October 29, 2025 • 61 mins
Who gets to name you—and what does that name unlock? We dig into why “Moorish American” isn’t a trend but a nationality with real lineage, legal standing, and a living culture. From the fall of Granada to the Atlantic world, we trace how Moors shaped knowledge, trade, and society, and how their descendants in America can locate themselves beyond labels like Negro, black, colored, or African American.
We break down the etymology of “Moor,” connecting Greek and Latin forms to older Egyptian roots, not as wordplay but as a coherent map of meaning across time. That map leads to land, a flag, and a creed. You’ll hear the difference between Morocco’s interlaced star and the flat green star on our flag, why the star sometimes appears inverted under distress protocol, and how the five principles—love, truth, peace, freedom, and justice—move from symbolism into daily practice.
Law is where identity meets consequence. Nationality is a human right under international law and determines political status at home. We unpack how auxiliary categories have historically placed so-called black people under exceptional legal regimes, why recurring voting rights extensions signal a deeper status problem, and how Islamism—as a codified religious practice—secures free exercise protections that matter in real scenarios. Along the way, we talk garb, craft, and the recognizable Moorish ethos that commands respect without imitation.
If you care about history, sovereignty, and practical rights, this conversation offers clarity and tools. Listen, share with someone who’s wrestling with identity, and tell us what you’re reclaiming next. Subscribe, leave a review, and join the community moving from labels to a living nationality.
NYPTALKSHOW EP.1 HOSTED BY RON BROWNLMT & MIKEY FEVER
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
SPEAKER_02 (00:00):
I actually thought of Oh pardon me, Moore.
I didn't know you were you wasyou were still talking.
I just turned it.
SPEAKER_03 (00:15):
No, all is good.
All is good.
Go ahead, Mo.
Let's demonstrate.
SPEAKER_02 (00:18):
Right.
First off, Islam, Islam.
Islam to all the Moors outthere.
We're going over to, we're goingover to we're going over the
Quran questions for MoorishAmericans.
We're gonna uh this is a serieswe're doing.
Um, you know, I like to I liketo keep the teachings as pure as
I can keep them on thisplatform.
(00:39):
Um so you know, Cosmo L, uh wehave him in the building this
evening.
How you doing, Cosmo L?
SPEAKER_03 (00:46):
Islam, all is truly well, my brother.
How are you, Mo?
SPEAKER_02 (00:51):
Uh life is good.
Life is good.
I'm so focused I had to uh uh uhdelete my social media.
SPEAKER_03 (00:58):
All right, all right.
I got a lot of fasting.
SPEAKER_02 (01:01):
I got a lot of studying to do.
A lot of studying to do rightnow.
Um, so let's go into it.
Before we go into it, we gottaplay the commercial.
Uh hold on one second.
I don't know.
Okay, we gotta play thecommercial.
We gotta we gotta do thiscommercial now, guys.
Hold on.
SPEAKER_00 (01:19):
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.
(01:43):
Support us through Super Chatsduring live shows, donations on
Cash App, GoFundMe, Patreon, orBuzz Sprout.
And by repping our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(02:04):
movement.
This is NYP Talk Show.
SPEAKER_02 (02:09):
All right, all right.
So, Moore, we're gonna go intothe Quran questions uh for
Moorish children.
And um, I think we left offNewark, New Jersey.
I think that's where we leftoff, if I'm not mistaken.
And if we didn't, we could juststart from there, if you don't
(02:32):
mind.
SPEAKER_03 (02:34):
I think we started off with um, I mean, I think we
left off with uh MoorishAmerican, and we were explaining
uh consanguinity and uh uhJuice, but we can definitely uh
if you want to pick it up fromuh oh no, let's pick it up,
let's pick it up for where wherewe where we uh left off.
SPEAKER_02 (02:54):
So, what is uh his nationality Moorish American?
What is your nationality MoorishAmerican?
I want to talk about this.
Moorish American, right?
Because Moorish American, thatuh term, right, if you for lack
of a better term, uh would beit's controversial, right?
Because, you know, we came in somany names in the past.
(03:16):
You know, we came in the name ofuh Negro, black, colored, uh
African American, uh Islam.
You there, Mo?
Oh, you went out.
Yeah, so I wanted I wanted todiscuss this.
He'll come back in.
I wanted to discuss this, youknow, this term Moorish
(03:38):
American, um, because you know,I think it's a controversial
term uh that you know we need toreally unpack for people to have
an understanding of you knowwhat this really is, right?
Um there's a lot ofmisconceptions, and so I want to
clear out the misconceptionsabout uh uh being a Moorish
(04:01):
American.
I just oh, he's back.
All right, hold on one second.
SPEAKER_03 (04:07):
Somebody called and it somebody called and it just
when I tried to go back tovideo, I wouldn't go back to
video.
But you were saying, my brother?
SPEAKER_02 (04:14):
So I was saying that you know the the name the term
Moorish American has a lot of uhuh uh controversy behind it,
right?
Because we came in so manynames, right?
Negro, black, color, uh now morerecent since the 80s, I believe.
I think uh um what's his name,Reverend Jesse Jackson made
African American or coined thephrase and made it what it is,
(04:38):
made it what it is to this day.
So um there's so much an issueuh surrounding our hold on,
peace, brother.
Appreciate what you're doing forthe people.
Peace be on to you, peace,brother, peace to you, brother.
Uh let me just put that upthere.
Just make sure you recognize,brother.
Peace to you, thank you,brother.
Um, so now Moorish American, whyMoorish American?
(05:07):
Because we are the descendantsof Moroccans born in America.
Now that's controversial,controversial within itself as
well.
So if you could kind of explainwhat is what is his nationality,
which is noble draw lead,Moorish American, we can go over
that uh question and answer,that'll be peace.
SPEAKER_03 (05:27):
Islam, so well, first what we have to understand
is that uh terms like Negro,black, colored, Ethiopian, and
in modern times AfricanAmerican, uh, these are all
social constructs.
These uh, with the exception ofuh African American, which is
(05:50):
more of a modern socialconstruct, uh, these other ones
were chattel terms, meaning theyall delude to slavery, meaning
we didn't come over here black.
Black is, you have to realizethe Spanish were the first to uh
begin the caste system and theslave system uh with the Spanish
La Costas.
And in that uh particularsystem, the lowest on the totem
(06:13):
pole in that uh society wasnegro.
So when the English came, uhthey adopted that same caste
structure and they just used theEnglish word for Negro, which is
black.
Uh however, uh this was not ournational name prior to the
advent of slavery, nor wascolored.
(06:36):
And when we get into it, it saysuh colored, anything painted,
stained, varnished, or died.
Uh Negro was a river in WestAfrica named by the Moors
because it contained black waterand black, according to science,
means death.
So these were not genuine termsfor our people.
Now, because people didn't uhadopt the Moorish American,
(07:00):
which was brought by NobuJuwali, you had Jesse Jackson
later on uh coining the phraseAfrican American, uh at least
trying to connect us with thecontinent, but not realizing
that there are many nations inAfrica.
So it's still not a nationality.
Uh Nobu Juwali says we'redescendants of Africa, but that
(07:21):
doesn't cover nationality.
That covers descendant nature,but the nationality aspect of it
is well, what particular nationdid we uh come from?
What was our our national namebefore any of these other terms?
Africa's continent.
And so um when we go back and werealize that who were the first
(07:46):
people to step and startbeginning colonizing Africa?
Where did he get MoorishAmerican from?
Where did it come from?
So we have to look at the firstpeople to be uh enslaved come by
way of the Spanish, right?
And who did the Spanish enslavefirst?
(08:07):
Moors 1491, the fall of Granada.
The Moors who could not ransomthemselves and get back to West
Africa, uh in Morocco, uhAlgeria, uh Mauritania, all of
these areas over there, um, theywere the first to be enslaved by
(08:29):
Spain.
Pardon me.
So the first slaves to beexported to the Americas were
indeed Moors.
Well, where did these Moors comefrom?
We know that General Tariq, uhwho the Rock of Gibraltar is
(08:49):
named after, was a Moroccan.
We know that the Moors who came,who led the charge to invade
Spain, came from Morocco.
Uh, so it's really not a uh ahard thing to realize.
When you look at um where yousay, well, slaves came from all
(09:10):
over Africa.
Well, let's let's analyze that.
We know that West Africa, whichwas encompassed Morocco, was a
lot bigger than it is right now.
When we say Morocco, peoplethink the modern day state of
Morocco, which got itsindependence in 1956.
And that is that is not whatwe're referring to.
We're referring to ancientMorocco all the way up until
(09:30):
7-Eleven when General Tariq wentinto Spain.
The Moors conquered Spain andruled Spain for 700 years and it
became the light of the world.
But when we look at the WestCoast of Africa in general, at
one point in time it was knownas the Gold Coast.
Well, why was it known as theGold Coast?
Because the commodity comingfrom that coast was gold.
(09:52):
At another time it was known asthe ivory coast.
Why?
Because the commodity comingfrom that coast at that time was
ivory.
Another time it was known aswhat?
The slave coast, because thecommodity of that time were
slaves.
So there was nobody that cameand brought and reconnected us,
(10:13):
not just with our um continent,but with our actual nation.
And uh, so this is where wheremore comes from.
I also like to point out thatwhen you read uh Stolen Legacy,
George G.
M.
James, he lets you know that theuh uh the Moors were the
(10:33):
inheritors of the ancientEgyptian mystery system.
After uh the Egyptian mysterieswere closed, uh the uh ancient
adepts fled into NorthwestAfrica.
Uh they fled into uh uh namelyMauritania, which was part of
Morocco back then.
(10:53):
Um, and they went into Asia andwent into parts of Arabia.
And he says that the Moorscarried the splendor of African
culture with grandeur intoMorocco.
So then, so after Egypt fell inthe 600s, 100 years later, in
(11:14):
711, the Moors rose with theknowledge of the ancient world
and became the light of theworld again for seven to eight
hundred years.
But they make you think the fallof Egypt was way back in some
ancient times, and you hearEgypt, and then you don't hear
anything else but slavery afterthat.
So what he did was tap into thispiece of history.
(11:37):
He tapped into something thatconnected us with the land, a
flag and a culture, and wasgenuinely had had historical
ties and evidence.
Black doesn't tie us to a land,a flag, or a culture, no
historical evidence.
Negro doesn't, unless you'retalking about slavery and the
Spanish La Costas and theEnglish uh caste system, nor
(11:57):
does African American.
It's way too new.
It comes from Jesse Jackson, soit can't be genuine, you know.
So uh no other terms that werebrought return to us our
identity that can be traced backthrough history.
When you look up more, you'regonna find yourself.
(12:19):
And uh so I'll just stop there.
That's that's more, but MoorishAmerican comes because, and I'm
not saying all Moors come fromslavery, I'm just giving a
historical standpoint that mostof our people can relate to
because their narrative is thatwe come from Africa, we come
from slaves, so on and so forth.
Uh, American is obvious.
(12:40):
We're descendants of Moroccans,ancient Moroccans, which I just
explained, uh, and born inAmerica.
And in the earlier broadcast, Ispoke on two uh key concepts
when it comes to nationality andcitizenship.
Juice, excuse me, juicesanguineus or consanguinity,
which is the bloodline, and thenalso juice, which is the
(13:02):
connection to the soil.
So within that term Moorish,you're dealing with the
consanguinity, the bloodline,the juice, and then you're
dealing with birthrights of uhbeing born on the soil of
America.
SPEAKER_02 (13:18):
Okay.
Now, what would you say topeople who say, you know, the
European gave us the name Moore?
SPEAKER_03 (13:30):
Well, I would say they need to read my book, Myrrh
to More Kemet, until now,because in the book Myrrh to
More, I trace the etymology,phonology, morphology, and
phonology of the English wordmore.
Now, no doubt, English word moreis an English word, but we're
(13:52):
speaking English.
So it wouldn't make sense forthe prophet to come with an
Arabic word or uh a Swahili wordor any other word.
We're speaking English.
Our people didn't know that.
English is the word for ourpeople more, but when you trace
that word more back, back in theday, uh you had those from the
(14:13):
uh the black so-called blackscholars who said, well, more
comes from Rome, right?
