The fundamental question of who we are as a people takes center stage as Magnetic and Abdullah Bey engage in what they call a "family discussion" rather than a debate. This powerful conversation explores how the names we use to identify ourselves connect to both community building and international sovereignty.
Magnetic presents a compelling case for embracing "Black" as an identity that transcends borders, pointing to powerful examples in multiple domains where "Black" represents mastery, foundation, and excellence. He argues for the "power of definition" – our ability to determine what words mean for ourselves rather than accepting externally imposed definitions. His vision emphasizes bringing diverse perspectives to the table while honoring each person's right to self-identify.
Abdullah Bey delivers meticulous research on etymology and the evolution of language, tracing "Black" to Indo-European roots and demonstrating how words have been manipulated throughout history. He makes a crucial distinction between internal community terms and the requirements of international law, where nations are recognized by constitutional names and nationalities, not descriptive adjectives.
What emerges isn't a winner-take-all argument but rather a complementary vision where community building and international sovereignty work hand-in-hand. The conversation reveals how focusing on cultural connections internally while establishing recognized sovereign identity externally creates a holistic approach to liberation.
This episode challenges listeners to consider how we build unity across different self-identifications while developing frameworks for international recognition. Listen as these perspectives converge to create a more nuanced understanding of identity, sovereignty, and the path forward for a people reclaiming thei
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Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:11):
what's going on.
Everybody is ron brown, lmt,the people's fitness
professional, and we are liveright now.
Nyp, this is the firstquote-unquote debate we've ever
had ever.
It's kind of really not adebate, it's really more of a
discussion, it's more of afamily discussion.
(00:33):
I want to set it off withBrother Magnetic and I want to
read some things to the, to thecrowd, to the people watching,
onlookers, right.
First off, you have a no singleauthority.
No single authority.
While dictionaries and lexiconrefers play a vital role, there
(00:58):
isn't one single person or groupthat has the ultimate authority
to define a word.
Person or group that has theultimate authority to define a
word.
The meaning evolves organicallythrough community usage.
Okay, now the next thing black.
How the God defines black?
(01:20):
It says B-L-A, bella, meaningbeautiful, as in Layla, bella
and Ack, a-c-k.
Yes, sir, as in Aknotten, thefather of monotheism and the
seven liberal arts.
(01:41):
In science, black means thebeautiful children of Akhenaten.
Yes, sir, all right.
So now you have five minutesfor your opening statement and
we shall begin.
Speaker 2 (01:59):
All right, peace and blessing to the family.
I'm going to go ahead and gointo my opening statements
regarding blackness.
Irregardless of what term youchoose to use to describe us,
white supremacy will demonizethis term, as the books
(02:19):
Capitalism and Slavery and theMismeasurement of man by Stephen
G Gold demonstrate.
Black in all of its synonymousterms were anathematized,
stigmatized and demonized, butdemonized and made negative to
(02:41):
justify our enslavement andtheir enrichment.
This enslavement was parlayedinto the wealth of the western
world and, from the 15th century, when slavery took hold, black
or more was considered as acolor, as a people outside the
grace of god.
If morris would have caughtthemselves black, would they
(03:04):
have still been expelled out ofSpain?
Of course we know this, becauseother words, like swarthy and
Melungeon, are people whopopulated Europe and they shared
the same fate as the Moor.
Even today, we see blacklicorice is the worst taste in
licorice.
Why?
(03:24):
Because they want you to have abad taste in your mouth when
you think of black.
This is his idea about us, howhe looks at us, regardless of
name, regardless of lamb,regardless of language.
He wants you, me and us to havea degraded self image, but at
the same time, there's a duality.
Regardless of language, hewants you, me and us to have a
(03:45):
degraded self-image.
But at the same time, there's aduality within this definition.
They say black signifies a rangeof concepts sophistication,
power, elegance, but alsodarkness, mourning, sometimes
evil.
We're taking into considerationthat every person, place and
thing has positives andnegatives associated with it and
(04:05):
, depending on the person, theywill emphasize one or the other.
In rare times, sometimes bothit says its meaning can vary
across cultures and contexts,sometimes representing formality
, luxury, while in other casesrepresenting the unknown or
mystery.
Formality, luxury, while inother cases representing the
(04:29):
unknown or mystery.
So today we, here in thiscipher, right here, have assumed
the power of definition and thepower of self-determination.
This means that all of usembrace all of these terms the
symbols, the ideologies and thecultures classified and
recognized by the world as Blackand recognized by the world as
black.
Every nation is made up of amultiplicity of people with
(04:49):
various cultural identities.
Black is no exception.
Speaker 1 (04:57):
Okay, that's it All right.
Speaker 2 (04:59):
Yes, sir, all right Five minutes right, peace, peace
, all right Five minutes right,peace, peace, all right, here we
go, abdullah Bey.
Speaker 3 (05:11):
Israel.
Bring up the screen, wait tillhe shares the screen.
All right, why shouldn't wecall ourselves black?
Why should we not callourselves black?
So we're going to go to theetymology.
Etymology is the history,origin and true meaning of the
word, of words.
Semantics is how words acquirenew meaning.
So we're looking at theetymology of the word black from
(05:36):
the indo-european root plague.
We see here that the Old EnglishB-L-E-C-B-L, with the ligature
E-A, absolutely dark, absorbingall light of the color of a sort
quote, reconstructed to formthe proto-Germanic Black God's
(06:00):
burn the Old Norse.
So we're looking at the OldNorse form.
Burn the Old Norse.
So we're looking at the OldNorse form.
If we go down with theProto-Indo-European root blag to
bling, to burn, to gleam, toshine, flash the Greek, then you
(06:21):
have the Greek form, phlegianto burn, scorch the Latin form,
phlegian to burn, scorch theLatin phlegia, to blades, glow,
burn, and then from, so, fromthe Latin, then you have the
dramatic forms.
The dramatic forms have the B,so you have.
(06:41):
So we go and go back up, to goback up the Germanic form which
is Old English.
You have the Germanic, we havethe Old Norse, the German form,
the Ojai German form, blah,b-l-a-h, the Swedish form, the
(07:05):
Dutch form, blacken to burn, soblack.
B-l-a-c-k is a modern Englishform, modern English.
You have Old English, middleEnglish and Modern English.
Old English is from 400 to1,400.
From 400 to 1,10000, thenMiddle English from 1100 to 1400
(07:29):
and Modern English from 1400 to1500.
So BLACK is a Modern Englishform of the Indo-European root
Blague and these are.
So these are.
This is the etymology.
Means burn, bright or shine.
(07:51):
So then you have the semantics,where people read in the
entry-level meaning, thesemantics of the word of how
words acquire new meanings, butthe true meaning, the true
meaning of the word of how wordsacquire new meanings, but the
true meaning, the true meaninghas no negative connotation.
That's the connotative meaningor the semantical meaning, so it
(08:16):
doesn't refer to a people.
Bright or shine.
Continue, israel Got twominutes.
The same root produce MiddleEnglish Blake, continue, israel
got two minutes.
The same group produced middleEnglish Blake pale.
From the old English black,shining, glittering, pale, the
(08:37):
connecting notion being perhapsfire, bright and burn dark, or
perhaps absence of coloraccording to the old English
dictionary fire bright and burndark, or perhaps absence of
color According to the OldEnglish Dictionary, oxford
English Dictionary.
In Middle English it is oftendoubtful whether black, black,
black meaning black, dark orpale, colorless wine or livid
(09:02):
and the surname Blake.
So this is referring to theconnotative meaning.
So as it gets, as it goes tovarious languages, you have a
construction of meanings, so newmeanings are developed.
So I have one minute left Nextslide.
So we have here the intensive,the intransitive become black,
(09:28):
transitive, make black, darken,put a black color from black
adjective.
So black is an adjective, ifyou're looking at grammar.
So there, we have it there, soI have.
So thank you, alright, alright,so you have.
So there.
Speaker 2 (09:45):
We have it there, so thank you.
Speaker 1 (09:45):
Michelle, all right.
All right, so you have fourminutes each to rebuttal.
If there isn't any rebuttal, Iwould say you have four minutes
to just build.
Speaker 2 (10:01):
Okay, you know, just in common terms.
Okay, when we deal withelectricity, right, when you're
about to jump your car, you gotto have the ground wire.
What color is the ground wire?
The ground wire is black.
Okay, when we're dealing in thefield of martial arts, the
highest belt is what?
The black belt, the lowest belt, white belt.
We're dealing in the field oflaw Judges wear black robes.
(10:25):
The only person I've ever seenin a white robe is a Klansman,
and the two of them might havesomething in common.
In the world of fashion, whatcolor is associated with
conservatism?
Black.
When they tell you dressconservatively, they mean wear a
black suit.
Mating and dating the mostdesired man, they say, is tall,
(10:49):
dark and handsome.
Ok.
Medieval literature the night,black night and shining armor.
Right and economics when yourcompany is in the black, that
means you're doing real goodBlack Fridays, when they make
the most money.
So what we can see?
We can see kind of a split,okay, a dualistic aspect of this
(11:13):
word black.
Sometimes it's used favorably,sometimes it's used
non-favorably, usually whenthey're referring to people,
okay, and people that eitherwould be black or maybe black by
another name, in anotherlanguage or another terminology.
It's going to be somethingthat's demonic, but when they're
using it in a way where they'reusing it right, in these
(11:35):
different fields, it doesn'trepresent that.
So this tells us somethingthey're just trying to demonize
a people, a particular group.
They're just trying to demonizea people, a particular group.
Right, ok, two opinions ofblack which demonstrate the
schizophrenic nature of whitesupremacy.
So we say white supremacy isnormalized insanity.
(11:57):
So, to be honest with you,they're subject to say anything
and everything about you,because this is a man that is
completely out of his mind andhas normalized this insanity.
This insanity is expressed anddisplayed within the
disorganization, the confusionassociated with the Western
world of languages, particularlyin definition and in
(12:19):
pronunciation.
Example the place is reallycalled Kana with the k.
Europeans could not produce,pronounce kana, so they say
ghana, and now it's known aswhat?
Ghana on the map.
These people, uh, I'm gonna sayabout the 15th, 16th century is
(12:41):
when europeans as a massivegroup of people, not just the
nobility this was the time inwhich they became literate.
Prior to that, most of Europewas functionally illiterate.
Okay, even some of the kingsand queens were functionally
illiterate and they would havescribes that would read for them
.
So their definitions of wordsare very poor.
(13:03):
Their rendition of history isalways the worst rendition of
history.
You know, until they come andread our notes, then they can
upgrade their stuff.
So you know, we're definingBlack today.
We cannot go back and redefinewhat they said it meant once
upon a time ago and within theetymology, but what we can do is
(13:23):
determine its modern use.
You want to say peace, peace.
Speaker 3 (13:33):
Israel.
Yeah, we can go right to thedictionary, go right to the
Bible.
The Bible references.
There is Philip K Dick.
The basic tool for themanipulation of reality is the
manipulation of words.
Those who control the meaningof words control those who must
(13:53):
use them.
So there's been a manipulationof words, manipulation of
meanings, constructive meanings.
You have the true meaning, as Isaid, the etymology, you have
the semantical meanings.
