FBA, ADOS, AFRICAN AMERICAN. WHY MOORISH AMERICAN?

Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
SPEAKER_02 (00:10):
What's going on, everybody out there?
It's Ron Brown, LMC, thePeople's Fitness Professional,
and we got the brother Cosmo Lin the building.
Uh thank you for before webefore we start.
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(00:52):
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(01:12):
movement.
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SPEAKER_02 (01:18):
Yes, yes, yes, yes.
We are in the building, BrotherCosmo L.
We're here to talk about some uhserious things.
Uh the FBA, uh adults, AfricanAmerican, why Moorish American.
I chose this subject becausethese are pretty much hot topics
online, and um, you know, I wantto know myself.

(01:40):
I want to, you know, get anexplanation from the uh uh Grand
Sheep and see his uh perspectiveon this subject matter.
Um, so let's take it away.
Uh we got uh foundational blackAmericans.
Do you know anything aboutfoundational black Americans?
That whole that acronym, youknow when it was created or

(02:03):
anything like that?
Any information on that?

SPEAKER_01 (02:06):
Um from what I understand, it was um created by
um Tariq Nasheed.
Um he was pretty much the uh thefounder and the coiner of that
phrase, and that uh it isdesigned to uh uh identify a

(02:30):
particular group of people thatare basically uh descendants,
would be descendants of slaves,and would be in uh line with uh
being able to uh receive uhreparations, um uh so on and so

(02:53):
forth for classification of ourpeople in order to uh put them
in a situation to be able toreceive uh reparations and um to
identify so-called black peopleas opposed to just all black

(03:15):
people in general, um, allmelanated people in general,
similar to the ADOS, which wewas in the title as well, uh
American descendants of slaves,uh identifying those who were
actually the victims of uh theAtlantic slave trade uh andor

(03:37):
the negative repercussions of uhJim Crow, so on and so forth.
So uh in essence, uh they'rethey're both modern-day social
constructs created for thepurpose to be able to classify
uh those group of people thatare deserving of reparations for

(03:59):
these these crimes againsthumanity.

SPEAKER_02 (04:03):
Okay, okay.
Uh Ket Kaba as um PCU, peaceyou.
Um so do so uh Tariq the seed,foundational Black American.
I I could have sworn that hecreated that.

(04:23):
That's what you said, right?
Yes, yes, he created that.
He created that.
They have a flag and everything,correct?

SPEAKER_01 (04:30):
Indeed, yeah.
I mean it's uh it's a movementnow, but he is the founder of
it.
Uh he has uh codified uh whatthat means uh to be, uh and it's
uh it's become an it's become ithas become a popularized
movement.

SPEAKER_02 (04:48):
Right, okay.
Now the thing about Tariq Nasid,um which isn't like the Moorish
movement, and uh no disrespectto Tariq Nassid and everyone who
you know holds that flag, theFBA flag.
Um but like the profit includedour people here in North

(05:11):
America, however, it wasencompassing of all, really, of
all our people in general, youknow, so and humanity overall.
So um, but the FBA is more aboutokay, foundational black
Americans, so to speak, AfricanAmericans, and um after a while

(05:33):
on the internet, it became kindof divisive, if you will.
So uh what's your take on that?

SPEAKER_01 (05:42):
Islam, well, you know, again, I don't uh I don't
look down or like yourself, youknow, talk down and disrespect
anybody that's that's trying todo something.
You know, the uh we all have ourportions of understanding, and
for you know, uh, I actuallyhonor people who are actually

(06:04):
trying to do something, uh,whether they be leaning on their
own understanding or whatever,they're they're doing something.
So uh for those people thataren't doing anything to
criticize people that are doingsomething and they're not
involved in the movement at all,then there's no place for that.
However, those people, there arepeople who are doing things as

(06:27):
well and involved in themovement as well, and these
people have the uh ability tocritique other people that are
doing other things and providetheir uh view.
So, you know, what the prophetnobuali brought, everything that
you see happening in NorthAmerica, every movement that you

(06:51):
see for our people towardsidentity, knowledge itself, and
self-determination starts withhis movement, it's an outgrowth
of his movement.
I'm talking about in NorthAmerica, uh, the nation of Islam
stems out of that.
Um, out of that, obviously, youknow, comes uh 5% um due to El

(07:16):
Haj Malik El Shabbaz being apart of the Nation of Islam and
uh him leaving the nation ofIslam and taking a more
political approach.
Uh, you you produce people likeH.
Track Brown, uh known as JamilAlamine today, uh Kwame Ture,
who was known as StokelyCarmichael back then, who
espoused his views of uh what uhblack nationalism, and from out

(07:41):
of that came uh organizationslike the Black Panther Party for
Self-Defense and the other BlackPanther parties, like uh Lawness
County, Alabama, Black PantherParty, which was actually
started by Stokely Carmichaeland uh or Kwame Ture and H.
Rep Brown.
So hold on, you know, you knowyourself, brother.
All right, yeah, you're rightabout that.

(08:02):
Praise Allah.
And so what we have to realizeis that there's really no need
to reinvent the will, you know.
What what Prophet Nobu Jualibrought was an extension of our
emancipation, uh, which uh stemfrom the emancipation

(08:25):
proclamation of PresidentLincoln, which uh you might
wonder how does this relate?
Well, because the reparationsthat people are seeking starts
with the broken promise of the40 acres and a mule, which was
comes from Sherman order number15, from William Sherman, uh and

(08:49):
approved by Lincoln, who was ayou know, uh Sherman was a
soldier, I believe Confederatesoldier or or or he was either
way, it was approved by Lincolnin order to return this land to
and and compensation to the uhthose who had been uh enslaved.

(09:12):
And so this was a part of theemancipation, it was a part of
emancipation, then there wascompensation, and this got
sidetracked when Andrew Johnsongot in and you know vetoed and
and put everything to the side.
So, where does Prophet NobleJuali come in?

(09:32):
Because there's three aspectswhen you when you're freeing a
slave.
Number one, you have toemancipate them, you have to
compensate them, but you alsohave to return to them their uh
knowledge of self, becausereparations is not only just
monetary, you you have to theroot word in reparations is

(09:54):
repair.
So if what you've taken from aperson is their knowledge of
self by labeling us Negro,black, colored, and these other
terms, and and and you know,separating us from our identity
and our culture, then in orderto repair that, you have to
return that as well.
So the Morse Temple of America,founded by Prophet Noble Juali,

(10:17):
who most which most people thinkis religious, it does involve
largely it is religious, itinvolves religion or divine
creed, but the purpose of itpolitically was to return and
repair these people back totheir knowledge of self and to
teach them that they're notNegroes, they're not colored,

(10:38):
they're not black, they had alegacy, they had a heritage,
they had a land, they had aflag, and now that they are
emancipated, they have a rightto know about these things and
choose to return to practice uhtheir culture.
So um Morris Science Temple ofAmerica has already laid out the
plan for repairing the mind ofour people, and and and uh

(11:03):
Prophet established a bodypolitic, which is the
self-governing aspect for ourpeople here in North America to
govern ourselves.
So what's left is, and we wereemancipated physically, so
what's left is the national, uh,the the reparations part, or
what the prophet refers to ascompensation.

(11:24):
So in order to do that, to thisend, the argument then becomes
well, who's entitled to thisreparations?
Um, is it all descendants ofAfrica, right?
Like Ados in America, Americandescendants of slaves.
It's a particular group ofpeople, those who are slaves.