Because when you just go to adictionary, which is updated and
revised and written over andover and over, that's what
you're gonna see.
But that's in modern times.
If you go a little bit further,you're gonna see that the word
more comes from the Greek.
(14:35):
And uh under the word Mar.
And in essence, the Romans gotit from the Greeks.
The Romans got everything fromthe Greeks, they got their
culture from the Greeks.
But where did Greek get theirculture?
Where did the Greeks Greek gettheir knowledge?
From ancient Egypt, right?
So they've already done it, itmade it easy for me because when
(14:56):
you study the etymology, theyalready did the etymology of the
word more back to Greek.
But what they tell you is moreis cognate to black.
Cognate does not mean that itmeans black, it means it's
related to the word.
But then, and you can go toedema online dictionary for
simple reference, it tells youthat this meaning only comes in
(15:17):
late Greek.
Well, what was the early Greekdefinition of it?
It was related to love, which iswhere the Latin amor comes from.
And when we go into Kemet, wesee this word myrrh.
And this word myrrh that meanslove.
It's where the Greek got itfrom.
There's also another word myrrhthat means uh custodian and uh
(15:44):
uh ruler and governor, and italigns with what brother George
G J uh uh George G.
M.
James said.
Now you say, well, that's myrrh.
How is that related to more?
Because when you're dealing withthe uh etymology of the ancient
language, you remove the vowsbecause the vowels change.
That's why the ancient Mar inGreek M-A-U-R is M-O-O-R today.
(16:09):
But what stays constant are theconsonants.
So when you look at the wordmyrrh within the word myrrh, m r
and then yeah, you havevariations of that all
throughout Egypt.
Mr, marr, more, they all go backto the M and the R.
Pardon me, there's a uh planecoming.
(16:31):
So now you could say, well,well, you might say, well, yes,
the phonics line up, uh, butthat's just the sound.
How does how does that relate?
And this is a mistake that ourpeople made throughout the
(16:51):
conscious community, justaligning the phonics, and
because the phonology lines up,just running with it, like, oh,
this must mean this.
So that's why I did thesemantics, the morphology, and
the etymology of it, and itlines up on all points.
The definition of myrrh is thesame as marr, which is the same
as more in English.
(17:11):
The phonology is the same ofmyrrh, marr, and more uh absent
the vowels.
The morphology is the samebecause you can trace it from
the ancient Egyptian or ancientcometic up through the uh
Indo-European language all theway into the Latin and all the
(17:33):
way into the modern English.
So, for anyone interested inthat, which I know it sounds a
little bit complex as I speakit, but it's very simply put in
the book with charts and variousproofs, Myrrh to more, Kemet and
Tim Lao.
And one interesting note aboutthis book, when I first came out
with my first book, uh, more iswhat they didn't teach you in
(17:54):
black history class.
The Amin Ra Squad, I don't knowif you remember the A'min Ra
Squad, you know, back then, theytried to attack my book.
They put my book on there andthey started talking about it,
and they were like, oh yeah, andmore is Roman and goes back to
the Roman.
So I was gonna do a video, but Isaid, you know what, I'm gonna
write a book and end all ofthis.
(18:14):
And when I wrote that book,Murder Moore came in until now,
and I put that on the market.
You rarely, rarely, rarely,rarely hear anybody from any of
those circles now saying thatmore is Roman and more is Greek,
because they know now.
And anybody that does say it iseither got a hold of some old
(18:34):
information or they haven't readmy book.
So um that's what I would say.
It it goes in more detail.
Murder more Kim and Until now.
You can find it at Amazon andit'll break it all down for you.
SPEAKER_02 (18:49):
That's peace.
Now, um, American, thehyphenated part, and then
American.
So, what is the hyphen?
Why a hyphen in betweenAmerican?
Just like how we have to haveour names, like you know, like
cosmo hyphen L.
SPEAKER_03 (19:09):
Islam, well, it's basic grammar.
Uh hyphen joins two words, allright.
Um, you could you if you were todo it without the the hyphen, it
can still have the same meaning,but it can have another meaning.
Because when you have a word infront of another word, it
(19:30):
denotes possession.
So you'd be saying Moorish ofthe American.
The of is missing, but it'sunderstood in in language.
So it's it's just simple grammarhyphenating, joining two words,
two concepts so that uh to bringabout a meaning because, and to
(19:50):
separate it so that one canunderstand we're dealing with
two concepts in in one uh wordor phrase.
We're dealing with the uh thejuice sanguus and the juice.
It has two different aspects.
Uh, but if you think about it,um it's very simple.
You know, you have IrishAmerican, Mexican Americans, uh,
(20:14):
Chinese Americans, is to letpeople know what type of
American, because American isanybody who's born on the soil
has birthrights to the soil.
So that Moorish, that Irish,that English, that that Mexican,
whatever it is, lets you knowwhat that bloodline is.
And everybody has that exceptthe black American.
(20:36):
They've been blacked out.
Uh, nobody respects that termthat has a nationality because
it does not trace to abloodline.
Um, you might say it's it can berelated in the uh, or as we
talked on your other show, inregards to the black carbon
atom, and as the brotherexplained, it it has a deeper
(20:58):
meaning.
We're only dealing withnationality and bloodline.
SPEAKER_02 (21:04):
Indeed, indeed, indeed.
So now um to go into uhnationality, what is a
nationality?
So, what is the purpose of anationality?
I mean, does it really have anyum uh uh you know um impact in
(21:26):
our lives and you know in insociety?
SPEAKER_03 (21:30):
Having a nationality itself or not?
Well, without going intoanything too deep, because I
want I want the people to beable to understand this.
Nationality is a right.
Are people always talking aboutrights?
(21:50):
So if we if it's if it's if it'sa right, why why wouldn't we
want it?
Why would we think, oh, itdoesn't matter or not?
It's a right.
Number one, it's a human rightin the Universal Declaration of
Human Rights, Article 15.
Number two, it's an indigenousright in the uh DRIP, the
Declaration of Rights ofIndigenous People, I think it's
(22:11):
either five or six.
So if these, if these, if thisinternational body and other
nations feel the need to uhenumerate this right in their
international and politicaldocuments, it must be pretty
important.
And it's a right that that we'resupposed to have.
(22:32):
Also, your nationalitydetermines your political status
in any given country.
Uh, Prophet Noble Juali saidthey place respect and they
replace honor on names, nationalnames and names.
So when you don't, uh nobody,nobody likes a bastard, you
know.
Uh when you're a bastard, you'reundesirable.
(22:54):
When you don't, when you don'tknow who you are and who your
mother and father is, even thechildren at school are gonna
tease you.
He don't know who his daddy is.
He don't know.
You can't, you gotta know whoyour mama is unless you adopt
it, because it's daddy's maybe,mama's baby, daddy's maybe.
You know, you're coming out ofmama, but when you don't know
your bloodline, it's it'ssomething that is um abhorred in
(23:18):
society.
And this is part of the reasonwhy so-called black people are
abhorred, because the lack ofknowledge of self and the lack
of will to return to the ways ofour forefathers and the names
and culture and traditions ofour forefathers.
Now, on the inverse, uh theimportance of nationality is
there, but the importance of thechattel term and the social
(23:40):
constructs of black, these uhadhering to these is there as
well.
Because they have laws that thatgovern people who adhere to
these terms.
Uh, you have the black codes.
Anybody who considers themselvesblack should go read the black
codes.
You might say, well, the blackcodes, that was back in the
1700s.
(24:01):
Well, all they did was justchange the names.
If you look at the black codes,they're the same as the
anti-vagrancy laws, they're thesame as the anti-drug laws, and
they're the same as theanti-gang laws.
The uh ability for you to beable to assemble in numbers is
one of the main uh things.
When you look at the anti-ganglaws, if you're considered a
(24:22):
gang member, then you can'tcongregate with other people
considered gang members.
If uh the anti-drug laws, um,they all mirror one another.
So the the technology and thelegalese changes, but that
status is still there.
When you look at why so-calledblack people are still the
number one population in theprison industrial complex, this
(24:44):
doesn't, it's not happenstance.
There's an uh an orchestratedeffort, and because they don't
have a nationality, ProphetNoble Jouw Ali teaches us those
without a nationality are theones that the abuses by other
citizens and big government andand other uh and and corrupt
politicians, these are the ones,this is the targeted population
(25:07):
that abuses are heaped uponbecause they don't have the same
rights and protections of thosepeople who do have a
nationality.
Case in point, some people say,Well, can you prove that?
So-called black people didn'tused to have voting rights, even
though the Constitutionguarantees anyone, uh, well, it
(25:28):
doesn't guarantee uh the votingrights specifically, but it's an
unwritten rule that if you're anAmerican and you're a citizen,
you have a right to vote.
So, uh, but so-called blackpeople were disenfranchised from
voting.
They were uh kept away from thepolls through violence, they
were um maneuvered with uhdiscriminatory laws to the point
(25:53):
where uh they had to establishwhat is known as the so-called
Voters' Rights Act to protectfrom discrimination uh regarding
so-called black people.
Now, this this act was supposedto be enacted for five years.
It ended up being extended for25 years.
It was signed into law by uh Ican't remember exactly who it
(26:17):
was first.
I think it was Nixon.
And then when it when it whenthat 25 years expired, do you
think so-called black people gotpermanent uh protection and
voting rights?
No, they had to extend theVoters Rights Act for another 25
years under uh was it was it itwas either uh Reagan or or Bush,
(26:42):
one of those people I know in2006, young Bush, baby Bush, uh
he extended it another 25 years.
And then uh I believe it wasObama who extended it finally
(27:04):
one more time until 2031.
So now this voters' rights uhextends until 2031.
Name any other population ofcitizens that have to have their
voting rights extended every 25years.
No other population, not even ifyou're a foreigner and you come
(27:26):
over here and you claim uhAmeric uh United States American
uh citizenship and nationality,you can vote until the day you
die, and your children can voteuntil the day they die.
So there's different laws.
I'll give you another one.
Have you ever seen a European, aEuropean that wasn't maybe uh uh
(27:49):
transgender or some, you know,type dealing with some type of
gender issue, claim that theircivil rights was violated.
unknown (28:00):
No.
SPEAKER_03 (28:00):
What rights do the Europeans stand on?
Constitutional rights.
SPEAKER_01 (28:08):
Right, right, right.
SPEAKER_03 (28:09):
They say they bring up the constitution.
You'll never see a freeso-called white European talking
about civil rights.
So again, this shows thatthere's an auxiliary law that
so-called black people areunder, where those people who
are citizens are fully protectedby the Constitution and have no
need of civil rights.
They have no need to have theirrights for voting reinforced.
(28:32):
They have no need for someauxiliary law known as civil
rights to protect them fromdiscrimination and other things.
Uh, aside from that, we don'teven we don't even have to talk
about Jim Crow, which is theunwritten law, the unwritten law
of discrimination against thesepeople under these chattel terms
(28:52):
is so-called black people.
So it's very important to have anationality, it's very important
to get from up under the socialuh and uh constructs and chattel
terms and to uh proclaim who youare.
And uh this is uh something thatour people need to really grasp
a hold of uh so that they canhave uh a higher quality of life
(29:14):
in this country and abroad.
SPEAKER_02 (29:18):
Nicely explained.
Okay, now we're going into uhwhy are we Moorish Americans?
Because we are descendants ofMoroccans born in America.
Now, for those, all right, I'mgonna be honest with you, all
right?
We we get live in front ofeverybody.
The Moroccan flag, I always hada problem with the Moroccan
flag.
(29:38):
Because the Moroccan governmentand the Moroccan people as it is
right now are completelydifferent from who we are.
And so I I I look at it as likewe're claiming someone else's
you know what I mean, flag.
SPEAKER_03 (29:58):
Yes, sir.
Yes, sir.
Well, well, I'll tell you this.
It depends on where you go inMorocco, right?
Depends on where you go inMorocco.
You go to Morocco, you're gonnasee brothers and sisters look
exactly like you.
And even me.
They're they're still there.
But this is the thing.
This is the thing, and this issomething that people don't
understand.