So we're going to go show hereand Jeremiah, this is the 1599.
So this is documentary evidence.
(14:14):
1599, geneva Bible, jeremiah1323.
Can the black more change hisskin?
I want y'all to notice thespelling.
A lot of people just read.
They're not reading, they'rejust pronouncing, they're not
reading, they're not analyzingBlack.
Notice the spelling Black more.
(14:37):
Black is lowercase.
There's a space.
More is capitalized.
Black is an adjective.
More is capitalized.
Black is an adjective.
More is a proper noun.
Notice the spelling.
They begin later on, in the1600s.
You have where they place the Abetween black and more and more
(14:59):
now becomes lowercase.
Where it becomes lessrecognizable, so black more now
becomes lowercase.
Where it becomes lessrecognizable, so black more now
becomes black.
Are more.
Where more is less recognizable.
As it is more recognizable inthe 1599, as well as the 1560
Geneva Bible.
So throughout the 1500s more isrecognizable in black, more.
(15:24):
But through the 16, 17, 1800sit's Blackamore, and Blackamore
is used interchangeablythroughout the 15, 1600s with
Negro and Ethiopian.
Next, israel Got two moreminutes.
Next slide.
So we see here.
(15:51):
All right, okay, yes, go to thenext one.
Next one we already havecalling ourselves black or
indoctrinated under subjugationand to falsely thinking we are
black.
So we clearly see that thethroughout the 15, 16, 700,
(16:14):
blackamore and that was widelyused in literature.
Continue, israel Got one moreminute to see where we are.
But calling ourselves Black isa false claim under subjugation.
Spain and Portugal classifiedour people as Negro, france
classified as Noir, england asBlack.
(16:35):
So you have 1784, the Frenchapplied code Noir in the
Caribbean.
In 1724, code Noir or Blackcodes in the Louisiana Territory
.
So Noir is Black in French.
So in Latin Spanish, negro isused to describe inanimate
(16:59):
objects, negro sabata, bato,black shoe.
But for human beings they usewhat the proper noun, merino.
So merino is used in Spanish toidentify people, but to
(17:21):
describe objects Negroes usetranslated black Negro Sabato.
Speaker 1 (17:28):
translated to English black shoe.
All right, my time All right,four minutes.
Four minutes to rebuttal.
Four minutes to rebuttal as faras like the crossfire piece.
Speaker 2 (17:44):
I don't know if that, you know, even matters, but I
want to just stick with therebuttal, four minutes each.
I must say it probably starteda little bit before 1492 around
the expulsion of black Moors andJews from Spain.
But the demonization of blackconcepts, of black literature,
(18:04):
black words, black identities,there was a heavy prevalence of
us, particularly within thenobility of Europe.
And I mean you have to, just wehave to think about this for a
second.
These people, you know theywere from around there and
whatnot, but these Moors werecoming in from somewhere else
(18:25):
and they were looked at asinvaders many times, you know
they were accepted because theywas fixing the place up better
than the people whom lived there.
So this was kind of a culturalwar, you know, that became
racial.
Okay, so everything that wasblack, associated with black,
I'm going to say it again wasdemonized.
All words I mean, from thatpoint 1492, and I'm going to say
(18:50):
a little bit before up untiltoday, so that lots of times
when Africa is discussed becausethat's associated with black
and original people, it'sdemonized.
It's the dark continent, it'simpoverished, there's corruption
.
I could take a word mal,malpractice, right, maleficent,
(19:13):
malignant, okayi, obviouslythey're making a reference to
mali, which was the people whom,uh, spain was at war to get the
western world with.
You see, so everything that wasconsidered and uh, coupled with
that, with that identity,became demonized all the way up
(19:34):
until this day.
I mean, we could go through allof the terms of black and I
could show you, and I'm sure youcould probably show me, some
negative press or false historyand false ideas and concepts
related to these things.
So it's not a word that they'remad with, it's an identity that
they're mad with.
It's not a word that they're madwith, it's an identity that
(19:55):
they're mad with.
It's a culture of people, it'sideology, it's a spirit, it's an
energy that they're fighting.
You know, this spirit, thisenergy, like a law, has what?
Many names, infinite names, yousee, not just black, not just
more, not just Negro, not justmore.
Ain't, no, not just, norinfinite names to describe this
blackness, which is theblackness that began all things.
(20:15):
So I would never tell anybodyyou need to call yourself this
part of black, this terminology,because there's too many things
to describe this great thing wecall melanin or blackness, too
many great words to describe it.
And that's what makes a manoriginal.
You see that he has his ownoriginal way of identifying
(20:37):
himself which makes him him.
That doesn't mean we don't havesome other things in common
that we cannot come to the tableas a nation, you know, and
stack bricks.
That just means that man hashis own originality and that
every man, every woman, everyperson should be given that
their own originality to callthemselves and identify
themselves by what they want tocall themselves.
(20:57):
And that's peace.
Peace.
Speaker 1 (21:05):
All right, abdullah.
Speaker 3 (21:07):
Israel put up the put up the constitution,
constitutional references,constitutional references, all
right.
So we see how we haveconstitutional.
So we have what is known as thenational identity or
(21:27):
constitutional name or identityor state identity or identity or
the sovereign identity of astate.
So we see here in a nationalconstitution, the national
constitution of Senegal, thesovereign people of Senegal.
So Senegal is the nationalidentity and or constitutional
(21:54):
name and why that's important ininternational law, that the
Senegal, in international law,is the name by which the people
deal with internationalrelations.
It is also the constitutionalname, is an essential element
(22:18):
for the international juristicpersonality.
And why is that?
What is the?
You must have a legalpersonality so that in order to
be among the family nations andalso to do interchange with
(22:41):
treaties and acts andmultilateral treaties, to send
your citizens, to establishembassies and consulates, to
send your citizens, to protectyour citizens, deal with
nationality and diplomaticrelations, you must have a
international personality.
The foundation of a nation'sinternational personality or
(23:03):
constitutional name or state'sname is nationality.
Nationality is the root of theinternational personality or
constitutional name of a nationstate.
So we have here once again thepeople of synagogue.
The word people refers to thatthere is popular sovereignty,
that the sovereignty resideswith the people.
(23:25):
So this is documentary evidenceand you'll see this in many of
the other constitutions, likethe people of the people
republic of china, the people offrance, the people of spain.
So there is a universality here.
You don't see that with thepeople of black, that doesn't
exist.
So we're talking it's use ininternational law.
(23:48):
It's dealing with internationalprotection, diplomatic
protection, constitutionalprotection, treaty protections,
international relations, tradeand commerce, setting up
embassies and consulates, ayo.
Speaker 1 (24:09):
Alright.
Okay Now, mag, if you havesomething to build on, you've
got four minutes too.
I have some questions myself,but I don't want to interrupt
the bill.
Speaker 2 (24:21):
Indeed um, the black round table.
We deal with diplomacy, we dealwith cooperation, we deal with
statesmanship and, primarily,we're dealing with being able to
sit all of our people at thetable, from all walks of life,
from all organizations, from allreligious backgrounds, all
colors and shades, to be able to, like you said, family sit at
(24:45):
this international table ofcommerce and trade.
Now, if we decide, if we sitdown and we're able to get the
whole of our people, so we havea holistic idea at the table,
whatever name we decide we wantto call ourselves, hey, that's
cool, but I think it's moreimportant that we connect
(25:09):
culturally, that we connect theculture and remove these
divisions.
In America, there's a budgetand there's an agenda to keep us
divided, and it has been sincethe beginning to keep our
organizations divided, to keepour identity divided, you know,
to keep our money divided.
You keep your money to you, Ikeep my money to me, he keep his
money to him and you know, wecan't put it together to make
something bigger.
The black roundtable wants tobring all of these ideas, all of
(25:31):
these organizations, all ofthese identities to the table so
that when we do come to aninternational table of commerce,
ambassadorship and negotiation,it'll be a holistic group
number one, holistic groupnumber one, and you know it'll
(25:53):
just be what I see.
I see a lot of nations thatmarginalize people, you know,
because they don't callthemselves this Okay.
And give you an example Iran.
If you're not a Shiite, youmight not have that much juice
in Iran.
You understand what I'm saying.
Other Sunni nations they playthe same game.
Now, if they were able to bringall the people, the Christians,
(26:21):
the Muslims, the Jews andwhatnot in Iran to the same
table to be able to sit andagree and build, they would
probably get more out of it.
I think we have the capabilityto be able to do this, to sit at
the table like this, and Ithink we'll be stronger if it's
a holistic table rather than itjust being the Moors or just the
nation, or just the comedics,or just the Pan-Africanists.
You know, because now you havesomebody sitting over in the
(26:42):
corner that's not being involvedat the table of negotiation
that the devil can call on, andhe's salty because you didn't
bring him to the table, becausehe didn't want to call himself a
Moor or a Kemetic or aPan-African or a Senegalese or a
Ghanaian, you know.
So, within a nation, thisnation that we're putting back
together, and y'all, everybodyknow this this is a Black world
(27:03):
culture.
We say Black because,irregardless of what nation that
you are in, you have aninternationality right that
connects us.
I don't think nobody elsereally have an internationality
like that Not really A fewpeople do, but not like us and
not as strong as us.
That's the strength.
I'm not willing to give up andI'm willing to accept that other
(27:25):
people want to call themselvesby different things.
I'm not tripping about that.
Water can be called water canbe called awkward, be called my
has many names, but it still hasthe same purpose and you still
need it.
So you know, that's how I seeit.
Family.
I've had many arguments aboutname language, identity, okay,
and what I found is that that'ssomething if a person want to
(27:47):
call itself an aardvark, hegoing to call himself an
aardvark.
If a guy wants to identify as athree-year-old girl, you know
what's going on in the world.
I don't advocate that, but I'msaying, to simplify these things
, we got to loosen up a littlebit.
Man, I recognize my brothers asMoors.
I honor the Moors ScienceTemple and Noble Drew Ali and
everything associated with it.
(28:09):
However, that has not been myexperience in my walk.
I know something about it.
I love what they do.
I saw what they did at a timethat nobody else wanted to do it
.
Black Power salute to you, youknow.
But that's not my necessaryexperience or walk, so if I said
it was, that would make me ahypocrite.
(28:29):
I don't want to be a hypocrite.
Speaker 1 (28:32):
I just be black.
Peace, peace, peace.
I have questions.
But, abdullah, if you want tobuild, you can.
Speaker 3 (28:43):
Israel.
Bring up Carl Linnaeus,francois Bonner, the father of
the race paradigms.
Alright, we have the father ofthe Modern race paradigm, 1685.
Francois Bonner, new divisionof the earth, whereby he
classified the human family withnon-nationality names, with
(29:04):
non-pedigree names black, white,red, brown and yellow.
So the concept, the concept ofwhat do you look like, black or
white, doesn't matter.
What you call yourself Black,white, red, brown and yellow.
Where did that come from?
1685, france, wapenair, newdivision of the earth.
(29:26):
It was further developed byCarl Linnaeus.
Carl Linnaeus is the Swedishnaturalist from 1713 to 1735,
his 13 editions.
