping of
heads that occurs, but that hasalways ironed itself out.
Again, let me speak from wheremy generation was with it and
(37:37):
that was primarily Blacks andPuerto Ricans.
That was the main group thatyou had to understand and come
into a flow with and you'reliving in the same building with
them.
So then you're children, you'regetting off school playing in
each other's houses.
So it depends on how early youget introduced to that other
(38:01):
side.
But the eye contact, the thing,that stuff gets worked out and
I don't know one side works itout more than the other, but it
gets worked out because certainthings are universal, especially
among men.
Now, of course, subtly it canbe different, but men and and
(38:26):
when you know you got you moving, it gets worked out.
So I remember some of myearliest days.
My earliest friend maybe knewtwo, three words of spanish.
I'm sorry of english, but youknow children, you get the.
But you know children, you getthe game.
You use your head.
No, you do what you got to doto connect and then they grow.
Y'all grow together.
(38:47):
You have experiences togetherand now the latter part, my 30s,
40s, especially here in Harlem.
The Dominican community bordersright over here by Inwood, so
that later in life I've had tounderstand and get that history
with Haiti and a DominicanRepublican and understand their
(39:09):
dynamic, what what colorism hasdone to them and their
understanding of being black.
But yes, it's different.
But if you're vested inbuilding that bridge and not
discounting nothing from you,discounting nothing from them,
but understanding that if youboth respectfully understand,
you're more powerful together.
(39:29):
And I understand that brothersand sisters in the South can
unite with somebody who don'teven see themselves as Black or
find Black something that'soffensive to them or something
that they're trying to distancethemselves from.
We all are at different levelsof trauma from this experience.
So, yeah, some brothers aregoing to be deeper-headed,
(39:50):
scarred in more harsh ways thanothers.
But for those who are healedand are able to do the work.
The work is here.
I think we can have moresuccess of those move moving
from that perspective.
Speaker 1 (40:08):
Now brother Amin Ross said we have a big problem with
trusting one another, whichstops us from uniting.
You want to respond to that?
Speaker 2 (40:22):
Yeah, yeah, trust.
Trust, it definitely startsthere.
And and then part of what, likeyou said, how can you trust
when there's miscommunication?
You're reading, and they'rereading, and, and it was already
fragile to start with.
So, um, and that's why buildingtrust, we, we, if, if you look
at the superhero, the savior,the courageous person, the more
(40:46):
courageous acts, it ain'tjumping in front of bullets and
saving hundreds of people bysome great feat, it's the
greatest and most courageousthing is often reaching out,
reaching out a hand, extendingit.
Because what are you risking?
You're risking rejection.
(41:07):
You're risking or it could befinancial.
You're risking losing money.
You're risking something.
When you say you know what, I'mgoing to go with this brother,
I'm going to go with this sister, I'm going to trust them on
face value and do it in portionsthat work for you.
Now I say across the board buyit, beware for everybody, at any
time.
I'm from New York, so I'm notsaying, suspend your basic
(41:29):
intelligence or suspend yourinstinct, but be willing to give
a shot where you know if youwent with the programming as our
brother is reminding us youwent with the conditioning, you
wouldn't, you wouldautomatically shut it down.
You know what, this little spot.
I'm going to try it, I'm goingto go with it.
Those little steps will buildus that, plus having leadership
(41:54):
that represents that on somelevel in their actions and in in
what they're, uh,prognosticating for us, who is
painting a picture of familythat's going to bring us
together on the global scale sowe can get past all the little
things that that divide us okay,okay.
Speaker 1 (42:13):
so this is what I think should happen from my
perspective.
Right, just like whenforeigners come from different
countries here and they have toto get their visa, they have to
do tests.
Right, they have to do, theyhave to learn a little bit about
(42:35):
the history and then they haveto do tests on, like American
history and things like that.
I think that that should be,should be implemented in a group
setting where we're pulling,we're galvanizing people to come
together to unite.
But here are the things thatyou have to do to join our, our
(42:59):
unity party.
If you will right, you got towatch a video about the history,
the different mental conditionsthat we all face from different
communities, and a study, atest.
Speaker 2 (43:23):
Yeah, who can argue with that?
But I mean again, now, that'skind of being able to codify a
method, a kind of cookie cutter.
Okay, this is a way ofidentifying and figuring out and
even weeding out.
You know, I don't want to lookat no table.
(43:44):
Oh, okay, this is a brotherthat's not interested in finding
out about, so I can see that.
But then going back to what Isaid about it having to be
something that's already in youeven before you get to the
assessment device and I can getto say, okay, I have traveled a
bit when I travel.
(44:05):
That's why you know friendsthat travel with me.
They're like okay, I know whatHerman's going to get ready to
do.
I'd like to see what thenatives are doing.
I'd like to see.
I don't want to do the touriststuff, I don't want to do the
here and get that hat and thisT-shirt and, oh, look at that
and take a picture.
Okay, get back on the bus.
If there's enough time, I wantto go to where my people are, to
(44:28):
the black section of that place, and just move through.
And I dress for it too.
So I dress like the people.
That's going to look.
And this happened to me inBrazil I spent.
I was just moving, I'm moving,I'm moving quiet, I'm not really
speaking, but I'm moving in away that like I move, like I
(44:50):
belong there, and then I was atthis one area for maybe about an
hour and a half.
I said, oh, stunning, stunningsister.
And I said I said I have tohave a word or two with her and
she looked stunned.
She said I saw you.
I didn't know you were a woman.
So the point I'm making is thatyou can't write down.
(45:12):
They have a desire to want tosee where those people are.
Go where those people are,because you know you're one of
them and they're one of you.
So, so, uh, those.
That's the energy that's goingto drive this, okay, after we
get it in place, okay, okay,fill this form out or answer
these 50 questions.
Or you know what's your bloodtype, what's your?
(45:33):
I guess we can start screeningand, but I don't know just like.
In my eye, your heart isweighed against a feather.
I don't know what's reallyneeded to keep this thing
sustained.
And moving forward is somethingwe can, we can write down.
People have to demonstrate itin their actions and demonstrate
it in their dealings with theirpeople from different parts of
(45:55):
the world their people fromdifferent parts of the world.
Speaker 1 (45:57):
Right, I agree with you.
My thing was more about if youare coming from another country
and you're already brainwashedwith an image and now you have a
perception of how AfricanAmericans or so-called black
people function, then you needto be retaught.
(46:21):
You need to be retaught so whenyou come into the fold, we have
material for you to watch andread and then just to make sure
you comprehend, you'recomprehending, you have a test
and then after that, as you goalong, we'll see in your ways
(46:46):
and actions if it worked or not.
Speaker 2 (46:52):
And now so I can get a full understanding.
So this person is coming fromanother country to this country?
Yes, okay, now, not just cominginto the country.
This person and we're speakingof a black person from a
different part of the world,right, yes, sir, now they're in
a country, but not just in thecountry, they're coming to the
(47:13):
black community, right, okay now.