(30:19):
Morocco, they're not theinventors of that flag, nor were
they the ones holding that.
You have to remember Morocco,the state of Morocco, got its
independence in 1956 after theMoroccan Sahara March.
Here, Prophet Noble Ju Ali, wehad this flag since 1913 AD.
(30:39):
And the flag is over 10,000years old.
They didn't make the flag, theymerely adopted the flag.
In 1915, they adopted the sealof the Moors, which is the
five-pointed star, into theflag, right?
Which is still before 1915, butthey couldn't fly it on land
because they were under a Frenchprotectate.
(31:01):
So the Moors on these shoreswere the first to fly this
particular flag prior to themodern Moroccan state.
And most people don't know that.
So uh it's not as if um we uh asMoors Americans we already had
that flag.
SPEAKER_02 (31:17):
Now I I looked and I pardoned me, I don't mean to cut
you.
I looked into that some yearsback, and I I I I I saw that.
My thing is like popularopinion, right?
But I I think the prophet sayssomething about the generality
of men are ignorant.
SPEAKER_03 (31:36):
Generality is no proof of truth, for the
generality of men are ignorant.
SPEAKER_02 (31:40):
Right.
SPEAKER_03 (31:41):
Yeah, that's how you get mobs, that's how you get the
the lynch mobs and and and lackof law and and order and mob
rule.
So it's just a point of lookinginto it.
And then we can even go evenfurther back than that, because
when you look on on theAmericas, the flag was over
here, which is when we talkabout how old is our flag, it is
(32:01):
over 10,000.
Well, first it says what do thefive points represent?
Love, truth, peace, freedom, andjustice.
And then it also talks about ourflag being over 10,000 years
old.
That flag is present here and uhin the Americas prior to that,
and it and it and it's presentin Egypt with the with the uh
SIBA or seven star.
(32:22):
It has five points, but it'sknown as SIBA, which is where
Sheba and Shabbaz come from.
It's all related.
Um, I would I would point outalso that there is a very slight
difference in the Moorish flagand the flag in the flag of
Morocco.
SPEAKER_02 (32:39):
Okay.
SPEAKER_03 (32:40):
There you go.
SPEAKER_02 (32:41):
Yes, let's do it.
So because I've been hearingthis for years, right?
So this is what a Moor told me.
Shouts out to uh uh Daniel ClarkIll, Temple 54.
He said that the Moorish flag,the five-pointed star.
(33:03):
Now, Clark Ill, if you ever seethis, you said this almost 20
years ago.
I don't know if you changed yourmind or whatever.
The the Moorish flag, the thefive-pointed star is pointed
down on the Moorish flag, theMoroccan flag, the five-pointed
star is pointed up.
I don't know.
SPEAKER_03 (33:23):
All right, so so that does have something to do
with it.
Um but but let me deal withthis.
If you look at the MoorishAmerican flag, you'll see that
it's basically just a flat greenstar.
But when you look at the flag ofMorocco, you'll see that it's an
interlocking star.
(33:44):
The stars are different.
Oh uh, it's very slight.
SPEAKER_02 (33:51):
Okay.
Gotcha.
SPEAKER_03 (33:58):
I'm sorry about being out here, but at my house
it was raining, pouring,storming.
We wasn't gonna get no service.
So when you look, if you look atthe Moroccan flag, you're gonna
see it's an interlocking star.
They fold in on each other.
But when you look at the MoorishAmerican flag, it's a flat green
star.
So even though they adopted it,it's still slightly different
(34:20):
and and it's just very subtle.
Now, the upside down starrelates to flag protocol.
And the prophet, at one point,when you see him in his office
where he was flying the flagaccording to flag protocol,
you'll see that the star ispointing upside down.
(34:41):
Now, when a star points upsidedown on the flag, or any flag
points upside down, thatrepresents the flag being in the
nation being in distress, and itrepresents extreme danger.
This is basic flag protocol.
Anybody can look this up.
And at the time when the prophetwas flying this flag, uh, he was
(35:02):
in extreme danger and indistress.
Uh, the nation was uh in extremedanger and distress.
And in the Moorish literature,there are a lot of uh, well, at
least four, uh perhaps more, uhreadings that the prophet would
uh enacted to be read in eachand every meaning that explain
this distress and explain the uhaid and assistance and help that
(35:24):
he needed to bring the nationout of distress.
So that's where the upside downuh comes from.
SPEAKER_02 (35:33):
Okay, so so there's truth to that.
SPEAKER_03 (35:36):
Islam, yes.
The the prophet did fly the flagwith it upside down.
I wouldn't say that that's thedifference between our flag and
and the present-day flag ofMorocco.
You if you just look at if youput the two flags side by side,
you'll see that the differencebetween the stars.
One is an interlocking star, andthe other one is a flat star.
So there is a difference, it'sjust a very subtle difference.
(36:00):
But the upside-down flag beingflown is uh a sign of distress.
You can look it up in any basicflag protocol.
It means danger, it meansdistress.
And during that time, uh theprophet and the nation was under
distress.
And as I said, it's outlined inthese um readings that the
prophet uh told all the templesto read um during every meeting.
SPEAKER_02 (36:26):
All right, all right, that's uh I like that
answer right there.
That was a good one right there.
All right, so the next one, umyeah, I wanted to also say this,
right?
Have you ever had a conversationwith a Moroccan and about these
things?
You know, and yeah, so right nowwe're online anyways, and you
(36:53):
know, I I used to work withEgyptians and and and uh one of
my clients was uh was a Morocc,it well still is a Moroccan.
And um, you know, when I wasonline with my fans or the
Moroccan flag at some times, orthe Moorish flag, he would never
(37:13):
really say much.
He would just look at it, youknow, um he would never really
say much of anything.
Um, even when I would make claimof our ancestors, you know,
being in Egypt at some point,you know, the Egyptian brothers
that I used to work around, theynever really said anything.
However, like there's a newthing on online where, you know,
(37:34):
everyone's trying to, you know,reclaim or hold claim to, you
know, their their you know,heritage and ancestry.
And there's like a fight online,you know, controversy between,
you know, if so-called AfricanAmericans or black people were
uh ancient Egyptians or not, orthings like that.
(37:57):
Have you encountered any ofthese uh any of these
conversations?
SPEAKER_03 (38:01):
Islam, I've encountered both.
Um, I've I've encountered bothuh on both sides.
There are many Moroccans thatwould tell you, yes, you're
absolutely right.
You are brothers, you know.
And then you'll have the otherones that are like, no, this is
our nationality.
You're black, you're black, youknow.
So the thing is, usually thearguments about black come from
(38:24):
people who have accepted or whoare Americanized and have
accepted the American way ofthinking that a person can be a
Negro, black, or color.
And they're usually those whoare educated in their schools.
Uh and so they're asindoctrinated as anybody else,
you know, especially foreignerscoming over here.
Remember, they have to take anationality test.
(38:45):
They have to learn the history,and part of that history is that
we're slaves, we're black,that's it.
And that's what they have toadhere to.
And, you know, they putthemselves in danger when they
start uh of their citizenship totry to tell you anything else,
literally.
So uh most people who areindigenous Moroccans and
(39:05):
Moroccans that are are there, umthey will tell you uh because
this history has been orallypassed down to many of them, not
all of them.
And they know that we are whatthey used to look like.
Uh they've been conquered overand over and over again.
They still have the bloodline.
(39:26):
Uh many of them are also Arabswho moved uh there and um began
to uh claim Moroccannationality.
Remember, through Juice Sali,through being born on the land.
But the bloodline, theconsanguinity, the juice, not
all Moroccans have that.
(39:46):
And so um you have to realizethe the American Empire, so to
speak, the negative aspect ofthe American Empire that would
um create chattel brands and andand brand people other than what
they are, has expanded allacross the globe.
So wherever you go across theglobe, you're gonna find those
(40:07):
who have uh who worship thebeasts, who worship the pale
European image as God, right?
And they are gonna be the onesthat will try to keep you and
and keep that caste systemintact.
And then you're gonna have theindigenous people who are
usually oppressed, who usuallycarry the bloodline as well, and
(40:27):
are gonna be uh more thanwelcoming to you and inclusive
and understanding, not onlybecause of the bloodline,
because of their experience withuh either slavery, colonialism,
or neocolonialism.
So uh it just depends on whoyou're dealing with.
Factually, these people theywon't be able to hold up against
(40:49):
anything because one thing aboutso-called black people, and even
this is even in the Muslimcommunity.
If you, you know, you talk to aMuslim uh that's a foreigner
that is you know on point,they'll tell you almost every
so-called brother that has hasbecome a Muslim in America if is
(41:09):
is almost if not, they're eithera scholar or almost a scholar.
Because most of them are justborn into it and they're
practicing the culture where weactually study it, we actually
take this serious.
A lot of them are coming overhere so they don't have to
follow it.
But but we take it serious.
We learn, we learn the adab, welearn the rituals, we learn
(41:30):
everything.
So we take our knowledge of selfvery seriously, we take our
religion seriously, we takeeverything serious.
So if one were to sit down andhave an actual factual
conversation about things, theywould learn something.
But most people are juststanding on the pyramid, so to
speak, of so-called whitesupremacy, colonialism, and
(41:52):
neocolonialism.
And and they know that becausethat's their uh their
sustenance, and if they leavethat alone, then uh and then
they are betraying uh that thatyou know, they're biting the
hand that feeds them, so tospeak.
SPEAKER_02 (42:10):
Damn.
Y'all heard that in the chat,man.
Y'all gotta say something.
Talk to me, talk to me.
Uh so let's go to the next one.
Uh okay, uh, what is the purposefor the Moorish Science Temple?
(42:32):
Uh, sorry, what per what forwhat purpose was the Moorish
Science Temple of America uhfound uh founded uh for the
uplifting of fallen humanity?
So with that that question forthe uplifting, uplifting,
uplifting of fallen humanity, sothat means not only our people,
(42:54):
that would mean the world,right?
SPEAKER_03 (42:57):
Islam, for that answer, you look right on the
front cover.
Because the Prophet Noble Jualiis uplifting, obviously, fallen
humanity.
They can't they can't stand, shecan't stand on her own two feet.
So uh it's it's it's humanity.
Humanity encompasses all butfallen humanity.
(43:19):
Fallen, fallen how fallen fromthe uh right to be included in
the constitutional fold, fallenfrom the right to be included in
the international fold, fallenfrom the right to be uh to sit
at the table of nations and totake their place amongst the
affairs of men, because they donot qualify.
(43:42):
They do not qualify, Islam,Islam, peace and love.
I said Nicholas Bay.
Um they don't qualify, theydon't fit uh up to the criteria
of what humanity is.
Humanity has all things, uhcertain things in common.
The two main things that theyhave in common that that we lack
(44:04):
is a nationality and a divinecreed.
Right?
These are the first things whenyou want to become a citizen
here, when you come, they'regonna ask you, what's your
nationality?
And what's your divine creed, orwhat's your religion, what's
your way of life.
Now, when you look at so-calledblack people in this country,
they don't know who they are.
(44:25):
Those that don't know who theyare.
And when you deal with culture,the only culture that they
practice in this still isplantation culture.
You know, we're eating chitlins,we eating hog maws, cornbread,
soul food, uh, and and you know,criminality, which we we had to
at some point use to survive.
And we're exploited by everyother group.
(44:47):
Uh, you can go to China, you'llsee Chinatown.
You go to Mexico, you see thesigns in Spanish.
You go to in that in uhCalifornia, you have a Japanese
town, Korea town, Chinatown,Vietnamese town.
You don't have to have a Mexicantown because it's all Mexican.
But, you know, uh, when you lookin the so-called black
community, you see everybodyelse and just a little sprinkle
(45:08):
of us doing business and asprinkle of what so you know
it's it's uh when it comes toculture, we usually have to look
someplace else.
Uh and and this is what the themovie um what was it?
Uh not the golden child, but uhI know you're gonna know the one
with uh shown up in it.
SPEAKER_02 (45:28):
Oh, that's uh The Last Dragon.
SPEAKER_03 (45:30):
The Last Dragon and Bruce Leroy.
He's an he's a perfect prototypeof what happens when you don't
have an identity and you learnsomething from a culture.
