November 24, 2025 • 66 mins
Start the timeline at the wrong date and the whole story tilts. We rewind the Atlantic narrative to 1415 and 1441—when Ceuta fell to Portugal and the first captives were seized from Mauritania after Europeans failed to tap West Africa’s gold—and we follow the money, the maps, and the names that made an economy out of people.
With Mariel Smith L, a journalist‑turned‑educator grounded in Moorish history, we trace the trans‑Saharan networks that linked Morocco to Timbuktu, Gao, and the Akan fields, and how Moorish agricultural know‑how in Iberia taught Europe to industrialize sugar, cotton, rice, and indigo. We dive into papal bulls that sanctified perpetual servitude, the Inquisition’s turn from “Moor” to “Morisco,” and the quiet paperwork that swapped “Moor” for “Indian” in colonial ledgers. A 1721 English map labeled “Negroland” becomes a smoking gun: cartography as racial policy. Along the way, we surface early resistance erased from schoolbooks, including the 1522 Wolof revolt in Hispaniola and maroon traditions that prefigure later revolutions.
This conversation makes a clear case: nationality and legal status moved in lockstep. Strip nationality, and the law can render a person “property.” Restore historical context, and agency returns: trade routes, schools, treaties, and family archives that carry Moorish identity across centuries. We also unpack how Indigenous enslavement in the Americas was reclassified under the floating label “Negro,” revealing how race operated as a flexible tool for dispossession. If you’ve only heard 1619, you’re missing the prologue—and the prologue changes everything.
Listen for a method you can use to read colonial records critically, connect precolonial polities like Oyo and Dahomey to coastal wars and captives,
YOU can change the world - you do it every day. Let's change it for the better, together.
Listen on: Apple Podcasts Spotify
NYPTALKSHOW EP.1 HOSTED BY RON BROWNLMT & MIKEY FEVER
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
SPEAKER_05 (00:12):
What's going on, everybody?
Out there is Ron Brown, LMT, thePeople's Fitness Professional,
aka Soul Brother, number one,reporter for duty.
And tonight we have MarielleSmith L in the building to talk
about the transatlantic slavetrade.
Before we go into that, before Ihave you guys do the knowledge,
(00:33):
I'm gonna start saying it a lot.
Do the knowledge.
Do the knowledge to thiscommercial.
SPEAKER_00 (00:38):
Peace family.
Welcome to NYP Talk Show.
This is more than a podcast.
It's a country platform rootedin truth and culture from the 5%
nation, nation of Islam, forestmovement, and face to race.
Our mission is to reclaim ournarrative and uplift the African
Fat Cross with real stories andreal conversations.
(01:02):
Support us through Super Chatduring live code.
Donations on HashCat.
GoFundMe, Patreon, or BuzzProut.
And directing our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(01:22):
movement.
This is NYP Talk Show.
SPEAKER_05 (01:27):
Alright, we're back, we're back, we're back.
I gotta play that commercialevery now and again just to let
you brothers and sisters know.
You know, uh it takes finance toraise a nation, right?
That's what the prophet nobledraw at least said.
It takes finance to build apodcast.
And uh I was taking that verylightly.
I said, the people, you know,they'll don't donate whenever
(01:47):
they feel like they want todonate, but no, I gotta kind of
like give you a call to action.
Give you a call to action.
Uh don't forget we got the superchats and everything available
for you guys to click on anddonate to the um movement.
And uh we got the brother here,more Morel, right?
Right?
(02:08):
I said it right, right?
SPEAKER_02 (02:09):
Moriel.
SPEAKER_05 (02:09):
Moriel, Moriel Smith.
This brother is 28 years old.
I just want to say that.
I just want to say, uh, we gotwe got a troll, we've got a
troll in there in the chat.
It's all good.
But this brother, uh Moriel, Isaid it right.
Right?
(02:30):
Moriel, yes.
Moriel.
Moriel is 28 years old.
Let's drop a bomb for that.
28 years old.
Moorish American.
Oh, yeah.
Yo, uh Ben, he's younger thanyou, man.
Pizza, Ben.
He's young.
We got the young Moors in thebuilding.
(02:53):
Got the young Moors in thebuilding.
I'm the big brother here.
I'm the big brother here.
Yo, so let's talk about it, man.
We're talking about thetransatlantic slave trade.
Before we go into it, let's geta little history about you.
Oh, before we go into that, Idon't want to go on a tirade,
but I just gotta let y'all know,I am not on Facebook like that
(03:13):
anymore.
I deleted my pages.
The only pages I have arebusiness pages.
So if you think I vanished likeI'm the feds or an agent, just
go to Ron Brown LMT businesspage or NYP Talk Show business
page.
That's what I'm on.
I can't have the distractions oflooking at other people's stuff
(03:34):
and all that anymore.
I gotta focus on what I'm doinghere.
So that's what that's whathappened with that.
Anyway, now let's go to it.
Let's give a little history onyourself and uh uh uh uh let's
go into it.
So uh you're from Chicago,correct?
SPEAKER_01 (03:49):
Yes, sir.
Born and raised on the SouthSide.
Uh, first and foremost, we wantto rise and give perfect praise
to Allah, honors to a prophet,giving honors to my leadership,
Keith Dendritz L, Supreme GrandSpeaker of the More Science
Temple of America, and thenhonors to Edward Millier, the
first Supreme Grand Speaker ofthe More Science Temple of
America as well.
SPEAKER_05 (04:08):
Uh oh, he might have said uh he slid that in there,
he slid but also as well.
SPEAKER_01 (04:18):
I I want to give also honors to my grandfather,
who I found out was a member ofthe temple after I feel I
realized I was a MoorishAmerican, and it brought me
closer to the prophet's missionand why I'm doing what I've what
I'm doing now, because Irealized that once you once I
started to get knowledge ofself, and that knowledge of self
led me back to my own bloodline,my own flesh and blood, that you
(04:40):
know that's what it became realfor me.
So I want to give honors to allof those people.
SPEAKER_05 (04:46):
Honor, honors, honors, honors, brother.
I like how you started thatstarted that off.
Honest to your uh your yourfamily and all that.
Um, so let's let's go into it.
So you're from Chicago, okay,and you're from the south side
of Chicago, as you said, right?
Okay, south side of Chicago.
And what age did you move fromthe south side of Chicago?
SPEAKER_01 (05:05):
Uh so I moved from Chicago when I was 18.
Uh, I got a scholarship to go toschool at the University of
Missouri, Mizzou.
Uh, went to school for massmedia communication journalism.
Uh, initially wanted to be asports broadcaster.
Um, so I did a lot ofinternships.
I interned for ESPN for a littlebit, uh, SEC Network.
Uh, I've done time at NBC.
(05:26):
Um, yeah, I used to really wantto be a sports anchor.
Even when I moved to Denverafter college, I used to work
for the Denver Post.
I covered uh high schoolbasketball, and I also uh was on
the advertising team there aswell.
So, you know, my background umis in journalism, actually.
SPEAKER_05 (05:45):
Nice, nice.
Okay, so uh you your backgroundis in journalism now.
Being that you're from the southside of Chicago at 28 years old,
I mean, you came up in the ChiefKeefe era.
SPEAKER_01 (05:56):
I did.
I literally uh, you know, mostlike my freshman year of high
school when that happened.
And honestly, you know, duringthat time, it felt so fun.
But in reality, as I get older,it's probably wasn't a good idea
for 14 and 15 and 16-year-oldsto think that they run the city.
So, you know, and now inretrospect, it's like, wow, it's
(06:17):
it's crazy to happen.
But while it was happening, man,it truly felt like um I I
honestly personally, I give alot of honors to somebody like a
Chief Keith because he showssomebody like me that you can,
you know, be successful justbeing yourself, honestly.
Right, right, and be mainstreamand all these different things.
(06:38):
So, you know, that is my era.
SPEAKER_05 (06:40):
Now, check this out.
I'm 45 now.
When Chief Keefe came out, I wasprobably 30.
I was listening to Chief Keefe,yo.
It was yeah, it was nuclear.
Yo, it was nuclear.
Yo, I I was on that Chief Keefe.
(07:01):
Because you know, because I Iwork out, like that's my
profession, like training andall that.
So, like, like Chief, you throwthat cheap that first album, you
throw that on, go in the gym,pump out some stuff.
Like, man, that was a greatalbum.
It was a great time, too.
Yeah, it was a great time.
I knew that that kid was gonnablow.
I knew that I knew him and theMigos were gonna blow.
Anyway, that's that's neitherhere nor there.
(07:22):
Let's keep it moving.
Um, so now you you go throughthat Chief Keefe era, um, and
and you didn't get caught up inthe criminality and all that.
SPEAKER_01 (07:32):
No, I I play sports, so I play football, ran track.
So, you know, being in sportskind of just kept me busy, you
know what I mean?
SPEAKER_05 (07:41):
Right.
And you know, um that had thelocker room turn for real.
SPEAKER_02 (07:46):
Oh, definitely.
SPEAKER_05 (07:50):
So, so you didn't so that that here's something else,
right?
Because this show was all aboutchanging the narrative, right?
You know, changing thenarrative.
We think that people, everybodythat comes out of Chicago,
they're gonna be gun-toting oror or you know, talking crazy.
You actually went to college andand had your own and had your
own profession and all that.
(08:11):
So, so that's a that's adifferent twist to what you
normally hear in mainstreammedia and things like that about
people from Chicago.
So that's peace.
So you you you go you're you'rea um uh whatchall, sports
commentator and things likethat.
You worked in that field.
What brought you to uh becominga history teacher?
SPEAKER_01 (08:32):
Um honestly, you know, when I when I when I say I
gained knowledge itself, it wasaround the time of my senior
year in college.
And me and the homies were justuh first off, to give even
background information to that,my freshman year of college was
the year that the Mizzoufootball team went on strike and
they got big news.
(08:52):
It was on CNN, CNN was on ourcampus, all these different
things.
And the football team went onstrike because it was his
brother named Jonathan Butlerwho went on a hunger strike
because of the racism that wasin the graduate school at
Mizzou.
So that was like my first yearin college seeing that happen.
So, with that in the background,by the time I became a senior in
college, you know, Trump, thiswas Trump doing Trump's first
(09:15):
presidency at that time, and meand the homies were just you
know having real insightfulconversations.
And one day, like I was like,I'm tired of like hearing like
the complaints.
Like, what can we actually do asa people to rise up?
Right.
So then that led me down arabbit hole of listening to
Malcolm X speeches, MartinLuther King's speeches, right?
(09:37):
Fred Hampton, all the peoplethat say, you know, these are
leaders, these our heroes.
And once I started to hear thesespeeches, I'm like, they're
talking about the same thingthat's going on right now.
So what has changed?
So then that that that made mewant to look for more.
And I seen I seen the HiddenColors documentary.
(09:57):
I seen the Hidden Colorsdocumentary, and on that, they
was talking about the Moors andMassamusa.
So when I heard Massamusa, itreminded me of a lecture that I
had gone to my freshman year incollege with this dude named
Sean Koffey, he came and he wastalking about how Mass Mamusa
was a Moore and the richest manin history.
So I'm like, okay, Moors,richest man in history.
(10:19):
Let me look into that and see,like, all right, what's what's
to this?
So then that's what then led medown a rabbit hole of, you know,
of course, I feel like now,particularly at that time 2018,
2019, but I feel like even now,when people start to get into
the movement, some of the firstpeople that you run into is uh,
you know, a Taj Tariq Bey, uhuh, you know, uh, what's the
(10:40):
brother's name?
Um Abdullah.