Okay, now, the entry point, orthe point where, where would we
first make contact?
This, I know, is stilltheoretical, but where, let's
say, a person who is interestedin?
Okay, what do I got to do this?
Where would we interact withthem?
Do we have a visiting station?
(47:36):
Where would we?
What body would be initiatingthis?
Speaker 1 (47:44):
so it would be.
Let's say, let's see if we cancall it pan-africanism center
for education.
The pan-africanism center foreducation.
This is a center for Africansof the diaspora to come in, get
(48:06):
acquainted with the people ofthe land, the people of the
states, by giving them likehistory lessons, giving them
information.
Giving them information toteach them exactly who we are,
how we function, and just like abasic history lesson for them
(48:33):
to understand who we are, tokind of change their perception
to more of a positive one, sothey don't come around us
apprehensive and you know,conflict and things like that
ensue it couldn't hurt.
Speaker 2 (48:50):
It couldn't hurt.
Uh, yeah, it's.
It's.
Eventually it's going to comedown to one to one and how you
move.
But yeah, there was some way toorganize it, but, but maybe in
a non-official manner.
That's happening with socialmedia and that's why we won't
(49:11):
even have time to touch on it.
But that's what with guerrillajournalism journalism that
that's what I feel.
These platforms, our voices.
We're now able to see andinteract and measure reactions
to world events and differenttopics in such a quick way,
(49:32):
never before in our or evenhumankind, because this
technology is specifically forus.
Speaker 1 (49:42):
Your mic went off a little bit.
Is it back up?
No, it still sounds weird.
Try again.
Speaker 2 (49:53):
It went off one time before, so I had to go out and
come back in.
Speaker 1 (49:57):
Yeah, it's still off, it's still off.
Okay, should I go out and comeback in?
Yeah, it's still off, it'sstill off.
Okay, should I go out and comeback in?
Come back, yeah, yep, alright,I'll be right back, okay, yeah.
So, ladies and gentlemen, mywhole thing is Okay.
Kudra said there is no blackpeople anywhere else in the
world.
Laugh out loud.
(50:18):
Only America, north America,everyone has Kujo.
I understand your point as faras nationality and things like
that, and I understand you knowthat is you're deeply ingrained
in your mind and culture andthings like that.
But right now we're building onPan-Africanism and that
(50:39):
conversation.
So if you want to build, be abit more fluid, fluid, fluid,
fluid, peace.
Speaker 2 (50:47):
Peace peace.
Speaker 1 (50:48):
You hear me, king, I can hear you, but I can't see
you.
Speaker 2 (50:53):
Okay, yeah, the voice part is totally clear.
Totally clear now, alright.
So where do we leave off Kingcare?
Yeah, all right, the voice partis totally clear.
Totally clear now, all right.
So where do?
Speaker 1 (51:02):
we leave off.
So we were talking about wewere having.
I was making a point aboutbringing people into the fold
and having you know, having themfill out things and learning
more about the history, sothey'll become more acquainted
with who we are, just like weshould become more acquainted
(51:24):
with who they are Anyone comingfrom from the diaspora into our
community.
Speaker 2 (51:37):
Yeah, I mean, I'm in total, total agreement with that
.
And also I think a lot of it isevent driven, again, not so
much being able to be measuredby an answer on a particular
document, but events like theAfrican Street Festival, events
like Harlem Week, events likeBAM down in Brooklyn, where a
(52:01):
mixture of our culture, the WestIndian Day Parade there are
iconic timeframes where we'reall together and that's even a
good example.
I mean I enjoy the differentfoods from the different lands,
the bags, the handcrafts, thecarvings, and you're dealing and
(52:21):
doing business with brothersand sisters from different parts
of the world.
So we're exchanging commerceand networking and I look around
and I can sometimes and youknow most of the brothers and
sisters they wear the Africanattire down there, so I can't
tell who's.
And you know most of thebrothers and sisters they wear
the African attire down there,so I can't tell who's who,
(52:42):
because, guess what?
Because we all won man Right,from the children to the
90-year-olds.
Can't tell, you know until youspeak.
Or sometimes you know ourbrothers and sisters from
certain like Sudan, I mean somethey just had this rich
complexion or or some sistersfrom Ethiopia I find the women's
(53:04):
.
Their foreheads tend to be alittle longer.
It gives them this elegant look.
So I'm not saying you can'ttell distinctively, but is it a
black family?
Yeah, and all that other we canwork out.
We got to start at we are oneand just keep building from that
.
Again, in my humble opinion,this is all coming from your
(53:25):
brother's perspective, and Iknow there's others that may not
be that willing or that eager.
Again, back to trust.
We've already touched all thepoints.
It's a trust issue that takestrust.
You know you don't see that asyour brother, your sister, that
it's hard for you to even havefeelings like this.
So we got to get back to lovingand trusting each other.
Speaker 1 (53:45):
Again, I yield, bro indeed, indeed, um, so on.
On that note, we're about toclick off.
Thank you for coming out thisevening.
Uh, brother herman smalls, hopeto have you up again and we'll
go in more depth, because youhave a lot of knowledge, a lot
of experience and so, um, youknow, we, we could really uh, uh
(54:07):
, you know, open up in manydifferent directions with, with,
with different subjects andthings like that, and you can
really drop jewels for, uh, youknow, maybe the younger people
coming up, you know.
So, uh, again, thank you forcoming out this evening.
I really appreciate you.
Uh, thanks for everybody on thecheck-in coming out, watching
(54:28):
and listening.
Really appreciate you.
Hit the like, comment, share,subscribe.
Also hit the bell notificationbutton so you know when things
are coming out, because we havecontent running all week.
Next week, like this is likeconstantly, so make sure you
keep it in touch with us.
(54:48):
And also, nyptalkshow at gmailis the email if you want to ask
a question and things like that.
I got the emails, everybody outthere.
I'm just trying to get back toyou guys, like, I've got like a
lot of emails, so, but I willdefinitely keep in touch.
(55:09):
Again, thank you for coming outthis evening, brother Herman
Smalls, and I will see y'alltomorrow peace and
pan-Africanism Peace andPan-Africanism Peace, peace.
All right, what's going on?
What's going on?
What's going on?
Everybody out there it's RonBrown, lbgt, people's Fitness
Professional Co-host couldn'tmake it this evening.
It's all good.
I know y'all like.
I know y'all love Mikey Fever.
Mikey Fever will be backsometime this week.
(00:40):
Shout out to whoever's in thecheck-in right now Watching us
right now the first person tolook at us on this live, to
participate.
Really appreciate you.
Of course, I'm Ron Brown, lmt.
Y'all know who I am, but get toknow the brother right here,
brother Herman Smalls.
(01:00):
Thank you for coming out thisevening.
We really appreciate you.
How you feeling, how youfeeling, brother.
Speaker 2 (01:07):
Feeling good.