You learn, you begin now thatthat emptiness that's that's in
you becomes filled with that tothe point where now you believe
(45:51):
not only did you learn karateand did you, but you you begin
to believe, you begin to act,you believe to emulate the
Chinese or the Japanese thattaught you, or or the Muslim.
You're a Muslim now, you'reimitating the Arab that taught
you, or you're imitating theIndian that taught you, or
you're imitating the Malaysianthat taught you.
I've seen people walk into themasjid with an Arab hair cover,
(46:12):
Indian shirt, Malaysian shoes,you know.
To us, it's just all Islam.
But to them, they looking atlook at this nigga, what excuse
my language wear, Malaysianshoes, an Indian shirt, an Arab
hat, Pakistani wallet, andAfrican saddlebag, you know,
where everyone else is draped inwhat?
(46:34):
Their culture.
But this is the beautiful thingabout Moorish American because
when you look back in history,you see them Moors, they got a
certain way they dress, they hada certain food they ate, they
had a certain culture, they hada certain way they practice.
And when you put on your Moorishgarb and you go into the masjid,
they recognize that.
(46:56):
Oh, he looks like himself.
We remember them, we rememberthose.
Wow, this is a blast from thepast.
This is someone stepping out ofthe history books, and they want
to come over to you and brother,who are you?
What where are you?
What are you?
How do you know about this?
You know, and uh so it's justsomething that we have to
(47:16):
realize.
When you look back in historyand you see Moors, there's
paintings of Moors, and andMoors wore their turban a
particular way that nobody elsedid.
You can see how the Turkish woretheir turban, you can see how
the Arabs wore their turbans intheir qual.
But when you see the Moor, helooks a particular way.
His turban is a particular way,his pants are a particular way,
(47:40):
his sash around his waist is aparticular way.
He might have those two earringsin his ear a particular way.
We have a culture.
We just don't know, uh, a lot ofus don't know what it is, but
when we begin to practice it,then you see the difference in
how the rest of humanity who hasnot fallen treats you, and you
(48:00):
begin to say, hey, you begin tonotice that this is this is
real.
There's something real to this.
If it can uh get me the type ofprestige and the type of respect
just by putting it on, now yougot to work on your mind.
Now you gotta not just adopt theway that you look, but adopt the
ethics and the ethos of yourforefathers and your ancestors,
(48:24):
your foremothers.
Because along with that culture,along with that dress, along
with those that food, along withthat uh language, there comes an
ethos.
There comes a particular type ofnational character that you can
recognize in every other nation.
And that's what Prophet NobuJwali gave us.
(48:45):
He gave it all to us.
But he said we wouldn'trecognize it because it's ours.
And if you look around, mostlyall of the movements that our
people are following, they'refollowing somebody that don't
really look like them.
And when somebody who lookedlike them comes to tell them
something, it's only naturalthat they're gonna respond in
(49:06):
the sense of Willie Lynch.
They're gonna respond in thesense of how we used to say, Oh,
nigga, you don't know nothing,or you don't know no more than
me, you know, because thisthat's that slave mind.
So we have to give those thingsup and truly begin to
investigate ourselves and look alittle deeper.
SPEAKER_02 (49:25):
Check.
All right.
Um now we're going into um lookat this.
Uh how did the how did theprophet begin to uplift the
Moorish Americans by teachingthem to be themselves?
You just mentioned that.
SPEAKER_03 (49:42):
Islam.
SPEAKER_02 (49:43):
Now I want to talk about that.
Uh teaching them to bethemselves.
So when I re when I rememberwhat I remember from a lot of
pictures from when the prophetwas around, uh a lot of brothers
wore suits.
Now, is that what you mean?
Or what anything are you talkingabout like like in the medieval
(50:06):
time?
SPEAKER_03 (50:07):
Islam, I'm talking about in in the you in the
history books, they have a bunchof French paintings and all
these paintings.
You can see, matter of fact, theMoors chief, which is one of the
most famous ones.
SPEAKER_01 (50:17):
Oh, yeah.
SPEAKER_03 (50:18):
Uh, you can see.
Now, yes, some Moors wore suits,but if you look at those
convention pictures and you lookin and you look at the prophet's
garbage, these Moors were makingthese things.
There was no place to buy thisstuff.
You have Moors that made this.
All of this stuff was made.
So even though it's it's itresembles the Moorish, it's
legitimately Moorish American.
(50:39):
It's Moorish American based onwhat our more we're not trying
to be our forefathers of old.
We're Moorish American.
We have a different flavor, adifferent twist uh to us.
Uh, we honor our bloodline, butwe also have uh ties to the land
here in America and traditionsthat have been developed,
cultivated over hundreds ofyears, sometimes even thousands
(51:00):
of years here.
And so you'll see that reflectedin the garb that was being
produced by the sisters and thebrothers back then.
And you can see a lot of that inconvention.
Yeah, exactly, exactly.
You'll see a lot of that.
And uh these garbs were beingmade, and many of them are still
made.
Just how the nation of Islamthey make their uh garbs for the
(51:20):
uh MGT, uh the sisters, not somuch for the brothers, the uh
well, they do make the suits,they're more of a suit style,
but you see the sisters in uhMGT, they're still wearing more
of a uh a garb type uh of dress.
And so the the brothers andsisters were doing this back
then, and we and we still do it.
I myself have have producedfezes and and also garb.
(51:43):
You know, I took up sewing, youknow, for a year I produced a
lot of uh handcrafted garb forMoors, Fezes, and uh, you know,
I think these things will beginto return now that we've uh are
gathering up a good team of uhgood Moors that have a lot of
skills, you're gonna see a lotmore of that uh coming back.
SPEAKER_01 (52:05):
Interesting, interesting, interesting,
interesting right there.
SPEAKER_02 (52:09):
That's all I can say.
In fact, what where do you findthese this garb?
Because it would be nice to havethis.
SPEAKER_03 (52:17):
Well, um, you can, you know, you can definitely
contact Morse Science Templesand see if they have anybody
that is uh uh making thesegarbs.
Again, I'm not selling rightnow.
I'm on another mission out herewith this land.
Um, I haven't sold garbs for acouple of years, but uh our
divine minister, brother KingAli Bay in California, uh you
(52:41):
can get in touch with him, uhMorris Science Temple of
America, Oak Temple, uh OaklandTemple, uh on Facebook and uh
you know Instagram.
And he has he has beautifulgarbs that are being made, some
uh very affordable, others veryuh elegant and of a higher uh
bracket.
(53:01):
Also, you have uh the Grand Chicout there, brother uh William
Osiris Bay, who um uh has garbsand has his brand as well.
Some uh some are the Thobe typestyle, some are the modern, like
the hoodies and hats and alldifferent types of stuff.
So uh California uh Oakland,excuse me, Morris Temple of
(53:24):
America, uh Oakland Temple, uhMSTA Oakland, I believe it is
online.
You know, you contact them orjust uh hit me on uh on uh
Facebook or any other platformsor at the Minister of Culture at
gmail.com and I'll uh pass yourinformation along for them to
contact you.
(53:45):
And there's you can buy somethings off the rack, or you can
have it uh custom made.
SPEAKER_02 (53:51):
I'm texting you right now.
SPEAKER_03 (53:55):
I know you had asked me about that.
I've been meaning to get youthat information as well, so all
is well.
SPEAKER_02 (54:01):
Yeah, I'm I'm I'm I'm getting garbed up nowadays.
SPEAKER_03 (54:06):
Nothing wrong with it, my brother.
SPEAKER_02 (54:08):
Right now, um what is our religion?
Islamism.
Now, um I was in a temple, uh Iforgot I think that was last
week, and uh I think when thebrother asked, What was our
religion?
I said Islamism, but the brothersaid love, truth, peace,
(54:30):
freedom, and justice is ourreligion.
And the practice of those fiveprinciples is Islamism.
SPEAKER_03 (54:41):
All right, so uh clearly it says what is our
religion?
Islamism.
Now, love, truth, peace,freedom, and justice probably
what he was referring to is ourdivine creed, right?
Okay, that's our divine creed.
SPEAKER_02 (54:56):
It was divine, right?
SPEAKER_03 (54:57):
Yeah, he said he said because a creed is like a
motto, right?
Okay, uh a creed is like amotto, so we practice our
Islamism through the divinecreed of love, truth, peace,
freedom, and justice.
Now, we have Islam is our faithbecause Islam is not a religion,
(55:17):
Islam is a way of life.
This is known throughout theIslamic community.
The Arabic word for Islam, orwhat they translate again, we're
back into the trans.
What they translate intoreligion is dean.
And dean does not mean religion,but because it's translated into
the English, they they look atdean as a religion.
But dean literally means way,like the Tao or the Tao.
(55:41):
It's a way.
So Islam is a way, it's not areligion.
SPEAKER_02 (55:46):
That's interesting.
Uh-oh.
SPEAKER_03 (55:48):
Yeah.
So now Islamism, Islamism is ourreligion.
Now it is the political, it isthe religious, it is the uh
religious practices, but alsothe political, social, and
economic um uh practice of Islamthrough the political, social,
(56:09):
and economic uh aspect of ourlives, through the
self-governing aspect of ourlives as well.
So it's not the way, it isactually the religion.
And it's important to have areligion in America or in the
United States for one specificreason, right?
Number one, because of the freeexercise clause in the
(56:32):
Constitution of the UnitedStates of America.
Uh, it's uh the Constitutiondoesn't uh uh allow you to
secure rights throughspirituality or through a way,
it's through religion, freedomof religion in America.
The United States was theso-called founding fathers, all
this was predicated on breakingfree on the European side from
(56:54):
the religious oppression of theuh Great Britain.
Uh and so uh the ability, theinalienable rights in the
Constitution and the ability topractice religion through the
freedom of uh the free exerciseclause allows one to be able to
practice whatever religion theywish, as opposed to if you're in
(57:17):
this country, you have to be aChristian, or if you're here,
you have to be Indian orwhatever.
So everyone has a religion inthis country, and Prophet Nobu
Juali brought us onespecifically that no one else
can lay claim to.
Others can lay claim to Islam asthe religion, which is something
(57:38):
that does come about later whenthe Arab missionaries begin
coming here, they they codifieda religion as Islam.
But the rel but the Islam of theProphet Muhammad was not a
religion, it was a deen.
So, but every culture brings acodifies their way into a
religion here because there arecertain rights and protections
(57:58):
in religion in the UnitedStates.
So, say for example, uh duringduring COVID time, we talked
about this before.
Uh, many people were forced totake shots and do a lot of
things.
However, those who had anexemption from the doctor or
those who had a religiousexemption were exempt from being
able to do that.
So I don't say that we're we'rewe're we're here, right?
(58:22):
We're not trying to overthrowanything when we say that we
have things that we can do.
We're a special class ofcitizens that others don't,
because we have our bodypolitic, we have our government,
that when there's a conflict,when it becomes a conflict
between our religious principlesand what the civil or civic
government is doing, we can saywe can claim our exemption and
(58:43):
say, hey, no, we don't do thataccording to our reasons.
This is why, here's ourexemption, boom.
Now, there was an issue forthose people who were following
Islam because the edict fromSaudi Arabia was that you could
take the COVID shot.
So some people were saying, I'ma Muslim and I can't do that,
(59:04):
but they were saying, hey, no,you're a religious leader, say
that you can.
But see, with Islamism, thatdidn't cover Islamism.
Each grand sheik is empowered tomake law and enforce law.
So each grand sheikh of eachtemple had the ability to give a
ruling and say that this is sometemples said, hey, go ahead and
do it.
Other temples said, no, we don'tdo that, and for these uh
(59:26):
reasons.
So it's very important to have areligion.
Uh, religion is not just aboutum religiosity, dumb worship, or
uh dogma.
It's also a very powerfulpolitical, social, and economic
tool to protect you.
SPEAKER_02 (59:43):
On that note, before we cut out, um um Nicholas Bade,
thank you for the$10.
I really appreciate you.
Uh, every every dollar is goingright back into the platform.
Uh, before we cut out, I wouldlike to thank uh brother Grant.