Abdullah Bey, all of those typeof brothers.
So that was kind of like, andhonestly, it was Taj Tariq Bey
that said I watched one of hisvideos and he was saying, like,
yeah, like we not black.
And like it just clicked, like,yo, whoa.
Like we really not black.
(11:01):
Like, we really are not black.
We have just been socialized andconditioned and cut off from
knowledge to now we we just gonealone to get along.
So that that was really likethen got me into the profit.
I started reading about NobuJuwali, and then to you know, to
me, it was shocking because likeI'm from Chicago.
(11:23):
How come we didn't learn aboutthis, right?
And really, so in Chicago,there's this thing called the
Bud Billikan Parade.
And the Bud Billikan Paradeactually started the year after
um the first uh Marsh Americanparade in 1928 by Abbott, who
(11:43):
was the founder of the ChicagoDefender newspaper.
So, like this parade that's beena staple on the south side of
Chicago and it having links tothe Marsh American Parade the
year prior, it's just like allof these things started to like
connect for me and it was justlike it really felt like the
(12:05):
world stood still, especiallyonce again.
Once I found out like mygrandfather was interested in
this and was in the temple,that's when like the world, the
universe stood still for a fewseconds to me.
It was like, okay, this is whatI need to be doing as an
individual.
And because of that, right, youknow, when you first get in
(12:26):
knowledge of self, you startthinking, it's like you try to
start separating yourself,isolating yourself, you start to
seem crazy to your friends andyour family and all of these
different things.
So I went through all of that inthe beginning, but you know,
through ground grounding myselfand really starting to, you
know, really take my own ego outof it, I was able to like really
(12:48):
get you know the clear picture.
And now, you know, as far as youknow, friends, family, things
like that, I feel like they havea mutual respect for what I'm
saying.
Um, even last year, I was ableto do um a presentation with
Dana Marnich in the ChicagoDusabo Museum, where I have
friends and family come out.
So I feel like that was a fullcircle moment for me as well.
(13:10):
Wow, wow, wow.
SPEAKER_05 (13:12):
That's peace.
That's peace.
So you got the knowledge ofyourself, and um, how did your
parents receive this new you?
SPEAKER_01 (13:21):
Uh my parents, so my parents about your age.
So my parents was pretty like atfirst, they was like, you know,
what you own, like my mom waslike, You squatting in people's
houses and stuff like that.
Like, no, no, mama, no, had tobreak down all of that to her.
Like, you know, these peoplehave wait, real quick.
SPEAKER_05 (13:38):
So, your parents are my age or or or a little
younger.
SPEAKER_01 (13:42):
My dad turned 46 this year.
My mama be 46 on the 29th ofNovember.
Wow.
Yeah.
So, and it is funny.
It's funny because I got a lotof homies that's like around
their age, and they be like, yo,you remember this in the 90s?
I'm like, nah, I don't.
I wasn't I wasn't consciousthere, bro.
SPEAKER_05 (14:05):
Yo, so so they so how they receive so it was like
uh you you squatting, they theybasically took on the same kind
of like uh idea that the mediagave and the internet and all of
that.
So, okay, okay.
So they weren't 100% with it.
SPEAKER_01 (14:23):
They didn't really understand at first, but then
after you know, some time wentpast and I got to explain, and
then even my father, uh, once heseemed that like his father was
on this, so there was a wholebig gap in connection between
them because my grandfather wasborn like 1924, so like he was
like 60 something when my dadwas born, so it was a huge age
gap, a huge bigmisunderstanding, all of those
(14:45):
different things.
So when then I found this bookof my grandfather's with his
writings, and he's talking aboutthe great I am, and he also has
like a book in the Library ofCongress.
It's it's it's called SuperSubstantialism to Extremism.
So, like all of these spiritualconcepts that he's talking
about, and so once I was able toshow my dad that and see and
(15:06):
he's seen a connection, he wentand bought a Quran himself.
So it's just like you know,slowly but surely, my friends
and family are like, you know,they ask me questions here and
there, so I can I can't ask formore than that at right now,
right?
SPEAKER_05 (15:20):
Right.
So now you get into be you youyou then so what got you to
being a teacher?
So did you go to school for thatand did you get the credential
for for that?
And how did that happen?
SPEAKER_01 (15:31):
Oh, so that happened based off of so um after so
COVID happened, right?
So prior to COVID, I was workingin journalism, etc., etc.
After COVID happened, um prettymuch everybody at the Demon Post
and all that got laid off.
And I wanted to honestly changemy direction.
So I started to work in anonprofit space, which I still
(15:54):
do today.
Started to work for the not in anonprofit space, and then I
started um working for thisnonprofit uh that was based
around chess.
So my first initial uhintroduction to DPS, different
public schools, was being achess teacher.
Now, all the while, you know, asa more young North American
(16:15):
interested in my history, I wasstudying.
Um I was blessed to actuallyhave a teacher that actually
grew up, you know, the blockbehind my grandfather's house as
well.
So I feel like all of this wasdivine and meant to be.
But um, based off of that, doingall of my studying, one day
being a chess teacher inmultiple schools, uh, we was
(16:37):
re-going over our contract withone of the schools that we were
in, and I pitched to themteaching an African-American
history class.
And they seen you know how I waswith the students, how I always
dropped, you know, knowledge andstuff all the time, and they
wanted to hear my pitch.
So I was able to pitch the classto them, pitch the curricula to
(16:58):
them, and they wanted the class.
So from there on, I started touh teach African American
history uh in Denver PublicSchools.
SPEAKER_05 (17:46):
Nice.
Okay, okay, and then after that,you start teaching, right?
SPEAKER_01 (17:52):
Yeah, so after that I started teaching.
Um now, currently, um, as I amstill teaching in the school,
they transitioned me to a newrole from an organization uh
called Holistic Life Foundation.
Um, Holistic Life Foundation umpretty much runs mindfulness
rooms in schools across thecountry where students that are
(18:12):
you know having problems withregulating their emotions, being
mindful, focusing, behaviorissues, things like that.
Instead of a you know, a rewardpunishment duality, they take a
restoration approach and helpingteaching children more about
mindfulness, uh, meditation,breath work, things like that.
Um, so now I'm over like fiveschools across the nation, three
(18:34):
in Milwaukee, one in Chicago,one out here in Denver, um,
running that program as well.
And I also taught Thai Chi inschools as well.
So I work with another nonprofitcalled Apprentice of Peace and
then a mentoring program.
So I've worked with severaldifferent um nonprofits here in
Denver as well.
SPEAKER_05 (18:50):
That's peace, brother.
That's peace.
So now let's now that we knowyour history a little bit, let's
go into the transatlantic slavetrade with school.
Hold on, good.
We need more Quran students ofstudy.
More Quran students.
Okay, I see what you're saying,brother.
Right.
Okay, so now uh let's go intothe transatlantic slave trade
(19:13):
and what schools left out.
So let's go with the firstquestion from a uh Moorish
identity and historicalnarrative.
From a Moorish Americanperspective perspective, how
should we understand theidentity of so-called African
slaves brought to America?
SPEAKER_01 (19:31):
How should we understand is that from a
Moorish American perspective, itwas the Moors who were first uh
subjugated, uh enslaved,snatched off the coast, and
trafficked to the Americasfirst, yes.
SPEAKER_05 (19:46):
Hold on.
So this is this is key.
What you just said is key.
So you're saying that the Moorsin particular were the ones uh
in captured, enslaved,subjugated, etc.
Right?
Yes, so before anyone else,there were the Moors, yes, sir.
SPEAKER_01 (20:11):
So now with that being said, though, um what has
to be I would say emphasized onis that historically speaking,
the Moors have always been afederation or confederation of
several different ethnic groups,right?
Pre-Islam and after Islam.
SPEAKER_04 (20:31):
So yes, drop the bomb for him, right?
SPEAKER_01 (20:36):
Yes, sir.
And we have we have to reallyunderstand that because you know
typically we think that we'reeven now, right?
Most African Americans are amixture of several different
ethnic groups from West Africa,right?
So prior to the transatlanticslave trade, how did these
(21:00):
specific ethnic groups interactwith each other prior to
European colonization?
Well, the biggest way that thesedifferent ethnic groups were
interacting with one another wasthrough the trans-Saharan trade.
Well, who ran the trans-Saharantrade?
Moorish people.
Right?
So that's what we have to.
(21:20):
So with that being said, right,when we look at you know,
Morocco, Algeria, Libya,Tunisia, these are the kingdoms
that the prophets say we set up.
Now, understanding thatconnection deeply with the
ancient Ghana Empire, theancient Mali Empire, and Songhai
(21:40):
Empire.
So North in West Africa has deepties, again, going back to
pre-Islamic times.
So understanding that this iswhere the network came from,
where you would have, right, theMendinka, the Fulani, the Wolof,
(22:01):
the Akan people, Yoruba people,right?
Um, people in modern day Guinea,what they would call um like
Futajalong.
These areas were already incommunication due to the
commerce that was coming throughthe trans-Saharan trade.
And with the commerce cameschooling as well.
(22:24):
So Islam and I would say themore sphere and network was
already deeply implanted in WestAfrica 500 years, a half a
century before you get a truestronghold of the Spanish and
the Portuguese now being thefirst to uh take advantage of
(22:47):
the political situation thathappens on the coast of West
Africa.
SPEAKER_05 (22:51):
Check.
I like that.
I like how you put that.
So now they were the first to becaptured, subjugated, etc.
Right?
So what happened after they werecaptured, subjugated, etc.
SPEAKER_01 (23:07):
So I want to put a uh put some more context to
that.
So there was a it was aPortuguese or Portuguese uh
navigator by the name of AntomGoncalvez or Guns Gon Calvez or
Gonzalvez, something like that.
(23:28):
And the first people to actuallybe snatched off the west coast
of Africa came from Mauritania.
And the reason why Antom wantedto snatch these people off the
coast of Mauritania, and I wouldsay it was around the year 1441
to be exact.
So these are your first Africansin West Africa that's getting
(23:49):
snatched off the coast in 1441.
So what happened was they wereactually trying to access the
gold that was in the MaliSonghai Empire, and once they
couldn't get access to the gold,it was Anton who said we should
just try to snatch the people.
(24:10):
So the first Africans to besnatched off the west coast of
Africa was because Europeanscould not get access to the gold
that was in the Moorish Muslimempires.
Okay, you gotta repeat thatagain, brother, because that's
(24:31):
the first West Africans beingsnatched off the coast of West
Africa, first off in Mauritania,in Mauritania was because the
Portuguese could not get accessto the gold that was in the
interior of West Africa.
So they decided to snatch peopleoff the coast, right?
(24:56):
To see, so Anton did thatspecifically to see like what
rewards could he get.
So 1441 is about 10 years, 10,12 years, that then in the
1450s, you get all of thesepapal bulls, right?
You get the Roman pontifics, youget the uh intercaterra, all
(25:19):
these different things.
Um, for the papal bull of 1453.
This is when now the Pope atthat time is saying, all right,
enslave all the Saracens and thepagans.
Because Anton, right, thisPortuguese sailor brought these
people back to Portugal, andthey was like, Well, maybe we
(25:41):
can just enslave the population.
So again, you know, I know theconcept of the topic of today is
like the more sellout thingslike that.
This is why things like that,you know, phrases like that are
just not historically accuratebecause again, the first
Africans taken came fromMauritania and they were taken
(26:03):
because they couldn't get accessto the golden in the interior of
West Africa.
SPEAKER_05 (26:09):
Okay, all right, that's gotta be a clip right
there.