Thank you for coming out thisevening.
We really appreciate you.
How you feeling?
How you feeling, brother,feeling good, peace, peace and
Pan-Africanism, peace andPan-Africanism, peace and
Pan-Africanism.
Doing great, brother, thank you.
How about yourself?
Speaker 1 (01:17):
Life is good, man.
Just you know, when you get toknow me, you'll know I'm always
on the move, I'm always grinding.
That's what I do, man.
I stay in motion.
I stay in motion, Peace Ben.
Thank you for coming out, Ben.
Being a loyal supporter of theNYP platform, you'll be on the
(01:38):
platform soon.
Thank you for coming out thisevening.
Speaker 2 (01:45):
So we got Brother Herman Smalls on the check-in
and hold on Brother HermanSmalls because you got feedback.
Speaker 1 (01:50):
I'm going to turn your mic off when you're not
talking.
Speaker 2 (01:52):
All right, that's perfect.
Speaker 1 (01:54):
So we got Brother.
I'm going to give you anintroduction a little bit.
So for me personally, thisinterview is extremely important
.
For me because I watchedbrother Herman Smalls on public
access on a public accesschannel back in the days when I
(02:15):
was a kid and he's the one thatmade me go and buy dumbbells at
Models, I think when Models Ithink it was Modell's back in
the days they used to sellworkout equipment.
I don't know if they still do.
Speaker 2 (02:29):
Modell's yeah.
Speaker 1 (02:31):
Modell's.
So he inspired me to go getsome dumbbells and start doing
push-ups.
I was already in the martialarts and stuff like that with
the bathhouse Grandmaster SamMcGee and, uh, dwayne McGee, um,
and I was always, I was alreadyworking out doing karate,
kicking and punching and thingslike that, doing a little bit of
(02:53):
pushups.
You know, of course, uh,crunches, uh.
But man, the brother had acrazy physique back in the days.
Man, I was like yo, I got toget my physique like that and
you know he inspired me to getinto the fitness industry.
He was like a spark for me todo fitness.
(03:14):
So you know, I reallyappreciate this brother.
He's legendary, he's legendaryand he's on.
He's on with us today talkingabout pan-africanism,
pan-africanism, ados and fba anduh, I just wanted, I want him
to give you a brief historyabout himself and then we could
go into the rest of theinterview.
Speaker 2 (03:35):
Peace well, peace and uh, I guess I'll start right
right where you started.
My public life started infitness.
It was an interesting dynamic.
It still exists now.
Public access this was a kind ofcontract between the state and
(03:57):
the people.
The airways were being boughtup and different inconveniences
were being brought on acommunity to put these different
cable systems up.
So they said, hey, we'll giveyou all a channel, we'll give
you access to these airways forfree, just to be residents.
(04:17):
So, with public access, so manypeople went to that fitness was
around, that I chose, chose andit was such a good format to
connect me with our brother andothers.
It's such a good feeling tomove through Harlem and hear the
different stories and it's anice feeling to know you put
energy into something that hadan impact.
(04:39):
But the emergence of theinternet and what we're speaking
on now social media myattention was drawn towards that
, more towards I still speak asa fitness specialist and a
fitness expert but my socialpolitical perspectives.
I saw social media and theseplatforms as an opportunity to
(05:06):
reintroduce Pan-Africanism insome respects.
So it's out there.
But there seems to be adisconnect that I'm trying to
address and others that arevying for our people's attention
and they're offering lineageand they're offering bloodlines
(05:28):
and connections to tribes, andall of this is great, everything
about finding out your identity.
That has to be a sacred,important journey and no one
should impose upon it.
But I definitely don't want usto lose sight of what keeps us a
global family and what aregoing to be the principles that
(05:48):
move us back to global power.
Speaker 1 (05:50):
Indeed, ben ADOS means African Descendants of
Slaves.
Yes, somebody in the chat asked.
Speaker 2 (06:02):
Yes, I believe that's a good opening, but I'm
prepared to answer any questionrelated to fitness, to
Pan-Africanism, africa, I mean.
Whatever your interest or theinterest of any of the people in
the chat, or if you havecallers.
However, I can provideinformation, I'm open.
Speaker 1 (06:23):
Right, so the name of today's podcast is
Pan-Africanism versus ADOSversus FBA.
Before we go into that, I justwant them to public access.
I want to turn your mic off.
Let me do that.
Public access fitness.
Now, how did you get yourphysique like that?
(06:47):
Did you do a lot of push-ups Inyour earlier years?
Did you do a lot of push-ups?
Did you do split routines?
What was it?
Did you follow an encyclopediaof bodybuilding by Arnold
Schwarzenegger?
What was your go-to?
Speaker 2 (07:04):
I would dare say a percentage, and the percentage
will vary depending upon who youspeak to and this is what a lot
of folks they'll say it, butthen it doesn't get calibrated.
There is a percentage ofcertain looks that are genetic,
meaning you know the body typeendomorph, ectomorph, mesomorph.
(07:25):
Meaning you know the body typeendomorph, ectomorph, mesomorph.
So there is a body type thatthe mesomorph tends to move the
wider shoulders, thinnerwaistline vis-a-vis an athletic
type, build, so one.
If you have that body type andyou're fortunate enough to be
steered into athletics, thosetwo go hand in hand.
(07:45):
But that doesn't mean the otherbody types can't have major
changes in increase of muscletissue, reduction of cellular
fat cells.
So that's what a trainer does.
You manipulate your body's massto be MI.
You reduce that fat percentage,increase the muscle tissue not
(08:06):
always mass, that gets a lot offolks distorted.
You can increase it in leaner,more defined muscle tissue as
well.
So that changes the shape.
So yeah, so I forgot how itkind of went off at the side,
because I know fitness andpan-Africanism are going to go
in and out.
Speaker 1 (08:25):
But if you could restate the question, so I
wanted to know how did you getyour physique like that, you
know, in your earlier years?
Did you do split routines?
Did you use encyclopediabodybuilding?
You know?
Speaker 2 (08:39):
It's very interesting , as you did in your intro.
You mentioned you did martialarts already, so a martial art.
I mentioned you did martialarts already, so a martial art.
I was in the golden gloves.
At the same time my spark andmy interest in weights was
coming together and if you don'tdo those too well, one can
hamper the other.
So calisthenics for the goldengloves.
(09:00):
I did a lot of running,monitoring my diet, so the
genetic aspect of it and thetraining, yeah, calisthenics and
free weights, because I didn'twant.
I was comfortable with the sizeI was, but I always wanted to
maintain speed, agility andendurance and if you're not
training for that, the weightroom takes you in the opposite
(09:22):
direction.
Speaker 1 (09:23):
Right, exactly, exactly.
Now to take it off intoPan-Africanism versus ADOS
versus FBA Pan-Africanism canyou break down, give a
description of what Pan-Africanactually is?
Who created the terminology andhow?