Systema Natura, then, isfurther disbanded with continue
with the German anthropologistJohann Friedrich Blumenbach, and
(29:49):
1752, his book Natural Variety,and so his books, his studies,
was adopted by many universitiesand continue so, and it also
continued throughout the 1800sas well as the 1900s.
So this, this structure, yousee, and on applications,
(30:10):
portugal, brazil, brazil usesall five and Portuguese Brown
and yellow.
Brazil uses all five and theircensus.
Where did Brazil get that from?
Why does Brazil?
What's the origin that Brazil?
That goes back to 1685,francois Bonner, new division of
(30:31):
earth.
Francois Bonner studied inmodern-day India for nine years
where he studied the castesystem.
So the black, white, red, brownand yellow is tied to this
origin is the study of theIndian caste system and he
actually applied that to humansand he called it the new once
again, new division of the earth.
(30:54):
Well, what's the old?
What's about empires,caliphates, baylets, kingdoms,
tribes?
They're not identified as black, negro colored.
So this is so key.
Key is what's the origin?
(31:15):
I am providing referring todocumentary evidence.
I'm for documentary evidence sothat the listeners my focus is
the listeners I want thelisteners to be able to.
I don't want them to sayAbdullah Bay said anything.
I don't want them to sayAbdullah Bay say anything.
If they said Abdullah Bay saidanything, I did a bad job.
I want them to say Abdullah Baysaid anything.
If they said Abdullah Bay saidanything, I did a bad job, I
(31:35):
want them to refer.
That's why I'm givingreferences.
I want them to go to referencesthemselves To say Abdullah Bay
said I did a pissy, poor jobwith it to beat.
This is why I'm referring to.
I'm known for that Presentingdocumentary evidence I yield.
Speaker 1 (31:57):
All right, Mag anything want to build up on
that?
Speaker 2 (32:02):
No no.
Speaker 1 (32:04):
All right, so I have questions Right.
So, as you said early on,abdullah Bay, about the word
black, as you said early on,abdullah Bey about the word
black and like, if you go backto like one of the first three
slides, if you will, you madereference of the word black
pretty much having like a splitRight.
(32:31):
Just like the guard Magexplained there was.
There's a split right, meaningthat the word black meant
something at a point in historyand then it start to change as
time went on.
Speaker 3 (32:40):
No, that's not true.
I didn't say that.
I didn't say that.
I didn't say that it's blagueBlague.
It's blague, not black, it'sblague.
That's the Indo-European root.
I want the audience to be clearthat black B-L-A-C-K is modern
English.
Blague is the Indo-Europeanroot, meaning Indo-European root
(33:02):
, Indo, referring to Sanskrit.
And then it was transliteratedto German, to Greek, Phlegian,
then from Greek to LatinPhlegian, Phlegian, Then from
Greek to Latin Phlegere,Phlegere, flame, flame, Phlegere
, flare.
(33:22):
Then it's brought into thedramatic languages.
That's where you have blag andblack and BLCK and black and
blck and block and the dutchform and the swedish form and
the old english form.
Speaker 1 (33:38):
That's a dramatic languages right so it, so I just
want to be so from blake itturned into black over time.
No, no transliterated.
Speaker 3 (33:49):
Transliterated.
I just wanted.
I want the audience to know thelinguistic terminology
transliterated into the dramaticlanguages from the Latin
languages okay.
Speaker 1 (34:00):
So my thing is, when it changed to the old English
English language, it became awhole nother meaning to it now,
right, so absolutely dark,absorbing, absorbing light, the
color of salt and coal, coal,and then it it turns into an
adjective.
So my, my question to you isbeing that it came from Blake
(34:24):
and then it changed form overtime.
It's controlled right by theEuropean.
Basically, the Europeancontrols the by the European.
Basically, the Europeancontrols the language, controls
the people.
So my question to you is whendid it?
At what point in history did itbecome a bad thing to be Black?
Speaker 3 (34:42):
All right, we never were Black, so that's why so.
So that's why no, I'm sayingthe word.
I'm saying the word, all right,well, one, that's.
I'm saying the word, alright,well, one you're speaking of.
You're speaking of constructivelanguage, though, so let's go
with the mother meaning.
The mother meaning alwaysstands.
(35:03):
I mean Europeans create newmeanings to suppress the history
, origin and the philosophy,because within the original
meanings are the philosophy, theoriginal concepts, the more
ways, folk ways.
So when, through invasion,through, you may have a famous
(35:29):
poet, you have the Oxford.
There's a book, the movie calledthe Professor and the Madman,
professor and the Madman.
I'm going to explain.
In the movie the Professor andthe Madman, you have the
development of the OxfordEnglish Dictionary, the
(35:51):
Philosophical Society,development of the Oxford
English Dictionary, thePhilosophical Society, queen
Elizabeth, she appointed the.
She developed the PhilosophicalSociety to develop a dictionary
that would rival the Bible.
But what they did not do?
They left out African languages.
They also restricted the timeperiod of the meanings.
(36:14):
So keep an eye this isorchestrated on how dictionaries
are devout.
I want people to watch thatmovie, professor and the Madman,
by Israel Gibson, mel Gibson,through the development of
(36:36):
Oxford English Dictionary, youknow, and other dictionaries and
how they manipulate.
You know and it was in theOxford English Dictionary was
criticized because they didn'tuse African languages.
They used languages, they usedmeanings.
They restricted the time periodof the meanings.
(36:58):
So let's look at the developmentof the see.
We just get the finishedproduct.
We look at the finished product.
No, no, no, no, no, no See.
This is not a study that we'renot privy to.
We just get that finishedproduct.
No, let's go to the methodology.
Let's look at the methodologyof how the random house was
(37:18):
developed, how Funk and Welldenwas developed, how Oxford
English developed.
Let's look at the methodology.
We're at a disadvantage.
We're looking at theconstruction.
We're looking at theconstruction.
We're looking at theconstruction of the modern
English, of the Bible.
(37:39):
So let's go.
Let's look at the Bible In the1599.
Speaker 1 (37:44):
Geneva, hold on a second brother.
I don't mean to cut you off,but I'm using the crossfire
minutes for this piece.
All right, ok, All right.
So I want to go back to Mac andI want to ask you this, being
that you said that you know theblack round table wants to bring
everyone to the table, so wecan like basically present our
(38:11):
group to the international world.
Right, indeed, now, in order tobe a part of the international
world, according to whatAbdullah Bey said and showed you
during the slide with Senegal,in order to be a part of the
international world, you have tohave a nationality.
(38:31):
Be a part of the internationalworld, you have to have a
nationality.
Speaker 2 (38:41):
No-transcript um, when you talk about nationality
and if we're talking aboutinternational dealings, family
uh, black, we're saying alreadycrosses over nationalities,
because there are many people ofdifferent nation states whom we
can consider black.
(39:02):
Is you understand what I'msaying?
So that's a little bit of adifferent term.
Okay, that's a little bit of adifferent term.
Ok, that's a little bit of adifferent term.
So, when we're talking aboutdoing trade and commerce, I mean
I already do trade and commercewith people who are overseas
and whatnot.
Now, this is what I will saythey never asked me about.
(39:22):
Oh, you have to be thisnationality or particular
nationality, or you have toclaim a nationality to do trade
and commerce.
They never asked me that.
However, people who do not haveculture and refinement and do
not respect other people'scultures and the laws of other
people's cultures and nations,some people will not do trade
and commerce with you.
(39:42):
That's just what it is.
That's why America's having alot of problems, because America
does not have the internationaltrue passport culture and
refinement.
You see, these are passportsthat can open many doors that
money and status cannotCharacter good character, just
saying so.
(40:04):
But you know, on top of that, Ialso want to say that man?
What was I saying?
Saying the brother made a pointright.
Even though senegal has youknow, it's paperwork right in
the white world, senegal isstill a victim of white
supremacy, france inparticularly.
(40:24):
Okay, you said we were talkingabout Spain and we were talking
about the words and theterminologies and the thoughts
and the tropes that came out of15th century Spain.
Anytime you look at a so-calledMexican or a South American
that has a bad opinion of you orsays Mayato or something,
(40:45):
they're bringing something from15th century Spain, but they're
not leaving it in the 15thcentury.
They're bringing something from15th century Spain, but they're
not leaving it in the 15thcentury, they're bringing it up
to today.
So, rather than just dealingwith history, I like to deal
with now story.
Okay, and the now story saysthat we have a lot of people
that use this term blackidentify as black on an
international level.
We have an internationalculture.
So we, since we already statedthe fact in the beginning that
(41:08):
the term changes with use right,we already stated that we have
the power now, the power ofdefinition, the power of
self-determination, to redefinethis term to make it mean what
we need it to mean, irregardlessof what they say what it means
means Just saying that'sself-determination.
That's what Huey P Newtoncalled the power of definition.
(41:30):
You see, if we had said Negropower, colored power, right, I
don't think that would have hit,but we said Black power, and
you know the rest, you see.
Speaker 1 (41:46):
Words.
Words are very important.
I don't mean to cut you.
That's understanding minutes.
I want to go back to BrotherAbdullah and before I go back to
Brother Abdullah, I just wantto address this right.
So we're talking about theinternational community.
So when we're dealing with theinternational community, there
are certain rules andregulations, and those rules and
(42:11):
regulations say you have tohave a nationality, an alliance
with a particular country.
Am I right or wrong, BrotherAbdullah?
You're correct.
Ok, can you explain?
Speaker 3 (42:23):
that.
Can you explain that?
All right?
Well, this is why I showed asan example I use synagogue as an
example.
I could have used any otherconstitution, but I already got
what?
20 minutes because we're doingthis debate.
I don't have.
So I use synagogue, but I canuse.
I can use 100 differentconstitutions, but I don't, I
(42:44):
don't have the time to do that.
And but I don't have the timeto do that and we'll do that one
day.
Israel, we'll show a hundred.
We'll show a hundred differentconstitutions.
Israel, we showed a hundreddifferent constitutions with
that same pattern the people ofthe people of the people of the
people of the people of allright, a hundred constitutions.
I wanted this so that we canshow the universality of that.
And what does that mean?
(43:04):
Once again, reiterating thepoint that is, the
constitutional name or nationalidentity, or identity of the
state.
In order for a nation to dointernational trade, to deal
with we talk about nation, anation, nation to nation to deal
(43:27):
with international trade, toenter into treaties, they must
have a national identity,because the national identity is
how they're recognizedinternationally.
Senegal is their nationalidentity.
France, germany, china, peopleof Republic of China.
That is their national identity, which is placed In the
(43:49):
national constitution, and thatis why that's how they're
recognized internationally.
I'm just talking, as Ron said,there's rules, there's
principles of International lawinterchange.
Speaker 1 (44:03):
Okay let me just say this Hold on, hold on.
Speaker 3 (44:07):
No, we can't have no interruption.
Can't have no interruption.
Speaker 2 (44:10):
Yeah go ahead, all right.
Speaker 3 (44:15):
So there's rules and interchange and commerce and
relationships.
The nationality is thefoundation which is connected to
the national.
That constitutional name,national identity of a nation
state, I yield.
Speaker 1 (44:37):
All right.