Yeah, clip that up and throwthat and put that out in the
algorithms, man.
Um, do you believe thetransatlantic slave trade
narrative is fully accurate, orare there missing pieces or
misrepresentation?
SPEAKER_01 (26:28):
Yes, the the missing pieces and the misrepresentation
of the transatlantic slave tradeis the two centuries that they
don't like to talk about the16th century and the 17th
century, right?
Um or uh the 15th century andthe 16th century, so the 1400s
and the 1500s, right?
Usually when they talk about thetransatlantic slave trade, where
(26:49):
do they start?
1619.
Right, but that was a whole awhole almost 150 years of the
Spanish and the Portugueseagain, the same European
nations, right, from which thearea where the Moors ruled for
800 years came from, right?
(27:09):
So with the Moors falling, if wehad a uh if if so if you look at
a map, right?
Spain is right above Morocco andNorth Africa.
So if the Moors controlled thesouthern part of the Iberian
Peninsula, right, the Portugueseand the Spanish didn't really
have free range to explore inthe Atlantic because they
(27:31):
controlled the southern part,right?
So now once you get the southernpart now falling to the
Catholics, now you start to seea lot of exploration happening
in the Atlantic.
So then it starts with 1415.
That's this is another date thatall Moore Moorish Americans need
to understand.
1415.
(27:53):
1415 is when the Moroccan citySueta fell to the Portuguese,
and this was the first uh youknow outpost, trading posts that
Europeans were able to set up inAfrica, you know, post-Islam,
basically.
(28:13):
So once the Portuguese now gettheir foothold, get a get a get
a trading post in Morocco, nowthey're able to now explore
further down the west coast ofAfrica.
SPEAKER_05 (28:31):
Repeat that again.
So this is important right here.
SPEAKER_01 (28:35):
So once the Portuguese are able to get that
stronghold in 1415 in Sueza inNorth Africa, they are now able
to be able to explore down thewest coast of Africa more
freely.
Because again, a lot of thecommerce that was going on in
West Africa was coming from theinterior, was coming from the
(28:57):
Trans-Saharan trade routes, itwas coming from a Sidu Massa in
Morocco to a Gao or Tenbuk twoor to a Tagaza where the salt
mines were at, and then the saltwould then get carried down into
a 10 buck two, down into a Borayor the Khan Goldfields.
So then now salt is being tradedfor gold.
SPEAKER_05 (29:19):
The brother right here, man.
This brother right here, he'salways in the chat with the
heat, man.
SPEAKER_01 (29:29):
Shout out to you, brother.
SPEAKER_05 (29:31):
All right, so now um keep going.
SPEAKER_01 (29:34):
Yeah, so the salt that came from the Tagaza area
was then now traded for the goldthat was coming from southern
Mali and Breuray or theAkonfields in northern Ghana.
So that's another thing, too, isthat like I wish I could pull up
a map of West Africa, but fromMorocco all the way down to the
(29:56):
northern parts of Ghana, uh,modern-day Ghana, modern day
Nigeria, Benin, uh Guinea, allof that was Muslim.
All of that was Muslim.
Or within the Moorish Muslimtrade network.
(30:25):
Right?
So the proof is in the history.
Right.
The proof is in the history.
Uh that answer your question, ordo you want me further
elaborate?
SPEAKER_05 (30:39):
I wanted you to further.
Elaborate on the fact that uhyeah, well, I mean, there's so
much to well, you alreadybasically explain the missing
pieces and uh themisrepresentation.
Let's go to this one right here.
How does Moorish history before19 uh before 1492 connect to the
(31:00):
people later labeled Negro,black, or color?
SPEAKER_01 (31:03):
That's a beautiful thing.
Because so in Spain, or youknow, in Andalusia, Spain didn't
exist in in that time, uh, ourpeople spearheaded what they
call the Green Revolution or theAgriculture Revolution.
You might be able to look it upand they might call it the Arab
Agriculture Revolution orsomething like that.
(31:23):
But because we introducedcotton, we introduced you know
silk making, we introduced umsugar, sugar cane, all of these
different things to Europe,right?
And these techniques, thesethese agricultural techniques
for mass production in Europe iswhat gave them the knowledge to
(31:48):
want to mass produce cotton andsugar and rice and indigo in a
transatlantic and transatlanticslave trade, is because they
started they seen howindustrious we were.
So, again, understanding as wellis that if we look at
Christopher Columbus's voyage,his prerogative was for them to
(32:10):
go to India, right?
And they wanted to go to Indiabecause the spice trade was
lucrative.
Well, prior to the Spanishgetting into the spice trade, we
we ran the spice trade becauseall the way from Spain, Morocco
into India, it was mostlyMuslim, and because the Muslims
was holding down, you know, theMiddle East and things like
(32:31):
that, what you know, modern-dayMiddle East, etc., the Spanish
could not just go straightthrough the Mediterranean
through Asia into India.
So you get the Spanish and thePortuguese taking racing each
other, taking two differentroutes.
The Portuguese circumnavigateAfrica, come from the south
around Africa, and then go toIndia, while Christopher
(32:52):
Columbus is trying to sell theSpanish on, we can go west and
go around to get to India.
All right, so the trade network,the Spanish and the Portuguese
wanted access to the money, theywant access to the money that
was flowing into Spain from theMuslims.
And even after 1492, when theSpanish forced a lot of Moors to
(33:18):
convert to uh Catholicism andthings like that, we were still
the most wealthy part of theSpanish Empire because we had
the knowledge of work in theland in the industries and
things like that.
So when a prophet is saying thatthe Moors are the most
industrious subjects of Spainand that they didn't get
expelled until 1610, he'sbreaking down a whole portion of
(33:43):
our history that's not been putin context.
SPEAKER_05 (33:46):
You know what?
I never thought about that.
Expelled from Spain in 1610?
SPEAKER_01 (33:54):
Mm-hmm.
So after 1492, the Moors,Moorish Muslims had about 10
years to practice their religionfreely.
Now the Jews, they were, youknow, exiled from the jump in
1492.
Unless they converted.
(34:16):
So it was in 1502 when Isabella,the Queen of Spain at that time,
was like, you know what?
From from uh it was it was fromPrecious from the Cardinal at
that time, his name escapes me.
I think his name is uh Cesarnosor something like that.
But he basically put intoIsabella, the Queen of Spain at
that time, that no, we cannothave them practicing their
(34:37):
religion openly.
So then that's when you get themass, the mass um uh forced
conversion to Christianity, andthen now you get the rise of a
lot of crypto-Islamic andcrypto-Jewish practices in the
European countries.
So from 1492 to 1610, right,Moors was still a huge part of
(35:02):
the Spanish Empire.
Now, with that being said,here's probably why a lot of
people would think that theMoors sold out.
It's because after the fall ofGranada in 1492, some Moors
stayed, some Moors left.
A lot of Moors stayed because,you know, to them, they've been
(35:22):
there for hundreds and hundredsof years.
unknown (35:24):
Right?
SPEAKER_01 (35:24):
So that's home to them.
Some Moors left because theydidn't want to be ruled by
Christians.
So when the Moors left, a lot ofthem went to Morocco, they went
to Algeria, they went to uh, youknow, and Mali, they went
further south into Mali, or theywent to the Ottoman Empire.
unknown (35:42):
Right?
SPEAKER_01 (35:42):
So what now what we're really looking at is the
nuance of our people being thebrightest minds at that time.
And now some are on the side ofthe Spanish, and some are on the
side of the resistance, but it'sall based upon personal
(36:03):
situation, money, social status,all of these different things.
SPEAKER_05 (36:11):
Check, check, check.
That was thorough, bro.
Okay, so let's go to the nextone.
Um uh okay, rewriting thenarrative, right?
Um, how much of the slave tradehistory taught in public schools
do you feel is incomplete orintentionally off uh altered?
SPEAKER_01 (36:31):
Um again, this time period um prior to 1619.
Do you all know that the firstAfrican quote unquote slave
revolt happened in 1522?
And it happened on ChristmasDay, and it happened by some
(36:52):
wool off Muslims from synagogue.
The first African slaverebellion in the Americas
happened in 1522 by wool offMuslims.
This is the part where inAmerica though, I believe it was
in um I want to say I want tosay Mexico.
SPEAKER_05 (37:17):
Mexico.
SPEAKER_01 (37:18):
Let me see.
SPEAKER_05 (37:21):
Keisha Johnson said uh it was in Hispania, so uh
Haiti or the Dominican.
Okay, because the sister saidKeisha Johnson said inspired by
a Haitian Revolution.
SPEAKER_01 (37:35):
Right, so that was that was two, three hundred
years before the HaitianRevolution.
We're talking about 1522.
Haitian Revolution happened in1804, right?
SPEAKER_05 (37:45):
Exactly.
SPEAKER_01 (37:46):
Right?
So again, so starting going backto what I was saying, it was the
Moors that were the first one tobe subjugated, forced to be
Christian, trafficked over tothe Atlantic, and then created
Maroon resistance forces.
SPEAKER_05 (38:03):
Hold on, Leo, Leo Lion, what's going on?
SPEAKER_02 (38:08):
Pull it back.
SPEAKER_05 (38:09):
Hold on, time out, hold on, hold on.
Because when we talk about theMaroons, we're talking about
Jamaicans.
SPEAKER_01 (38:16):
Not only Jamaicans, okay, but even then, even in
Jamaica, right, we talk aboutthe Maroons, and I know that
we're gonna get off topic, butsome of the treaties in Jamaica
starts off that um people likeKofi and things like that, um
with Asalama Lakeham.
(38:39):
Uh Salta Afros has Sultana Afroshas a few um essays out there
that talk about from more essaycalled From Moors to Maroonage.
A lot of again, your a lot ofslave reports, period in the
Americas were led by Muslims.
(39:02):
MacIndale, right?
Dodie Bookman, oh right, thefirst one, 1522.
So it's not it's not that wegotta understand the political
climate at that time.
Again, Islam has been rulingSpain for 800 years.
(39:28):
So when now the Spanish start totravel and the Portuguese start
to travel the world, their worldlens is still based off of their
interactions with the Moors.
SPEAKER_05 (39:40):
Okay.
All right, now why'd you saythat?
SPEAKER_01 (39:44):
I said that because when you look at, you know, a
lot of the documents of you knowthose early travelers and
navigators and things like that,they say things like, oh, you
know, the women of Cuba woredrapes like the Moorish women of
you know Granada, right?
(40:06):
Because they their world view isstill coming from right even
their own.
You have you have Europeanscholars who call Spain and
Portugal still Moorish nationsafter they subjugated the Moors
during that time.
So it's just like a lot of thecultural customs were still
(40:29):
Moorish in origin for theSpanish and the Portuguese.
Think about it, right?
The United States is not even250 years old, but think about
how we've been subjugated toright the ruling class's
psychology, right?
Now take that, it put 800 yearsto that, right?
(40:54):
You know what I mean?
SPEAKER_05 (40:57):
Okay, okay, right, okay.
Now, um, let's go to the nextone.
Um, what role did the Europeansplay in rewriting or renaming
Moorish history?
SPEAKER_01 (41:12):
Um the Europeans played a big role.
Inquisition, Inquisition, yes,the Inquisition, yeah, the
Inquisition is very huge.
You know, a beautiful thing, wewas just um so in the
Inquisition history, you havethese confraternity brotherhoods
called the I might be mis sayingthe word, but the capo roll
(41:34):
system.
And if you look up theInquisition Capo Roe system, um
so these these uh systems wereused for penance ceremonies,
right?