Cosmo L for his demonstrationtoday.
(01:00:03):
And thank you to everyone who'sbeen on the platform watching
and supporting the podcast.
I really appreciate you.
Before we cut out, we gotta playthis commercial and we're out of
here.
SPEAKER_00 (01:00:18):
Peace family.
Welcome to NYP Talk Show.
This is more than a podcast.
It's a conscious platform rootedin truth and culture.
From the 5% nation, Nation ofIslam, Moorish movement, and
Masonry.
Our mission is to reclaim ournarrative and uplift the African
diaspora with real stories andreal conversations.
(01:00:42):
Support us through Super Chatsduring live shows, donations on
Cash App, GoFundMe, Patreon, orBuzz Sprout.
And by repping our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(01:01:02):
movement.
This is NYP Talk Show.
I actually thought of Oh pardon me, Moore.
I didn't know you were you wasyou were still talking.
I just turned it.
SPEAKER_03 (00:15):
No, all is good.
All is good.
Go ahead, Mo.
Let's demonstrate.
SPEAKER_02 (00:18):
Right.
First off, Islam, Islam.
Islam to all the Moors outthere.
We're going over to, we're goingover to we're going over the
Quran questions for MoorishAmericans.
We're gonna uh this is a serieswe're doing.
Um, you know, I like to I liketo keep the teachings as pure as
I can keep them on thisplatform.
(00:39):
Um so you know, Cosmo L, uh wehave him in the building this
evening.
How you doing, Cosmo L?
SPEAKER_03 (00:46):
Islam, all is truly well, my brother.
How are you, Mo?
SPEAKER_02 (00:51):
Uh life is good.
Life is good.
I'm so focused I had to uh uh uhdelete my social media.
SPEAKER_03 (00:58):
All right, all right.
I got a lot of fasting.
SPEAKER_02 (01:01):
I got a lot of studying to do.
A lot of studying to do rightnow.
Um, so let's go into it.
Before we go into it, we gottaplay the commercial.
Uh hold on one second.
I don't know.
Okay, we gotta play thecommercial.
We gotta we gotta do thiscommercial now, guys.
Hold on.
SPEAKER_00 (01:19):
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.
(01:43):
Support us through Super Chatsduring live shows, donations on
Cash App, GoFundMe, Patreon, orBuzz Sprout.
And by repping our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(02:04):
movement.
This is NYP Talk Show.
SPEAKER_02 (02:09):
All right, all right.
So, Moore, we're gonna go intothe Quran questions uh for
Moorish children.
And um, I think we left offNewark, New Jersey.
I think that's where we leftoff, if I'm not mistaken.
And if we didn't, we could juststart from there, if you don't
(02:32):
mind.
SPEAKER_03 (02:34):
I think we started off with um, I mean, I think we
left off with uh MoorishAmerican, and we were explaining
uh consanguinity and uh uhJuice, but we can definitely uh
if you want to pick it up fromuh oh no, let's pick it up,
let's pick it up for where wherewe where we uh left off.
SPEAKER_02 (02:54):
So, what is uh his nationality Moorish American?
What is your nationality MoorishAmerican?
I want to talk about this.
Moorish American, right?
Because Moorish American, thatuh term, right, if you for lack
of a better term, uh would beit's controversial, right?
Because, you know, we came in somany names in the past.
(03:16):
You know, we came in the name ofuh Negro, black, colored, uh
African American, uh Islam.
You there, Mo?
Oh, you went out.
Yeah, so I wanted I wanted todiscuss this.
He'll come back in.
I wanted to discuss this, youknow, this term Moorish
(03:38):
American, um, because you know,I think it's a controversial
term uh that you know we need toreally unpack for people to have
an understanding of you knowwhat this really is, right?
Um there's a lot ofmisconceptions, and so I want to
clear out the misconceptionsabout uh uh being a Moorish
(04:01):
American.
I just oh, he's back.
All right, hold on one second.
SPEAKER_03 (04:07):
Somebody called and it somebody called and it just
when I tried to go back tovideo, I wouldn't go back to
video.
But you were saying, my brother?
SPEAKER_02 (04:14):
So I was saying that you know the the name the term
Moorish American has a lot of uhuh uh controversy behind it,
right?
Because we came in so manynames, right?
Negro, black, color, uh now morerecent since the 80s, I believe.
I think uh um what's his name,Reverend Jesse Jackson made
African American or coined thephrase and made it what it is,
(04:38):
made it what it is to this day.
So um there's so much an issueuh surrounding our hold on,
peace, brother.
Appreciate what you're doing forthe people.
Peace be on to you, peace,brother, peace to you, brother.
Uh let me just put that upthere.
Just make sure you recognize,brother.
Peace to you, thank you,brother.
Um, so now Moorish American, whyMoorish American?
(05:07):
Because we are the descendantsof Moroccans born in America.
Now that's controversial,controversial within itself as
well.
So if you could kind of explainwhat is what is his nationality,
which is noble draw lead,Moorish American, we can go over
that uh question and answer,that'll be peace.
SPEAKER_03 (05:27):
Islam, so well, first what we have to understand
is that uh terms like Negro,black, colored, Ethiopian, and
in modern times AfricanAmerican, uh, these are all
social constructs.
These uh, with the exception ofuh African American, which is
(05:50):
more of a modern socialconstruct, uh, these other ones
were chattel terms, meaning theyall delude to slavery, meaning
we didn't come over here black.
Black is, you have to realizethe Spanish were the first to uh
begin the caste system and theslave system uh with the Spanish
La Costas.
And in that uh particularsystem, the lowest on the totem
(06:13):
pole in that uh society wasnegro.
So when the English came, uhthey adopted that same caste
structure and they just used theEnglish word for Negro, which is
black.
Uh however, uh this was not ournational name prior to the
advent of slavery, nor wascolored.
(06:36):
And when we get into it, it saysuh colored, anything painted,
stained, varnished, or died.
Uh Negro was a river in WestAfrica named by the Moors
because it contained black waterand black, according to science,
means death.
So these were not genuine termsfor our people.
Now, because people didn't uhadopt the Moorish American,
(07:00):
which was brought by NobuJuwali, you had Jesse Jackson
later on uh coining the phraseAfrican American, uh at least
trying to connect us with thecontinent, but not realizing
that there are many nations inAfrica.
So it's still not a nationality.
Uh Nobu Juwali says we'redescendants of Africa, but that
(07:21):
doesn't cover nationality.
That covers descendant nature,but the nationality aspect of it
is well, what particular nationdid we uh come from?
What was our our national namebefore any of these other terms?
Africa's continent.
And so um when we go back and werealize that who were the first
(07:46):
people to step and startbeginning colonizing Africa?
Where did he get MoorishAmerican from?
Where did it come from?
So we have to look at the firstpeople to be uh enslaved come by
way of the Spanish, right?
And who did the Spanish enslavefirst?
(08:07):
Moors 1491, the fall of Granada.
The Moors who could not ransomthemselves and get back to West
Africa, uh in Morocco, uhAlgeria, uh Mauritania, all of
these areas over there, um, theywere the first to be enslaved by
(08:29):
Spain.
Pardon me.
So the first slaves to beexported to the Americas were
indeed Moors.
Well, where did these Moors comefrom?
We know that General Tariq, uhwho the Rock of Gibraltar is
(08:49):
named after, was a Moroccan.
We know that the Moors who came,who led the charge to invade
Spain, came from Morocco.
Uh, so it's really not a uh ahard thing to realize.
When you look at um where yousay, well, slaves came from all
(09:10):
over Africa.
Well, let's let's analyze that.
We know that West Africa, whichwas encompassed Morocco, was a
lot bigger than it is right now.
When we say Morocco, peoplethink the modern day state of
Morocco, which got itsindependence in 1956.
And that is that is not whatwe're referring to.
We're referring to ancientMorocco all the way up until
(09:30):
7-Eleven when General Tariq wentinto Spain.
The Moors conquered Spain andruled Spain for 700 years and it
became the light of the world.
But when we look at the WestCoast of Africa in general, at
one point in time it was knownas the Gold Coast.
Well, why was it known as theGold Coast?
Because the commodity comingfrom that coast was gold.
(09:52):
At another time it was known asthe ivory coast.
Why?
Because the commodity comingfrom that coast at that time was
ivory.
Another time it was known aswhat?
The slave coast, because thecommodity of that time were
slaves.
So there was nobody that cameand brought and reconnected us,
(10:13):
not just with our um continent,but with our actual nation.
And uh, so this is where wheremore comes from.
I also like to point out thatwhen you read uh Stolen Legacy,
George G.
M.
James, he lets you know that theuh uh the Moors were the
(10:33):
inheritors of the ancientEgyptian mystery system.
After uh the Egyptian mysterieswere closed, uh the uh ancient
adepts fled into NorthwestAfrica.
Uh they fled into uh uh namelyMauritania, which was part of
Morocco back then.
(10:53):
Um, and they went into Asia andwent into parts of Arabia.
And he says that the Moorscarried the splendor of African
culture with grandeur intoMorocco.
So then, so after Egypt fell inthe 600s, 100 years later, in
(11:14):
711, the Moors rose with theknowledge of the ancient world
and became the light of theworld again for seven to eight
hundred years.
But they make you think the fallof Egypt was way back in some
ancient times, and you hearEgypt, and then you don't hear
anything else but slavery afterthat.
So what he did was tap into thispiece of history.
(11:37):
He tapped into something thatconnected us with the land, a
flag and a culture, and wasgenuinely had had historical
ties and evidence.
Black doesn't tie us to a land,a flag, or a culture, no
historical evidence.
Negro doesn't, unless you'retalking about slavery and the
Spanish La Costas and theEnglish uh caste system, nor
(11:57):
does African American.
It's way too new.
It comes from Jesse Jackson, soit can't be genuine, you know.
So uh no other terms that werebrought return to us our
identity that can be traced backthrough history.
When you look up more, you'regonna find yourself.
(12:19):
And uh so I'll just stop there.
That's that's more, but MoorishAmerican comes because, and I'm
not saying all Moors come fromslavery, I'm just giving a
historical standpoint that mostof our people can relate to
because their narrative is thatwe come from Africa, we come
from slaves, so on and so forth.
Uh, American is obvious.
(12:40):
We're descendants of Moroccans,ancient Moroccans, which I just
explained, uh, and born inAmerica.
And in the earlier broadcast, Ispoke on two uh key concepts
when it comes to nationality andcitizenship.
Juice, excuse me, juicesanguineus or consanguinity,
which is the bloodline, and thenalso juice, which is the
(13:02):
connection to the soil.
So within that term Moorish,you're dealing with the
consanguinity, the bloodline,the juice, and then you're
dealing with birthrights of uhbeing born on the soil of
America.
SPEAKER_02 (13:18):
Okay.
Now, what would you say topeople who say, you know, the
European gave us the name Moore?
SPEAKER_03 (13:30):
Well, I would say they need to read my book, Myrrh
to More Kemet, until now,because in the book Myrrh to
More, I trace the etymology,phonology, morphology, and
phonology of the English wordmore.
Now, no doubt, English word moreis an English word, but we're
(13:52):
speaking English.
So it wouldn't make sense forthe prophet to come with an
Arabic word or uh a Swahili wordor any other word.
We're speaking English.
Our people didn't know that.
English is the word for ourpeople more, but when you trace
that word more back, back in theday, uh you had those from the
(14:13):
uh the black so-called blackscholars who said, well, more
comes from Rome, right?
Because when you just go to adictionary, which is updated and
revised and written over andover and over, that's what
you're gonna see.
But that's in modern times.
If you go a little bit further,you're gonna see that the word
more comes from the Greek.
(14:35):
And uh under the word Mar.
And in essence, the Romans gotit from the Greeks.
The Romans got everything fromthe Greeks, they got their
culture from the Greeks.
But where did Greek get theirculture?
Where did the Greeks Greek gettheir knowledge?
From ancient Egypt, right?
So they've already done it, itmade it easy for me because when
(14:56):
you study the etymology, theyalready did the etymology of the
word more back to Greek.
But what they tell you is moreis cognate to black.
Cognate does not mean that itmeans black, it means it's
related to the word.