(11:45):
But then not only those who areslaves, but also those who from
the negative effects of JimCrow, so on and so forth.
So Prophet tells us in Act 6we're teaching our people their
nationality of our divineconstitution by laws, and you
know, teaching them that theyare not Negroes, colored folks,
black people, Ethiopians, thatwe're to proclaim our free and

(12:06):
national names, so on and soforth.
So there's no need to reallycreate a uh, we know who the
descendants of slaves are,right?
You don't you you don't, and Iand and one can do this, that's
that's fine, that's theirprogram, but you don't need
things like theseidentifications, and I I won't

(12:27):
I'm gonna go deeper into themlater because I understand them
as social constructs and whatthey're trying to achieve.
But you don't need to identifywho the slaves were because the
the the descendants of slavesare the ones who carry the
labels negro, black, and color.

(12:49):
If they if they weren'tdescendants of slaves, they
would not have had these chattelterms placed upon them.
Right?
So Prophet Noble Juali alreadyaddressed that because he said,
hey, these names were placedupon the uh uh moors uh in

(13:10):
America in 1774, five yearsbefore slavery was legally
documented, and officiallyplaced on our records in 1779 up
until 1865.
So he's already identified thetargeted population, those who
were labeled with these chattelterms, these terms that dilute

(13:30):
to slavery.
So if you got Negro, if you gotblack, if you got colored, if
you got mulatto, if you got anyof these things on your birth
certificate, or your grandmotheror your mother have these
things, you would already be inline for compensation.
So it's it's already there.
Um, but when it comes to uh, butagain, people are reinventing

(13:52):
the will because when we look atfoundational uh black American
ADOS, these these acronyms, andwhat they've done is they've
gone to the Office of Managementand Budget in order to try to
have these social constructsplaced on the record for

(14:12):
so-called black people.
But Office of Management andBudget are the same people that
profiteer in the terms Negro,black, color, Ethiopian.
When you look at the bottom ofan application, you see OMB.
That's an Office of Managementand Budget with the federal
mandate to use these terms forstatistical data.

(14:32):
Uh, so you know, I I could Icould keep going, but if to
answer your question, theprophet already identified the
targeted group.
The prophet already dealt withthe returning of the knowledge
of self to our people, and thisstep of reparations uh is
something that we need toaddress, but it needs to be

(14:52):
addressed in a particular way atlaw because there's only one
lawful way to do it.
So I'll end there for anyfurther questions.
We can go further into it.

SPEAKER_02 (15:02):
Okay.
Uh, before I go into anyquestions, uh take it to the
chat.
Uh uh, Sister I Ket, thank you,thank you.
Appreciate you.
I appreciate you.
Um, we are focused on lineagehere is not divisive, it's

(15:25):
acknowledging our recent historyand the restitution that is owed
by the establishment that stillexists that did it.

SPEAKER_01 (15:36):
Well, well, the thing about that is, and and I
agree with everything she says.
Um, I I think where people getthe divisive aspect.

SPEAKER_02 (15:45):
I think this is a brother right here.

SPEAKER_01 (15:46):
Oh, or what the brother says, pardon me.
Uh, that the it's it withinitself is not divisive, but the
way people perceive it fromdifferent angles has caused
divisiveness because some peoplefeel that to have things like uh
foundational black America, soon and so forth, it um conflicts
with the views ofpan-Africanism, you know, that

(16:08):
that we're all one and it'screating uh divisions.
And so these are these are thearguments that are out there on
the table.
But what I want to address andwhat they what they said is in
this is lineage, right?
Because lineage is a particularthing.
Lineage is your the root word inlineage is line, and that line

(16:32):
is your bloodline, all right.
This is very important.
I understand the concept, butthis is important because there
is no bloodline that leads backto foundational black America.
That's a recent socialconstruct, all right?
Your bloodline and your lineageleads back to what your mother
was and what her mother was andwhat her mother was and what her

(16:54):
mother was all the way down theline.
That's lineage, the line, sothat you can find out where this
line begins.
And that's how you trace yourlineage.
You just don't stop anywhere onthe line, and you can't create a
new line.
The line is already there.
You have to lineage means you'refollowing your line all the way

(17:15):
back to where it begins, andfoundational black America as if
if as a term for lineage onlybegins with Brother Tariq
Nasheed, who's not even a woman.
So we know the bloodline can'tgo back to there.
So the the concept of it all andthe restitution and reparation
is fine, but to create anothersocial construct when part of

(17:37):
what we need to give back forthe repairing is the social
constructs and chattel termsthat they created for us is
diametrically opposed to theconcept itself.
So uh I think everything isthere, but that lineage and that
line is the question, and thisis where we're gonna have

(18:00):
differences.
And and and and to add to thatalso, when you're dealing with
reparations, generallyreparations are given to
nations, not individuals.
Now, in modern times, there havebeen groups of people who have
received compensation styled asreparations, like the Tuskegee

(18:21):
Airmen and other uh uh smallgroups of people who suffer
particular things and have havehave won reparation.
So, you know, there are somefoundational things that that
deal with law and that deal withbloodline that need to just be

(18:44):
set right on course for for thismovement to continue, which I
think the movement does need tocontinue.
The prophet didn't use the wordreparations, he used the word
compensation because you need tobe compensated for labor.
And it was free labor.
It wasn't a traditional war typesituation, how the US dropped
bombs on uh Hiroshima andNagasaki, and then the Japanese

(19:08):
and and and the Japanese peoplereceived uh uh reparations, but
but they were placed ininternment camps and they were
kidnapped and they were held.
So, you know, compensation is athing that can be given to
individuals themselves.
So I think the the term is veryimportant uh because if you're

(19:29):
dealing with reparations, thenyou're dealing with repairing of
a nation itself, and that meansthat our brothers and sisters
have to come together under anation or a national name to
receive it, which again, ProphetNoble Dwali already established
that.
Um, so I think we're justgetting away from instead of

(19:50):
reinventing terms, why don't westudy what our forefathers did,
understand it, and then build ontop of what our forefathers did,
like every other nation.
Every other nation traces theirmovement back down the line
through a lineage to anotherleader that started that

(20:11):
movement, and then you know itmay be some outgrowths, but to
just cast aside uh uh an actualuh uh term which is which would
link us with a real livebloodline is something that we
have to really uh address.

SPEAKER_02 (20:30):
Okay, uh, so why not African American?
I want to go into that before Igo on to any other questions.

SPEAKER_01 (20:36):
Well, I mean, again, it's very simple.
African American is a socialconstruct created by Jesse
Jackson, it's the same thing,you know.
Uh someone says, hey, we shouldcall ourselves uh this, and then
it is created as a socialconstruct, and uh, you know,
people accept it, it became amovement.

(20:58):
And in Jesse Jackson's case,this social construct was uh
accepted partially bygovernment, and so it's and
taught that this uh terminologywas adopted by some areas of
government, some areas ofschooling.
But if you notice, when youlisten to the news, they still
call us black.

(21:19):
Right?
Black male, black male.
So African American is not evensomething that has even been
accepted universally, not by thesystem and not by our people.
Black.
When when black was accepted wasduring the uh 60s, it was used,
but when it be when the blackpower movement came, prior to
that, most people accepted theterm Negro, and you had the

(21:40):
Negro Improvement Association.
If you listen to the elders backthen, if you called them black,
that was fighting words, youknow.
So we keep moving from fromthese social constructs when
there's only one person thatactually came and established
and brought us back andconnected us back with a

(22:01):
bloodline and a real historythat we can trace back without a
shadow of a doubt.
We can trace back to a people, abloodline, and those our
ancestors were um, you know, uhwhere that is true.
Now uh I I see here uh in thecomment, our ancestors did use

(22:25):
African American, but it wasn'taccepted as a term until it was
popularized by Jesse Jackson,just like black, we you you said
you heard Marcus, uh MarcusMessiah Garvey using black, but
it wasn't something that was puton the records.
All right.
So when we're dealing with thesesocial constructs, we're dealing

(22:47):
with straight, we're dealingwith records.
But even aside from it beingused and it being accepted as an
actual term that it began to beused in in governments and in
schools and other places,African American does not define
who the descendants of Africa uhare in the in this country.