So penance is basically like youknow, you basically asking for
forgiveness and confession andall these different things, and
that was a ceremony that theSpanish will actually put uh
(41:56):
Moorish Muslims and Moorish Jewsin public to shame them um for
you know whether that's prayingor you know, doing customs of
their religion.
But the funny thing about it isthe uniforms of these capital
roads literally mirror the KukasKlan uniforms, right?
(42:18):
So there's another aspect of ourracial history, you know, of
this history that hasn't beenunfolded.
Like, why did the Kukas Klanstyle themselves the way that
they did?
They got the inspiration fromthe Spanish Caparo because in
the 1800s, right, the history ofthe Moors and Spain and all
(42:40):
these things have beenexoticized or orientalized as
well.
That's that's another aspect.
What was what was the question?
Yeah, I can give another.
SPEAKER_05 (42:51):
So the question was uh what was what role did the
Europeans play in rewriting orrenaming the Moorish history?
SPEAKER_01 (42:57):
Yeah, so again, the process of denigration is also
something that we need to lookat.
So again, after 1492, and theMoors started to having to be
forced to convert toCatholicism.
So now the Moors are going frombeing Moors to now being called
Morisco, which is like theSpanish version of calling us
(43:21):
boy, basically, and then youhave the term mudejar, which is
like the tamed one, right?
And then you start to get wordslike Negro, so like even like
the Portuguese in the book, andum the brother who made the
book, Jack D.
(43:42):
Ford, who made the book Africansand Native Americans, he talks
about how the Portugueseseparated um negros de terra in
Brazil versus negros de Guineafrom West Africa, right?
So there's there's anotheraspect.
(44:04):
So out the gate, the Portuguesewere calling the natives of
Brazil Negroes, and thendifferated these so-called
Negroes from so-called Negroesin Guinea.
So there's another aspect thatyou know Europeans don't take
up, don't talk about beenrewritten, and then also, too,
there's a map.
(44:25):
Uh, I'll probably be doingsomething on this soon.
There's a map that came out in1721 um by the English, and the
same area that I was talkingabout, ancient Mali, ancient
Songhai.
This area was called Negro land.
Okay, yes.
I can even I I can even shareit.
SPEAKER_02 (44:47):
Yeah.
Let's do that.
SPEAKER_05 (44:53):
African Royal, yes, yes, brother.
Yes, yes.
SPEAKER_03 (45:00):
So check this out.
SPEAKER_01 (45:22):
So the map right here.
Negro land.
The southern part is calledGuinea.
(45:43):
So Negro land is the area inWest Africa, according to the
English at this time, was thepredominantly Muslim area.
SPEAKER_05 (46:00):
Wow.
And what with the okay, I seethat Timbuk.
Songhai.
SPEAKER_01 (46:09):
Agadez, right?
Timbuk.
Yeah, uh, Kano and Nigeria,yeah, all right, Seneca, right,
all of these areas, Sierra deLeone, yeah.
SPEAKER_05 (46:22):
Wow.
Whoa whoa, that's crazy, bro.
SPEAKER_01 (46:25):
Yeah.
SPEAKER_05 (46:26):
So it's like all Islamic, that whole area right
there.
SPEAKER_01 (46:32):
This is the same area of the Mali Empire, the
same area of the Songhai Empire,two of the biggest empires in
the history of West Africa.
Right.
So these are is it's so muchthat's been twisted, not told
(46:58):
about, omitted, that theEuropeans have put in place for
us to, you know, not know who weare.
SPEAKER_05 (47:07):
Hey, now, you know, we hear that a lot.
You know, the Europeans theydon't want you to know who you
are, they don't want you to knowwho you are.
We hear that all the time.
My question is, why don't theywant us to know who we are?
And the cliche uh thing to say,people would say, because they
once we learn how great we are,we're gonna overthrow them or
(47:29):
whatever the case may be.
SPEAKER_01 (47:30):
But I I think it's it's it's it's more depth to
that definitely reason when welook at the psychology of
racism, the psychology of racismis that European people, people
of paler skin, right, areinherently better than people of
(47:53):
a darker skin, right?
And that all of us have beentaught that when we came from
Africa, our people was just halfnaked, dancing in the jungle,
and got caught with some nets.
Is that not true?
Right?
Pretty much so with so with thatbeing said, right, this is why
(48:15):
they couldn't just enslave us asbeing Moors.
Because this term is tied to ahistory that goes that shows
that we were teaching them, weeven enslaved them and
subjugated them.
But if we give you the historyof the Negro, then all you can
go back to is being subjugated,right?
(48:35):
So it's a mentality is to keepour people at a certain state
mentally because if I give youproof of what you've done,
you'll be inspired to do itagain.
SPEAKER_05 (48:53):
All right, now um, how should Moorish Americans uh
uh critically approach colonialrecords about slavery?
SPEAKER_01 (49:03):
Moorish Americans should critically approach
records about slavery by gettingthe context of how West Africa
was functioning prior to it,right?
Because again, a lot of thesemodern-day nation states did not
exist prior to the you knowencroachment of European
(49:25):
colonialism, right?
Ghana was Ashante, right?
Nigeria was Oyo, right, or Igbuteroi, the the Iri or the Nri
Kingdom, right?
These were different names,different politics, all of that.
So understanding the backgroundcontext will now understand why,
(49:48):
right?
When the let's look at the movieWoman King, the kingdom of the
home was worn with the OyoKingdom, right?
And because these two kingdomswas worn with each other, the
Europeans was able to benefitoff of the captives of the war.
So if we understood, all right,how did an oyo start?
(50:09):
How did the dahome start?
Then we'll be able to understandthe context of okay, this is how
the Europeans were able to flipthese kingdoms against each
other.
Also, what we got to understandis there wasn't a right, the
concept of how we see each otheras Africans wasn't the same,
right?
(50:30):
Because literally Africa onlyapplied to the Tunisia area.
This is where the word comesfrom.
It comes from the area ofTunisia in Libya.
SPEAKER_05 (50:41):
Okay, can you elaborate on that?
SPEAKER_01 (50:42):
Yes, sir.
So prior to um, so a lot ofpeople say that you know the
term Africa comes from you know,Scipio Africanus, who was the
Roman general who came to youknow to help defeat Carthage.
Yeah, no, and the reason why weknow that is because the Romans
would give their generals thename of the place that they
(51:04):
conquered.
So obviously the name Africa wasthere before Scipio conquered
it, because that's how he gotthe name added to his basically
his badge as a general.
So usually the name comes fromuh Dana Martin said the name
comes from uh a king that camefrom Yemen or uh Sabia area
called Ibn Ifriqus.
(51:27):
So this name, the name Africa,or you know, the etymology of
the name comes again prior toany Roman interaction as well,
and that area that it was givento was the area around Tunisia
and Libya.
So again, even this concept ofeverybody in the continent being
(51:48):
African has an origin in Moorishterritory, Tunisia, Tunisia,
right?
So it's just like the historyspeaks for itself, and it's us
dispelling this context becausereally truly uh the the term
(52:09):
Moor for a relatable context isreally a pan-African word in a
sense where it's a connectorbecause Moorish people have
lived through different eras.
We live through the Islamic era,we live through the Christian
era, we live through the Judaicera, we live through the ancient
(52:30):
Egyptian Empire, all of thesedifferent things.
So, where the divisions are atin our community today isn't
actually warranted by history,but because we don't know the
history, and we've been mentallycolonized, our first thing to do
is divide and label, right?
SPEAKER_05 (52:49):
So, right, indeed, indeed.
All right, do you believe uhgeography and
misclassifications?
This is a great segue.
Uh, do you believe some peopleclassified as slaves were
actually already in the Americasprior to the European arrival?
SPEAKER_01 (53:08):
100%, 100%, because what we have, what's not talked
about is that there was anAmerican slave trade, and that a
lot of you know Native people inthe north were shipped south to
South Carolina, and from therethey were shipped to the
Caribbeans, and then from therethey were shipped back, and it
was actually a lot of peoplethat were of Yamasi descent.
(53:30):
Uh, there's a brother, uh SeikoJenu, who speaks about this, and
the Yamasy were known to havedark skin from the records of a
Herman and Cortez and thingslike that.
So that was actually the game.
The game was to bring certainAfricans over here to dispossess
(53:51):
the people here of their land.
And in Jack D.
Ford's book that I wasmentioning earlier, once the
edict came out that uh fromSpain and from Portugal and from
the Pope that they were nolonger allowed to enslave native
people, what the Portuguese didwas just call them Negroes to
(54:11):
enslave them.
So the term Negro wasspecifically used to dispossess
and wipe out the humanity andhistory of individuals.
And this is what we really haveto understand as a people is
that we've been reduced to beingable to now only identify some
(54:33):
semblance of kinship based onskin color.
We've been reduced to that.
If we understood who we are, wewould know that kinship comes
from right, trade, schooling,spiritual centers, communicate,
all of these different things.
But no, we only see theconnection coming from skin
(54:53):
color because we've been reducedto that knowledge, all right.
SPEAKER_05 (55:00):
Woo, wow, wow.
Yeah, hear it.
Do you hear that bomb dropping,or does it sound like
mechanical?
It sounds bad.
No, it's good.
Okay, it sounds like an actualbomb, though.
Yeah, yeah, yeah.
All right, so now um, let's goto it.
Um, how did labels like moreNegro, black, and Indian get
(55:22):
mixed and reassigned over time?
You were kind of like explainingthat earlier, but yeah.
SPEAKER_01 (55:28):
Yeah, um, you know, it's funny.
SPEAKER_05 (55:31):
Oh, and the brother Abdullah, I don't mean to cut
you off, the brother Abdullahand Yasrael, Yisrael is dropping
it on that.
Like, if you go in the uh if yougo in the the playlist on this
page and you go into civillitter or civil letter, oh no,
civil litter, you'll see all thevideos on that.
(55:52):
So they break down like how ityou we go from one name to the
next name, and then it was likeslowly, slowly brings us to
negro, black, and color.
SPEAKER_01 (56:01):
Yes, sir.
SPEAKER_05 (56:02):
Over time.
SPEAKER_01 (56:03):
So yeah, and and what that is, um, is the again
the process of denigration.
Is that right, you go from aMoore to a Morisco to a Moody
Hart to a black of Moore inEnglish to now just the term
Negro being used.
But also, so what's interestingis is that in 1621, I'll give up
(56:27):
two instances.
In 1621 and in 1622, in 1621,the Peabody Harvey Museum has,
and this is known amongst a lotof Moors, is that uh um that the
colonial powers at that timeexchanged the word Moore for the
(56:48):
term Indian.
So that happened in 1621, andthen in 1622, we have record
that in the Inquisition in Spainis that the Spanish put out an
edict not to record the lineagesof Moors and Jews purposefully,
(57:11):
all right.
So here we have so if we look atit, right, 1619 is when most
people say the transatlantictrade started, but then by 1621,
the term Moors being replacedwith Indian.
By 1622, the Spanish are nolonger recording the ancestry
and lineage of the Moors andJews that they have in their
colonies in the Americas, andover time, this is now you get
(57:35):
that erosion of the terms.
So it was basically um dependingon which colony you were in,
right?
Because you have the British,you have the Spanish, you have
the Portuguese, you have theFrench, and you have the Dutch,
who are the main you know, fivecolonizers of the Americas.
So depending on which colony youwere in and who you were working
(57:56):
with at that time, is why overtime you have some colonies
calling people more, some justcalling the Negroes, etc.
Even look at like uh the historyof uh of us of Moors in Florida,
where Florida goes from beingowned by the Spanish, then the
English get in on it, and thennow the the you know native
(58:19):
Moors and people are arefighting with the English
against the Spanish, and thennow the Spanish say, well, if
you come and be Catholic, you'dbe free from slavery.