After it was created, what wasthe history?
(09:44):
How did it morph into somethinggreater than what it was when
it was created?
Speaker 2 (09:51):
Excellent question and even to start with the
construct I meant to mention itearlier the Pan-African versus
the ADOS, versus the FBADefinitely want to take versus
off the table my the biggestpart of the initiative I want to
(10:12):
do from a pan, from a panAfrican perspective.
I got bridges, I got bridgesI'm ready to build.
So I'm not, I'm not versingHebrew, israelites, the Moors,
I'm not versing nobody.
I got hands open forbrotherhood.
So my perspective is discussinghow all of them have a seat at
(10:32):
the table in the Pan-Africanismthat I am trying to reintroduce
to people.
So my question to them, when Iget to that portion, is do they
have a chair at the table intheir ideologies, in their
beliefs, and if not, what is itgoing to take to get us all to
(10:54):
come together?
The history I wish I had did alittle more specifics related to
dates and times, but now we allknow or most of us anyway know
the Honorable Marcus MosiahGarvey's work, so that work just
stands out.
But he didn't just drop out tothe sky.
Obviously, you know, back onthe continent we've had from
(11:20):
movements like Kenya's Mau Mauand Kruma, from movements like
Kenya's Mau Mau and Krumah.
It gets deep as far as havingone origin, but the one that
most impacts me directly and,interestingly enough, my father
and we tend to follow the pathsour father leads.
He was a Pan-Africanist and itwas the Honorable Marcus Masai
(11:42):
Garvey.
So if I could I'll stay withthat lineage, not to discredit
or discount of the other men andeven women.
We don't give the sistersenough insight in the upholding
of Pan-Africanism.
So again through that line, andwe know, the Honorable Marcus
Mosai Garvey made his mark herein Harlem where I sit right now.
(12:05):
He was probably a five, 10minute walk.
His headquarters is a landmarkhere in Harlem.
He built his strongest basehere.
Until we know the story Some ofus don't that the what became
the FBI was formed todestabilize that kind of
movement, that kind ofnationalism.
(12:25):
We'll get a chance to talkabout that nationalism,
pan-africanism, because the twoare linked.
I see you want to add something.
Speaker 1 (12:34):
No, no, no, Go ahead, I'll let you go Again from
Garvey after the opposing forces, agencies and government.
Speaker 2 (12:48):
They were behind it.
If they were successful ingetting him deported, the
ideology had still left its mark, its imprint.
So there was a young man thatpicked up the banner.
His name was Carlos A Cooks,carlos Alexander Cooks.
He was the founder of theAfrican nationalist pioneer
(13:12):
movement, the ANPM ANPM.
So a lot of my directreferences from my
pan-Africanism is going to comethrough that line and it's
considered an orthodox form.
An orthodox is simply as strictas possible in your finances,
as strict as possible in yourideology.
Moving forward, you arepan-Africanism first and,
(13:35):
interestingly enough, locallythat spells out as nationalism.
Now, nationalism is such a termthat's been so misused because
it's usually associated withwhite nationalism and we
understand the machinations andwe exist in the machinations of
what white nationalism has done.
But black nationalism, from itsearliest days, it was formed to
(13:58):
in many ways combat the forcesof white nationalism and
nationalism is simply a groupmoving on in accord as a nation
and we live in a nation.
When you travel, you travel toother nations.
So being a nation is not a badthing.
So being a nationalist is not abad thing.
(14:19):
But again, the whitenationalist has put such a stain
on that name throughout history?
Because nationalism was part ofwhat Hitler used to bring his
people about.
But guess what?
Nationalism was what Mao Zedongused.
So it depends on the nature ofthe people what you do with
nationalism.
So black nationalism has alwaysbeen we're going to run our own
(14:41):
businesses.
Our politicians are going tospeak on our behalf, like the
FDA's FDA first, b1.
That was already in Blacknationalists, pan-africanists
it's.
Your leaders got to speak foryou.
So we've lost that disconnect.
You run the business in yourcommunity.
How can other nations controlthe commerce?
(15:03):
You protect your community.
You got a standing army.
The African National PioneerMovement had a standing army
booted of men, 300 at its peak.
So these were men that movedthrough the community and
secured it.
So there were.
It was just.
It was such a time that historypractically ignores.
(15:24):
Many of you listeners probablynever even heard the name Paulus
Cooks before, because thenumber one threat that was
articulated by J Edgar this waswritten down by J Edgar Hoover.
We have to stop specific enoughA Black, nationalist-minded
(15:46):
individual with the ability toorganize and bring together the
many groups under a nationalistbanner.
That was their number onethreat.
That's why the sites were seton the Honorable Marcus Mosiah
Garvey.
That's why that same targetfollowed to Carlos A Cooks and
(16:14):
eventually, again thosemachinations were able to derail
, in some respects, the movementand how nationalism was able to
flourish.
So that's my direct connectionand my historical walk through
it, from my father getting outof the Korean War that's the war
he fought in the Air Force.
He's a former vet.
Many men with military training, they had that knowledge, that
insight.
So the timing and theleadership, the mindset, moved
(16:35):
us right into what we saw and Isee as one of the best
ideologies for us as a globalpeople and that will give us the
principles locally for us tostart to control the destiny of
our people.
Speaker 1 (16:50):
OK, great answer.
Now let me just, when you stop,yeah, yeah, whenever you stop,
just mute your mic.
So we have someone in the chat.
We have someone in the chat.
Pan-africanism is the reasonwhy there aren't any major US
(17:18):
freedmen communities in theentirety of New York City.
If US US freedmen continue tobe Pan-African and turn a blind
eye to mass immigration, therewon't be any more US freedmen
communities in the entirety ofthe US.
Speaker 2 (17:35):
I mean, are people able to call up or come in, or
are they just going to write?
Speaker 1 (17:39):
Well, right now they're just going to write.
But I mean, but next time whenyou're up, if you want me to put
the phone line on, I would dothat.
But.
Speaker 2 (17:48):
I mean for me, because that's such a good
question, but I want to give it.
I wanted him to spell out a bitmore.
Give the history of thefreedmen, and why does he see
one limiting the other limitingthe other?
Uh, as so I, I think again, heI got from that those words that
(18:09):
he sees is, uh, a winner andloser in those two competing for
something.
Speaker 1 (18:13):
so if he was available, or maybe did you get
a clearer version than i- okay,um, so, uh, I'm not sure if you
know what freedmen, us freedmenare, but the US freedmen would
be us, it would be, it would bewhat's called African-Americans
(18:34):
or you know things like that.
You know African-Americans orwhat they call FBA or ADOS?
Speaker 2 (18:42):
That's my first time hearing freedmen used that way.
Now there is a historicalfreedman, so I'm glad you
cleared that up, because that'sthe group I was thinking about
Now.
These were the first men thatgot freed, that took that name
and began to move with that.