But then, and you can go toedema online dictionary for
simple reference, it tells youthat this meaning only comes in
(15:17):
late Greek.
Well, what was the early Greekdefinition of it?
It was related to love, which iswhere the Latin amor comes from.
And when we go into Kemet, wesee this word myrrh.
And this word myrrh that meanslove.
It's where the Greek got itfrom.
There's also another word myrrhthat means uh custodian and uh
(15:44):
uh ruler and governor, and italigns with what brother George
G J uh uh George G.
M.
James said.
Now you say, well, that's myrrh.
How is that related to more?
Because when you're dealing withthe uh etymology of the ancient
language, you remove the vowsbecause the vowels change.
That's why the ancient Mar inGreek M-A-U-R is M-O-O-R today.
(16:09):
But what stays constant are theconsonants.
So when you look at the wordmyrrh within the word myrrh, m r
and then yeah, you havevariations of that all
throughout Egypt.
Mr, marr, more, they all go backto the M and the R.
Pardon me, there's a uh planecoming.
(16:31):
So now you could say, well,well, you might say, well, yes,
the phonics line up, uh, butthat's just the sound.
How does how does that relate?
And this is a mistake that ourpeople made throughout the
(16:51):
conscious community, justaligning the phonics, and
because the phonology lines up,just running with it, like, oh,
this must mean this.
So that's why I did thesemantics, the morphology, and
the etymology of it, and itlines up on all points.
The definition of myrrh is thesame as marr, which is the same
as more in English.
(17:11):
The phonology is the same ofmyrrh, marr, and more uh absent
the vowels.
The morphology is the samebecause you can trace it from
the ancient Egyptian or ancientcometic up through the uh
Indo-European language all theway into the Latin and all the
(17:33):
way into the modern English.
So, for anyone interested inthat, which I know it sounds a
little bit complex as I speakit, but it's very simply put in
the book with charts and variousproofs, Myrrh to more, Kemet and
Tim Lao.
And one interesting note aboutthis book, when I first came out
with my first book, uh, more iswhat they didn't teach you in
(17:54):
black history class.
The Amin Ra Squad, I don't knowif you remember the A'min Ra
Squad, you know, back then, theytried to attack my book.
They put my book on there andthey started talking about it,
and they were like, oh yeah, andmore is Roman and goes back to
the Roman.
So I was gonna do a video, but Isaid, you know what, I'm gonna
write a book and end all ofthis.
(18:14):
And when I wrote that book,Murder Moore came in until now,
and I put that on the market.
You rarely, rarely, rarely,rarely hear anybody from any of
those circles now saying thatmore is Roman and more is Greek,
because they know now.
And anybody that does say it iseither got a hold of some old
(18:34):
information or they haven't readmy book.
So um that's what I would say.
It it goes in more detail.
Murder more Kim and Until now.
You can find it at Amazon andit'll break it all down for you.
SPEAKER_02 (18:49):
That's peace.
Now, um, American, thehyphenated part, and then
American.
So, what is the hyphen?
Why a hyphen in betweenAmerican?
Just like how we have to haveour names, like you know, like
cosmo hyphen L.
SPEAKER_03 (19:09):
Islam, well, it's basic grammar.
Uh hyphen joins two words, allright.
Um, you could you if you were todo it without the the hyphen, it
can still have the same meaning,but it can have another meaning.
Because when you have a word infront of another word, it
(19:30):
denotes possession.
So you'd be saying Moorish ofthe American.
The of is missing, but it'sunderstood in in language.
So it's it's just simple grammarhyphenating, joining two words,
two concepts so that uh to bringabout a meaning because, and to
(19:50):
separate it so that one canunderstand we're dealing with
two concepts in in one uh wordor phrase.
We're dealing with the uh thejuice sanguus and the juice.
It has two different aspects.
Uh, but if you think about it,um it's very simple.
You know, you have IrishAmerican, Mexican Americans, uh,
(20:14):
Chinese Americans, is to letpeople know what type of
American, because American isanybody who's born on the soil
has birthrights to the soil.
So that Moorish, that Irish,that English, that that Mexican,
whatever it is, lets you knowwhat that bloodline is.
And everybody has that exceptthe black American.
(20:36):
They've been blacked out.
Uh, nobody respects that termthat has a nationality because
it does not trace to abloodline.
Um, you might say it's it can berelated in the uh, or as we
talked on your other show, inregards to the black carbon
atom, and as the brotherexplained, it it has a deeper
(20:58):
meaning.
We're only dealing withnationality and bloodline.
SPEAKER_02 (21:04):
Indeed, indeed, indeed.
So now um to go into uhnationality, what is a
nationality?
So, what is the purpose of anationality?
I mean, does it really have anyum uh uh you know um impact in
(21:26):
our lives and you know in insociety?
SPEAKER_03 (21:30):
Having a nationality itself or not?
Well, without going intoanything too deep, because I
want I want the people to beable to understand this.
Nationality is a right.
Are people always talking aboutrights?
(21:50):
So if we if it's if it's if it'sa right, why why wouldn't we
want it?
Why would we think, oh, itdoesn't matter or not?
It's a right.
Number one, it's a human rightin the Universal Declaration of
Human Rights, Article 15.
Number two, it's an indigenousright in the uh DRIP, the
Declaration of Rights ofIndigenous People, I think it's
(22:11):
either five or six.
So if these, if these, if thisinternational body and other
nations feel the need to uhenumerate this right in their
international and politicaldocuments, it must be pretty
important.
And it's a right that that we'resupposed to have.
(22:32):
Also, your nationalitydetermines your political status
in any given country.
Uh, Prophet Noble Juali saidthey place respect and they
replace honor on names, nationalnames and names.
So when you don't, uh nobody,nobody likes a bastard, you
know.
Uh when you're a bastard, you'reundesirable.
(22:54):
When you don't, when you don'tknow who you are and who your
mother and father is, even thechildren at school are gonna
tease you.
He don't know who his daddy is.
He don't know.
You can't, you gotta know whoyour mama is unless you adopt
it, because it's daddy's maybe,mama's baby, daddy's maybe.
You know, you're coming out ofmama, but when you don't know
your bloodline, it's it'ssomething that is um abhorred in
(23:18):
society.
And this is part of the reasonwhy so-called black people are
abhorred, because the lack ofknowledge of self and the lack
of will to return to the ways ofour forefathers and the names
and culture and traditions ofour forefathers.
Now, on the inverse, uh theimportance of nationality is
there, but the importance of thechattel term and the social
(23:40):
constructs of black, these uhadhering to these is there as
well.
Because they have laws that thatgovern people who adhere to
these terms.
Uh, you have the black codes.
Anybody who considers themselvesblack should go read the black
codes.
You might say, well, the blackcodes, that was back in the
1700s.
(24:01):
Well, all they did was justchange the names.
If you look at the black codes,they're the same as the
anti-vagrancy laws, they're thesame as the anti-drug laws, and
they're the same as theanti-gang laws.
The uh ability for you to beable to assemble in numbers is
one of the main uh things.
When you look at the anti-ganglaws, if you're considered a
(24:22):
gang member, then you can'tcongregate with other people
considered gang members.
If uh the anti-drug laws, um,they all mirror one another.
So the the technology and thelegalese changes, but that
status is still there.
When you look at why so-calledblack people are still the
number one population in theprison industrial complex, this
(24:44):
doesn't, it's not happenstance.
There's an uh an orchestratedeffort, and because they don't
have a nationality, ProphetNoble Jouw Ali teaches us those
without a nationality are theones that the abuses by other
citizens and big government andand other uh and and corrupt
politicians, these are the ones,this is the targeted population
(25:07):
that abuses are heaped uponbecause they don't have the same
rights and protections of thosepeople who do have a
nationality.
Case in point, some people say,Well, can you prove that?
So-called black people didn'tused to have voting rights, even
though the Constitutionguarantees anyone, uh, well, it
(25:28):
doesn't guarantee uh the votingrights specifically, but it's an
unwritten rule that if you're anAmerican and you're a citizen,
you have a right to vote.
So, uh, but so-called blackpeople were disenfranchised from
voting.
They were uh kept away from thepolls through violence, they
were um maneuvered with uhdiscriminatory laws to the point
(25:53):
where uh they had to establishwhat is known as the so-called
Voters' Rights Act to protectfrom discrimination uh regarding
so-called black people.
Now, this this act was supposedto be enacted for five years.
It ended up being extended for25 years.
It was signed into law by uh Ican't remember exactly who it
(26:17):
was first.
I think it was Nixon.
And then when it when it whenthat 25 years expired, do you
think so-called black people gotpermanent uh protection and
voting rights?
No, they had to extend theVoters Rights Act for another 25
years under uh was it was it itwas either uh Reagan or or Bush,
(26:42):
one of those people I know in2006, young Bush, baby Bush, uh
he extended it another 25 years.
And then uh I believe it wasObama who extended it finally
(27:04):
one more time until 2031.
So now this voters' rights uhextends until 2031.
Name any other population ofcitizens that have to have their
voting rights extended every 25years.
No other population, not even ifyou're a foreigner and you come
(27:26):
over here and you claim uhAmeric uh United States American
uh citizenship and nationality,you can vote until the day you
die, and your children can voteuntil the day they die.
So there's different laws.
I'll give you another one.
Have you ever seen a European, aEuropean that wasn't maybe uh uh
(27:49):
transgender or some, you know,type dealing with some type of
gender issue, claim that theircivil rights was violated.
unknown (28:00):
No.
SPEAKER_03 (28:00):
What rights do the Europeans stand on?
Constitutional rights.
SPEAKER_01 (28:08):
Right, right, right.
SPEAKER_03 (28:09):
They say they bring up the constitution.
You'll never see a freeso-called white European talking
about civil rights.
So again, this shows thatthere's an auxiliary law that
so-called black people areunder, where those people who
are citizens are fully protectedby the Constitution and have no
need of civil rights.
They have no need to have theirrights for voting reinforced.
(28:32):
They have no need for someauxiliary law known as civil
rights to protect them fromdiscrimination and other things.
Uh, aside from that, we don'teven we don't even have to talk
about Jim Crow, which is theunwritten law, the unwritten law
of discrimination against thesepeople under these chattel terms
(28:52):
is so-called black people.
So it's very important to have anationality, it's very important
to get from up under the socialuh and uh constructs and chattel
terms and to uh proclaim who youare.
And uh this is uh something thatour people need to really grasp
a hold of uh so that they canhave uh a higher quality of life
(29:14):
in this country and abroad.
SPEAKER_02 (29:18):
Nicely explained.
Okay, now we're going into uhwhy are we Moorish Americans?
Because we are descendants ofMoroccans born in America.
Now, for those, all right, I'mgonna be honest with you, all
right?
We we get live in front ofeverybody.
The Moroccan flag, I always hada problem with the Moroccan
flag.
(29:38):
Because the Moroccan governmentand the Moroccan people as it is
right now are completelydifferent from who we are.
And so I I I look at it as likewe're claiming someone else's
you know what I mean, flag.
SPEAKER_03 (29:58):
Yes, sir.
Yes, sir.
Well, well, I'll tell you this.
It depends on where you go inMorocco, right?
Depends on where you go inMorocco.
You go to Morocco, you're gonnasee brothers and sisters look
exactly like you.
And even me.
They're they're still there.
But this is the thing.
This is the thing, and this issomething that people don't
understand.
(30:19):
Morocco, they're not theinventors of that flag, nor were
they the ones holding that.
You have to remember Morocco,the state of Morocco, got its
independence in 1956 after theMoroccan Sahara March.
Here, Prophet Noble Ju Ali, wehad this flag since 1913 AD.
(30:39):
And the flag is over 10,000years old.
They didn't make the flag, theymerely adopted the flag.
In 1915, they adopted the sealof the Moors, which is the
five-pointed star, into theflag, right?
Which is still before 1915, butthey couldn't fly it on land
because they were under a Frenchprotectate.
(31:01):
So the Moors on these shoreswere the first to fly this
particular flag prior to themodern Moroccan state.
And most people don't know that.
So uh it's not as if um we uh asMoors Americans we already had
that flag.