Speaker 2 (44:41):
All of those nation states you named and all the
nation states that you can name.
The nation state as of thispoint means nothing.
The millionaires and thebillionaires and the
trillionaires who live in thesecountries and pay these
politicians and pay theselobbies.
That's who's running the show.
If I come to the table withenough money, people are going
(45:02):
to do commerce, and if I come tothe table with enough skills
and services that they do nothave in their country right,
there's something called supplyand demand they're going to make
a way to do business with you.
That's how the world works.
Family Just saying they don'tgive a damn about your
nationality and whatnot.
Only nationality they want tosee is Benjamins or Grants.
(45:26):
No, really Serious.
I done been around the world afew times.
I know this and I understandthis.
You know, got a passport andwhatnot.
However, the thing that makesthe the the most way for you and
paves your way, okay, culture,yes, but the other thing is
money, ka-ching.
That's why red and black needgreen.
But you know everybody do ithow they do it.
Speaker 1 (45:55):
All right OK.
Speaker 3 (46:00):
All right, abdullah, I'll put up the grammar for
Black, the example of Negroes.
I'll continue to talk as hebrings that up, understanding
(46:21):
once again the internationalarena.
When you look at, I'm going touse Pekina Faso, I'm going to
use Pachino Faso.
I'm going to use Pachino Faso.
It was called Ultra Volta,ultra Volta.
So Thomas Sankora wanted tohave a name that was culturally
(46:45):
connected, pachino Faso.
So and so have a name that wasculturally connected Pachino
Faso.
And so Ibrahim Chiori isrecognized by many nation states
as president of Pachino Faso.
And because they are standingon a national sovereignty.
(47:08):
Yes, they had to do military,but they're making a claim to a
sovereignty of Pekinofaso.
So that is, the Bokanabi is thenationality of the people.
Pekinofaso is theconstitutional name or national
name of the people.
(47:30):
They do not say.
They may say they may come outtheir mouth when they're talking
to our people who don't know,who don't know, they may say
black, they may say black power.
We're talking about theinternational relations of
Burkina Faso.
What is what?
It is known as they're known.
It's known as Burkina Faso.
(47:51):
How they, how they interchangewith China as Burkina Faso,
interchange with Iran,interchange with Russia as
Burkina Faso, they may come outtheir mouth, you know, you
knowosely, and say black.
We're talking aboutinternationally, I'm not, you
(48:13):
know.
So that's where I'm coming from.
We're talking about theinternational relations.
So I'm giving an example ofPequeno Faso, which is a factual
example.
You may call them black.
He might say black, alright.
But in dealing withinternational relations, as he
deals with Russia, he's.
He might say black, all right,but in dealing with
international relations, as hegoes with Russia, he's not going
to say black.
He's not going to say I'mpresident of the black nation,
(48:37):
I'm coming from how it's usedinternationally Peace.
Speaker 1 (48:43):
Peace Now.
Maggie, do you have anythingelse to say behind that?
Uh, no.
Speaker 2 (48:50):
I think.
But I think we're kind oftalking about two different
things, you know, and you know,respect, respect, I understand
what he's saying, but I thinkwe're kind of talking about two
different things, and you know.
So, respect to what the brothersaid he's correct, that's,
that's true.
That's how business is done,you know, I myself I'm talking
(49:11):
about diplomacy, I'm talkingabout cooperation amongst us,
okay, and the fact that I'm notgonna tell this man who's
sitting at the round table, youneed to call yourself black, but
he want to call himselfsomething else.
But I recognize he's one of ourpeople.
He recognized he's one of ourpeople.
That's's what I'm saying Forthe sake of negotiation, for
diplomacy, to be able to sitdown and merge ties and put this
(49:34):
nation back together.
Like I said, a nation is madeup of many different ethnicities
and different identities.
I'm cool with that.
Now, if we have to go to thetable of negotiation and say we
can use any of these particularidentities and whatnot, as long
as it's right and exact.
So I think that's a benefit,the fact that we have a whole
(49:55):
bunch of different nations andwe're connected to them through
blackness, because blackness isconnected.
You see what I'm saying.
Blackness is what connectslight.
Without light, I mean withoutblackness how would light?
Light wouldn't have nothing tomove through.
You see what I'm saying.
So blackness connectseverything and that's that's a.
That's kind of what I'mbuilding on, phil.
(50:16):
I'm trying to, you know, connectthat.
You might call it more, youmight call it nor.
You might call it mild, youmight call it.
You know, uh, uh, like they'resaying to graina, uh, I think
they say tali, you knowdifferent.
I think they say Tali, you knowdifferent people going to call
it different things, and that'swhat makes it beautiful, you
know.
So that's what I'm talkingabout, that being able to
(50:36):
connect.
Because look at Africa, look atall the different lines in it
and, like you said, brother,they all got a different nation
state.
There needs to be some unifyingglue, right?
I think we've kind of shown andproved that the unifying glue.
You know that we moved a lot ofthese false names and ideas and
concepts out the way to saythat we're Black and the rest of
(50:57):
the world looks at that.
Now we need to do that with therest of the world before we can
get to trade and commerce.
You know, remove the lines ofthe Berlin Conference.
That makes this nation that'sright next door to it a
different.
Yeah, they have differentnationality, but they should
understand they're the samepeople and have the same essence
(51:17):
and they can do trade andcommerce based upon that.
Just saying.
Speaker 1 (51:23):
All right Now, Brother Abdullah.
I don't know if you want torebuttal that.
I have something to say andthen, after that, I want to go
into the closing statements.
Speaker 3 (51:36):
All right, yeah, say yeah, you go, so we can go to
the closing state, because yougot four minutes, all right.
Speaker 1 (51:42):
All right, so now, as far as OK.
So what Maggie is is in orderfor us to come together as a
people.
Whether you call yourself black, more whatever, it doesn't
matter.
But we're dealing with, we'retalking about character, social
equality, et cetera.
Right, you know, building as afamily, you know, among each
(52:05):
other.
That's his point.
Speaker 3 (52:25):
You know among each other.
That's.
That's his point, BrotherAbdullah.
Your point is more dealing withinternational issues, right,
how do we present ourselves as apeople to rights protection, to
, to, to, to, to to a functionto exercise our inherent
sovereignty, our preexistingsovereignty, our preexisting
self-determination, and hownationality is integral to the
recovery of our lost sovereignty, to the recovery of our lost
(52:45):
sovereignty?
Speaker 1 (52:46):
That's peace, that's peace.
So basically, you two brotherscan work hand in hand.
Really, you brothers can workhand in hand.
Magnetic is talking about rightin here, in, you know, with our
people, the community, you knowthe family peace, and our
(53:10):
brother, abdullah Moore'sdealing with the international,
international peace.
So the moors can come and go,hey, to the black round table,
like this is the name, this ishow we should present ourselves
to the international communityto do commerce.
And then mag and the blackround table is going okay, that
sounds peace.
Then then this is, then this iswhat we'll go with.
Now I think that would workwithout you know, we're bringing
(53:36):
us together, we're unifyingeach other.
Any closing statements?
Speaker 2 (53:41):
I want to go with Mag and then, brother Abdullah, I
love what you just said family.
I love what you just saidbecause there's a principle
within the Coptic church that wespoke about on the last show.
It's called Tawahedo and itmeans the oneness, meaning that
there are many ones, onerepresenting knowledge, one
(54:04):
representing the foundation.
When we bring those together,we have a grand foundation and
what we call also a suprememagnetic.
You know, if we're going to beholistic, if we're going to have
holistic thoughts, okay, wehave to have the whole of our
people there and they have tobring the whole of what they
know, or at least as much asthey can, and put it on the
(54:25):
table, and we'll have what wecall like knowledge Thanksgiving
, you know, where everybodylearns something new.
Right, everybody meets somebodynew.
And when nations come together,well, let me do it like this
okay, when people come together,they make families.
When families come together,they make communities.
When communities come together,they make nations.
(54:48):
When communities come together,they make nations.
When nations come together, wemake civilizations.
I say a civilization because wehave between us a common culture
, you see that word civil withinit, that makes us peacefully be
able to do business andcommerce.
You see, and this is a prettyimportant part of business and
commerce the diplomacy, thecultural part.
I'm sure you've walked intomany of our people who are back
(55:12):
east, who are from Africa, whoprobably don't want to do
business with you for somereason.
Maybe they had a bad dealingwith somebody that's like us or
vice versa.
You know, you see what I'msaying.
So we have to smooth some ofthese things out.
And then all the differentproducts that all the black
world need, we make them or wehave them in the different
countries.
(55:32):
We just have to create a formof diplomacy and a good form of
exchange and a positive culturalimplications, going both ways.
You know to where we can dobusiness and commerce and we can
solve this stuff indeed.
Speaker 1 (55:46):
Now, um, are your two minutes up, brother?
I just want to, before we gointo, uh, abdullah, I just want
to say, uh, thank you to creator, creator of the boundless
universe.
Now we're gonna hold thequestions for today, because we
didn't set it up to have a q a.
Um, thank you for the $22.
(56:06):
I really appreciate you, but wedidn't set this platform, we
didn't set this debate up tohave any Q&A.
Brother, pardon me, I didn'tmention that.
I didn't mention that.
I didn't consider that.
So if we do this again, I'mgoing to make sure we at least
allow some time for Q&A.
But let's go into the closingstatements from Abdullah Bey.
(56:29):
Peace All right.
Speaker 3 (56:30):
For 33 years I have taught that black is not a
nationality.
I taught 5000 students in theKansas City Public School
Chapter 11, my book More thanMacy, part Two.
I taught over a thousand adultsat the camp at the Temple
University Pan-African StudiesCommunity Education at Edomology
.
I am known for teaching Moorishnationality.
(56:52):
So it is challenging for me togo in a platform and just hear
black, black, black, black andnot, which means that I'm going
to hear black, black, black andI'm going to keep Well, I don't
make any efforts.
So it becomes one sided.
It becomes one sided If I go toa venue or go to a group with
(57:17):
magnetic and I just hear black,black, black.
So they're able to say black,black, black, black, black,
black, black, black, right.
So I'm like well, I'm not goingto keep quiet, I'm going to
teach our people that we'reMoors.
I've never kept quiet for 33years I've written books, I've
(57:38):
lectured, I've traveled, I'velectured in 25 different cities
throughout the country.
So I'm going to make it veryclear I will not keep quiet, I
will not be silent on this,because I know the value
importance of nationality and Iknow that the Europeans stripped
us of our nationality tocontinue our subjugation.
I know that through study and Ipresented documentary evidence,
(58:01):
so I will not be silent.
I will continue to teach blackand I'm very strong on that
Peace.
I will continue to teach thatwe and I'm very strong on that
Peace.
I will continue to teach thatwe're not black and that we're
Moors Peace.
Speaker 1 (58:13):
Peace, peace.
All right, my closing statement.
I have already basically closed.
I already did that Basically, Ican see how Mag and Abdullah
can work together.
That sounds like my idea,sounds like real peace, like the
black ground table.
Focus on the community,building a community.
(58:34):
You know, um, you know thepeople right next to us.
The mores deal withinternational, international law
and how to present our peopleinternationally oh, we have some
international projects too.