So now Moors are now fightingwith the Spanish to fight to
push the English out.
So there's there's a lot ofpolitical games that were played
during the colonial era basedoff of this growing you know
(58:42):
crusade against our people.
SPEAKER_05 (58:46):
Check, check.
Hey, you you brothers andsisters, y'all come in to come
in on this uh uh uh uh livereally late.
Y'all on what they call CP time.
Come on, y'all.
Come on, yeah.
Y'all gotta do better, y'all,with that, man.
That that's why it's great forme to in the beginning just talk
about your history becausethey're gonna come in 10 minutes
(59:08):
later anyway.
Anyway, let's go to the nextone.
Um, last question before we cutout.
And hopefully, man, you wouldlike to come back on again, man.
You you you're dropping a lot, alot, a lot of information.
Hold on.
I definitely just got here.
Come on, God.
Peace to the God.
Come on, God, come on, CP timenow.
(59:31):
Come on now.
Now, let's get to it.
Um, when discussing, you heyguard, you gotta rewind this
this uh video right here.
This is a young guy right here.
Young God.
You want what are you uh wisdombill.
He's he's uh uh what did I say?
Yeah, wisdom bill.
He's wisdom bill, god wisdombill.
Anyway, uh when discussing theslave trade, how important it is
(59:53):
it to distinguish bothnationality and legal status.
SPEAKER_01 (01:00:01):
That's important because it was the stripping of
nationality that made us legallyor the part of our ancestry that
were made legally chadow andproperty at that time.
They could not make us beast ofthe fields, chadto, etc., while
(01:00:26):
still recognizing our humanity,and that's and that was the
whole play.
The whole play of introducingthe terms Negro, black, and
color was to strip us of ourhumanity, it was to dehumanize.
Us right so now the Negrobecomes a beast, a beast of
burden, right?
So all of these things were usedagain.
(01:00:49):
I'll go back to this word,denigrate to devalue who we are
as people.
So how that plays intonationalities again, the
nationality had to be strippedin order to create this status
of a slave caste or a slaveclass.
So this is why now today, eventoday, we have to reject these
(01:01:13):
terms because, based off of thepaper trail of the history, the
term black is used to keep ussubjugated at the bottom in
their hierarchy.
Because they came up with theconcept of race, right?
So if we talk about whitesupremacy, what is white what is
white supreme over?
(01:01:34):
Black.
What they've really done iscreated a mythology about how
they plundered our wealth andresources and land.
And now we are continuing, it'slike an abusive relationship.
How are we going to get pastthis abusive relationship while
(01:01:57):
still using the keywords thatsignifies the abuse?
And this is what our peopledon't understand about you know
who we are as a people here inthe nations that we know we we
really do think we're black.
We really do think we're justniggas.
(01:02:19):
And that is the problem, is thatnow we have been because we
think like this, they cancalculate our every move.
Because I know your thinkingdoesn't go past a certain point.
You you won't look at yourhistory past 400 years.
(01:02:42):
You don't even like history, youdon't even like politics.
It's boring.
All of these things, all ofthese conditions have been set
to keep us stagnant inpurgatory.
So that's the importance ofnationality and its relationship
to slavery, is that it doesn'tmean that, oh yeah, you know, if
(01:03:05):
we all today, if every AfricanAmerican, so-called
African-American, was todayunderstand that they was a Marsh
American, that doesn't mean thatyou know the cooker pressure
might get turned on and peoplemight try to enslave us.
But what that means is now wehave a better understanding and
context of the world that welive in and a better chance to
(01:03:29):
preserve who we are movingforward into the future.
Check.
So, yes, sir.
SPEAKER_05 (01:03:37):
Check, check, check.
So, man, uh um we're we're outof time right now.
Um, I think the next time youcome up, I'm gonna have to hit
you with an hour and a half,bro.
Yeah, yeah.
SPEAKER_01 (01:03:48):
I'll just get started, bro.
Let's get warmed up, right?
SPEAKER_05 (01:03:52):
You need an hour and a half.
We gotta give the guard an hourand a half.
So um uh but we'll yeah, we'regonna chat about that.
We're gonna have the guard backup here again.
Um, and uh yeah, we're gonnabuild on that.
But uh on that note, thank youfor everybody for coming out
this evening.
Thank you, brother, for droppingthe jewels on us.
(01:04:13):
And um, I forgot the brother'sname he referred you to me.
Uh brother Taliq.
Taliq, Taliq.
Taliq, if you're watching,Taliq, peace to you, brother.
We need to have you up here tobuild some time about some
things.
I got some questions for you.
You know, I got some questionsfor you, man, uh, about uh the
Moorish movement, brother.
(01:04:33):
You would be setting things onfire up here.
Um so reach out to me see andlet me know if you want to do
something, brother.
Uh on that note, peace toeverybody in the chat.
And let me run this commercialbefore we um go, because the
prophet said it takes finance toraise a nation, and I'm saying
(01:04:54):
it takes finance to raise apodcast.
Peace to everybody out there,and we are out of here.
SPEAKER_00 (01:05:00):
Peace family.
Welcome to NYP Talk Show.
This is more than a podcast,it's a conscious platform rooted
in truth and culture from the 5%nation, nation of Islam, Moorish
movement, and masonry.
Our mission is to reclaim ournarrative and uplift the African
diaspora with real stories andreal conversations.
(01:05:24):
Support us through Super Chatsduring live shows, donations on
Cash App, GoFundMe, Patreon, orBuzz Sprout.
And by refting our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(01:05:45):
movement.
This is NYP Talk.
What's going on, everybody?
Out there is Ron Brown, LMT, thePeople's Fitness Professional,
aka Soul Brother, number one,reporter for duty.
And tonight we have MarielleSmith L in the building to talk
about the transatlantic slavetrade.
Before we go into that, before Ihave you guys do the knowledge,
(00:33):
I'm gonna start saying it a lot.
Do the knowledge.
Do the knowledge to thiscommercial.
SPEAKER_00 (00:38):
Peace family.
Welcome to NYP Talk Show.
This is more than a podcast.
It's a country platform rootedin truth and culture from the 5%
nation, nation of Islam, forestmovement, and face to race.
Our mission is to reclaim ournarrative and uplift the African
Fat Cross with real stories andreal conversations.
(01:02):
Support us through Super Chatduring live code.
Donations on HashCat.
GoFundMe, Patreon, or BuzzProut.
And directing our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(01:22):
movement.
This is NYP Talk Show.
SPEAKER_05 (01:27):
Alright, we're back, we're back, we're back.
I gotta play that commercialevery now and again just to let
you brothers and sisters know.
You know, uh it takes finance toraise a nation, right?
That's what the prophet nobledraw at least said.
It takes finance to build apodcast.
And uh I was taking that verylightly.
I said, the people, you know,they'll don't donate whenever
(01:47):
they feel like they want todonate, but no, I gotta kind of
like give you a call to action.
Give you a call to action.
Uh don't forget we got the superchats and everything available
for you guys to click on anddonate to the um movement.
And uh we got the brother here,more Morel, right?
Right?
(02:08):
I said it right, right?
SPEAKER_02 (02:09):
Moriel.
SPEAKER_05 (02:09):
Moriel, Moriel Smith.
This brother is 28 years old.
I just want to say that.
I just want to say, uh, we gotwe got a troll, we've got a
troll in there in the chat.
It's all good.
But this brother, uh Moriel, Isaid it right.
Right?
(02:30):
Moriel, yes.
Moriel.
Moriel is 28 years old.
Let's drop a bomb for that.
28 years old.
Moorish American.
Oh, yeah.
Yo, uh Ben, he's younger thanyou, man.
Pizza, Ben.
He's young.
We got the young Moors in thebuilding.
(02:53):
Got the young Moors in thebuilding.
I'm the big brother here.
I'm the big brother here.
Yo, so let's talk about it, man.
We're talking about thetransatlantic slave trade.
Before we go into it, let's geta little history about you.
Oh, before we go into that, Idon't want to go on a tirade,
but I just gotta let y'all know,I am not on Facebook like that
(03:13):
anymore.
I deleted my pages.
The only pages I have arebusiness pages.
So if you think I vanished likeI'm the feds or an agent, just
go to Ron Brown LMT businesspage or NYP Talk Show business
page.
That's what I'm on.
I can't have the distractions oflooking at other people's stuff
(03:34):
and all that anymore.
I gotta focus on what I'm doinghere.
So that's what that's whathappened with that.
Anyway, now let's go to it.
Let's give a little history onyourself and uh uh uh uh let's
go into it.
So uh you're from Chicago,correct?
SPEAKER_01 (03:49):
Yes, sir.
Born and raised on the SouthSide.
Uh, first and foremost, we wantto rise and give perfect praise
to Allah, honors to a prophet,giving honors to my leadership,
Keith Dendritz L, Supreme GrandSpeaker of the More Science
Temple of America, and thenhonors to Edward Millier, the
first Supreme Grand Speaker ofthe More Science Temple of
America as well.
SPEAKER_05 (04:08):
Uh oh, he might have said uh he slid that in there,
he slid but also as well.
SPEAKER_01 (04:18):
I I want to give also honors to my grandfather,
who I found out was a member ofthe temple after I feel I
realized I was a MoorishAmerican, and it brought me
closer to the prophet's missionand why I'm doing what I've what
I'm doing now, because Irealized that once you once I
started to get knowledge ofself, and that knowledge of self
led me back to my own bloodline,my own flesh and blood, that you
(04:40):
know that's what it became realfor me.
So I want to give honors to allof those people.
SPEAKER_05 (04:46):
Honor, honors, honors, honors, brother.
I like how you started thatstarted that off.
Honest to your uh your yourfamily and all that.
Um, so let's let's go into it.
So you're from Chicago, okay,and you're from the south side
of Chicago, as you said, right?
Okay, south side of Chicago.
And what age did you move fromthe south side of Chicago?
SPEAKER_01 (05:05):
Uh so I moved from Chicago when I was 18.
Uh, I got a scholarship to go toschool at the University of
Missouri, Mizzou.
Uh, went to school for massmedia communication journalism.
Uh, initially wanted to be asports broadcaster.
Um, so I did a lot ofinternships.
I interned for ESPN for a littlebit, uh, SEC Network.
Uh, I've done time at NBC.
(05:26):
Um, yeah, I used to really wantto be a sports anchor.
Even when I moved to Denverafter college, I used to work
for the Denver Post.
I covered uh high schoolbasketball, and I also uh was on
the advertising team there aswell.
So, you know, my background umis in journalism, actually.
SPEAKER_05 (05:45):
Nice, nice.
Okay, so uh you your backgroundis in journalism now.
Being that you're from the southside of Chicago at 28 years old,
I mean, you came up in the ChiefKeefe era.
SPEAKER_01 (05:56):
I did.
I literally uh, you know, mostlike my freshman year of high
school when that happened.
And honestly, you know, duringthat time, it felt so fun.
But in reality, as I get older,it's probably wasn't a good idea
for 14 and 15 and 16-year-oldsto think that they run the city.
So, you know, and now inretrospect, it's like, wow, it's
(06:17):
it's crazy to happen.
But while it was happening, man,it truly felt like um I I
honestly personally, I give alot of honors to somebody like a
Chief Keith because he showssomebody like me that you can,
you know, be successful justbeing yourself, honestly.
Right, right, and be mainstreamand all these different things.
(06:38):
So, you know, that is my era.
SPEAKER_05 (06:40):
Now, check this out.