SPEAKER_02 (31:17):
Now I I looked and I pardoned me, I don't mean to cut
you.
I looked into that some yearsback, and I I I I I saw that.
My thing is like popularopinion, right?
But I I think the prophet sayssomething about the generality
of men are ignorant.
SPEAKER_03 (31:36):
Generality is no proof of truth, for the
generality of men are ignorant.
SPEAKER_02 (31:40):
Right.
SPEAKER_03 (31:41):
Yeah, that's how you get mobs, that's how you get the
the lynch mobs and and and lackof law and and order and mob
rule.
So it's just a point of lookinginto it.
And then we can even go evenfurther back than that, because
when you look on on theAmericas, the flag was over
here, which is when we talkabout how old is our flag, it is
(32:01):
over 10,000.
Well, first it says what do thefive points represent?
Love, truth, peace, freedom, andjustice.
And then it also talks about ourflag being over 10,000 years
old.
That flag is present here and uhin the Americas prior to that,
and it and it and it's presentin Egypt with the with the uh
SIBA or seven star.
(32:22):
It has five points, but it'sknown as SIBA, which is where
Sheba and Shabbaz come from.
It's all related.
Um, I would I would point outalso that there is a very slight
difference in the Moorish flagand the flag in the flag of
Morocco.
SPEAKER_02 (32:39):
Okay.
SPEAKER_03 (32:40):
There you go.
SPEAKER_02 (32:41):
Yes, let's do it.
So because I've been hearingthis for years, right?
So this is what a Moor told me.
Shouts out to uh uh Daniel ClarkIll, Temple 54.
He said that the Moorish flag,the five-pointed star.
(33:03):
Now, Clark Ill, if you ever seethis, you said this almost 20
years ago.
I don't know if you changed yourmind or whatever.
The the Moorish flag, the thefive-pointed star is pointed
down on the Moorish flag, theMoroccan flag, the five-pointed
star is pointed up.
I don't know.
SPEAKER_03 (33:23):
All right, so so that does have something to do
with it.
Um but but let me deal withthis.
If you look at the MoorishAmerican flag, you'll see that
it's basically just a flat greenstar.
But when you look at the flag ofMorocco, you'll see that it's an
interlocking star.
(33:44):
The stars are different.
Oh uh, it's very slight.
SPEAKER_02 (33:51):
Okay.
Gotcha.
SPEAKER_03 (33:58):
I'm sorry about being out here, but at my house
it was raining, pouring,storming.
We wasn't gonna get no service.
So when you look, if you look atthe Moroccan flag, you're gonna
see it's an interlocking star.
They fold in on each other.
But when you look at the MoorishAmerican flag, it's a flat green
star.
So even though they adopted it,it's still slightly different
(34:20):
and and it's just very subtle.
Now, the upside down starrelates to flag protocol.
And the prophet, at one point,when you see him in his office
where he was flying the flagaccording to flag protocol,
you'll see that the star ispointing upside down.
(34:41):
Now, when a star points upsidedown on the flag, or any flag
points upside down, thatrepresents the flag being in the
nation being in distress, and itrepresents extreme danger.
This is basic flag protocol.
Anybody can look this up.
And at the time when the prophetwas flying this flag, uh, he was
(35:02):
in extreme danger and indistress.
Uh, the nation was uh in extremedanger and distress.
And in the Moorish literature,there are a lot of uh, well, at
least four, uh perhaps more, uhreadings that the prophet would
uh enacted to be read in eachand every meaning that explain
this distress and explain the uhaid and assistance and help that
(35:24):
he needed to bring the nationout of distress.
So that's where the upside downuh comes from.
SPEAKER_02 (35:33):
Okay, so so there's truth to that.
SPEAKER_03 (35:36):
Islam, yes.
The the prophet did fly the flagwith it upside down.
I wouldn't say that that's thedifference between our flag and
and the present-day flag ofMorocco.
You if you just look at if youput the two flags side by side,
you'll see that the differencebetween the stars.
One is an interlocking star, andthe other one is a flat star.
So there is a difference, it'sjust a very subtle difference.
(36:00):
But the upside-down flag beingflown is uh a sign of distress.
You can look it up in any basicflag protocol.
It means danger, it meansdistress.
And during that time, uh theprophet and the nation was under
distress.
And as I said, it's outlined inthese um readings that the
prophet uh told all the templesto read um during every meeting.
SPEAKER_02 (36:26):
All right, all right, that's uh I like that
answer right there.
That was a good one right there.
All right, so the next one, umyeah, I wanted to also say this,
right?
Have you ever had a conversationwith a Moroccan and about these
things?
You know, and yeah, so right nowwe're online anyways, and you
(36:53):
know, I I used to work withEgyptians and and and uh one of
my clients was uh was a Morocc,it well still is a Moroccan.
And um, you know, when I wasonline with my fans or the
Moroccan flag at some times, orthe Moorish flag, he would never
(37:13):
really say much.
He would just look at it, youknow, um he would never really
say much of anything.
Um, even when I would make claimof our ancestors, you know,
being in Egypt at some point,you know, the Egyptian brothers
that I used to work around, theynever really said anything.
However, like there's a newthing on online where, you know,
(37:34):
everyone's trying to, you know,reclaim or hold claim to, you
know, their their you know,heritage and ancestry.
And there's like a fight online,you know, controversy between,
you know, if so-called AfricanAmericans or black people were
uh ancient Egyptians or not, orthings like that.
(37:57):
Have you encountered any ofthese uh any of these
conversations?
SPEAKER_03 (38:01):
Islam, I've encountered both.
Um, I've I've encountered bothuh on both sides.
There are many Moroccans thatwould tell you, yes, you're
absolutely right.
You are brothers, you know.
And then you'll have the otherones that are like, no, this is
our nationality.
You're black, you're black, youknow.
So the thing is, usually thearguments about black come from
(38:24):
people who have accepted or whoare Americanized and have
accepted the American way ofthinking that a person can be a
Negro, black, or color.
And they're usually those whoare educated in their schools.
Uh and so they're asindoctrinated as anybody else,
you know, especially foreignerscoming over here.
Remember, they have to take anationality test.
(38:45):
They have to learn the history,and part of that history is that
we're slaves, we're black,that's it.
And that's what they have toadhere to.
And, you know, they putthemselves in danger when they
start uh of their citizenship totry to tell you anything else,
literally.
So uh most people who areindigenous Moroccans and
(39:05):
Moroccans that are are there, umthey will tell you uh because
this history has been orallypassed down to many of them, not
all of them.
And they know that we are whatthey used to look like.
Uh they've been conquered overand over and over again.
They still have the bloodline.
(39:26):
Uh many of them are also Arabswho moved uh there and um began
to uh claim Moroccannationality.
Remember, through Juice Sali,through being born on the land.
But the bloodline, theconsanguinity, the juice, not
all Moroccans have that.
(39:46):
And so um you have to realizethe the American Empire, so to
speak, the negative aspect ofthe American Empire that would
um create chattel brands and andand brand people other than what
they are, has expanded allacross the globe.
So wherever you go across theglobe, you're gonna find those
(40:07):
who have uh who worship thebeasts, who worship the pale
European image as God, right?
And they are gonna be the onesthat will try to keep you and
and keep that caste systemintact.
And then you're gonna have theindigenous people who are
usually oppressed, who usuallycarry the bloodline as well, and
(40:27):
are gonna be uh more thanwelcoming to you and inclusive
and understanding, not onlybecause of the bloodline,
because of their experience withuh either slavery, colonialism,
or neocolonialism.
So uh it just depends on whoyou're dealing with.
Factually, these people theywon't be able to hold up against
(40:49):
anything because one thing aboutso-called black people, and even
this is even in the Muslimcommunity.
If you, you know, you talk to aMuslim uh that's a foreigner
that is you know on point,they'll tell you almost every
so-called brother that has hasbecome a Muslim in America if is
(41:09):
is almost if not, they're eithera scholar or almost a scholar.
Because most of them are justborn into it and they're
practicing the culture where weactually study it, we actually
take this serious.
A lot of them are coming overhere so they don't have to
follow it.
But but we take it serious.
We learn, we learn the adab, welearn the rituals, we learn
(41:30):
everything.
So we take our knowledge of selfvery seriously, we take our
religion seriously, we takeeverything serious.
So if one were to sit down andhave an actual factual
conversation about things, theywould learn something.
But most people are juststanding on the pyramid, so to
speak, of so-called whitesupremacy, colonialism, and
(41:52):
neocolonialism.
And and they know that becausethat's their uh their
sustenance, and if they leavethat alone, then uh and then
they are betraying uh that thatyou know, they're biting the
hand that feeds them, so tospeak.
SPEAKER_02 (42:10):
Damn.
Y'all heard that in the chat,man.
Y'all gotta say something.
Talk to me, talk to me.
Uh so let's go to the next one.
Uh okay, uh, what is the purposefor the Moorish Science Temple?
(42:32):
Uh, sorry, what per what forwhat purpose was the Moorish
Science Temple of America uhfound uh founded uh for the
uplifting of fallen humanity?
So with that that question forthe uplifting, uplifting,
uplifting of fallen humanity, sothat means not only our people,
(42:54):
that would mean the world,right?
SPEAKER_03 (42:57):
Islam, for that answer, you look right on the
front cover.
Because the Prophet Noble Jualiis uplifting, obviously, fallen
humanity.
They can't they can't stand, shecan't stand on her own two feet.
So uh it's it's it's humanity.
Humanity encompasses all butfallen humanity.
(43:19):
Fallen, fallen how fallen fromthe uh right to be included in
the constitutional fold, fallenfrom the right to be included in
the international fold, fallenfrom the right to be uh to sit
at the table of nations and totake their place amongst the
affairs of men, because they donot qualify.
(43:42):
They do not qualify, Islam,Islam, peace and love.
I said Nicholas Bay.
Um they don't qualify, theydon't fit uh up to the criteria
of what humanity is.
Humanity has all things, uhcertain things in common.
The two main things that theyhave in common that that we lack
(44:04):
is a nationality and a divinecreed.
Right?
These are the first things whenyou want to become a citizen
here, when you come, they'regonna ask you, what's your
nationality?
And what's your divine creed, orwhat's your religion, what's
your way of life.
Now, when you look at so-calledblack people in this country,
they don't know who they are.
(44:25):
Those that don't know who theyare.
And when you deal with culture,the only culture that they
practice in this still isplantation culture.
You know, we're eating chitlins,we eating hog maws, cornbread,
soul food, uh, and and you know,criminality, which we we had to
at some point use to survive.
And we're exploited by everyother group.
(44:47):
Uh, you can go to China, you'llsee Chinatown.
You go to Mexico, you see thesigns in Spanish.
You go to in that in uhCalifornia, you have a Japanese
town, Korea town, Chinatown,Vietnamese town.
You don't have to have a Mexicantown because it's all Mexican.
But, you know, uh, when you lookin the so-called black
community, you see everybodyelse and just a little sprinkle
(45:08):
of us doing business and asprinkle of what so you know
it's it's uh when it comes toculture, we usually have to look
someplace else.
Uh and and this is what the themovie um what was it?
Uh not the golden child, but uhI know you're gonna know the one
with uh shown up in it.
SPEAKER_02 (45:28):
Oh, that's uh The Last Dragon.
SPEAKER_03 (45:30):
The Last Dragon and Bruce Leroy.
He's an he's a perfect prototypeof what happens when you don't
have an identity and you learnsomething from a culture.
You learn, you begin now thatthat emptiness that's that's in
you becomes filled with that tothe point where now you believe
(45:51):
not only did you learn karateand did you, but you you begin
to believe, you begin to act,you believe to emulate the
Chinese or the Japanese thattaught you, or or the Muslim.
You're a Muslim now, you'reimitating the Arab that taught
you, or you're imitating theIndian that taught you, or
you're imitating the Malaysianthat taught you.
I've seen people walk into themasjid with an Arab hair cover,
(46:12):
Indian shirt, Malaysian shoes,you know.
To us, it's just all Islam.
But to them, they looking atlook at this nigga, what excuse
my language wear, Malaysianshoes, an Indian shirt, an Arab
hat, Pakistani wallet, andAfrican saddlebag, you know,
where everyone else is draped inwhat?