Speaker 2 (58:48):
family, it'll reach out and touch you, right.
Speaker 1 (58:54):
On that note, thank you for everybody coming out to
watch this debate.
This is our first debate.
This is the first time I'veever done this.
I don't know if I did a goodjob or not, but everything went
smoothly.
Peace to everybody in the chat.
Peace to everybody in the chat.
Peace to everybody who showedup this evening.
Thanks to Yasril for assistingBrother Abdullah.
(59:15):
Peace to Magnetic and the BlackRoundtable Silver Letter.
Peace Black family.
Speaker 3 (59:20):
And we are out Peace boys family.
Peace boys family.
Speaker 1 (59:26):
Peace.
what's going on.
Everybody is ron brown, lmt,the people's fitness
professional, and we are liveright now.
Nyp, this is the firstquote-unquote debate we've ever
had ever.
It's kind of really not adebate, it's really more of a
discussion, it's more of afamily discussion.
(00:33):
I want to set it off withBrother Magnetic and I want to
read some things to the, to thecrowd, to the people watching,
onlookers, right.
First off, you have a no singleauthority.
No single authority.
While dictionaries and lexiconrefers play a vital role, there
(00:58):
isn't one single person or groupthat has the ultimate authority
to define a word.
Person or group that has theultimate authority to define a
word.
The meaning evolves organicallythrough community usage.
Okay, now the next thing black.
How the God defines black?
(01:20):
It says B-L-A, bella, meaningbeautiful, as in Layla, bella
and Ack, a-c-k.
Yes, sir, as in Aknotten, thefather of monotheism and the
seven liberal arts.
(01:41):
In science, black means thebeautiful children of Akhenaten.
Yes, sir, all right.
So now you have five minutesfor your opening statement and
we shall begin.
Speaker 2 (01:59):
All right, peace and blessing to the family.
I'm going to go ahead and gointo my opening statements
regarding blackness.
Irregardless of what term youchoose to use to describe us,
white supremacy will demonizethis term, as the books
(02:19):
Capitalism and Slavery and theMismeasurement of man by Stephen
G Gold demonstrate.
Black in all of its synonymousterms were anathematized,
stigmatized and demonized, butdemonized and made negative to
(02:41):
justify our enslavement andtheir enrichment.
This enslavement was parlayedinto the wealth of the western
world and, from the 15th century, when slavery took hold, black
or more was considered as acolor, as a people outside the
grace of god.
If morris would have caughtthemselves black, would they
(03:04):
have still been expelled out ofSpain?
Of course we know this, becauseother words, like swarthy and
Melungeon, are people whopopulated Europe and they shared
the same fate as the Moor.
Even today, we see blacklicorice is the worst taste in
licorice.
Why?
(03:24):
Because they want you to have abad taste in your mouth when
you think of black.
This is his idea about us, howhe looks at us, regardless of
name, regardless of lamb,regardless of language.
He wants you, me and us to havea degraded self image, but at
the same time, there's a duality.
Regardless of language, hewants you, me and us to have a
(03:45):
degraded self-image.
But at the same time, there's aduality within this definition.
They say black signifies a rangeof concepts sophistication,
power, elegance, but alsodarkness, mourning, sometimes
evil.
We're taking into considerationthat every person, place and
thing has positives andnegatives associated with it and
(04:05):
, depending on the person, theywill emphasize one or the other.
In rare times, sometimes bothit says its meaning can vary
across cultures and contexts,sometimes representing formality
, luxury, while in other casesrepresenting the unknown or
mystery.
Formality, luxury, while inother cases representing the
(04:29):
unknown or mystery.
So today we, here in thiscipher, right here, have assumed
the power of definition and thepower of self-determination.
This means that all of usembrace all of these terms the
symbols, the ideologies and thecultures classified and
recognized by the world as Blackand recognized by the world as
black.
Every nation is made up of amultiplicity of people with
(04:49):
various cultural identities.
Black is no exception.
Speaker 1 (04:57):
Okay, that's it All right.
Speaker 2 (04:59):
Yes, sir, all right Five minutes right, peace, peace
, all right Five minutes right,peace, peace, all right, here we
go, abdullah Bey.
Speaker 3 (05:11):
Israel.
Bring up the screen, wait tillhe shares the screen.
All right, why shouldn't wecall ourselves black?
Why should we not callourselves black?
So we're going to go to theetymology.
Etymology is the history,origin and true meaning of the
word, of words.
Semantics is how words acquirenew meaning.
So we're looking at theetymology of the word black from
(05:36):
the indo-european root plague.
We see here that the Old EnglishB-L-E-C-B-L, with the ligature
E-A, absolutely dark, absorbingall light of the color of a sort
quote, reconstructed to formthe proto-Germanic Black God's
(06:00):
burn the Old Norse.
So we're looking at the OldNorse form.
Burn the Old Norse.
So we're looking at the OldNorse form.
If we go down with theProto-Indo-European root blag to
bling, to burn, to gleam, toshine, flash the Greek, then you
(06:21):
have the Greek form, phlegianto burn, scorch the Latin form,
phlegian to burn, scorch theLatin phlegia, to blades, glow,
burn, and then from, so, fromthe Latin, then you have the
dramatic forms.
The dramatic forms have the B,so you have.
(06:41):
So we go and go back up, to goback up the Germanic form which
is Old English.
You have the Germanic, we havethe Old Norse, the German form,
the Ojai German form, blah,b-l-a-h, the Swedish form, the
(07:05):
Dutch form, blacken to burn, soblack.
B-l-a-c-k is a modern Englishform, modern English.
You have Old English, middleEnglish and Modern English.
Old English is from 400 to1,400.
From 400 to 1,10000, thenMiddle English from 1100 to 1400
(07:29):
and Modern English from 1400 to1500.
So BLACK is a Modern Englishform of the Indo-European root
Blague and these are.
So these are.
This is the etymology.
Means burn, bright or shine.
(07:51):
So then you have the semantics,where people read in the
entry-level meaning, thesemantics of the word of how
words acquire new meanings, butthe true meaning, the true
meaning of the word of how wordsacquire new meanings, but the
true meaning, the true meaninghas no negative connotation.
That's the connotative meaningor the semantical meaning, so it
(08:16):
doesn't refer to a people.
Bright or shine.
Continue, israel Got twominutes.
The same root produce MiddleEnglish Blake, continue, israel
got two minutes.
The same group produced middleEnglish Blake pale.
From the old English black,shining, glittering, pale, the
(08:37):
connecting notion being perhapsfire, bright and burn dark, or
perhaps absence of coloraccording to the old English
dictionary fire bright and burndark, or perhaps absence of
color According to the OldEnglish Dictionary, oxford
English Dictionary.
In Middle English it is oftendoubtful whether black, black,
black meaning black, dark orpale, colorless wine or livid
(09:02):
and the surname Blake.
So this is referring to theconnotative meaning.
So as it gets, as it goes tovarious languages, you have a
construction of meanings, so newmeanings are developed.
So I have one minute left Nextslide.
So we have here the intensive,the intransitive become black,
(09:28):
transitive, make black, darken,put a black color from black
adjective.
So black is an adjective, ifyou're looking at grammar.
So there, we have it there, soI have.
So thank you, alright, alright,so you have.
So there.
Speaker 2 (09:45):
We have it there, so thank you.
Speaker 1 (09:45):
Michelle, all right.
All right, so you have fourminutes each to rebuttal.
If there isn't any rebuttal, Iwould say you have four minutes
to just build.
Speaker 2 (10:01):
Okay, you know, just in common terms.
Okay, when we deal withelectricity, right, when you're
about to jump your car, you gotto have the ground wire.
What color is the ground wire?
The ground wire is black.
Okay, when we're dealing in thefield of martial arts, the
highest belt is what?
The black belt, the lowest belt, white belt.
We're dealing in the field oflaw Judges wear black robes.
(10:25):
The only person I've ever seenin a white robe is a Klansman,
and the two of them might havesomething in common.
In the world of fashion, whatcolor is associated with
conservatism?
Black.
When they tell you dressconservatively, they mean wear a
black suit.
Mating and dating the mostdesired man, they say, is tall,
(10:49):
dark and handsome.
Ok.
Medieval literature the night,black night and shining armor.
Right and economics when yourcompany is in the black, that
means you're doing real goodBlack Fridays, when they make
the most money.
So what we can see?
We can see kind of a split,okay, a dualistic aspect of this
(11:13):
word black.
Sometimes it's used favorably,sometimes it's used
non-favorably, usually whenthey're referring to people,
okay, and people that eitherwould be black or maybe black by
another name, in anotherlanguage or another terminology.
It's going to be somethingthat's demonic, but when they're
using it in a way where they'reusing it right, in these
(11:35):
different fields, it doesn'trepresent that.
So this tells us somethingthey're just trying to demonize
a people, a particular group.
They're just trying to demonizea people, a particular group.
Right, ok, two opinions ofblack which demonstrate the
schizophrenic nature of whitesupremacy.
So we say white supremacy isnormalized insanity.
(11:57):
So, to be honest with you,they're subject to say anything
and everything about you,because this is a man that is
completely out of his mind andhas normalized this insanity.
This insanity is expressed anddisplayed within the
disorganization, the confusionassociated with the Western
world of languages, particularlyin definition and in
(12:19):
pronunciation.
Example the place is reallycalled Kana with the k.
Europeans could not produce,pronounce kana, so they say
ghana, and now it's known aswhat?
Ghana on the map.
These people, uh, I'm gonna sayabout the 15th, 16th century is
(12:41):
when europeans as a massivegroup of people, not just the
nobility this was the time inwhich they became literate.
Prior to that, most of Europewas functionally illiterate.
Okay, even some of the kingsand queens were functionally
illiterate and they would havescribes that would read for them
.
So their definitions of wordsare very poor.
(13:03):
Their rendition of history isalways the worst rendition of
history.
You know, until they come andread our notes, then they can
upgrade their stuff.
So you know, we're definingBlack today.
We cannot go back and redefinewhat they said it meant once
upon a time ago and within theetymology, but what we can do is
(13:23):
determine its modern use.
You want to say peace, peace.
Speaker 3 (13:33):
Israel.
Yeah, we can go right to thedictionary, go right to the
Bible.
The Bible references.
There is Philip K Dick.
The basic tool for themanipulation of reality is the
manipulation of words.
Those who control the meaningof words control those who must
(13:53):
use them.
So there's been a manipulationof words, manipulation of
meanings, constructive meanings.
You have the true meaning, as Isaid, the etymology, you have
the semantical meanings.
So we're going to go show hereand Jeremiah, this is the 1599.
So this is documentary evidence.
(14:14):
1599, geneva Bible, jeremiah1323.
Can the black more change hisskin?
I want y'all to notice thespelling.
A lot of people just read.
They're not reading, they'rejust pronouncing, they're not
reading, they're not analyzingBlack.
Notice the spelling Black more.
(14:37):
Black is lowercase.
There's a space.
More is capitalized.
Black is an adjective.
More is capitalized.
Black is an adjective.
More is a proper noun.
Notice the spelling.
They begin later on, in the1600s.
You have where they place the Abetween black and more and more
(14:59):
now becomes lowercase.