I don't know from a nationalistperspective, but okay, if he's
using that to mean FBA, okay,the Pan-African is taken away
(19:07):
from, OK, the FBA.
Our, our ownership of this, andI don't mean to in any way take
away from the brothers andsisters that are finding so much
pride and identity in it.
I get it.
I get it.
I'm just trying to understandexactly what we're safeguarding
(19:33):
and what we're blocking andaggressively making sure that no
other brother or sister thatlooks exactly like us, but again
born in a different part of theworld, speaking a different
language, maybe because they hadanother colonizer.
So I got to lock something down.
Okay, I get it.
We cook different, we havemusic, we got athletes, blah,
(19:53):
blah, blah.
Okay, all of that is great.
So nobody else, none of y'all,belong to this.
This is ours.
So now, y'all been taking toomuch of us so long.
So now y'all been taking toomuch of us so long.
So now we're shutting the door.
So now y'all can get locked upin front of us and we will
giggle with the oppressor.
Oh yeah, get ahead.
(20:14):
You never should have been here.
So the dynamic again it sets usup.
So we're scrapping for somecrumbs off the table without
even looking at how we even gotlike this.
But now we got school because Igo to different and as long as
(20:37):
brothers and sisters expressthemselves respectfully which
gets rough sometimes with someof these folks but you know, I
love hearing what they're saying, I hear, hear the pride, but I
don't think they see how this isbeing manipulated.
And what's so interesting?
(20:59):
I don't know if I shared someof my lineage.
Both sides of my lineage goback through South Carolina,
four generations on both sidesNow South Carolina, that's
ground zero for Americanterrorism and oppression of
(21:21):
Black people.
So that's right through on bothsides.
So I mean FBA and all it.
I get it.
It goes through my bloodline.
I understand it.
But I also understand what'sgoing to get us back to power,
Because I'm using an exampleright now with the MAGA folks.
Look over on the other side,Look what that quote-unquote
(21:44):
team and I don't even like theleft wing, right wing stuff, but
for this instance, look at thevice president's wife.
His wife is an Indian.
I don't know how many peoplehave known that Donald Trump's
son-in-law is Jewish.
I just mentioned those twogroups because we constantly
(22:05):
call him a hardcore racist, he aNazi, he a white nationalist,
blah, blah, blah.
But if you look at thatideology, those two groups have
never made the cut.
Put those differences aside,because this is their last
attempt to secure whitesupremacy so they can put
(22:28):
together major dents in theirideology to try to patch up the
holes in the whole run of power.
But we the sun is finallyswitching, the shifting of
hegemony is coming our way andat a time when we need to stand
as one, we're going to now findthese local squabbles into these
(22:50):
superficial identities so wecan floss on each other.
Because I don't even see thattaking that battle to the beast.
I just see it as us.
Yeah well, you not, and y'allare taken from us.
And that's the one thing I missso much about Khalid.
Khalid went at the system.
He went at the system.
(23:11):
He was calling this beast abeast to his face.
But we just so interested ingiving brothers and sisters
smoke, and that part of it Iwant us to see to put our energy
toward building bridges andfinding commonality, and it's
there.
But we seem to put so muchenergy into division for
(23:34):
superficial reasons In my humble, humble opinion.
But yeah, brother, I want tohear your thoughts.
Speaker 1 (23:41):
Well, I agree, and that's the purpose of this
podcast.
The purpose of this podcast isto have conversation and bring
people together, our peopletogether.
I understand the Freedmenperspective.
I understand the ADOSperspective, I understand the
FBA perspective.
However, pan-africanism is moreof a global thing, as opposed
(24:08):
to it being more centralized andfocused on so-called
African-Americans or blackAmericans.
We have more power with numbers, with numbers and different
perspectives and talents.
If we could bridge the gapbetween us those in the
(24:29):
Caribbean, the African diasporawe don't need to be separate,
because that was the plan fromthe beginning anyway to separate
us.
And now we continuously,throughout the years, now
hundreds of years, perpetuatethe separation that was given to
us.
So I just don't, I just don'tfind it productive to maintain
(24:52):
this in-house fighting, if youwill, for lack of a better term.
So let's go back into AfricanPan-Africanism.
What's your definition of whatPan-Africanism is?
Speaker 2 (25:14):
Pan-Africanism is simply, as I can put it, it is
an ideology that states beforethe world that a people that
have been dispersed among theworld.
We're in different places butwe all have a bond and a
(25:38):
connection to a root, a base,and from that base we have
branched out.
But in our attempts toreestablish that network, that
strength, we are going to comeunder common principles that
benefit and protect all of usagainst common foes and common
(26:01):
adversaries.
So, as a Pan-Africanist and Ibriefly said earlier the local
portion of Pan-Africanism isnationalism.
So your local nationalism, whenyou elevate it to an
international level, becomesPan-African.
So you're connected to otherBlack—I use Black and
Pan-African interchangeable—butother Black nations that have
(26:26):
the same basic root.
This can cover finances.
This can cover the need for mento go to battle in different
places if needed, and we were atthat place.
Carlos Cox raised $200,000 tosupport different struggles for
(26:46):
liberation on the continent ofAfrica.
Now $200,000 back in the 50sit's got to be at least $7-8
million now.
This is monies that were raisedfrom the community and men that
were willing to sign and travel.
So just imagine, can youimagine that, where we were so
far back then, mentally willingto put skin in the game Because,
(27:09):
again, the understanding ofnationalism and Pan-Africanism
was a lot stronger.
So, again my that theunderstanding of nationalism and
Pan-Africanism was a lotstronger.
So, again, that's a summationof my definition of it yes,
pan-africanism.
All leading back to the samebase, all standing on principles
that understanding thecollective as brothers and
(27:33):
sisters, irrespective of adifferent colonizer's tongue or
a landmass, we are collectivelybrothers and sisters.
Speaker 1 (27:42):
Right Now, this question is okay.
So, pan-africanism we bring.
All you know, we're a globalpeople.
We're trying to bring everyonetogether.
I'm going to turn your mic off.
We're trying, we want to striveto bring everyone together,
right?
However, the conditioning thatwe were basically brainwashed
(28:05):
with in all of these differentplaces, that's where the
conflict lies.
That's where the conflict lies,you understand, because and we
don't we don't, from what I see,from what I see, usually we
don't respect one another'sculture in a sense, right.
So like, if you come from,let's say, jamaica and I, and
(28:29):
I'm african-american and I'mconscious, we're both conscious
those little, you know, schismsand issues and things like that,
we kind of like it kind ofshows its face when we interact.
And you know, like basicmanners and things like that, we
all raise differently, and inthe Caribbean they're raised a
(28:52):
certain way and in Americathey're raised a certain way and
in america we're raised acertain way.
So manners to uh, um, peoplefrom the caribbean is different
from manners for uh to africanamericans or black americans.
So how do we get past thecultural differences?
Uh, you know, in a diaspora?