I'm 45 now.
When Chief Keefe came out, I wasprobably 30.
I was listening to Chief Keefe,yo.
It was yeah, it was nuclear.
Yo, it was nuclear.
Yo, I I was on that Chief Keefe.
(07:01):
Because you know, because I Iwork out, like that's my
profession, like training andall that.
So, like, like Chief, you throwthat cheap that first album, you
throw that on, go in the gym,pump out some stuff.
Like, man, that was a greatalbum.
It was a great time, too.
Yeah, it was a great time.
I knew that that kid was gonnablow.
I knew that I knew him and theMigos were gonna blow.
Anyway, that's that's neitherhere nor there.
(07:22):
Let's keep it moving.
Um, so now you you go throughthat Chief Keefe era, um, and
and you didn't get caught up inthe criminality and all that.
SPEAKER_01 (07:32):
No, I I play sports, so I play football, ran track.
So, you know, being in sportskind of just kept me busy, you
know what I mean?
SPEAKER_05 (07:41):
Right.
And you know, um that had thelocker room turn for real.
SPEAKER_02 (07:46):
Oh, definitely.
SPEAKER_05 (07:50):
So, so you didn't so that that here's something else,
right?
Because this show was all aboutchanging the narrative, right?
You know, changing thenarrative.
We think that people, everybodythat comes out of Chicago,
they're gonna be gun-toting oror or you know, talking crazy.
You actually went to college andand had your own and had your
own profession and all that.
(08:11):
So, so that's a that's adifferent twist to what you
normally hear in mainstreammedia and things like that about
people from Chicago.
So that's peace.
So you you you go you're you'rea um uh whatchall, sports
commentator and things likethat.
You worked in that field.
What brought you to uh becominga history teacher?
SPEAKER_01 (08:32):
Um honestly, you know, when I when I when I say I
gained knowledge itself, it wasaround the time of my senior
year in college.
And me and the homies were justuh first off, to give even
background information to that,my freshman year of college was
the year that the Mizzoufootball team went on strike and
they got big news.
(08:52):
It was on CNN, CNN was on ourcampus, all these different
things.
And the football team went onstrike because it was his
brother named Jonathan Butlerwho went on a hunger strike
because of the racism that wasin the graduate school at
Mizzou.
So that was like my first yearin college seeing that happen.
So, with that in the background,by the time I became a senior in
college, you know, Trump, thiswas Trump doing Trump's first
(09:15):
presidency at that time, and meand the homies were just you
know having real insightfulconversations.
And one day, like I was like,I'm tired of like hearing like
the complaints.
Like, what can we actually do asa people to rise up?
Right.
So then that led me down arabbit hole of listening to
Malcolm X speeches, MartinLuther King's speeches, right?
(09:37):
Fred Hampton, all the peoplethat say, you know, these are
leaders, these our heroes.
And once I started to hear thesespeeches, I'm like, they're
talking about the same thingthat's going on right now.
So what has changed?
So then that that that made mewant to look for more.
And I seen I seen the HiddenColors documentary.
(09:57):
I seen the Hidden Colorsdocumentary, and on that, they
was talking about the Moors andMassamusa.
So when I heard Massamusa, itreminded me of a lecture that I
had gone to my freshman year incollege with this dude named
Sean Koffey, he came and he wastalking about how Mass Mamusa
was a Moore and the richest manin history.
So I'm like, okay, Moors,richest man in history.
(10:19):
Let me look into that and see,like, all right, what's what's
to this?
So then that's what then led medown a rabbit hole of, you know,
of course, I feel like now,particularly at that time 2018,
2019, but I feel like even now,when people start to get into
the movement, some of the firstpeople that you run into is uh,
you know, a Taj Tariq Bey, uhuh, you know, uh, what's the
(10:40):
brother's name?
Um Abdullah.
Abdullah Bey, all of those typeof brothers.
So that was kind of like, andhonestly, it was Taj Tariq Bey
that said I watched one of hisvideos and he was saying, like,
yeah, like we not black.
And like it just clicked, like,yo, whoa.
Like we really not black.
(11:01):
Like, we really are not black.
We have just been socialized andconditioned and cut off from
knowledge to now we we just gonealone to get along.
So that that was really likethen got me into the profit.
I started reading about NobuJuwali, and then to you know, to
me, it was shocking because likeI'm from Chicago.
(11:23):
How come we didn't learn aboutthis, right?
And really, so in Chicago,there's this thing called the
Bud Billikan Parade.
And the Bud Billikan Paradeactually started the year after
um the first uh Marsh Americanparade in 1928 by Abbott, who
(11:43):
was the founder of the ChicagoDefender newspaper.
So, like this parade that's beena staple on the south side of
Chicago and it having links tothe Marsh American Parade the
year prior, it's just like allof these things started to like
connect for me and it was justlike it really felt like the
(12:05):
world stood still, especiallyonce again.
Once I found out like mygrandfather was interested in
this and was in the temple,that's when like the world, the
universe stood still for a fewseconds to me.
It was like, okay, this is whatI need to be doing as an
individual.
And because of that, right, youknow, when you first get in
(12:26):
knowledge of self, you startthinking, it's like you try to
start separating yourself,isolating yourself, you start to
seem crazy to your friends andyour family and all of these
different things.
So I went through all of that inthe beginning, but you know,
through ground grounding myselfand really starting to, you
know, really take my own ego outof it, I was able to like really
(12:48):
get you know the clear picture.
And now, you know, as far as youknow, friends, family, things
like that, I feel like they havea mutual respect for what I'm
saying.
Um, even last year, I was ableto do um a presentation with
Dana Marnich in the ChicagoDusabo Museum, where I have
friends and family come out.
So I feel like that was a fullcircle moment for me as well.
(13:10):
Wow, wow, wow.
SPEAKER_05 (13:12):
That's peace.
That's peace.
So you got the knowledge ofyourself, and um, how did your
parents receive this new you?
SPEAKER_01 (13:21):
Uh my parents, so my parents about your age.
So my parents was pretty like atfirst, they was like, you know,
what you own, like my mom waslike, You squatting in people's
houses and stuff like that.
Like, no, no, mama, no, had tobreak down all of that to her.
Like, you know, these peoplehave wait, real quick.
SPEAKER_05 (13:38):
So, your parents are my age or or or a little
younger.
SPEAKER_01 (13:42):
My dad turned 46 this year.
My mama be 46 on the 29th ofNovember.
Wow.
Yeah.
So, and it is funny.
It's funny because I got a lotof homies that's like around
their age, and they be like, yo,you remember this in the 90s?
I'm like, nah, I don't.
I wasn't I wasn't consciousthere, bro.
SPEAKER_05 (14:05):
Yo, so so they so how they receive so it was like
uh you you squatting, they theybasically took on the same kind
of like uh idea that the mediagave and the internet and all of
that.
So, okay, okay.
So they weren't 100% with it.
SPEAKER_01 (14:23):
They didn't really understand at first, but then
after you know, some time wentpast and I got to explain, and
then even my father, uh, once heseemed that like his father was
on this, so there was a wholebig gap in connection between
them because my grandfather wasborn like 1924, so like he was
like 60 something when my dadwas born, so it was a huge age
gap, a huge bigmisunderstanding, all of those
(14:45):
different things.
So when then I found this bookof my grandfather's with his
writings, and he's talking aboutthe great I am, and he also has
like a book in the Library ofCongress.
It's it's it's called SuperSubstantialism to Extremism.
So, like all of these spiritualconcepts that he's talking
about, and so once I was able toshow my dad that and see and
(15:06):
he's seen a connection, he wentand bought a Quran himself.
So it's just like you know,slowly but surely, my friends
and family are like, you know,they ask me questions here and
there, so I can I can't ask formore than that at right now,
right?
SPEAKER_05 (15:20):
Right.
So now you get into be you youyou then so what got you to
being a teacher?
So did you go to school for thatand did you get the credential
for for that?
And how did that happen?
SPEAKER_01 (15:31):
Oh, so that happened based off of so um after so
COVID happened, right?
So prior to COVID, I was workingin journalism, etc., etc.
After COVID happened, um prettymuch everybody at the Demon Post
and all that got laid off.
And I wanted to honestly changemy direction.
So I started to work in anonprofit space, which I still
(15:54):
do today.
Started to work for the not in anonprofit space, and then I
started um working for thisnonprofit uh that was based
around chess.
So my first initial uhintroduction to DPS, different
public schools, was being achess teacher.
Now, all the while, you know, asa more young North American
(16:15):
interested in my history, I wasstudying.
Um I was blessed to actuallyhave a teacher that actually
grew up, you know, the blockbehind my grandfather's house as
well.
So I feel like all of this wasdivine and meant to be.
But um, based off of that, doingall of my studying, one day
being a chess teacher inmultiple schools, uh, we was
(16:37):
re-going over our contract withone of the schools that we were
in, and I pitched to themteaching an African-American
history class.
And they seen you know how I waswith the students, how I always
dropped, you know, knowledge andstuff all the time, and they
wanted to hear my pitch.
So I was able to pitch the classto them, pitch the curricula to
(16:58):
them, and they wanted the class.
So from there on, I started touh teach African American
history uh in Denver PublicSchools.
SPEAKER_05 (17:46):
Nice.
Okay, okay, and then after that,you start teaching, right?
SPEAKER_01 (17:52):
Yeah, so after that I started teaching.
Um now, currently, um, as I amstill teaching in the school,
they transitioned me to a newrole from an organization uh
called Holistic Life Foundation.
Um, Holistic Life Foundation umpretty much runs mindfulness
rooms in schools across thecountry where students that are
(18:12):
you know having problems withregulating their emotions, being
mindful, focusing, behaviorissues, things like that.
Instead of a you know, a rewardpunishment duality, they take a
restoration approach and helpingteaching children more about
mindfulness, uh, meditation,breath work, things like that.
Um, so now I'm over like fiveschools across the nation, three
(18:34):
in Milwaukee, one in Chicago,one out here in Denver, um,
running that program as well.
And I also taught Thai Chi inschools as well.
So I work with another nonprofitcalled Apprentice of Peace and
then a mentoring program.
So I've worked with severaldifferent um nonprofits here in
Denver as well.
SPEAKER_05 (18:50):
That's peace, brother.
That's peace.
So now let's now that we knowyour history a little bit, let's
go into the transatlantic slavetrade with school.
Hold on, good.
We need more Quran students ofstudy.
More Quran students.
Okay, I see what you're saying,brother.
Right.
Okay, so now uh let's go intothe transatlantic slave trade
(19:13):
and what schools left out.
So let's go with the firstquestion from a uh Moorish
identity and historicalnarrative.
From a Moorish Americanperspective perspective, how
should we understand theidentity of so-called African
slaves brought to America?
SPEAKER_01 (19:31):
How should we understand is that from a
Moorish American perspective, itwas the Moors who were first uh
subjugated, uh enslaved,snatched off the coast, and
trafficked to the Americasfirst, yes.
SPEAKER_05 (19:46):
Hold on.
So this is this is key.
What you just said is key.
So you're saying that the Moorsin particular were the ones uh
in captured, enslaved,subjugated, etc.
Right?
Yes, so before anyone else,there were the Moors, yes, sir.
SPEAKER_01 (20:11):
So now with that being said, though, um what has
to be I would say emphasized onis that historically speaking,
the Moors have always been afederation or confederation of
several different ethnic groups,right?
Pre-Islam and after Islam.
SPEAKER_04 (20:31):
So yes, drop the bomb for him, right?
SPEAKER_01 (20:36):
Yes, sir.