Where it becomes lessrecognizable, so black more now
becomes lowercase.
Where it becomes lessrecognizable, so black more now
becomes black.
Are more.
Where more is less recognizable.
As it is more recognizable inthe 1599, as well as the 1560
Geneva Bible.
So throughout the 1500s more isrecognizable in black, more.
(15:24):
But through the 16, 17, 1800sit's Blackamore, and Blackamore
is used interchangeablythroughout the 15, 1600s with
Negro and Ethiopian.
Next, israel Got two moreminutes.
Next slide.
So we see here.
(15:51):
All right, okay, yes, go to thenext one.
Next one we already havecalling ourselves black or
indoctrinated under subjugationand to falsely thinking we are
black.
So we clearly see that thethroughout the 15, 16, 700,
(16:14):
blackamore and that was widelyused in literature.
Continue, israel Got one moreminute to see where we are.
But calling ourselves Black isa false claim under subjugation.
Spain and Portugal classifiedour people as Negro, france
classified as Noir, england asBlack.
(16:35):
So you have 1784, the Frenchapplied code Noir in the
Caribbean.
In 1724, code Noir or Blackcodes in the Louisiana Territory
.
So Noir is Black in French.
So in Latin Spanish, negro isused to describe inanimate
(16:59):
objects, negro sabata, bato,black shoe.
But for human beings they usewhat the proper noun, merino.
So merino is used in Spanish toidentify people, but to
(17:21):
describe objects Negroes usetranslated black Negro Sabato.
Speaker 1 (17:28):
translated to English black shoe.
All right, my time All right,four minutes.
Four minutes to rebuttal.
Four minutes to rebuttal as faras like the crossfire piece.
Speaker 2 (17:44):
I don't know if that, you know, even matters, but I
want to just stick with therebuttal, four minutes each.
I must say it probably starteda little bit before 1492 around
the expulsion of black Moors andJews from Spain.
But the demonization of blackconcepts, of black literature,
(18:04):
black words, black identities,there was a heavy prevalence of
us, particularly within thenobility of Europe.
And I mean you have to, just wehave to think about this for a
second.
These people, you know theywere from around there and
whatnot, but these Moors werecoming in from somewhere else
(18:25):
and they were looked at asinvaders many times, you know
they were accepted because theywas fixing the place up better
than the people whom lived there.
So this was kind of a culturalwar, you know, that became
racial.
Okay, so everything that wasblack, associated with black,
I'm going to say it again wasdemonized.
All words I mean, from thatpoint 1492, and I'm going to say
(18:50):
a little bit before up untiltoday, so that lots of times
when Africa is discussed becausethat's associated with black
and original people, it'sdemonized.
It's the dark continent, it'simpoverished, there's corruption
.
I could take a word mal,malpractice, right, maleficent,
(19:13):
malignant, okayi, obviouslythey're making a reference to
mali, which was the people whom,uh, spain was at war to get the
western world with.
You see, so everything that wasconsidered and uh, coupled with
that, with that identity,became demonized all the way up
(19:34):
until this day.
I mean, we could go through allof the terms of black and I
could show you, and I'm sure youcould probably show me, some
negative press or false historyand false ideas and concepts
related to these things.
So it's not a word that they'remad with, it's an identity that
they're mad with.
It's not a word that they're madwith, it's an identity that
(19:55):
they're mad with.
It's a culture of people, it'sideology, it's a spirit, it's an
energy that they're fighting.
You know, this spirit, thisenergy, like a law, has what?
Many names, infinite names, yousee, not just black, not just
more, not just Negro, not justmore.
Ain't, no, not just, norinfinite names to describe this
blackness, which is theblackness that began all things.
(20:15):
So I would never tell anybodyyou need to call yourself this
part of black, this terminology,because there's too many things
to describe this great thing wecall melanin or blackness, too
many great words to describe it.
And that's what makes a manoriginal.
You see that he has his ownoriginal way of identifying
(20:37):
himself which makes him him.
That doesn't mean we don't havesome other things in common
that we cannot come to the tableas a nation, you know, and
stack bricks.
That just means that man hashis own originality and that
every man, every woman, everyperson should be given that
their own originality to callthemselves and identify
themselves by what they want tocall themselves.
(20:57):
And that's peace.
Peace.
Speaker 1 (21:05):
All right, abdullah.
Speaker 3 (21:07):
Israel put up the put up the constitution,
constitutional references,constitutional references, all
right.
So we see how we haveconstitutional.
So we have what is known as thenational identity or
(21:27):
constitutional name or identityor state identity or identity or
the sovereign identity of astate.
So we see here in a nationalconstitution, the national
constitution of Senegal, thesovereign people of Senegal.
So Senegal is the nationalidentity and or constitutional
(21:54):
name and why that's important ininternational law, that the
Senegal, in international law,is the name by which the people
deal with internationalrelations.
It is also the constitutionalname, is an essential element
(22:18):
for the international juristicpersonality.
And why is that?
What is the?
You must have a legalpersonality so that in order to
be among the family nations andalso to do interchange with
(22:41):
treaties and acts andmultilateral treaties, to send
your citizens, to establishembassies and consulates, to
send your citizens, to protectyour citizens, deal with
nationality and diplomaticrelations, you must have a
international personality.
The foundation of a nation'sinternational personality or
(23:03):
constitutional name or state'sname is nationality.
Nationality is the root of theinternational personality or
constitutional name of a nationstate.
So we have here once again thepeople of synagogue.
The word people refers to thatthere is popular sovereignty,
that the sovereignty resideswith the people.
(23:25):
So this is documentary evidenceand you'll see this in many of
the other constitutions, likethe people of the people
republic of china, the people offrance, the people of spain.
So there is a universality here.
You don't see that with thepeople of black, that doesn't
exist.
So we're talking it's use ininternational law.
(23:48):
It's dealing with internationalprotection, diplomatic
protection, constitutionalprotection, treaty protections,
international relations, tradeand commerce, setting up
embassies and consulates, ayo.
Speaker 1 (24:09):
Alright.
Okay Now, mag, if you havesomething to build on, you've
got four minutes too.
I have some questions myself,but I don't want to interrupt
the bill.
Speaker 2 (24:21):
Indeed um, the black round table.
We deal with diplomacy, we dealwith cooperation, we deal with
statesmanship and, primarily,we're dealing with being able to
sit all of our people at thetable, from all walks of life,
from all organizations, from allreligious backgrounds, all
colors and shades, to be able to, like you said, family sit at
(24:45):
this international table ofcommerce and trade.
Now, if we decide, if we sitdown and we're able to get the
whole of our people, so we havea holistic idea at the table,
whatever name we decide we wantto call ourselves, hey, that's
cool, but I think it's moreimportant that we connect
(25:09):
culturally, that we connect theculture and remove these
divisions.
In America, there's a budgetand there's an agenda to keep us
divided, and it has been sincethe beginning to keep our
organizations divided, to keepour identity divided, you know,
to keep our money divided.
You keep your money to you, Ikeep my money to me, he keep his
money to him and you know, wecan't put it together to make
something bigger.
The black roundtable wants tobring all of these ideas, all of
(25:31):
these organizations, all ofthese identities to the table so
that when we do come to aninternational table of commerce,
ambassadorship and negotiation,it'll be a holistic group
number one, holistic groupnumber one, and you know it'll
(25:53):
just be what I see.
I see a lot of nations thatmarginalize people, you know,
because they don't callthemselves this Okay.
And give you an example Iran.
If you're not a Shiite, youmight not have that much juice
in Iran.
You understand what I'm saying.
Other Sunni nations they playthe same game.
Now, if they were able to bringall the people, the Christians,
(26:21):
the Muslims, the Jews andwhatnot in Iran to the same
table to be able to sit andagree and build, they would
probably get more out of it.
I think we have the capabilityto be able to do this, to sit at
the table like this, and Ithink we'll be stronger if it's
a holistic table rather than itjust being the Moors or just the
nation, or just the comedics,or just the Pan-Africanists.
You know, because now you havesomebody sitting over in the
(26:42):
corner that's not being involvedat the table of negotiation
that the devil can call on, andhe's salty because you didn't
bring him to the table, becausehe didn't want to call himself a
Moor or a Kemetic or aPan-African or a Senegalese or a
Ghanaian, you know.
So, within a nation, thisnation that we're putting back
together, and y'all, everybodyknow this this is a Black world
(27:03):
culture.
We say Black because,irregardless of what nation that
you are in, you have aninternationality right that
connects us.
I don't think nobody elsereally have an internationality
like that Not really A fewpeople do, but not like us and
not as strong as us.
That's the strength.
I'm not willing to give up andI'm willing to accept that other
(27:25):
people want to call themselvesby different things.
I'm not tripping about that.
Water can be called water canbe called awkward, be called my
has many names, but it still hasthe same purpose and you still
need it.
So you know, that's how I seeit.
Family.
I've had many arguments aboutname language, identity, okay,
and what I found is that that'ssomething if a person want to
(27:47):
call itself an aardvark, hegoing to call himself an
aardvark.
If a guy wants to identify as athree-year-old girl, you know
what's going on in the world.
I don't advocate that, but I'msaying, to simplify these things
, we got to loosen up a littlebit.
Man, I recognize my brothers asMoors.
I honor the Moors ScienceTemple and Noble Drew Ali and
everything associated with it.
(28:09):
However, that has not been myexperience in my walk.
I know something about it.
I love what they do.
I saw what they did at a timethat nobody else wanted to do it
.
Black Power salute to you, youknow.
But that's not my necessaryexperience or walk, so if I said
it was, that would make me ahypocrite.
(28:29):
I don't want to be a hypocrite.
Speaker 1 (28:32):
I just be black.
Peace, peace, peace.
I have questions.
But, abdullah, if you want tobuild, you can.
Speaker 3 (28:43):
Israel.
Bring up Carl Linnaeus,francois Bonner, the father of
the race paradigms.
Alright, we have the father ofthe Modern race paradigm, 1685.
Francois Bonner, new divisionof the earth, whereby he
classified the human family withnon-nationality names, with
(29:04):
non-pedigree names black, white,red, brown and yellow.
So the concept, the concept ofwhat do you look like, black or
white, doesn't matter.
What you call yourself Black,white, red, brown and yellow.
Where did that come from?
1685, france, wapenair, newdivision of the earth.
(29:26):
It was further developed byCarl Linnaeus.
Carl Linnaeus is the Swedishnaturalist from 1713 to 1735,
his 13 editions.
Systema Natura, then, isfurther disbanded with continue
with the German anthropologistJohann Friedrich Blumenbach, and
(29:49):
1752, his book Natural Variety,and so his books, his studies,
was adopted by many universitiesand continue so, and it also
continued throughout the 1800sas well as the 1900s.
So this, this structure, yousee, and on applications,
(30:10):
portugal, brazil, brazil usesall five and Portuguese Brown
and yellow.
Brazil uses all five and theircensus.
Where did Brazil get that from?
Why does Brazil?
What's the origin that Brazil?
That goes back to 1685,francois Bonner, new division of
(30:31):
earth.
Francois Bonner studied inmodern-day India for nine years
where he studied the castesystem.