Yeah, I'm asking the question,the diaspora, yeah, I'm asking
(29:19):
the question.
Speaker 2 (29:20):
There's a little fire truck going by.
Hold on one second.
Speaker 1 (29:23):
Okay, yeah, so that's the main.
Speaker 2 (29:32):
No, go ahead.
Can you restate this last partof that again?
Speaker 1 (29:36):
So what I'm asking is being that we have cultural
differences.
How do we get past the culturaldifferences throughout the
diaspora?
Speaker 2 (29:52):
You know, I don't think it's as difficult as it
might appear or how it can be,and it depends on your
first-hand experience, what youexperience inside your own home.
What are the earliestintroductions you get about your
(30:18):
brothers and sisters fromdifferent parts of the world?
What are the first seedsplanted as an FBA or as an
African-American?
What are the first things youhear about West Indians or about
your Jamaican brothers orbrothers and sisters from the
continent?
Ok, let's take that and thentake what your first
(30:40):
interactions may be inthroughout the community with
the other brothers and sistersfrom different places.
And it's so interesting thesubject a similar subject came
up and I have made a point thatmany of the department stores if
you look at a dynamic that alot of stores use in black
communities they will hireAfrican brothers to do the
(31:01):
security or to check the doorsor to check the bags.
So their interaction with theirfirst African-American
interaction is what.
It's not going to be, becausewhat they're catching people
doing what, or they'reinteracting with people that
might interaction is what it'snot going to be.
It's because what they'recatching people doing what, or
they're interacting with peoplethat might be doing what, or
they have to conduct themselvesin an opposing manner against
(31:22):
the people.
So that first, and then guesswhat, one of the other.
Now, I don't know what thedynamic is then, but definitely
over 20 years or beyond a lot oftimes, the first occupational
brother got that landed herefrom the continent or another
part of the world was to drive acab.
Now, again, you're interactingwith the public.
(31:44):
Your first experiences andinteractions are going to be
with the public.
Now, you know how many timescabs get beat.
People jump out the cars andrun.
Interactions are negative.
So your first culturalinteraction oh man, this is how
my brothers and sisters are here, and the brothers and sisters
(32:04):
here, oh man, those Africans.
And then so these little thingsthat don't get smoothed over
because on a very personal level, again, somebody's playing
chess with this.
They're putting these dynamicseconomically and even with the
store, the security that isspecific, to keep a level of
(32:25):
division.
How do you pass?
I haven't seen one.
I guess it depends on the heartand the spirit you bring to
their process, because there'snot one.
I mean, I haven't met anybrothers and sisters from
Australia.
What's called Australia, that'sa precious name, but from our
they say Aboriginal.
But the term Aboriginal.
(32:45):
I've done some research and ithas a negative that the original
people to that land.
But for her I've been, I'vedone a good bit of traveling
people to that land, but for herI've been, I've done a good bit
of traveling, so I've been toon their original land and I've
met practically every group herein New York.
New York is an internationaltown, so you move through New
York you're going to comedirectly in contact and not just
(33:07):
one state, because that's theother thing.
We try to assess the peoplefrom one group.
You might be fortunate enoughthat your socioeconomic standing
, where you're only going tomeet and interact with brothers
and sisters, and that goes bothways from this, this sector of
of living, and that can't be thewhole picture you get of that
(33:32):
culture, because every uhculture, society has variations
of people doing very well,people doing not so well and
people struggling.
So whichever one part of thatthat you interact with, so many
things can form your opinion andthat you can use as a block to
build a wall, or you take thatsame mortar and build a bridge.
So again from the outset, whenI, as I move through the
(33:55):
community, if I see a black, Imake contact with a black person
.
I'm nodding, I'm peace, I'mlooking to build with you.
If I get an accent back, cool.
If I don't, cool.
But then I get a connection.
If you connect them with me,then you're on the same vibe.
I am the accent stuff and allthat other stuff, never going to
trip on that.
So I mean, but then you got tocome to it with that.
(34:17):
But going back as I started,but if in your household it was
okay to down this group or todown that group, and that goes
both ways Some brothers andsisters get it before they get
on the plane to get here.
Watch them.
African-americans don'tassociate with them.
Bye, bye, bye.
So again, we've been playedagainst each other and given fed
stereotypes about each other.
(34:39):
So when we we miss out onopportunities to perform real
brother and sisterhood and weneed it now more than ever.
Well, that's my impact into howI think it's not as big as we
think.
And for those who are willingand and we need you on there be
willing to extend that hand andlet's start building, because
(34:59):
it's time.
It's time.
Speaker 1 (35:02):
Now, me personally, I would disagree, because I think
that the conditioning, thesocial conditioning in each
community is so deeply ingrainedand we're not.
I don't think we're reallyconsidering the differences in
the upbringing.
For instance, I grew up in NewYork city.
(35:25):
When I'm walking, growing up inNew York city, when, when you
were walking by, when you werewalking by someone, you would
have to make sure you keep eyecontact with that person, and
that eye contact could mean alot of different things, right,
but nothing, I would say, morenegative than it is positive.
(35:45):
So let's say, if now we're in acommunity full of people from
different, uh, uh, parts of thediaspora, african diaspora and
let's say, a Jamaican guy walksby me and he's staring me in the
face right, staring me in theface, I go, yo bro, what you
looking at, you know, like hedoesn't understand that staring
at me for a long period of timeis basically like a sign of
(36:09):
disrespect, right'm just makegiving that example, because
that's the conditioning that I.
I had to like kind of find away to break up, break away from
.
And I'm sure there's a lot ofpeople out there that have that
same kind of conditioning,coming from new york especially,
but other people, um, and othercommunities may not, may not
(36:30):
understand that or read you know, or read it, read it the way we
read it, you get what I'msaying.
So that's only one example.
There are many differentexamples of, you know, cultural
differences that could causesome serious conflict.
So, yeah, I just wanted tostate that.
Speaker 2 (36:52):
Yeah, I can.
Yeah, I see, I see I definitelyunderstand.
But I tell you, and again,growing up, you know we both
share that girl, me, I'm, mygrowing up about a decade and a
half earlier than yours, decades.
But uh, in New York those areshort-term man, like you said,
(37:13):
the, the eye contact, how youshake hands, how men move around
men, that's going to especiallymen during those ages, you know
, from teens, early 20s, whereyou did that natural bumping of
heads that occurs, but that hasalways ironed itself out.
Again, let me speak from wheremy generation was with it and
(37:37):
that was primarily Blacks andPuerto Ricans.
That was the main group thatyou had to understand and come
into a flow with and you'reliving in the same building with
them.
So then you're children, you'regetting off school playing in
each other's houses.
So it depends on how early youget introduced to that other
(38:01):
side.
But the eye contact, the thing,that stuff gets worked out and
I don't know one side works itout more than the other, but it
gets worked out because certainthings are universal, especially
among men.