(23:08):
Because Africa is it might beable to be used, it's used as a
social construct.
A social construct, uh, anotherword for that these days are
ethnicities, but ethnicities arenot identities and they're not
nationalities.
And when you look at the Officeof Management and Budget, the
mandate, they'll tell you thatthese terms, black, uh, colored,

(23:30):
Indian, all of these terms thatpeople are using have no
anthropological basis at all.
So we've just been taught andwe've become accustomed to using
these terms, but they'll tellyou if you if you just go to
Office of Management and Budget,the ones who actually uh uh use
these terms for statistical datathat where you're marking it on

(23:52):
your application and saying thisis what you are, they'll tell
you there's no anthropologicalproof of this at all.
But we're not reading themandate of Office of Management
and Budget, so we think it hassome identity and some
historical significance whenit's just a modern-day social
construct.
Africa's a nation, uh, acontinent of many nations that

(24:15):
doesn't deal with nationalityand bloodline.
And American, that part is truebecause we're born on American
soil.
But what type of African?
Right?
What type of some of us aren'teven descendants of Africa?
Some of us are descended, havebeen in the Americas.
Uh uh, I won't say notdescendants of Africa, but

(24:36):
didn't come over here duringslavery and have been in the
Americas for thousands of years.

SPEAKER_02 (24:47):
Those brothers and sisters.

SPEAKER_01 (24:50):
Yeah, yeah.
So so and and like the thecomment says, Africa is where we
were brought from.
Not all of us were brought fromAfrica, very few of us were
brought from Africa.
Many of us came here on our ownduring previous voyages, and
many of us were have been uh onthe indigenous, uh, have been in
Americas and other parts of theland for thousands of years and

(25:13):
have established heritage uhhere.
And and in fact, uh uh North,South and Central America are
also considered provisionalAfrica because wherever you go
and you uh expand to yourinhabitation, you have a
dominion, which is is uhnorthwest, southwest Africa, but

(25:33):
Prophet Noble Jali teaches thatit is pressed across the great
Atlantic, even into the presentNorth, South, Central America,
so on and so forth.
So and and historically, theseare considered provisional uh
places of Africa as well.

SPEAKER_02 (25:47):
Um, but again, I just want to, I just want to, I
don't mean to cut you, cut yourwisdom, uh, but the brother wise
dome uh TV, go check out hischannel.
He's saying that uh that's nottrue, not trying to be rude, but
that's false.
Now, what are you saying that'sfalse, brother?
What are you saying that'sfalse?
I think he's talking about uhthe fact that um North or

(26:11):
Central and South American.
Yeah, exactly.
Uh okay, we are all West andCentral African.
I don't think he's refutingthat, brother.

SPEAKER_01 (26:25):
Yeah, he he has to understand what I'm saying.
First of all, we have tounderstand this that we're the
original people of the planetEarth, right?
The whole planet belonged to us,all right.
We were all over the planetbefore there was this social
construct known as Africa.
Africans don't call AfricaAfrica.

(26:47):
Africa was named Africa by theEuropeans after Lip Scipio and
Emilius Africanus at the BerlinConference.
Uh, since I've been a child,being with the Moorish movement,
I've I've met various delegatesfrom Africa, all over,
governmental.
And they say, Where is thisplace you call Africa?
Because many of the people inAfrica have their own name for

(27:08):
Africa, which comes from theirtribal lines and their national
lines.
So Africa is not a general termfor everyone that um comes from
Africa.
Now, uh, he says, uh, we're nothere, we weren't here for
thousands of years.
Now don't I don't want to getinto just a debate with with
this one person, but if a lot oftimes we we claim to have

(27:31):
knowledge of self and we do andwe know a lot of things, but
sometimes we end up adopting theEuropean ideology um when it
comes to who we are and where wecome from.
Because in order to say thatwe're limited to say West
Africa, then you have to adopt aparticular idea, which is um

(27:58):
isolationism.
And so isolationism says thatall of these connections between
the cultures just happened ontheir own.
Right?
We all decided to buildpyramids, right?
North America decided to buildpyramids, South, Central

(28:20):
America, Asia, everybody decidedto build this same geometrical
structure aligned with planets,with hieroglyphs that that that
mimic one another, and it justall happened in isolation.
Where that doesn't make sense.
What makes sense is that therewas one culture that spread out

(28:44):
across all of the uh continentsand carried that culture with
it, and which is why we seepyramids, which is why we see
mummies, which is why we seeidentical uh uh so-called West
African culture in North, South,and Central America.
But these things have beenpresent here for thousands of
years.

(29:05):
So you can't uh say that weweren't here for thousands of
years and that we are theprogenitors of the planet, and
and say that we're not uh thatall of us come from West Africa,
uh, a small little place on onthe planet when you have this
culture that is vast, thisPyramidian culture, this

(29:25):
mound-building culture that isspread all over the areas which
I'm talking about.

SPEAKER_02 (29:31):
And Islam, Islam, Islam.
That that's one thing that umyou know I I I'm gonna say that
I'm gonna disagree with this.
The fact that we have Egyptian,we have uh pyramids in Egypt,
and then we have pyramids overhere, and they're all related.

(29:51):
You know, I would have to, I I Iwould need more uh um um
information on that to verifythat.

SPEAKER_01 (29:58):
So there's a good book.
Um called When Rocks Cry Out.
And you should get that book.
But a lot of the things uh I Ican't I'm I can't remember his
the author's name, but whenrocks cry out.
But if you just read um a lot ofthe what he quotes is from uh
J.A.
Rogers, who who we're veryfamiliar with.

(30:18):
If you get 100 amazing factsabout the Negro, most people
just read the facts.
But if you read the footnotes,it's tons of information in
there about the correlationbetween culture.
And I'll just give you one.
This sign here, known as theHamza or the Hamza.
You see this sign.

(30:38):
This uh sign is known to be aHebraic sign and Islamic sign,
right?
The hand of Fatima with the eyein the middle, right?
Um, Hebrew, we know with theoriginal Hebrews goes back what
at least five Horace Butler,Islam, Islam, thank you.
So so we know the the Hebrewculture has a calendar that goes

(30:59):
back five thousand years, right?
Now, this hand with the eye inthe middle, known as the Hamza
in Arabic, and the Hamza inHebrew Hebrew, this same sign
with the hand and the eye is thesymbol that is used by the

(31:22):
Mississippian culture in NorthAmerica.
The same eye, the same hand, itmeans the same thing.
There are stones like the BatCreek stone, and the uh uh
there's many stones where thereis what they call ancient
Phoenician writings.