So the black, white, red, brownand yellow is tied to this
origin is the study of theIndian caste system and he
actually applied that to humansand he called it the new once
again, new division of the earth.
(30:54):
Well, what's the old?
What's about empires,caliphates, baylets, kingdoms,
tribes?
They're not identified as black, negro colored.
So this is so key.
Key is what's the origin?
(31:15):
I am providing referring todocumentary evidence.
I'm for documentary evidence sothat the listeners my focus is
the listeners I want thelisteners to be able to.
I don't want them to sayAbdullah Bay said anything.
I don't want them to sayAbdullah Bay say anything.
If they said Abdullah Bay saidanything, I did a bad job.
I want them to say Abdullah Baysaid anything.
If they said Abdullah Bay saidanything, I did a bad job, I
(31:35):
want them to refer.
That's why I'm givingreferences.
I want them to go to referencesthemselves To say Abdullah Bay
said I did a pissy, poor jobwith it to beat.
This is why I'm referring to.
I'm known for that Presentingdocumentary evidence I yield.
Speaker 1 (31:57):
All right, Mag anything want to build up on
that?
Speaker 2 (32:02):
No no.
Speaker 1 (32:04):
All right, so I have questions Right.
So, as you said early on,abdullah Bay, about the word
black, as you said early on,abdullah Bey about the word
black and like, if you go backto like one of the first three
slides, if you will, you madereference of the word black
pretty much having like a splitRight.
(32:31):
Just like the guard Magexplained there was.
There's a split right, meaningthat the word black meant
something at a point in historyand then it start to change as
time went on.
Speaker 3 (32:40):
No, that's not true.
I didn't say that.
I didn't say that.
I didn't say that it's blagueBlague.
It's blague, not black, it'sblague.
That's the Indo-European root.
I want the audience to be clearthat black B-L-A-C-K is modern
English.
Blague is the Indo-Europeanroot, meaning Indo-European root
(33:02):
, Indo, referring to Sanskrit.
And then it was transliteratedto German, to Greek, Phlegian,
then from Greek to LatinPhlegian, Phlegian, Then from
Greek to Latin Phlegere,Phlegere, flame, flame, Phlegere
, flare.
(33:22):
Then it's brought into thedramatic languages.
That's where you have blag andblack and BLCK and black and
blck and block and the dutchform and the swedish form and
the old english form.
Speaker 1 (33:38):
That's a dramatic languages right so it, so I just
want to be so from blake itturned into black over time.
No, no transliterated.
Speaker 3 (33:49):
Transliterated.
I just wanted.
I want the audience to know thelinguistic terminology
transliterated into the dramaticlanguages from the Latin
languages okay.
Speaker 1 (34:00):
So my thing is, when it changed to the old English
English language, it became awhole nother meaning to it now,
right, so absolutely dark,absorbing, absorbing light, the
color of salt and coal, coal,and then it it turns into an
adjective.
So my, my question to you isbeing that it came from Blake
(34:24):
and then it changed form overtime.
It's controlled right by theEuropean.
Basically, the Europeancontrols the by the European.
Basically, the Europeancontrols the language, controls
the people.
So my question to you is whendid it?
At what point in history did itbecome a bad thing to be Black?
Speaker 3 (34:42):
All right, we never were Black, so that's why so.
So that's why no, I'm sayingthe word.
I'm saying the word, all right,well, one, that's.
I'm saying the word, alright,well, one you're speaking of.
You're speaking of constructivelanguage, though, so let's go
with the mother meaning.
The mother meaning alwaysstands.
(35:03):
I mean Europeans create newmeanings to suppress the history
, origin and the philosophy,because within the original
meanings are the philosophy, theoriginal concepts, the more
ways, folk ways.
So when, through invasion,through, you may have a famous
(35:29):
poet, you have the Oxford.
There's a book, the movie calledthe Professor and the Madman,
professor and the Madman.
I'm going to explain.
In the movie the Professor andthe Madman, you have the
development of the OxfordEnglish Dictionary, the
(35:51):
Philosophical Society,development of the Oxford
English Dictionary, thePhilosophical Society, queen
Elizabeth, she appointed the.
She developed the PhilosophicalSociety to develop a dictionary
that would rival the Bible.
But what they did not do?
They left out African languages.
They also restricted the timeperiod of the meanings.
(36:14):
So keep an eye this isorchestrated on how dictionaries
are devout.
I want people to watch thatmovie, professor and the Madman,
by Israel Gibson, mel Gibson,through the development of
(36:36):
Oxford English Dictionary, youknow, and other dictionaries and
how they manipulate.
You know and it was in theOxford English Dictionary was
criticized because they didn'tuse African languages.
They used languages, they usedmeanings.
They restricted the time periodof the meanings.
(36:58):
So let's look at the developmentof the see.
We just get the finishedproduct.
We look at the finished product.
No, no, no, no, no, no See.
This is not a study that we'renot privy to.
We just get that finishedproduct.
No, let's go to the methodology.
Let's look at the methodologyof how the random house was
(37:18):
developed, how Funk and Welldenwas developed, how Oxford
English developed.
Let's look at the methodology.
We're at a disadvantage.
We're looking at theconstruction.
We're looking at theconstruction.
We're looking at theconstruction of the modern
English, of the Bible.
(37:39):
So let's go.
Let's look at the Bible In the1599.
Speaker 1 (37:44):
Geneva, hold on a second brother.
I don't mean to cut you off,but I'm using the crossfire
minutes for this piece.
All right, ok, All right.
So I want to go back to Mac andI want to ask you this, being
that you said that you know theblack round table wants to bring
everyone to the table, so wecan like basically present our
(38:11):
group to the international world.
Right, indeed, now, in order tobe a part of the international
world, according to whatAbdullah Bey said and showed you
during the slide with Senegal,in order to be a part of the
international world, you have tohave a nationality.
(38:31):
Be a part of the internationalworld, you have to have a
nationality.
Speaker 2 (38:41):
No-transcript um, when you talk about nationality
and if we're talking aboutinternational dealings, family
uh, black, we're saying alreadycrosses over nationalities,
because there are many people ofdifferent nation states whom we
can consider black.
(39:02):
Is you understand what I'msaying?
So that's a little bit of adifferent term.
Okay, that's a little bit of adifferent term.
Ok, that's a little bit of adifferent term.
So, when we're talking aboutdoing trade and commerce, I mean
I already do trade and commercewith people who are overseas
and whatnot.
Now, this is what I will saythey never asked me about.
(39:22):
Oh, you have to be thisnationality or particular
nationality, or you have toclaim a nationality to do trade
and commerce.
They never asked me that.
However, people who do not haveculture and refinement and do
not respect other people'scultures and the laws of other
people's cultures and nations,some people will not do trade
and commerce with you.
(39:42):
That's just what it is.
That's why America's having alot of problems, because America
does not have the internationaltrue passport culture and
refinement.
You see, these are passportsthat can open many doors that
money and status cannotCharacter good character, just
saying so.
(40:04):
But you know, on top of that, Ialso want to say that man?
What was I saying?
Saying the brother made a pointright.
Even though senegal has youknow, it's paperwork right in
the white world, senegal isstill a victim of white
supremacy, france inparticularly.
(40:24):
Okay, you said we were talkingabout Spain and we were talking
about the words and theterminologies and the thoughts
and the tropes that came out of15th century Spain.
Anytime you look at a so-calledMexican or a South American
that has a bad opinion of you orsays Mayato or something,
(40:45):
they're bringing something from15th century Spain, but they're
not leaving it in the 15thcentury.
They're bringing something from15th century Spain, but they're
not leaving it in the 15thcentury, they're bringing it up
to today.
So, rather than just dealingwith history, I like to deal
with now story.
Okay, and the now story saysthat we have a lot of people
that use this term blackidentify as black on an
international level.
We have an internationalculture.
So we, since we already statedthe fact in the beginning that
(41:08):
the term changes with use right,we already stated that we have
the power now, the power ofdefinition, the power of
self-determination, to redefinethis term to make it mean what
we need it to mean, irregardlessof what they say what it means
means Just saying that'sself-determination.
That's what Huey P Newtoncalled the power of definition.
(41:30):
You see, if we had said Negropower, colored power, right, I
don't think that would have hit,but we said Black power, and
you know the rest, you see.
Speaker 1 (41:46):
Words.
Words are very important.
I don't mean to cut you.
That's understanding minutes.
I want to go back to BrotherAbdullah and before I go back to
Brother Abdullah, I just wantto address this right.
So we're talking about theinternational community.
So when we're dealing with theinternational community, there
are certain rules andregulations, and those rules and
(42:11):
regulations say you have tohave a nationality, an alliance
with a particular country.
Am I right or wrong, BrotherAbdullah?
You're correct.
Ok, can you explain?
Speaker 3 (42:23):
that.
Can you explain that?
All right?
Well, this is why I showed asan example I use synagogue as an
example.
I could have used any otherconstitution, but I already got
what?
20 minutes because we're doingthis debate.
I don't have.
So I use synagogue, but I canuse.
I can use 100 differentconstitutions, but I don't, I
(42:44):
don't have the time to do that.
And but I don't have the timeto do that and we'll do that one
day.
Israel, we'll show a hundred.
We'll show a hundred differentconstitutions.
Israel, we showed a hundreddifferent constitutions with
that same pattern the people ofthe people of the people of the
people of the people of allright, a hundred constitutions.
I wanted this so that we canshow the universality of that.
And what does that mean?
(43:04):
Once again, reiterating thepoint that is, the
constitutional name or nationalidentity, or identity of the
state.
In order for a nation to dointernational trade, to deal
with we talk about nation, anation, nation to nation to deal
(43:27):
with international trade, toenter into treaties, they must
have a national identity,because the national identity is
how they're recognizedinternationally.
Senegal is their nationalidentity.
France, germany, china, peopleof Republic of China.
That is their national identity, which is placed In the
(43:49):
national constitution, and thatis why that's how they're
recognized internationally.
I'm just talking, as Ron said,there's rules, there's
principles of International lawinterchange.
Speaker 1 (44:03):
Okay let me just say this Hold on, hold on.
Speaker 3 (44:07):
No, we can't have no interruption.
Can't have no interruption.
Speaker 2 (44:10):
Yeah go ahead, all right.
Speaker 3 (44:15):
So there's rules and interchange and commerce and
relationships.
The nationality is thefoundation which is connected to
the national.
That constitutional name,national identity of a nation
state, I yield.
Speaker 1 (44:37):
All right.
Speaker 2 (44:41):
All of those nation states you named and all the
nation states that you can name.
The nation state as of thispoint means nothing.
The millionaires and thebillionaires and the
trillionaires who live in thesecountries and pay these
politicians and pay theselobbies.
That's who's running the show.
If I come to the table withenough money, people are going
(45:02):
to do commerce, and if I come tothe table with enough skills
and services that they do nothave in their country right,
there's something called supplyand demand they're going to make
a way to do business with you.
That's how the world works.
Family Just saying they don'tgive a damn about your
nationality and whatnot.
Only nationality they want tosee is Benjamins or Grants.
(45:26):
No, really Serious.
I done been around the world afew times.
I know this and I understandthis.