Now, of course, subtly it canbe different, but men and and
(38:26):
when you know you got you moving, it gets worked out.
So I remember some of myearliest days.
My earliest friend maybe knewtwo, three words of spanish.
I'm sorry of english, but youknow children, you get the.
But you know children, you getthe game.
You use your head.
No, you do what you got to doto connect and then they grow.
Y'all grow together.
(38:47):
You have experiences togetherand now the latter part, my 30s,
40s, especially here in Harlem.
The Dominican community bordersright over here by Inwood, so
that later in life I've had tounderstand and get that history
with Haiti and a DominicanRepublican and understand their
(39:09):
dynamic, what what colorism hasdone to them and their
understanding of being black.
But yes, it's different.
But if you're vested inbuilding that bridge and not
discounting nothing from you,discounting nothing from them,
but understanding that if youboth respectfully understand,
you're more powerful together.
(39:29):
And I understand that brothersand sisters in the South can
unite with somebody who don'teven see themselves as Black or
find Black something that'soffensive to them or something
that they're trying to distancethemselves from.
We all are at different levelsof trauma from this experience.
So, yeah, some brothers aregoing to be deeper-headed,
(39:50):
scarred in more harsh ways thanothers.
But for those who are healedand are able to do the work.
The work is here.
I think we can have moresuccess of those move moving
from that perspective.
Speaker 1 (40:08):
Now brother Amin Ross said we have a big problem with
trusting one another, whichstops us from uniting.
You want to respond to that?
Speaker 2 (40:22):
Yeah, yeah, trust.
Trust, it definitely startsthere.
And and then part of what, likeyou said, how can you trust
when there's miscommunication?
You're reading, and they'rereading, and, and it was already
fragile to start with.
So, um, and that's why buildingtrust, we, we, if, if you look
at the superhero, the savior,the courageous person, the more
(40:46):
courageous acts, it ain'tjumping in front of bullets and
saving hundreds of people bysome great feat, it's the
greatest and most courageousthing is often reaching out,
reaching out a hand, extendingit.
Because what are you risking?
You're risking rejection.
(41:07):
You're risking or it could befinancial.
You're risking losing money.
You're risking something.
When you say you know what, I'mgoing to go with this brother,
I'm going to go with this sister, I'm going to trust them on
face value and do it in portionsthat work for you.
Now I say across the board buyit, beware for everybody, at any
time.
I'm from New York, so I'm notsaying, suspend your basic
(41:29):
intelligence or suspend yourinstinct, but be willing to give
a shot where you know if youwent with the programming as our
brother is reminding us youwent with the conditioning, you
wouldn't, you wouldautomatically shut it down.
You know what, this little spot.
I'm going to try it, I'm goingto go with it.
Those little steps will buildus that, plus having leadership
(41:54):
that represents that on somelevel in their actions and in in
what they're, uh,prognosticating for us, who is
painting a picture of familythat's going to bring us
together on the global scale sowe can get past all the little
things that that divide us okay,okay.
Speaker 1 (42:13):
so this is what I think should happen from my
perspective.
Right, just like whenforeigners come from different
countries here and they have toto get their visa, they have to
do tests.
Right, they have to do, theyhave to learn a little bit about
(42:35):
the history and then they haveto do tests on, like American
history and things like that.
I think that that should be,should be implemented in a group
setting where we're pulling,we're galvanizing people to come
together to unite.
But here are the things thatyou have to do to join our, our
(42:59):
unity party.
If you will right, you got towatch a video about the history,
the different mental conditionsthat we all face from different
communities, and a study, atest.
Speaker 2 (43:23):
Yeah, who can argue with that?
But I mean again, now, that'skind of being able to codify a
method, a kind of cookie cutter.
Okay, this is a way ofidentifying and figuring out and
even weeding out.
You know, I don't want to lookat no table.
(43:44):
Oh, okay, this is a brotherthat's not interested in finding
out about, so I can see that.
But then going back to what Isaid about it having to be
something that's already in youeven before you get to the
assessment device and I can getto say, okay, I have traveled a
bit when I travel.
(44:05):
That's why you know friendsthat travel with me.
They're like okay, I know whatHerman's going to get ready to
do.
I'd like to see what thenatives are doing.
I'd like to see.
I don't want to do the touriststuff, I don't want to do the
here and get that hat and thisT-shirt and, oh, look at that
and take a picture.
Okay, get back on the bus.
If there's enough time, I wantto go to where my people are, to
(44:28):
the black section of that place, and just move through.
And I dress for it too.
So I dress like the people.
That's going to look.
And this happened to me inBrazil I spent.
I was just moving, I'm moving,I'm moving quiet, I'm not really
speaking, but I'm moving in away that like I move, like I
(44:50):
belong there, and then I was atthis one area for maybe about an
hour and a half.
I said, oh, stunning, stunningsister.
And I said I said I have tohave a word or two with her and
she looked stunned.
She said I saw you.
I didn't know you were a woman.
So the point I'm making is thatyou can't write down.
(45:12):
They have a desire to want tosee where those people are.
Go where those people are,because you know you're one of
them and they're one of you.
So, so, uh, those.
That's the energy that's goingto drive this, okay, after we
get it in place, okay, okay,fill this form out or answer
these 50 questions.
Or you know what's your bloodtype, what's your?
(45:33):
I guess we can start screeningand, but I don't know just like.
In my eye, your heart isweighed against a feather.
I don't know what's reallyneeded to keep this thing
sustained.
And moving forward is somethingwe can, we can write down.
People have to demonstrate itin their actions and demonstrate
it in their dealings with theirpeople from different parts of
(45:55):
the world their people fromdifferent parts of the world.
Speaker 1 (45:57):
Right, I agree with you.
My thing was more about if youare coming from another country
and you're already brainwashedwith an image and now you have a
perception of how AfricanAmericans or so-called black
people function, then you needto be retaught.
(46:21):
You need to be retaught so whenyou come into the fold, we have
material for you to watch andread and then just to make sure
you comprehend, you'recomprehending, you have a test
and then after that, as you goalong, we'll see in your ways
(46:46):
and actions if it worked or not.
Speaker 2 (46:52):
And now so I can get a full understanding.
So this person is coming fromanother country to this country?
Yes, okay, now, not just cominginto the country.
This person and we're speakingof a black person from a
different part of the world,right, yes, sir, now they're in
a country, but not just in thecountry, they're coming to the
(47:13):
black community, right, okay now.
Okay, now, the entry point, orthe point where, where would we
first make contact?
This, I know, is stilltheoretical, but where, let's
say, a person who is interestedin?
Okay, what do I got to do this?
Where would we interact withthem?
Do we have a visiting station?
(47:36):
Where would we?
What body would be initiatingthis?
Speaker 1 (47:44):
so it would be.
Let's say, let's see if we cancall it pan-africanism center
for education.
The pan-africanism center foreducation.