(31:43):
And if you get my book, theMoabite Key, I have the actual
ancient Moabite, what is calledthey call it Phoenician, they
call it ancient Hebrew, theycall it Arabic.
I have all the characteristicsin there, and these are found.
Now I'm talking aboutarchaeological and
anthropological evidence.
These writings are found here inNorth America, and these

(32:05):
writings predate the 400s BCbefore Christ.
So look into the Bat CreekStone, look into the possum
stone, look into the Hamza ofthe Mississippian mound
builders, and look into thegeometry and the placing of the

(32:26):
pyramids of North Americabecause they align with certain
astrological aspects that thepyramids in Egypt and other
places align with.
So there's just there's there'stoo much for if it would have
just been oh pyramid here,pyramid there, that's one thing,
but there's too much correlationin the construction, in the

(32:50):
hieroglyphs, in the language, inthe uh, you know, uh the signs
and symbols, it's it's allthere.
Many people may not have delvedinto that aspect, but once you
begin to delve into it, 30minutes to an hour, you'll
understand exactly what we'retalking about.
It's not just the pyramidsthemselves, it's the culture

(33:13):
surrounding the pyramids, it'sthe language surrounding the
pyramids, it's the figures, uh,the spiritual figures
surrounding the uh pyramids, youknow.
Uh, so I mean, this isn't aboutthat, but that's a side note
that we can't just limitourselves to what we've been

(33:34):
taught in Africa.
We've been taught that we allcome from Africa, we've been
taught that we we all, becausewe've been psychologically
displaced from our heritagehere.
You know, uh there's there's agood book called Um I believe

(33:55):
the Colored People of NorthCarolina, and in that book, they
tell you how this term coloredwas used by the government to
take away the heritage of themelanated Native Americans who
had been here for thousands ofyears.
So, so this social construct, soyou the the children grew up

(34:19):
being colored, but the themother and the grandmother grew
up being Choctaw, Washitao,Cherokee, so on and so forth.
Many of these tribes trace theirlineage back to Africa, but
thousands of years ago.
So there's just a plethora ofinformation out there these days
in the information age foranyone to remain ignorant on

(34:42):
this subject if it intereststhem, and they want to say,
well, where's the proof?
You can 30 minutes, uh, somestudy, you don't even have to go
to a library, and and theinformation is is pretty much
there.

SPEAKER_02 (34:55):
That's why I like that I like to stay right down
the middle, like neutral,because I don't know everything.
You know, I you know, I haven't,I I've studied a lot and still,
even with studying a lot, Istill don't know a whole lot,
right?
So I don't, I don't, you know, Idon't say, you know, it's like
this or like that, you know whatI mean, un unless I can verify

(35:17):
what actual facts and proof.
So, you know, there's there'suh, you know, uh uh I would say
a a thought that indigenous ornative American people, no, not
Native American people, orso-called black Americans who
call themselves Native Americansor uh indigenous Indian types of

(35:40):
people are lost and they don'tknow what they're talking about.
So, what what do you say aboutthat?

SPEAKER_01 (35:48):
Well, well, I'm like you, my brother.
I I I'm learning and stilllearning, and I I like to leave
room as well, you know, andthat's that's wise.
Um, I only speak on what I whatI know um from from study and
from experience.
Um when it comes to that, I meanthere's extremism is is never

(36:12):
gonna be right, right?
You have our people that are onthe extreme with that, and then
you have our people that are onthe extreme with with the
descendant of Africa thing.
You know, the balance is in themiddle, right?
Uh we are we have we havelineage because we are from all
over the planet.
You know, our lineage extendsbeyond any particular landmass.

(36:37):
And so you have to just dealwith the individuals and their
histories, and again, thatlineage.
Not everybody's gonna go back tothe same lineage per se.
Uh, that's why I say the MoorishEmpire, because the Moorish
Empire, we're all Moors in theEmpire, but there are many
tribes and many nations withinthat, you know.

(36:59):
So you're gonna you might uh goback to the Cherokee, this
person might go back to theWashitao, this person might go
back to the Fula, this personmight go back to the Igbo,
right?
You know, not even to speakabout the the correlation
between Santeria and Yoruba andall of those things.
You know, we we have tounderstand that uh my I have my

(37:22):
individually my history book.
Somebody in my family did awonderful job.
We have our book that goes backto 1735.
So I can trace my lineage backto the various tribes that we
were a part of.
And like I said, many of thesetribes in their histories trace
their lineage to the east,meaning Africa and other places,

(37:45):
not all of them.
Some trace them back to Asia,some back to uh Egypt, some to
uh uh which is in Africa, someback to Arabia and other places.
So it stands to reason that manyof us do have this heritage.
I think the false narrative,what we've been taught, is that

(38:06):
the only reason we have thisheritage is because we were
taken from stolen from Africa,ran away and married in with the
Indians, so-called Indians.
To me, that's the falsenarrative because I know of
voyages from hundreds of yearsand thousands of years, and in
studying language and instudying archaeology, and this

(38:27):
is not just me saying this.
There are authors like LeoWeiner, who was went to Harvard
and was a uh top scholar untilhe started talking about this,
and oh, then he was crazy.
There is Barry Fell, America BC,another book, who talks about

(38:48):
all of the various groups thatwas here, from the Vikings to
the Egyptians to the Phoeniciansto everybody, who again was a
scholar, and when he startedtalking about these subjects,
become crazy.
There are various Europeanscholars who spoke on these
things but were marginalizedbecause of racism in this

(39:09):
country.
So this information is not newat all.
This information is has been uhexpounded upon by European
occidental scientists andscholars.
You know, it's just that again,not everybody is aware of
everything.
And many of us who have acceptedthese indoctrinations, we talk

(39:31):
about we don't want religion,but we've accepted these
ideological indoctrinations uhregarding our culture, and then
when something else comes alongthat doesn't align with that, we
begin to behave dogmaticallywhen we should be able to be
open and we should be able toleave a door open, you know, to

(39:54):
study who we are and what weare, and I think we'll find
more.
And I and I do uh agree with uhsister uh or brother, I don't
know if that's it.
Looks like a sister, sister,yes, um, sister aunt, that our
lineage is too deep to put in abox.
That is it's I mean, because ourlineage goes back, our spiritual

(40:18):
lineage goes back to thebeginning, you know.
We are really not the body orthe soul.
This only becomes relevant um uhto when we're dealing with
nationality.
This becomes relevant when theworld was reorganized into
national governments, so we cango back very far, but

(40:42):
politically, today the world isorganized in nation states.
That's why you have the UnitedNations, and everyone who has a
nationality has a seat at thattable.
And within the UniversalDeclaration of Rights of the
United Nations, everyone has aright to a nationality, and so
politically and economically,nationality is a tool for

(41:07):
people, especially people whohave been disenfranchised, to
come together and sit uh sit atthe table of the family of
nations and deal with theaffairs of their group, their
national group, like every othernational group.
So though I agree we don't wantto put it in a box, we still

(41:30):
have to realize that in thismodern world, everyone has
something that so-called blackpeople are missing.
And if we think about it,perhaps maybe this is the reason
why so-called black people aretreated the way that they're
treated and are not uh uhinvolved in in world affairs

(41:53):
because there's a criteria thateveryone else is living up to
that we're not, and so it's onus to gain that, it's not on
anyone else to give it to us.
Self-identification is the rule.
So when you have a man likeProphet Nobu Juali that was on
this page back in the early1900s, even before the United

(42:16):
Nations, it was the League ofNations back then, he was
addressing that concept ofnationality, and uh that is
something that you proclaim inthis modern day.
However, our lineage goes backbeyond the nation state, it goes
back beyond the uh founding ofthe United States and and uh so

(42:38):
forth.
You know, there's there's stillmuch rich wisdom to be learned,
but to be on the uh uh same uhhow can I say footing as others
politically in this particularstructure that exists right now,
there's something that we'relacking in that everyone else

(43:00):
seems to have, and for us tooverlook that I think would be
negligent on our part.

SPEAKER_02 (43:07):
Okay, now as far as um Moorish American, you know,
as as our nationality beingrecognized by other nations, um
how far has that gone ingovernment internationally?

SPEAKER_01 (43:28):
Islam.
So uh there are many uh even uhbills in Chicago on the on the
floor right now that aredealing, there's one actually
that deals with reclassificationuh and actually taking uh off
the so-called Negroes, blacks,and colors, and putting Moorish
American there so that there issomething actually real.