You know, got a passport andwhatnot.
However, the thing that makesthe the the most way for you and
paves your way, okay, culture,yes, but the other thing is
money, ka-ching.
That's why red and black needgreen.
But you know everybody do ithow they do it.
Speaker 1 (45:55):
All right OK.
Speaker 3 (46:00):
All right, abdullah, I'll put up the grammar for
Black, the example of Negroes.
I'll continue to talk as hebrings that up, understanding
(46:21):
once again the internationalarena.
When you look at, I'm going touse Pekina Faso, I'm going to
use Pachino Faso.
I'm going to use Pachino Faso.
It was called Ultra Volta,ultra Volta.
So Thomas Sankora wanted tohave a name that was culturally
(46:45):
connected, pachino Faso.
So and so have a name that wasculturally connected Pachino
Faso.
And so Ibrahim Chiori isrecognized by many nation states
as president of Pachino Faso.
And because they are standingon a national sovereignty.
(47:08):
Yes, they had to do military,but they're making a claim to a
sovereignty of Pekinofaso.
So that is, the Bokanabi is thenationality of the people.
Pekinofaso is theconstitutional name or national
name of the people.
(47:30):
They do not say.
They may say they may come outtheir mouth when they're talking
to our people who don't know,who don't know, they may say
black, they may say black power.
We're talking about theinternational relations of
Burkina Faso.
What is what?
It is known as they're known.
It's known as Burkina Faso.
(47:51):
How they, how they interchangewith China as Burkina Faso,
interchange with Iran,interchange with Russia as
Burkina Faso, they may come outtheir mouth, you know, you
knowosely, and say black.
We're talking aboutinternationally, I'm not, you
(48:13):
know.
So that's where I'm coming from.
We're talking about theinternational relations.
So I'm giving an example ofPequeno Faso, which is a factual
example.
You may call them black.
He might say black, alright.
But in dealing withinternational relations, as he
deals with Russia, he's.
He might say black, all right,but in dealing with
international relations, as hegoes with Russia, he's not going
to say black.
He's not going to say I'mpresident of the black nation,
(48:37):
I'm coming from how it's usedinternationally Peace.
Speaker 1 (48:43):
Peace Now.
Maggie, do you have anythingelse to say behind that?
Uh, no.
Speaker 2 (48:50):
I think.
But I think we're kind oftalking about two different
things, you know, and you know,respect, respect, I understand
what he's saying, but I thinkwe're kind of talking about two
different things, and you know.
So, respect to what the brothersaid he's correct, that's,
that's true.
That's how business is done,you know, I myself I'm talking
(49:11):
about diplomacy, I'm talkingabout cooperation amongst us,
okay, and the fact that I'm notgonna tell this man who's
sitting at the round table, youneed to call yourself black, but
he want to call himselfsomething else.
But I recognize he's one of ourpeople.
He recognized he's one of ourpeople.
That's's what I'm saying Forthe sake of negotiation, for
diplomacy, to be able to sitdown and merge ties and put this
(49:34):
nation back together.
Like I said, a nation is madeup of many different ethnicities
and different identities.
I'm cool with that.
Now, if we have to go to thetable of negotiation and say we
can use any of these particularidentities and whatnot, as long
as it's right and exact.
So I think that's a benefit,the fact that we have a whole
(49:55):
bunch of different nations andwe're connected to them through
blackness, because blackness isconnected.
You see what I'm saying.
Blackness is what connectslight.
Without light, I mean withoutblackness how would light?
Light wouldn't have nothing tomove through.
You see what I'm saying.
So blackness connectseverything and that's that's a.
That's kind of what I'mbuilding on, phil.
(50:16):
I'm trying to, you know, connectthat.
You might call it more, youmight call it nor.
You might call it mild, youmight call it.
You know, uh, uh, like they'resaying to graina, uh, I think
they say tali, you knowdifferent.
I think they say Tali, you knowdifferent people going to call
it different things, and that'swhat makes it beautiful, you
know.
So that's what I'm talkingabout, that being able to
(50:36):
connect.
Because look at Africa, look atall the different lines in it
and, like you said, brother,they all got a different nation
state.
There needs to be some unifyingglue, right?
I think we've kind of shown andproved that the unifying glue.
You know that we moved a lot ofthese false names and ideas and
concepts out the way to saythat we're Black and the rest of
(50:57):
the world looks at that.
Now we need to do that with therest of the world before we can
get to trade and commerce.
You know, remove the lines ofthe Berlin Conference.
That makes this nation that'sright next door to it a
different.
Yeah, they have differentnationality, but they should
understand they're the samepeople and have the same essence
(51:17):
and they can do trade andcommerce based upon that.
Just saying.
Speaker 1 (51:23):
All right Now, Brother Abdullah.
I don't know if you want torebuttal that.
I have something to say andthen, after that, I want to go
into the closing statements.
Speaker 3 (51:36):
All right, yeah, say yeah, you go, so we can go to
the closing state, because yougot four minutes, all right.
Speaker 1 (51:42):
All right, so now, as far as OK.
So what Maggie is is in orderfor us to come together as a
people.
Whether you call yourself black, more whatever, it doesn't
matter.
But we're dealing with, we'retalking about character, social
equality, et cetera.
Right, you know, building as afamily, you know, among each
(52:05):
other.
That's his point.
Speaker 3 (52:25):
You know among each other.
That's.
That's his point, BrotherAbdullah.
Your point is more dealing withinternational issues, right,
how do we present ourselves as apeople to rights protection, to
, to, to, to, to to a functionto exercise our inherent
sovereignty, our preexistingsovereignty, our preexisting
self-determination, and hownationality is integral to the
recovery of our lost sovereignty, to the recovery of our lost
(52:45):
sovereignty?
Speaker 1 (52:46):
That's peace, that's peace.
So basically, you two brotherscan work hand in hand.
Really, you brothers can workhand in hand.
Magnetic is talking about rightin here, in, you know, with our
people, the community, you knowthe family peace, and our
(53:10):
brother, abdullah Moore'sdealing with the international,
international peace.
So the moors can come and go,hey, to the black round table,
like this is the name, this ishow we should present ourselves
to the international communityto do commerce.
And then mag and the blackround table is going okay, that
sounds peace.
Then then this is, then this iswhat we'll go with.
Now I think that would workwithout you know, we're bringing
(53:36):
us together, we're unifyingeach other.
Any closing statements?
Speaker 2 (53:41):
I want to go with Mag and then, brother Abdullah, I
love what you just said family.
I love what you just saidbecause there's a principle
within the Coptic church that wespoke about on the last show.
It's called Tawahedo and itmeans the oneness, meaning that
there are many ones, onerepresenting knowledge, one
(54:04):
representing the foundation.
When we bring those together,we have a grand foundation and
what we call also a suprememagnetic.
You know, if we're going to beholistic, if we're going to have
holistic thoughts, okay, wehave to have the whole of our
people there and they have tobring the whole of what they
know, or at least as much asthey can, and put it on the
(54:25):
table, and we'll have what wecall like knowledge Thanksgiving
, you know, where everybodylearns something new.
Right, everybody meets somebodynew.
And when nations come together,well, let me do it like this
okay, when people come together,they make families.
When families come together,they make communities.
When communities come together,they make nations.
(54:48):
When communities come together,they make nations.
When nations come together, wemake civilizations.
I say a civilization because wehave between us a common culture
, you see that word civil withinit, that makes us peacefully be
able to do business andcommerce.
You see, and this is a prettyimportant part of business and
commerce the diplomacy, thecultural part.
I'm sure you've walked intomany of our people who are back
(55:12):
east, who are from Africa, whoprobably don't want to do
business with you for somereason.
Maybe they had a bad dealingwith somebody that's like us or
vice versa.
You know, you see what I'msaying.
So we have to smooth some ofthese things out.
And then all the differentproducts that all the black
world need, we make them or wehave them in the different
countries.
(55:32):
We just have to create a formof diplomacy and a good form of
exchange and a positive culturalimplications, going both ways.
You know to where we can dobusiness and commerce and we can
solve this stuff indeed.
Speaker 1 (55:46):
Now, um, are your two minutes up, brother?
I just want to, before we gointo, uh, abdullah, I just want
to say, uh, thank you to creator, creator of the boundless
universe.
Now we're gonna hold thequestions for today, because we
didn't set it up to have a q a.
Um, thank you for the $22.
(56:06):
I really appreciate you, but wedidn't set this platform, we
didn't set this debate up tohave any Q&A.
Brother, pardon me, I didn'tmention that.
I didn't mention that.
I didn't consider that.
So if we do this again, I'mgoing to make sure we at least
allow some time for Q&A.
But let's go into the closingstatements from Abdullah Bey.
(56:29):
Peace All right.
Speaker 3 (56:30):
For 33 years I have taught that black is not a
nationality.
I taught 5000 students in theKansas City Public School
Chapter 11, my book More thanMacy, part Two.
I taught over a thousand adultsat the camp at the Temple
University Pan-African StudiesCommunity Education at Edomology
.
I am known for teaching Moorishnationality.
(56:52):
So it is challenging for me togo in a platform and just hear
black, black, black, black andnot, which means that I'm going
to hear black, black, black andI'm going to keep Well, I don't
make any efforts.
So it becomes one sided.
It becomes one sided If I go toa venue or go to a group with
(57:17):
magnetic and I just hear black,black, black.
So they're able to say black,black, black, black, black,
black, black, black, right.
So I'm like well, I'm not goingto keep quiet, I'm going to
teach our people that we'reMoors.
I've never kept quiet for 33years I've written books, I've
(57:38):
lectured, I've traveled, I'velectured in 25 different cities
throughout the country.
So I'm going to make it veryclear I will not keep quiet, I
will not be silent on this,because I know the value
importance of nationality and Iknow that the Europeans stripped
us of our nationality tocontinue our subjugation.
I know that through study and Ipresented documentary evidence,
(58:01):
so I will not be silent.
I will continue to teach blackand I'm very strong on that
Peace.
I will continue to teach thatwe and I'm very strong on that
Peace.
I will continue to teach thatwe're not black and that we're
Moors Peace.
Speaker 1 (58:13):
Peace, peace.
All right, my closing statement.
I have already basically closed.
I already did that Basically, Ican see how Mag and Abdullah
can work together.
That sounds like my idea,sounds like real peace, like the
black ground table.
Focus on the community,building a community.
(58:34):
You know, um, you know thepeople right next to us.
The mores deal withinternational, international law
and how to present our peopleinternationally oh, we have some
international projects too.
Speaker 2 (58:48):
family, it'll reach out and touch you, right.
Speaker 1 (58:54):
On that note, thank you for everybody coming out to
watch this debate.
This is our first debate.
This is the first time I'veever done this.
I don't know if I did a goodjob or not, but everything went
smoothly.
Peace to everybody in the chat.
Peace to everybody in the chat.
Peace to everybody who showedup this evening.
Thanks to Yasril for assistingBrother Abdullah.
(59:15):
Peace to Magnetic and the BlackRoundtable Silver Letter.
Peace Black family.
Speaker 3 (59:20):
And we are out Peace boys family.
Peace boys family.
Speaker 1 (59:26):
Peace.
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