This is a center for Africansof the diaspora to come in, get
(48:06):
acquainted with the people ofthe land, the people of the
states, by giving them likehistory lessons, giving them
information.
Giving them information toteach them exactly who we are,
how we function, and just like abasic history lesson for them
(48:33):
to understand who we are, tokind of change their perception
to more of a positive one, sothey don't come around us
apprehensive and you know,conflict and things like that
ensue it couldn't hurt.
Speaker 2 (48:50):
It couldn't hurt.
Uh, yeah, it's.
It's.
Eventually it's going to comedown to one to one and how you
move.
But yeah, there was some way toorganize it, but, but maybe in
a non-official manner.
That's happening with socialmedia and that's why we won't
(49:11):
even have time to touch on it.
But that's what with guerrillajournalism journalism that
that's what I feel.
These platforms, our voices.
We're now able to see andinteract and measure reactions
to world events and differenttopics in such a quick way,
(49:32):
never before in our or evenhumankind, because this
technology is specifically forus.
Speaker 1 (49:42):
Your mic went off a little bit.
Is it back up?
No, it still sounds weird.
Try again.
Speaker 2 (49:53):
It went off one time before, so I had to go out and
come back in.
Speaker 1 (49:57):
Yeah, it's still off, it's still off.
Okay, should I go out and comeback in?
Yeah, it's still off, it'sstill off.
Okay, should I go out and comeback in?
Come back, yeah, yep, alright,I'll be right back, okay, yeah.
So, ladies and gentlemen, mywhole thing is Okay.
Kudra said there is no blackpeople anywhere else in the
world.
Laugh out loud.
(50:18):
Only America, north America,everyone has Kujo.
I understand your point as faras nationality and things like
that, and I understand you knowthat is you're deeply ingrained
in your mind and culture andthings like that.
But right now we're building onPan-Africanism and that
(50:39):
conversation.
So if you want to build, be abit more fluid, fluid, fluid,
fluid, peace.
Speaker 2 (50:47):
Peace peace.
Speaker 1 (50:48):
You hear me, king, I can hear you, but I can't see
you.
Speaker 2 (50:53):
Okay, yeah, the voice part is totally clear.
Totally clear now, alright.
So where do we leave off Kingcare?
Yeah, all right, the voice partis totally clear.
Totally clear now, all right.
So where do?
Speaker 1 (51:02):
we leave off.
So we were talking about wewere having.
I was making a point aboutbringing people into the fold
and having you know, having themfill out things and learning
more about the history, sothey'll become more acquainted
with who we are, just like weshould become more acquainted
(51:24):
with who they are Anyone comingfrom from the diaspora into our
community.
Speaker 2 (51:37):
Yeah, I mean, I'm in total, total agreement with that
.
And also I think a lot of it isevent driven, again, not so
much being able to be measuredby an answer on a particular
document, but events like theAfrican Street Festival, events
like Harlem Week, events likeBAM down in Brooklyn, where a
(52:01):
mixture of our culture, the WestIndian Day Parade there are
iconic timeframes where we'reall together and that's even a
good example.
I mean I enjoy the differentfoods from the different lands,
the bags, the handcrafts, thecarvings, and you're dealing and
(52:21):
doing business with brothersand sisters from different parts
of the world.
So we're exchanging commerceand networking and I look around
and I can sometimes and youknow most of the brothers and
sisters they wear the Africanattire down there, so I can't
tell who's.
And you know most of thebrothers and sisters they wear
the African attire down there,so I can't tell who's who,
(52:42):
because, guess what?
Because we all won man Right,from the children to the
90-year-olds.
Can't tell, you know until youspeak.
Or sometimes you know ourbrothers and sisters from
certain like Sudan, I mean somethey just had this rich
complexion or or some sistersfrom Ethiopia I find the women's
(53:04):
.
Their foreheads tend to be alittle longer.
It gives them this elegant look.
So I'm not saying you can'ttell distinctively, but is it a
black family?
Yeah, and all that other we canwork out.
We got to start at we are oneand just keep building from that
.
Again, in my humble opinion,this is all coming from your
(53:25):
brother's perspective, and Iknow there's others that may not
be that willing or that eager.
Again, back to trust.
We've already touched all thepoints.
It's a trust issue that takestrust.
You know you don't see that asyour brother, your sister, that
it's hard for you to even havefeelings like this.
So we got to get back to lovingand trusting each other.
Speaker 1 (53:45):
Again, I yield, bro indeed, indeed, um, so on.
On that note, we're about toclick off.
Thank you for coming out thisevening.
Uh, brother herman smalls, hopeto have you up again and we'll
go in more depth, because youhave a lot of knowledge, a lot
of experience and so, um, youknow, we, we could really uh, uh
(54:07):
, you know, open up in manydifferent directions with, with,
with different subjects andthings like that, and you can
really drop jewels for, uh, youknow, maybe the younger people
coming up, you know.
So, uh, again, thank you forcoming out this evening.
I really appreciate you.
Uh, thanks for everybody on thecheck-in coming out, watching
(54:28):
and listening.
Really appreciate you.
Hit the like, comment, share,subscribe.
Also hit the bell notificationbutton so you know when things
are coming out, because we havecontent running all week.
Next week, like this is likeconstantly, so make sure you
keep it in touch with us.
(54:48):
And also, nyptalkshow at gmailis the email if you want to ask
a question and things like that.
I got the emails, everybody outthere.
I'm just trying to get back toyou guys, like, I've got like a
lot of emails, so, but I willdefinitely keep in touch.
(55:09):
Again, thank you for coming outthis evening, brother Herman
Smalls, and I will see y'alltomorrow peace and
pan-Africanism Peace andPan-Africanism Peace, peace.
Popular Podcasts
Amy Robach & T.J. Holmes present: Aubrey O’Day, Covering the Diddy Trial
Introducing… Aubrey O’Day Diddy’s former protege, television personality, platinum selling music artist, Danity Kane alum Aubrey O’Day joins veteran journalists Amy Robach and TJ Holmes to provide a unique perspective on the trial that has captivated the attention of the nation. Join them throughout the trial as they discuss, debate, and dissect every detail, every aspect of the proceedings. Aubrey will offer her opinions and expertise, as only she is qualified to do given her first-hand knowledge. From her days on Making the Band, as she emerged as the breakout star, the truth of the situation would be the opposite of the glitz and glamour. Listen throughout every minute of the trial, for this exclusive coverage. Amy Robach and TJ Holmes present Aubrey O’Day, Covering the Diddy Trial, an iHeartRadio podcast.
Dateline NBC
Current and classic episodes, featuring compelling true-crime mysteries, powerful documentaries and in-depth investigations. Follow now to get the latest episodes of Dateline NBC completely free, or subscribe to Dateline Premium for ad-free listening and exclusive bonus content: DatelinePremium.com
The Breakfast Club
The World's Most Dangerous Morning Show, The Breakfast Club, With DJ Envy And Charlamagne Tha God!