(43:51):
So nationally, there are manybills right now that are seeking
to restore uh our identity inthe form of a nationality by
Moors.
That uh you can study variousbills in in Chicago at this
time.
I can send you some links if youwant to share it uh later on.
Um, as far as internationally, Ithink what's important because

(44:16):
nationality internationally,it's like again, I just quoted
the Universal Declaration ofHuman Rights, Article 15.
Everyone has a right to anationality.
And then also the Declaration ofRights of Indigenous People,
Declaration of Rights of aChild, all uh make it plain that
nationality is important andeveryone has a right to one.

(44:36):
And self-identification is therule.
Nobody else can tell you whatyour nationality is or who you
are.
This has to be something that isself-identified amongst the
group that are proclaiming thatparticular nationality.
So uh it's really not for anyoneelse to recognize who we are but

(44:56):
ourselves.
And in recognizing ourselves andin practicing our culture and
demonstrating who we are uh bysharing our culture with the
world, this is how othernationalities become aware, and
this is how you developrelationships with other
nationalities.
Um, here in Hawaii, uhdemonstrating as a Moorish

(45:18):
American, I've developed uhvarious relationships, and
people are beginning tounderstand out here they have a
word uh known as popolo, andpopolo is means uh black, and
this is the term that that theyuse for our people out here.
And so uh I spoke at theUniversity of Hawaii uh four

(45:41):
times, two of those times duringone black history month, and the
other two during another BlackHistory Month.
After I spoke at the BlackHistory Month program, one of
the professors wanted me to comeback to their class and speak to
the class about it.
And while speaking to the classabout nationality, there was an
elder there and he said, Well,when we say popolo, we don't

(46:03):
mean it like how the Europeanmeans it, you know, we we just
say this.
I said, Well, have these peopleno name of their own?
You know, have you ever askedthem what they want to be called
instead of just presumingbecause they they're just
adopting what the Europeans saidand putting it in their own
language, but they they don'trealize that they're it that

(46:24):
that is a colonial mindset.
So I think we have to understandself-identification is the rule.
And this goes back to what I wasdiscussing uh with the brother
when we were talking aboutself-governance and
international recognition.
There's a type ofself-governance or or
sovereignty which is recognizedinternationally known as
negative sovereignty, whichmeans that yes, other nations

(46:46):
recognize you.
However, you're still anon-self-governing group.
Positive sovereignty orself-governing, for those who
don't like that word becauseit's been uh misused so often
and uh weaponized against us.
Uh, self-governance, uh positivesovereignty or positive
self-governance means that,yeah, you have that

(47:07):
international recognition, butyou also have the ability to
govern yourselves.
You have the institutions, youhave the systems, you have the
things that are going to protectyou and your people.
And I think that that's what'smost important about having a
nationality is building thosesystems and those institutions

(47:28):
and things that we need as anation.
And through that, uh and havingthat, we will have honor amongst
other nations.
But as long as we don't havethat, then it's it's almost just
like begging another nation torecognize us, and we still
can't, we're still a uh a peoplethat can't govern ourselves.

SPEAKER_02 (47:47):
Right.
Uh now I want to go to thisquestion.
This was a good one.
Uh, shouldn't Moors be attendingthe organization of American
States instead of the UnitedNations?
Because you United Nations is aEuropean and it's European and
its policies.
The OAS concerns with theAmericas.

SPEAKER_01 (48:12):
Islam.
Uh I I think, yes, I mean, Ithink both.
You know, um, we should beattending both.
I mean, primarily because, yes,the American uh states, this is
the same thing.
But at the end of the day, wehave to realize that when you
look at the United Nations, it'smore Asiatic nations than any

(48:32):
other nation.
Of course, uh it is governed byEuropean uh policies because the
United States is the biggest andbaddest on the block.
But that's uh true for the OASas well.
Um, America's still the biggestand the baddest on the block.
And uh so I wasn't speaking inthe sense of uh attending these
things per se.

(48:53):
Uh, I think we need to attendour own organizations and govern
ourselves and worry about that.
I was only speaking in the senseof the sentiment of
international law.
And yes, the OAS holds the samesentiment.
They have a uh uh uh humanrights document as well that
echoes the Universal Declarationof Human Rights as well.

(49:15):
Uh internationally, everyoneagrees that nationality is a
right.
Um, I think uh attending thesethings is it's no problem
because it's it's it's beingseated amongst the affairs of
men.
But I think what we most need toattend is organizations of uh uh
organizations of Moorish statesand Moorish organizations who

(49:35):
are divided and at odds with oneanother because no nation or
group of nations is going totake us seriously uh as divided
as we are.
So we have some generationalcurses that we need to heal.
However, there are groups ofprogressive uh Moors, uh small
groups who are attending uh theOAS and are in contact with the
OAS and establishing uh uhbilateral and trilateral

(50:00):
agreements with other uh nationsuh and interacting.
And all of that's fine as well.
Um sometimes all Moors don'thave to be doing the same thing.
Everyone, uh, but what what whata positive progressive group of
Moors can do can open doors forthe rest of us, and that's why
it's important for us to beunited.

(50:21):
So I think the emphasis uh foras far as my draw is we need to
work and internally and and andorganize and create again the
institutions and the systemswithout any apology of what
anyone else thinks, because thatis generally the determining
factor of a people who areactually uh free, of people who

(50:43):
are actually self-governing, andof people who are actually
functioning as an uh aggregateof men and a society founded on
law, which is the seconddefinition in uh blacks law.
The first definition is just thepeople.
We as the people, we're people,we are a nation.
But the the part we have to getto is organizing ourselves uh in

(51:08):
organizations founded on law,like the Moore Science Temple of
America and others, so that wecan deal with our internal
affairs as as a group of MoorishAmericans as a Moorish American
nation of people.

SPEAKER_02 (51:21):
I would like to address someone in the comment
now.
Leon Coleman is just going offin the comment section.
Uh uh sometimes, you know, we'vegot to address these things.
Um so Leon Coleman, it seemslike he doesn't know a whole lot
about the movement and thingslike that.

(51:42):
He's just probably tired, needssome water, food, or some love.
So, but we're gonna give yousome attention right now.
So um Moores can't even win acourt case.
What are you talking about?
Africa, not even okay.
So I want to address that partright there.

SPEAKER_01 (52:03):
Um, you know, and and this is the thing.
Again, we have to be careful ofadopting European views while
thinking that we're we'reconscious, because there are a
lot of Moors who are doing verypositive things.
There are a lot of Moors thatare united.
There are a lot of Moors who arewinning cases.

(52:24):
Uh, but what the European showsyou is the the scourge of our
society.
And so if your idea of who weare is based on that, then
there's a very serious problem.
Now, I want to I want to go tosomething that he said, which is
actually true.
Africa not even united, whatthis guy babbling about.
Yeah, America's not even united.

(52:45):
You know, you can have a nationand not be united.
Nations are made up of variousinterest groups.
That's the diversity, that'swhat moves things along.
But so we don't have to beunited on everything.
You could be a Hebrew, you couldbe a Moor, you could be a
Christian, you could be aMuslim.
The only thing we need to beunited on are the things that we

(53:07):
need that we all need.
Like we all need education thatis for us, we all need health
care that is geared towards ourgenealogy, we all need uh uh
systems of protection, and uh weall need, especially with you
see what's going on with thefood stamps and all of these
things, we all need our owncollective farming and our own

(53:28):
food.
So these are things that youknow it always surprises me
because people go out every dayand they work in institutions
where people are divided, butyet they get the work done for
that institution.
You look at a hospital,everybody in the hospital is not
the same religion, is not thesame creed, is not of the same

(53:50):
ideology, but they run thathospital, don't they?
They take care of thosepatients, they get to business,
and then when they leave, theygo back to their personal
ideology.
So all we need is that level ofprofessionalism amongst
ourselves.
We don't have to be unitedwholeheartedly and believe the
same thing.
That's a fallacy.
That's what they've beenpreaching to us all this time

(54:11):
and making us think that.
That's that dogmatic religiousperception that we have now
superimposed onto Pan-Africanismand black power and all of these
other things.
We have to get out of that.
We have to realize we're onepeople, and if we can't agree on
a thing, set that thing asideand find what we can agree on.