And we have we have to reallyunderstand that because you know
typically we think that we'reeven now, right?
Most African Americans are amixture of several different
ethnic groups from West Africa,right?
So prior to the transatlanticslave trade, how did these
(21:00):
specific ethnic groups interactwith each other prior to
European colonization?
Well, the biggest way that thesedifferent ethnic groups were
interacting with one another wasthrough the trans-Saharan trade.
Well, who ran the trans-Saharantrade?
Moorish people.
Right?
So that's what we have to.
(21:20):
So with that being said, right,when we look at you know,
Morocco, Algeria, Libya,Tunisia, these are the kingdoms
that the prophets say we set up.
Now, understanding thatconnection deeply with the
ancient Ghana Empire, theancient Mali Empire, and Songhai
(21:40):
Empire.
So North in West Africa has deepties, again, going back to
pre-Islamic times.
So understanding that this iswhere the network came from,
where you would have, right, theMendinka, the Fulani, the Wolof,
(22:01):
the Akan people, Yoruba people,right?
Um, people in modern day Guinea,what they would call um like
Futajalong.
These areas were already incommunication due to the
commerce that was coming throughthe trans-Saharan trade.
And with the commerce cameschooling as well.
(22:24):
So Islam and I would say themore sphere and network was
already deeply implanted in WestAfrica 500 years, a half a
century before you get a truestronghold of the Spanish and
the Portuguese now being thefirst to uh take advantage of
(22:47):
the political situation thathappens on the coast of West
Africa.
SPEAKER_05 (22:51):
Check.
I like that.
I like how you put that.
So now they were the first to becaptured, subjugated, etc.
Right?
So what happened after they werecaptured, subjugated, etc.
SPEAKER_01 (23:07):
So I want to put a uh put some more context to
that.
So there was a it was aPortuguese or Portuguese uh
navigator by the name of AntomGoncalvez or Guns Gon Calvez or
Gonzalvez, something like that.
(23:28):
And the first people to actuallybe snatched off the west coast
of Africa came from Mauritania.
And the reason why Antom wantedto snatch these people off the
coast of Mauritania, and I wouldsay it was around the year 1441
to be exact.
So these are your first Africansin West Africa that's getting
(23:49):
snatched off the coast in 1441.
So what happened was they wereactually trying to access the
gold that was in the MaliSonghai Empire, and once they
couldn't get access to the gold,it was Anton who said we should
just try to snatch the people.
(24:10):
So the first Africans to besnatched off the west coast of
Africa was because Europeanscould not get access to the gold
that was in the Moorish Muslimempires.
Okay, you gotta repeat thatagain, brother, because that's
(24:31):
the first West Africans beingsnatched off the coast of West
Africa, first off in Mauritania,in Mauritania was because the
Portuguese could not get accessto the gold that was in the
interior of West Africa.
So they decided to snatch peopleoff the coast, right?
(24:56):
To see, so Anton did thatspecifically to see like what
rewards could he get.
So 1441 is about 10 years, 10,12 years, that then in the
1450s, you get all of thesepapal bulls, right?
You get the Roman pontifics, youget the uh intercaterra, all
(25:19):
these different things.
Um, for the papal bull of 1453.
This is when now the Pope atthat time is saying, all right,
enslave all the Saracens and thepagans.
Because Anton, right, thisPortuguese sailor brought these
people back to Portugal, andthey was like, Well, maybe we
(25:41):
can just enslave the population.
So again, you know, I know theconcept of the topic of today is
like the more sellout thingslike that.
This is why things like that,you know, phrases like that are
just not historically accuratebecause again, the first
Africans taken came fromMauritania and they were taken
(26:03):
because they couldn't get accessto the golden in the interior of
West Africa.
SPEAKER_05 (26:09):
Okay, all right, that's gotta be a clip right
there.
Yeah, clip that up and throwthat and put that out in the
algorithms, man.
Um, do you believe thetransatlantic slave trade
narrative is fully accurate, orare there missing pieces or
misrepresentation?
SPEAKER_01 (26:28):
Yes, the the missing pieces and the misrepresentation
of the transatlantic slave tradeis the two centuries that they
don't like to talk about the16th century and the 17th
century, right?
Um or uh the 15th century andthe 16th century, so the 1400s
and the 1500s, right?
Usually when they talk about thetransatlantic slave trade, where
(26:49):
do they start?
1619.
Right, but that was a whole awhole almost 150 years of the
Spanish and the Portugueseagain, the same European
nations, right, from which thearea where the Moors ruled for
800 years came from, right?
(27:09):
So with the Moors falling, if wehad a uh if if so if you look at
a map, right?
Spain is right above Morocco andNorth Africa.
So if the Moors controlled thesouthern part of the Iberian
Peninsula, right, the Portugueseand the Spanish didn't really
have free range to explore inthe Atlantic because they
(27:31):
controlled the southern part,right?
So now once you get the southernpart now falling to the
Catholics, now you start to seea lot of exploration happening
in the Atlantic.
So then it starts with 1415.
That's this is another date thatall Moore Moorish Americans need
to understand.
1415.
(27:53):
1415 is when the Moroccan citySueta fell to the Portuguese,
and this was the first uh youknow outpost, trading posts that
Europeans were able to set up inAfrica, you know, post-Islam,
basically.
(28:13):
So once the Portuguese now gettheir foothold, get a get a get
a trading post in Morocco, nowthey're able to now explore
further down the west coast ofAfrica.
SPEAKER_05 (28:31):
Repeat that again.
So this is important right here.
SPEAKER_01 (28:35):
So once the Portuguese are able to get that
stronghold in 1415 in Sueza inNorth Africa, they are now able
to be able to explore down thewest coast of Africa more
freely.
Because again, a lot of thecommerce that was going on in
West Africa was coming from theinterior, was coming from the
(28:57):
Trans-Saharan trade routes, itwas coming from a Sidu Massa in
Morocco to a Gao or Tenbuk twoor to a Tagaza where the salt
mines were at, and then the saltwould then get carried down into
a 10 buck two, down into a Borayor the Khan Goldfields.
So then now salt is being tradedfor gold.
SPEAKER_05 (29:19):
The brother right here, man.
This brother right here, he'salways in the chat with the
heat, man.
SPEAKER_01 (29:29):
Shout out to you, brother.
SPEAKER_05 (29:31):
All right, so now um keep going.
SPEAKER_01 (29:34):
Yeah, so the salt that came from the Tagaza area
was then now traded for the goldthat was coming from southern
Mali and Breuray or theAkonfields in northern Ghana.
So that's another thing, too, isthat like I wish I could pull up
a map of West Africa, but fromMorocco all the way down to the
(29:56):
northern parts of Ghana, uh,modern-day Ghana, modern day
Nigeria, Benin, uh Guinea, allof that was Muslim.
All of that was Muslim.
Or within the Moorish Muslimtrade network.
(30:25):
Right?
So the proof is in the history.
Right.
The proof is in the history.
Uh that answer your question, ordo you want me further
elaborate?
SPEAKER_05 (30:39):
I wanted you to further.
Elaborate on the fact that uhyeah, well, I mean, there's so
much to well, you alreadybasically explain the missing
pieces and uh themisrepresentation.
Let's go to this one right here.
How does Moorish history before19 uh before 1492 connect to the
(31:00):
people later labeled Negro,black, or color?
SPEAKER_01 (31:03):
That's a beautiful thing.
Because so in Spain, or youknow, in Andalusia, Spain didn't
exist in in that time, uh, ourpeople spearheaded what they
call the Green Revolution or theAgriculture Revolution.
You might be able to look it upand they might call it the Arab
Agriculture Revolution orsomething like that.
(31:23):
But because we introducedcotton, we introduced you know
silk making, we introduced umsugar, sugar cane, all of these
different things to Europe,right?
And these techniques, thesethese agricultural techniques
for mass production in Europe iswhat gave them the knowledge to
(31:48):
want to mass produce cotton andsugar and rice and indigo in a
transatlantic and transatlanticslave trade, is because they
started they seen howindustrious we were.
So, again, understanding as wellis that if we look at
Christopher Columbus's voyage,his prerogative was for them to
(32:10):
go to India, right?
And they wanted to go to Indiabecause the spice trade was
lucrative.
Well, prior to the Spanishgetting into the spice trade, we
we ran the spice trade becauseall the way from Spain, Morocco
into India, it was mostlyMuslim, and because the Muslims
was holding down, you know, theMiddle East and things like
(32:31):
that, what you know, modern-dayMiddle East, etc., the Spanish
could not just go straightthrough the Mediterranean
through Asia into India.
So you get the Spanish and thePortuguese taking racing each
other, taking two differentroutes.
The Portuguese circumnavigateAfrica, come from the south
around Africa, and then go toIndia, while Christopher
(32:52):
Columbus is trying to sell theSpanish on, we can go west and
go around to get to India.
All right, so the trade network,the Spanish and the Portuguese
wanted access to the money, theywant access to the money that
was flowing into Spain from theMuslims.
And even after 1492, when theSpanish forced a lot of Moors to
(33:18):
convert to uh Catholicism andthings like that, we were still
the most wealthy part of theSpanish Empire because we had
the knowledge of work in theland in the industries and
things like that.
So when a prophet is saying thatthe Moors are the most
industrious subjects of Spainand that they didn't get
expelled until 1610, he'sbreaking down a whole portion of
(33:43):
our history that's not been putin context.
SPEAKER_05 (33:46):
You know what?
I never thought about that.
Expelled from Spain in 1610?
SPEAKER_01 (33:54):
Mm-hmm.
So after 1492, the Moors,Moorish Muslims had about 10
years to practice their religionfreely.
Now the Jews, they were, youknow, exiled from the jump in
1492.
Unless they converted.
(34:16):
So it was in 1502 when Isabella,the Queen of Spain at that time,
was like, you know what?
From from uh it was it was fromPrecious from the Cardinal at
that time, his name escapes me.
I think his name is uh Cesarnosor something like that.
But he basically put intoIsabella, the Queen of Spain at
that time, that no, we cannothave them practicing their
(34:37):
religion openly.
So then that's when you get themass, the mass um uh forced
conversion to Christianity, andthen now you get the rise of a
lot of crypto-Islamic andcrypto-Jewish practices in the
European countries.
So from 1492 to 1610, right,Moors was still a huge part of
(35:02):
the Spanish Empire.
Now, with that being said,here's probably why a lot of
people would think that theMoors sold out.
It's because after the fall ofGranada in 1492, some Moors
stayed, some Moors left.
A lot of Moors stayed because,you know, to them, they've been
(35:22):
there for hundreds and hundredsof years.
unknown (35:24):
Right?
SPEAKER_01 (35:24):
So that's home to them.
Some Moors left because theydidn't want to be ruled by
Christians.
So when the Moors left, a lot ofthem went to Morocco, they went
to Algeria, they went to uh, youknow, and Mali, they went
further south into Mali, or theywent to the Ottoman Empire.
unknown (35:42):
Right?
SPEAKER_01 (35:42):
So what now what we're really looking at is the
nuance of our people being thebrightest minds at that time.
And now some are on the side ofthe Spanish, and some are on the
side of the resistance, but it'sall based upon personal
(36:03):
situation, money, social status,all of these different things.
SPEAKER_05 (36:11):
Check, check, check.
That was thorough, bro.
Okay, so let's go to the nextone.
Um uh okay, rewriting thenarrative, right?
Um, how much of the slave tradehistory taught in public schools
do you feel is incomplete orintentionally off uh altered?
SPEAKER_01 (36:31):
Um again, this time period um prior to 1619.