(46:34):
Their culture.
But this is the beautiful thingabout Moorish American because
when you look back in history,you see them Moors, they got a
certain way they dress, they hada certain food they ate, they
had a certain culture, they hada certain way they practice.
And when you put on your Moorishgarb and you go into the masjid,
they recognize that.
(46:56):
Oh, he looks like himself.
We remember them, we rememberthose.
Wow, this is a blast from thepast.
This is someone stepping out ofthe history books, and they want
to come over to you and brother,who are you?
What where are you?
What are you?
How do you know about this?
You know, and uh so it's justsomething that we have to
(47:16):
realize.
When you look back in historyand you see Moors, there's
paintings of Moors, and andMoors wore their turban a
particular way that nobody elsedid.
You can see how the Turkish woretheir turban, you can see how
the Arabs wore their turbans intheir qual.
But when you see the Moor, helooks a particular way.
His turban is a particular way,his pants are a particular way,
(47:40):
his sash around his waist is aparticular way.
He might have those two earringsin his ear a particular way.
We have a culture.
We just don't know, uh, a lot ofus don't know what it is, but
when we begin to practice it,then you see the difference in
how the rest of humanity who hasnot fallen treats you, and you
(48:00):
begin to say, hey, you begin tonotice that this is this is
real.
There's something real to this.
If it can uh get me the type ofprestige and the type of respect
just by putting it on, now yougot to work on your mind.
Now you gotta not just adopt theway that you look, but adopt the
ethics and the ethos of yourforefathers and your ancestors,
(48:24):
your foremothers.
Because along with that culture,along with that dress, along
with those that food, along withthat uh language, there comes an
ethos.
There comes a particular type ofnational character that you can
recognize in every other nation.
And that's what Prophet NobuJwali gave us.
(48:45):
He gave it all to us.
But he said we wouldn'trecognize it because it's ours.
And if you look around, mostlyall of the movements that our
people are following, they'refollowing somebody that don't
really look like them.
And when somebody who lookedlike them comes to tell them
something, it's only naturalthat they're gonna respond in
(49:06):
the sense of Willie Lynch.
They're gonna respond in thesense of how we used to say, Oh,
nigga, you don't know nothing,or you don't know no more than
me, you know, because thisthat's that slave mind.
So we have to give those thingsup and truly begin to
investigate ourselves and look alittle deeper.
SPEAKER_02 (49:25):
Check.
All right.
Um now we're going into um lookat this.
Uh how did the how did theprophet begin to uplift the
Moorish Americans by teachingthem to be themselves?
You just mentioned that.
SPEAKER_03 (49:42):
Islam.
SPEAKER_02 (49:43):
Now I want to talk about that.
Uh teaching them to bethemselves.
So when I re when I rememberwhat I remember from a lot of
pictures from when the prophetwas around, uh a lot of brothers
wore suits.
Now, is that what you mean?
Or what anything are you talkingabout like like in the medieval
(50:06):
time?
SPEAKER_03 (50:07):
Islam, I'm talking about in in the you in the
history books, they have a bunchof French paintings and all
these paintings.
You can see, matter of fact, theMoors chief, which is one of the
most famous ones.
SPEAKER_01 (50:17):
Oh, yeah.
SPEAKER_03 (50:18):
Uh, you can see.
Now, yes, some Moors wore suits,but if you look at those
convention pictures and you lookin and you look at the prophet's
garbage, these Moors were makingthese things.
There was no place to buy thisstuff.
You have Moors that made this.
All of this stuff was made.
So even though it's it's itresembles the Moorish, it's
legitimately Moorish American.
(50:39):
It's Moorish American based onwhat our more we're not trying
to be our forefathers of old.
We're Moorish American.
We have a different flavor, adifferent twist uh to us.
Uh, we honor our bloodline, butwe also have uh ties to the land
here in America and traditionsthat have been developed,
cultivated over hundreds ofyears, sometimes even thousands
(51:00):
of years here.
And so you'll see that reflectedin the garb that was being
produced by the sisters and thebrothers back then.
And you can see a lot of that inconvention.
Yeah, exactly, exactly.
You'll see a lot of that.
And uh these garbs were beingmade, and many of them are still
made.
Just how the nation of Islamthey make their uh garbs for the
(51:20):
uh MGT, uh the sisters, not somuch for the brothers, the uh
well, they do make the suits,they're more of a suit style,
but you see the sisters in uhMGT, they're still wearing more
of a uh a garb type uh of dress.
And so the the brothers andsisters were doing this back
then, and we and we still do it.
I myself have have producedfezes and and also garb.
(51:43):
You know, I took up sewing, youknow, for a year I produced a
lot of uh handcrafted garb forMoors, Fezes, and uh, you know,
I think these things will beginto return now that we've uh are
gathering up a good team of uhgood Moors that have a lot of
skills, you're gonna see a lotmore of that uh coming back.
SPEAKER_01 (52:05):
Interesting, interesting, interesting,
interesting right there.
SPEAKER_02 (52:09):
That's all I can say.
In fact, what where do you findthese this garb?
Because it would be nice to havethis.
SPEAKER_03 (52:17):
Well, um, you can, you know, you can definitely
contact Morse Science Templesand see if they have anybody
that is uh uh making thesegarbs.
Again, I'm not selling rightnow.
I'm on another mission out herewith this land.
Um, I haven't sold garbs for acouple of years, but uh our
divine minister, brother KingAli Bay in California, uh you
(52:41):
can get in touch with him, uhMorris Science Temple of
America, Oak Temple, uh OaklandTemple, uh on Facebook and uh
you know Instagram.
And he has he has beautifulgarbs that are being made, some
uh very affordable, others veryuh elegant and of a higher uh
bracket.
(53:01):
Also, you have uh the Grand Chicout there, brother uh William
Osiris Bay, who um uh has garbsand has his brand as well.
Some uh some are the Thobe typestyle, some are the modern, like
the hoodies and hats and alldifferent types of stuff.
So uh California uh Oakland,excuse me, Morris Temple of
(53:24):
America, uh Oakland Temple, uhMSTA Oakland, I believe it is
online.
You know, you contact them orjust uh hit me on uh on uh
Facebook or any other platformsor at the Minister of Culture at
gmail.com and I'll uh pass yourinformation along for them to
contact you.
(53:45):
And there's you can buy somethings off the rack, or you can
have it uh custom made.
SPEAKER_02 (53:51):
I'm texting you right now.
SPEAKER_03 (53:55):
I know you had asked me about that.
I've been meaning to get youthat information as well, so all
is well.
SPEAKER_02 (54:01):
Yeah, I'm I'm I'm I'm getting garbed up nowadays.
SPEAKER_03 (54:06):
Nothing wrong with it, my brother.
SPEAKER_02 (54:08):
Right now, um what is our religion?
Islamism.
Now, um I was in a temple, uh Iforgot I think that was last
week, and uh I think when thebrother asked, What was our
religion?
I said Islamism, but the brothersaid love, truth, peace,
(54:30):
freedom, and justice is ourreligion.
And the practice of those fiveprinciples is Islamism.
SPEAKER_03 (54:41):
All right, so uh clearly it says what is our
religion?
Islamism.
Now, love, truth, peace,freedom, and justice probably
what he was referring to is ourdivine creed, right?
Okay, that's our divine creed.
SPEAKER_02 (54:56):
It was divine, right?
SPEAKER_03 (54:57):
Yeah, he said he said because a creed is like a
motto, right?
Okay, uh a creed is like amotto, so we practice our
Islamism through the divinecreed of love, truth, peace,
freedom, and justice.
Now, we have Islam is our faithbecause Islam is not a religion,
(55:17):
Islam is a way of life.
This is known throughout theIslamic community.
The Arabic word for Islam, orwhat they translate again, we're
back into the trans.
What they translate intoreligion is dean.
And dean does not mean religion,but because it's translated into
the English, they they look atdean as a religion.
But dean literally means way,like the Tao or the Tao.
(55:41):
It's a way.
So Islam is a way, it's not areligion.
SPEAKER_02 (55:46):
That's interesting.
Uh-oh.
SPEAKER_03 (55:48):
Yeah.
So now Islamism, Islamism is ourreligion.
Now it is the political, it isthe religious, it is the uh
religious practices, but alsothe political, social, and
economic um uh practice of Islamthrough the political, social,
(56:09):
and economic uh aspect of ourlives, through the
self-governing aspect of ourlives as well.
So it's not the way, it isactually the religion.
And it's important to have areligion in America or in the
United States for one specificreason, right?
Number one, because of the freeexercise clause in the
(56:32):
Constitution of the UnitedStates of America.
Uh, it's uh the Constitutiondoesn't uh uh allow you to
secure rights throughspirituality or through a way,
it's through religion, freedomof religion in America.
The United States was theso-called founding fathers, all
this was predicated on breakingfree on the European side from
(56:54):
the religious oppression of theuh Great Britain.
Uh and so uh the ability, theinalienable rights in the
Constitution and the ability topractice religion through the
freedom of uh the free exerciseclause allows one to be able to
practice whatever religion theywish, as opposed to if you're in
(57:17):
this country, you have to be aChristian, or if you're here,
you have to be Indian orwhatever.
So everyone has a religion inthis country, and Prophet Nobu
Juali brought us onespecifically that no one else
can lay claim to.
Others can lay claim to Islam asthe religion, which is something
(57:38):
that does come about later whenthe Arab missionaries begin
coming here, they they codifieda religion as Islam.
But the rel but the Islam of theProphet Muhammad was not a
religion, it was a deen.
So, but every culture brings acodifies their way into a
religion here because there arecertain rights and protections
(57:58):
in religion in the UnitedStates.
So, say for example, uh duringduring COVID time, we talked
about this before.
Uh, many people were forced totake shots and do a lot of
things.
However, those who had anexemption from the doctor or
those who had a religiousexemption were exempt from being
able to do that.
So I don't say that we're we'rewe're we're here, right?
(58:22):
We're not trying to overthrowanything when we say that we
have things that we can do.
We're a special class ofcitizens that others don't,
because we have our bodypolitic, we have our government,
that when there's a conflict,when it becomes a conflict
between our religious principlesand what the civil or civic
government is doing, we can saywe can claim our exemption and
(58:43):
say, hey, no, we don't do thataccording to our reasons.
This is why, here's ourexemption, boom.
Now, there was an issue forthose people who were following
Islam because the edict fromSaudi Arabia was that you could
take the COVID shot.
So some people were saying, I'ma Muslim and I can't do that,
(59:04):
but they were saying, hey, no,you're a religious leader, say
that you can.
But see, with Islamism, thatdidn't cover Islamism.
Each grand sheik is empowered tomake law and enforce law.
So each grand sheikh of eachtemple had the ability to give a
ruling and say that this is sometemples said, hey, go ahead and
do it.
Other temples said, no, we don'tdo that, and for these uh
(59:26):
reasons.
So it's very important to have areligion.
Uh, religion is not just aboutum religiosity, dumb worship, or
uh dogma.
It's also a very powerfulpolitical, social, and economic
tool to protect you.
SPEAKER_02 (59:43):
On that note, before we cut out, um um Nicholas Bade,
thank you for the$10.
I really appreciate you.
Uh, every every dollar is goingright back into the platform.
Uh, before we cut out, I wouldlike to thank uh brother Grant.
Cosmo L for his demonstrationtoday.
(01:00:03):
And thank you to everyone who'sbeen on the platform watching
and supporting the podcast.
I really appreciate you.
Before we cut out, we gotta playthis commercial and we're out of
here.
SPEAKER_00 (01:00:18):
Peace family.
Welcome to NYP Talk Show.
This is more than a podcast.
It's a conscious platform rootedin truth and culture.
From the 5% nation, Nation ofIslam, Moorish movement, and
Masonry.
Our mission is to reclaim ournarrative and uplift the African
diaspora with real stories andreal conversations.
(01:00:42):
Support us through Super Chatsduring live shows, donations on
Cash App, GoFundMe, Patreon, orBuzz Sprout.
And by repping our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(01:01:02):
movement.
This is NYP Talk Show.
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