SPEAKER_02 (54:34):
I like that, brother.
That's peace, that's peace.
So now, um, Moorish American.
Um, my question is um, whyMoorish American?
Like, why can't we be somethingelse?
Uh you know, uh, let's say um, Idon't know, whatever, West

(54:55):
African American.
I don't know.
You know what I mean?

SPEAKER_01 (54:58):
Like so um I have a book, I have two books.
One book called Murder More, KimIt Until Now, which goes into
the origin of the word more andshows how it's traced back to
our language.
That's the first thing peopleare gonna want to know.
Oh, more is a European word.
Get my book murder more.
I don't have all the time toexplain it in this.

(55:19):
If you really want to know,Murder Moore, Kim It Until Now.
And then I wrote a book alsoknown as Blackamore.
Now, most people find it hard tounderstand.
Well, how do we just go frommore to black?
Like, you know, black, but howmost people have never heard
more.
They have now, maybe, becausethe information age and whatnot.

(55:39):
But most people don't reallyrealize that.
Um, and my book, the title ofthe book illustrates it because
first we were known as Moors,which is the European
pronunciation of the ancientword for it, which you can find
in my book.
Then the European started tocall us instead of more, he
starts saying blackamore, andthis word blackamore was used up

(56:04):
until the 1600s, and most peopledon't know that.
But because the why did they usethe word more?
Because they knew who they weretalking about, they know better
than you who they were talkingabout, but then when they
decided to fully denationalizeus and commit linguistic
genocide, the more drops off andwe're just black.

(56:26):
And you can study the morphologyof this word from more to black
or more to black.
Now ask yourself does where didblack come from?
Black comes from negro, whichwas the Spanish La Castas, which
is a caste system.
That's how the more the blackwas added to the more.
So why were they using the wordmore?

(56:47):
Because they knew the peoplethat they were dealing with.
They didn't, they didn't theydidn't have a question about it.
To to them, everyone was a Moor.
And when you study the MoorishEmpire, you'll see that when we
talk about uh certain placesbeing Morocco, other than that
small little area over there,the Moroccan Empire, people just

(57:11):
don't understand Egypt.
People know Egypt was a vastempire, but they don't
understand that after Egyptfell, the Moorish Empire rose.
And everywhere that was underthat empire, whether they had a
national name, a tribal name,they were still under the term
Moor in the empire.
If if I came from another landand I set up in America, that

(57:33):
becomes provisional Morocco.
So this is a term that returnsus back to a land, it returns us
back to a flag, it returns us toa culture directly before we
were labeled so-called black.
Now we could try to jump back10,000 years and find a term,
but why not deal with the termthat we ourselves use?

(57:55):
Uh uh Yosef ben Yakinan tellsyou that we ourselves use the
word more.
He didn't say the European, youdon't know who Yosef ben Yakinan
is, you have to look him up.
He said we use that word, theygot it from us.
They used that word and replacedit with black.
That is our national namedirectly prior to being enslaved

(58:18):
and being labeled Negro, black,and colored.
So when we get emancipated frombeing labeled Negro, black, and
colored, then what are we gonnago back to?
Are we gonna hedge hop over theword that that we were using for
ourselves directly prior toslavery?
Or are we gonna jump back 10,000years and try to find some some
uh uh name in in thehieroglyphs?

(58:39):
It it doesn't make sense.
We don't have those rights andthose names in the hieroglyph.
We have rights in the name thatwe were in directly prior to
when they disenfranchised usfrom who we were.

SPEAKER_02 (58:52):
Now, uh thank Nicholas Bay.
I appreciate the$10.
Uh, really, really, reallyappreciate that.
Uh, after the Civil War, 1865,1877, Reconstruction, Moorish
majority populations in theSouth held office, ran city, and
state governments in SouthCarolina particular.

SPEAKER_01 (59:15):
Islam.
Islam.
That's and this is very true.
Um, when you study the theReconstruction era, and that's
around the Reconstruction era,what he's talking about, we have
many Moorish politicians.
You know, this is this is aroundthat time when the 40 acres and
a mule and Sherman Order number15 and all of these things were

(59:37):
were coming into place.
The Freeman's Bureau wasdesigned and created to now free
us, repair us, and compensateus.
But once Andrew Jackson got in,all of the land was taken back,
given to Confederate plantationowners.
We were uh disenfranchised andbe and and and stripped of our
titles and taken out ofgovernment, and we were uh

(01:00:00):
Forced into these chattel uh tocontinue under the chattel terms
of so-called Negro, black, andcolored.
And that's why we're in thiscondition today.
Uh it's very important for us tounderstand the role that
nationality plays and that theknowledge of self that Prophet
Nobu Juali returned to us.

(01:00:20):
It wasn't until he returned thatto us that we started getting
back into government and helpingpeople get elected and
controlling our own affairs andbeginning to build this nation
for ourselves, which is why theytore it down and it's it and
it's where it's at right now.
Uh Prophet Nobu Juwali was thefirst victim of COINTELPRO and

(01:00:41):
the Morris Science Temple ofAmerica, even though it wasn't
called COINTELPRO at that time.

SPEAKER_02 (01:00:46):
You gotta explain that, brother.

SPEAKER_01 (01:00:49):
Yes.
Well, um, most people arefamiliar with with COINTELPRO
from the 60s, right?
And uh dealing with theso-called Black Panther Party
because COINTELPRO was designedto uh marginalize and destroy
so-called black movementstowards independence in America.
However, this same practice waspracticed with Marcus Garvey and

(01:01:13):
practiced on Prophet NobleJuwali.
It wasn't called COINTELPRO atthat time, but the whole
COINTELPRO program was takenafter the programs and the
marginalizing of the MooreScience Temple of America and
the and the United NegroImprovement Association, the
ACL.
So um that's why they havefiles, the FBI files on who?

(01:01:35):
Prophet Nobu Juali, FBI files onMarcus Garvey.
Many of the Moores quote theseFBI files as fact and truth, not
realizing that these are thesame people that were
marginalized, and these were thepeople that um were uh arresting
the prophet and uh uh creatingfalse narratives and articles

(01:01:57):
about the prophet.
He was the victim of a characterassassination, and he was the
victim of an actualassassination uh because he died
when he was released fromprison.
Now, how many people do we knowthat we know what goes on in
prison?
So if I hear that he diedshortly after he got out of

(01:02:18):
prison, I'm gonna think what Iknow that something happened to
him, they put him through thethird degree, and he died of his
injuries when he uh got out.
So uh, and and he speaks on thisof how people were trying to get
in control of the movement andhow he was under attack.
And when you look, he had theMoorish flag upside down in a

(01:02:38):
sign of distress.
So uh we we have to realize thatthe FBI doesn't keep fouls on
people for no reason.
And uh this is a um a patternwith our leaders, and it's been
a pattern ever since ProphetNobu Juali.
Our leaders have beenassassinated, our leaders have
been marginalized, our leadershave been demonized.

(01:03:01):
And it's unfortunate that ourpeople tend to go for that, you
know, um, because we're sowilling to accept the narrative
of the European and how theydemonize our leaders, but we're
we're we're happy to uh acceptTrump, you know, we're happy to
uh accept George Washington, youknow, and and uh regardless of

(01:03:22):
the fact that he had slaves,regardless of the negative
history.
When you look at uh thedifference between the European
and the difference between us,you can look back at all these
presidents and all these leadersand see a very decrepit history
of these people, but they don'thighlight that.
They highlight what these peoplehave done for their nation and
they build upon that.

(01:03:43):
Our people, we we emphasize thenegative things that uh
reflections that our leaders mayor may not have been
demonstrating.
And and as a result of that, wedecide to not even build upon
the positive things that they uhset in motion for us to build
upon, which is why we keep goingbackwards, or which is why we

(01:04:03):
keep sidestepping.
Because again, like FBA and ADOSwere always trying to reinvent
the will.
And I think that what they'reintending to do is a very
positive thing.
Uh, I just think it it you knowcould it it it still plays into
the same creating of socialconstructs and and terms for us

(01:04:28):
year in and year out when weneed to be returning to more
original terms and genuine termsthat we can actually trace back
in history and see ourselvesdirectly before our enslavement
and uh our uh uh uhdisenfranchisement and uh the
linguistic genocide that wasperpetrated upon us.

SPEAKER_02 (01:04:48):
I like how you put that linguistic indeed.
So now more now as far as likethe uh the history and the term
or the uh yeah, the term that wecalled ourselves, where can we
find that exactly you know, inhistory?
All right, like way here was theflip.

(01:05:11):
Was there a flip?

SPEAKER_01 (01:05:13):
Um, before I answer that, uh if I may, uh one of the
comments, I can finally see thecomments here.
Uh, I just want to address LeonColeman real briefly.
He said, Moore's been scamming.
So what?
Italians been scamming, Japanesebeen scamming.
You don't judge the wholeItalian people by the mafia, you
don't judge all Japanese peopleby the Yakuza.

(01:05:35):
So why are you judging all Moorsby some Moors that have been
scamming?
There are many Moors that arenot scamming.
I'm not scamming.
Uh, I know plenty of people thatare not scamming that are doing
great things.
So again, we have to stopdemonizing our people because
there's uh few people uh doingsome things, and then we want to
make a sweeping indictment andgeneralization of the whole

(01:05:56):
people.
Uh, generalism generalizationsare generally ignorant, so we
have to stay stay away fromthose things.
Um, insofar as more uh and yourquestion, uh, I would uh call
people to go.
There's a a great etymologicaldictionary online known as Edema
Online Dictionary.

(01:06:17):
And Edema Online Dictionary, youcan research the um, and again,
it's in my book, Blackamore.
Uh you can look up Blackamore byCosmo L C O Z M O E L and in
other various books.
What they uh more is what theydidn't teach you in Black
History class.
Another book of mine is inthere.

(01:06:37):
Uh, but if you go to Eden OnlineDictionary and research um when
they started using the termblack, research uh when was the
term black amore used, and thenresearch the origin of the word
more in between those three, youcan actually see when uh the the

(01:07:00):
linguistic genocide began totake root, and it's generally
about the 16-1700s when you'redealing with linguistics.
Uh keep in mind the firstEnglish dictionaries were not
compiled until 1735 by NathanielBailey.
So when we're dealing in theEuropean world, this is uh

(01:07:23):
1700s, and the English uhdictionary is when it begins to
take root.
But Prophet Nobu Ju Ali tells usin um in the circle seven that
uh these names were placed uponthe Moors in 1774, up until
1865.
In our constitution and bylaws,it says 1779.

(01:07:46):
That's because they were placedupon Moors in 1774.
But remember, the United Statesdidn't even get its independence
until 1776.
So each um state used differentterms.
Some use Negro, some usecolored, some use this, that,
that.
So by 1779, these terms began,they were used customarily.

(01:08:07):
But by 1779, these terms werecodified and were placed on our
state records at law.
So if we're looking at it atlaw, we can say 1779.
Uh, but if we're looking at itlinguistically, uh within the
late 1600s to early 1700s,you're gonna find the uh switch

(01:08:27):
from black amore to actuallyblack.
And before black amor, the wordmore goes back up until ancient
times.
Uh Edena Online Dictionary willtell you it goes all the way
back to the Greek, and the Greekwill tell you that they adopted
the term and brought it into thelanguage from a native term.
Uh, and that native term ispresent in Egypt and present

(01:08:48):
other places around the world asMurr, M-E-R.

SPEAKER_02 (01:08:53):
Okay, all right.
Check and also um Abdullahaddressed this uh in one in a
podcast.
So um you can check out hisvideos under Civil, Civil Litter
more, no, sorry, Civil Litter,Civil Letter, Civil Letter is in
the playlist.
Civil Letter.

(01:09:14):
I gotta make a playlist for thebrother Cosmo L so you can look
at all Cosmo L's videos as well.
Now, um any other questions inthe chat, you know.
Um I don't want to I don't wantto take up too much of other
brothers' time.
We're already you know 10minutes over.
Um if you have any questions inthe chat, you know, you know, we
got time for a little bit.

(01:09:35):
I don't know if you got time forone more question, brother.
Yes, we have time.
Okay.
Uh okay, so we got okay.
Moores always say we need tostop calling ourselves black
American.
Why the hell do we have topractice Islam to claim to see
that it's a lot ofmisconceptions?

SPEAKER_01 (01:09:58):
Yes, yes.
I was just looking at that.
He said, um uh uh why can't weyou practice Christian African
spirituality, uh, etc., andstill claim more.
I've had brothers try to recruitme so on and so forth.
Uh, brother James, you can.
More is a nationality.
Uh, it's just like um, but butyou know, more's national faith

(01:10:21):
was Islam.
So you do have more that aregonna practice their national
faith, but it's a nationality.
And let me explain it.
If you go to uh India, thenational faith is generally
you're gonna find most of thepeople practicing Hinduism, but
but not all Indians are Hindus.
You go to China, you're gonnafind people Buddhists and
Jainists, but not all people areBuddhists and Jainists.

(01:10:43):
So you don't have to practice umuh Islam, uh, but it is in in
our history that is our nationalfaith, and some people do choose
to practice that.
Now, unfortunately, some Moorsuh push that dogmatically that
you have to do this and you haveto do that.
Uh, Nobu Juali teaches us thatwe are Moorish Americans because

(01:11:04):
we are descendants of Moroccansand born in America.
That's it.
You're born in America, you'redescending of Moroccans, ancient
Moroccans, ancient Moors, thatqualifies you as a Moorish
American.
Now, joining the Moorish ScienceTemple of America is getting
with your government and gettingwith the body politic that was

(01:11:25):
uh established by Prophet NobuJuwali to carry out certain
functions, governmentalfunctions, as like trustee
positions, so on and so forth.
Um, so you you're alreadyMoorish American.
It's just a point of if youproclaim it and acknowledge it,
and where do you want to fit inin the in the government?
You know, where do you want tojust be a member uh or or uh

(01:11:48):
quote unquote citizen of thegovernment?
Are you interested in being anofficial?
You know, so uh there are a lotof misconceptions.
Uh I would tell people not allMoors are alike, just like any
other nationality.
Um it's like saying that youhave to do karate if you if you
if you're Japanese, or you haveto do kung fu if you're Chinese.

(01:12:11):
You know, that's your personaldecision.
Your spirituality is yourpersonal decision.
Um, however, I will say thisProphet Noble Juwali brought
Islamism, which is not aspirituality, it is a religion.
And that religion has apolitical place in this movement
because of uh free exerciseclause and freedom of religion.

(01:12:35):
So it's a tool that all peopleof other nationalities use in
the United States to protectthemselves from the civil
religion, which is practiced bythe majority of the citizens and
is generally um, you know, if ifyou're not a part of their civil
religion, you have to be a partof something else that has laws

(01:12:57):
and things that you're you'refollowing.
Otherwise, you're just de factoin in what they're doing, you
know.
So religion does play a role,um, but your um faith and your
spirituality and your religionis your own.
Um, if I may say this as well,um like you're in the United
States, and uh if you're livingin the United States, you know,

(01:13:21):
to have nationality as it is onyour passport as United States
or citizenship, so to speak, youknow, your your religion is your
own, but you're still gonna workwithin certain parameters of
that uh particular uhgovernment.
And so I mentioned civilreligion.
Most people don't even realizethat they're practicing civil

(01:13:44):
religion.
So look into civil religion andand you'll see that most people
are indeed practicing a type ofreligion regardless of who they
are, and they may want to chooseto do something else.

SPEAKER_02 (01:13:58):
Okay.
Uh last question.
I think I thought this was agreat question.
This is a great question.
Wait, hold on.
Oh man, man.
The Ottoman Empire.
Wait, before we go there,there's so many, there's so
many.
Like, I think I need to do moreMoorish podcasts because people
don't understand what thisreally is.

(01:14:20):
It's it's mind-blowing to mesometimes.
But anyway, uh, was uh theOttoman uh was the Ottoman
Empire Moors because the Prophetstates in the 101s, question
number 81.
Prophet Muhammad the conquerorwas an Ottoman Sultan, was the
Ottoman Moors?
That's a great question,brother.

SPEAKER_01 (01:14:42):
So we have to understand the Ottoman Empire
was a multinational empire thatincluded Moors.
Uh, all people in the OttomanEmpire were not Moors, just like
all people in the Roman Empirewere not Roman, just like all
people in the Moorish Empirewere not necessarily of Moorish
lineage, per se.
One thing uh about the OttomanEmpire, which is very specific,

(01:15:06):
is that when the Moors fell inSpain in 1491, and the Moors who
could who couldn't ransomthemselves began to be sold into
slavery, those who could getback to Africa through the
Straits of Gibraltar went backto Africa and established what
is known as the Barbary States.
Study the Barbary states allacross the coast of Northwest

(01:15:28):
and Southwest Africa.
It was the Ottoman Empire.
Uh, the Barbary states wereunder the protected of the
Ottoman Empire.
If you read the study, uh studythe legend of uh Redbeard, and
so the uh Barbary statesgoverned themselves uh but had
international representation inthe Ottoman Empire, in the world

(01:15:50):
empire by the Ottomans.
And the first uh Jay Rogerstalks about the fall of 1453
Byzantine, which you're dealingwith Muhammad the Conqueror.
Um, and he says that the firstone over the gate was a Moor
known as Omar bin Hassan.
Uh, and this is in uh uh 100Amazing Facts About the Negro in

(01:16:13):
the footnotes.
You got to read those footnotes.
So Moors were uh uh definitely apart of the Ottoman Empire, but
it wasn't limited because theOttoman Empire was a Moslem
empire.
And when you ask the Ottomans oftheir population, they give you
the whole entire population ofall the Moslems on the planet.
Now, that being said, uh thereare pictures, various pictures,

(01:16:35):
uh of Moors prior, I mean ofOttoman Turks or Turks uh prior
to the 17 uh hundreds, andyou'll see these pictures, and
they're very melanated.
So um, you know, also uh whenyou when you deal in Ataturk,
um, I mean not Ataturk, but uhthe founder of the Turkish

(01:16:57):
Empire was known as uh Kara theBlack.
Uh you can look that up, Karathe Black.
So uh with the uh how do youspell that?
Kara uh K-A-R-A the Black.
He was the founder of the uhTurkish um of the Turks.
So uh when you're dealing withthat, yeah, the origin of of

(01:17:21):
Turks is melanated, but duringthe time of the Ottoman Empire,
uh it was a multinational uhempire, and Moors were
definitely that.

SPEAKER_02 (01:17:33):
Yeah, wow, brother.
Because that was the question,that was just something that out
that was always on my mind.
I never understood it really.

SPEAKER_01 (01:17:43):
Yeah.
So so you have more the theTurks.
Um you have uh again, it'smultinational.
You have Moors that were Turks,you know.
Uh, if you really want to getdeep into it, and and this is
something, study the SumterTurks of North Carolina.
These were Moors of NorthCarolina and they called them

(01:18:05):
Turks, they were known as SumterTurks.
So uh Sumter, yeah, NorthCarolina.
So you had Turks there, but youhad Turks over here too.
So Turk uh is one of those termsthat can be generic, meaning
Moslem.
Uh, but again, the OttomanEmpire was multinational because
it was a Moslem empire, theywere the the uh chief protectors

(01:18:28):
of the creed at the time, theyrepresented the Moors in Europe,
true protectors of the Islamiccreed, yes indeed.
With Muhammad I, who was notMuhammad the Conqueror.
Muhammad I was uh prior toMuhammad the conqueror because
Muhammad Muhammad the Conqueroror Mehmed was Mehmed the second.
Mehmed the first was the uniner,he was known as the unining, he

(01:18:53):
united Islam, whereas uh MehmedII is the one who came and did
the conquering.
So we're actually dealing withwith two two uh uh Muhammads
there.

SPEAKER_02 (01:19:04):
There we go, man.
Just like I said, as much as Istudy, I still don't know a
whole lot.
So much to learn.
You and I both, brother.
You know, uh um thank you forthe demonstration this evening.
And and if uh I think we're donewith the questions, man.
I will I could go on and on andon and on for another hour.

(01:19:24):
Uh, but I know you have thingsto do.
I also have some things to do.
I'm trying to uh uh eat a littleearlier before I go to bed, you
know what I mean?
So um, you know, just you know,you know, just putting that out
there.
Anyway, uh thank you, brothersand sisters, for checking us out
this evening.
I really appreciate you, CosmoL.

(01:19:45):
Uh let's just do this realquick.
Uh, you know, give them yoursocial medias and places they
can find you.

SPEAKER_01 (01:19:53):
Mm-hmm.
So uh you see the name up there,Cosmo Il with a Z,
C-O-Z-M-O-Space-E-L.
I'm pretty much on allplatforms, uh uh TikTok,
Instagram, Facebook, uh, onAmazon, Cosmo Il Books.
If you search my name in uhAmazon under books, you'll find

(01:20:16):
a lot of my writings.
I do have a YouTube as well thatI've been using lately, and I do
have a playlist of the uhvarious uh interviews that I've
done, and I also have a playlistof the uh speeches, recent
speeches that I've uh given aswell.
So uh you can find me onYouTube, Instagram, Facebook,
TikTok, and if you wantliterature, I've I've written

(01:20:37):
over 22 books.
Uh 15 of them are still inpublishing.
I mean, are still published andon Amazon right now on various
subjects from the Fez to the uhetymology, phonology,
morphology, history, uh, evenethics and uh Islam.

SPEAKER_02 (01:20:56):
Islam, Islam.
Thank you all for coming outthis evening.
Really appreciate you.
The next time we have a podcast,it would be Wednesday, and I
think it's with Abdullah Bey uhand Yes, Yashiril.
Thank you, brother Cosmo, forcoming out this evening.
Thanks to everybody on the chat,and we are out of here.

(01:21:18):
Peace.

SPEAKER_00 (01:21:19):
Peace family.
Welcome to NYP Talk Show.
This is more than a podcast,it's a conscious platform rooted
in truth and culture from the 5%nation, nation of Islam, Moorish
movement, and Masonry.
Our mission is to reclaim ournarrative and uplift the African
diaspora with real stories andreal conversations.

(01:21:43):
Support us through Super Chatsduring live shows, donations on
Cash App, GoFundMe, Patreon, orBuzzSprout.
And by refing our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the

(01:22:03):
movement.
This is NYP Talk Show.

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