Do you all know that the firstAfrican quote unquote slave
revolt happened in 1522?
And it happened on ChristmasDay, and it happened by some
(36:52):
wool off Muslims from synagogue.
The first African slaverebellion in the Americas
happened in 1522 by wool offMuslims.
This is the part where inAmerica though, I believe it was
in um I want to say I want tosay Mexico.
SPEAKER_05 (37:17):
Mexico.
SPEAKER_01 (37:18):
Let me see.
SPEAKER_05 (37:21):
Keisha Johnson said uh it was in Hispania, so uh
Haiti or the Dominican.
Okay, because the sister saidKeisha Johnson said inspired by
a Haitian Revolution.
SPEAKER_01 (37:35):
Right, so that was that was two, three hundred
years before the HaitianRevolution.
We're talking about 1522.
Haitian Revolution happened in1804, right?
SPEAKER_05 (37:45):
Exactly.
SPEAKER_01 (37:46):
Right?
So again, so starting going backto what I was saying, it was the
Moors that were the first one tobe subjugated, forced to be
Christian, trafficked over tothe Atlantic, and then created
Maroon resistance forces.
SPEAKER_05 (38:03):
Hold on, Leo, Leo Lion, what's going on?
SPEAKER_02 (38:08):
Pull it back.
SPEAKER_05 (38:09):
Hold on, time out, hold on, hold on.
Because when we talk about theMaroons, we're talking about
Jamaicans.
SPEAKER_01 (38:16):
Not only Jamaicans, okay, but even then, even in
Jamaica, right, we talk aboutthe Maroons, and I know that
we're gonna get off topic, butsome of the treaties in Jamaica
starts off that um people likeKofi and things like that, um
with Asalama Lakeham.
(38:39):
Uh Salta Afros has Sultana Afroshas a few um essays out there
that talk about from more essaycalled From Moors to Maroonage.
A lot of again, your a lot ofslave reports, period in the
Americas were led by Muslims.
(39:02):
MacIndale, right?
Dodie Bookman, oh right, thefirst one, 1522.
So it's not it's not that wegotta understand the political
climate at that time.
Again, Islam has been rulingSpain for 800 years.
(39:28):
So when now the Spanish start totravel and the Portuguese start
to travel the world, their worldlens is still based off of their
interactions with the Moors.
SPEAKER_05 (39:40):
Okay.
All right, now why'd you saythat?
SPEAKER_01 (39:44):
I said that because when you look at, you know, a
lot of the documents of you knowthose early travelers and
navigators and things like that,they say things like, oh, you
know, the women of Cuba woredrapes like the Moorish women of
you know Granada, right?
(40:06):
Because they their world view isstill coming from right even
their own.
You have you have Europeanscholars who call Spain and
Portugal still Moorish nationsafter they subjugated the Moors
during that time.
So it's just like a lot of thecultural customs were still
(40:29):
Moorish in origin for theSpanish and the Portuguese.
Think about it, right?
The United States is not even250 years old, but think about
how we've been subjugated toright the ruling class's
psychology, right?
Now take that, it put 800 yearsto that, right?
(40:54):
You know what I mean?
SPEAKER_05 (40:57):
Okay, okay, right, okay.
Now, um, let's go to the nextone.
Um, what role did the Europeansplay in rewriting or renaming
Moorish history?
SPEAKER_01 (41:12):
Um the Europeans played a big role.
Inquisition, Inquisition, yes,the Inquisition, yeah, the
Inquisition is very huge.
You know, a beautiful thing, wewas just um so in the
Inquisition history, you havethese confraternity brotherhoods
called the I might be mis sayingthe word, but the capo roll
(41:34):
system.
And if you look up theInquisition Capo Roe system, um
so these these uh systems wereused for penance ceremonies,
right?
So penance is basically like youknow, you basically asking for
forgiveness and confession andall these different things, and
that was a ceremony that theSpanish will actually put uh
(41:56):
Moorish Muslims and Moorish Jewsin public to shame them um for
you know whether that's prayingor you know, doing customs of
their religion.
But the funny thing about it isthe uniforms of these capital
roads literally mirror the KukasKlan uniforms, right?
(42:18):
So there's another aspect of ourracial history, you know, of
this history that hasn't beenunfolded.
Like, why did the Kukas Klanstyle themselves the way that
they did?
They got the inspiration fromthe Spanish Caparo because in
the 1800s, right, the history ofthe Moors and Spain and all
(42:40):
these things have beenexoticized or orientalized as
well.
That's that's another aspect.
What was what was the question?
Yeah, I can give another.
SPEAKER_05 (42:51):
So the question was uh what was what role did the
Europeans play in rewriting orrenaming the Moorish history?
SPEAKER_01 (42:57):
Yeah, so again, the process of denigration is also
something that we need to lookat.
So again, after 1492, and theMoors started to having to be
forced to convert toCatholicism.
So now the Moors are going frombeing Moors to now being called
Morisco, which is like theSpanish version of calling us
(43:21):
boy, basically, and then youhave the term mudejar, which is
like the tamed one, right?
And then you start to get wordslike Negro, so like even like
the Portuguese in the book, andum the brother who made the
book, Jack D.
(43:42):
Ford, who made the book Africansand Native Americans, he talks
about how the Portugueseseparated um negros de terra in
Brazil versus negros de Guineafrom West Africa, right?
So there's there's anotheraspect.
(44:04):
So out the gate, the Portuguesewere calling the natives of
Brazil Negroes, and thendifferated these so-called
Negroes from so-called Negroesin Guinea.
So there's another aspect thatyou know Europeans don't take
up, don't talk about beenrewritten, and then also, too,
there's a map.
(44:25):
Uh, I'll probably be doingsomething on this soon.
There's a map that came out in1721 um by the English, and the
same area that I was talkingabout, ancient Mali, ancient
Songhai.
This area was called Negro land.
Okay, yes.
I can even I I can even shareit.
SPEAKER_02 (44:47):
Yeah.
Let's do that.
SPEAKER_05 (44:53):
African Royal, yes, yes, brother.
Yes, yes.
SPEAKER_03 (45:00):
So check this out.
SPEAKER_01 (45:22):
So the map right here.
Negro land.
The southern part is calledGuinea.
(45:43):
So Negro land is the area inWest Africa, according to the
English at this time, was thepredominantly Muslim area.
SPEAKER_05 (46:00):
Wow.
And what with the okay, I seethat Timbuk.
Songhai.
SPEAKER_01 (46:09):
Agadez, right?
Timbuk.
Yeah, uh, Kano and Nigeria,yeah, all right, Seneca, right,
all of these areas, Sierra deLeone, yeah.
SPEAKER_05 (46:22):
Wow.
Whoa whoa, that's crazy, bro.
SPEAKER_01 (46:25):
Yeah.
SPEAKER_05 (46:26):
So it's like all Islamic, that whole area right
there.
SPEAKER_01 (46:32):
This is the same area of the Mali Empire, the
same area of the Songhai Empire,two of the biggest empires in
the history of West Africa.
Right.
So these are is it's so muchthat's been twisted, not told
(46:58):
about, omitted, that theEuropeans have put in place for
us to, you know, not know who weare.
SPEAKER_05 (47:07):
Hey, now, you know, we hear that a lot.
You know, the Europeans theydon't want you to know who you
are, they don't want you to knowwho you are.
We hear that all the time.
My question is, why don't theywant us to know who we are?
And the cliche uh thing to say,people would say, because they
once we learn how great we are,we're gonna overthrow them or
(47:29):
whatever the case may be.
SPEAKER_01 (47:30):
But I I think it's it's it's it's more depth to
that definitely reason when welook at the psychology of
racism, the psychology of racismis that European people, people
of paler skin, right, areinherently better than people of
(47:53):
a darker skin, right?
And that all of us have beentaught that when we came from
Africa, our people was just halfnaked, dancing in the jungle,
and got caught with some nets.
Is that not true?
Right?
Pretty much so with so with thatbeing said, right, this is why
(48:15):
they couldn't just enslave us asbeing Moors.
Because this term is tied to ahistory that goes that shows
that we were teaching them, weeven enslaved them and
subjugated them.
But if we give you the historyof the Negro, then all you can
go back to is being subjugated,right?
(48:35):
So it's a mentality is to keepour people at a certain state
mentally because if I give youproof of what you've done,
you'll be inspired to do itagain.
SPEAKER_05 (48:53):
All right, now um, how should Moorish Americans uh
uh critically approach colonialrecords about slavery?
SPEAKER_01 (49:03):
Moorish Americans should critically approach
records about slavery by gettingthe context of how West Africa
was functioning prior to it,right?
Because again, a lot of thesemodern-day nation states did not
exist prior to the you knowencroachment of European
(49:25):
colonialism, right?
Ghana was Ashante, right?
Nigeria was Oyo, right, or Igbuteroi, the the Iri or the Nri
Kingdom, right?
These were different names,different politics, all of that.
So understanding the backgroundcontext will now understand why,
(49:48):
right?
When the let's look at the movieWoman King, the kingdom of the
home was worn with the OyoKingdom, right?
And because these two kingdomswas worn with each other, the
Europeans was able to benefitoff of the captives of the war.
So if we understood, all right,how did an oyo start?
(50:09):
How did the dahome start?
Then we'll be able to understandthe context of okay, this is how
the Europeans were able to flipthese kingdoms against each
other.
Also, what we got to understandis there wasn't a right, the
concept of how we see each otheras Africans wasn't the same,
right?
(50:30):
Because literally Africa onlyapplied to the Tunisia area.
This is where the word comesfrom.
It comes from the area ofTunisia in Libya.
SPEAKER_05 (50:41):
Okay, can you elaborate on that?
SPEAKER_01 (50:42):
Yes, sir.
So prior to um, so a lot ofpeople say that you know the
term Africa comes from you know,Scipio Africanus, who was the
Roman general who came to youknow to help defeat Carthage.
Yeah, no, and the reason why weknow that is because the Romans
would give their generals thename of the place that they
(51:04):
conquered.
So obviously the name Africa wasthere before Scipio conquered
it, because that's how he gotthe name added to his basically
his badge as a general.
So usually the name comes fromuh Dana Martin said the name
comes from uh a king that camefrom Yemen or uh Sabia area
called Ibn Ifriqus.
(51:27):
So this name, the name Africa,or you know, the etymology of
the name comes again prior toany Roman interaction as well,
and that area that it was givento was the area around Tunisia
and Libya.
So again, even this concept ofeverybody in the continent being
(51:48):
African has an origin in Moorishterritory, Tunisia, Tunisia,
right?
So it's just like the historyspeaks for itself, and it's us
dispelling this context becausereally truly uh the the term
(52:09):
Moor for a relatable context isreally a pan-African word in a
sense where it's a connectorbecause Moorish people have
lived through different eras.
We live through the Islamic era,we live through the Christian
era, we live through the Judaicera, we live through the ancient
(52:30):
Egyptian Empire, all of thesedifferent things.
So, where the divisions are atin our community today isn't
actually warranted by history,but because we don't know the
history, and we've been mentallycolonized, our first thing to do
is divide and label, right?
SPEAKER_05 (52:49):
So, right, indeed, indeed.
All right, do you believe uhgeography and
misclassifications?
This is a great segue.
Uh, do you believe some peopleclassified as slaves were
actually already in the Americasprior to the European arrival?
SPEAKER_01 (53:08):
100%, 100%, because what we have, what's not talked
about is that there was anAmerican slave trade, and that a
lot of you know Native people inthe north were shipped south to
South Carolina, and from therethey were shipped to the
Caribbeans, and then from therethey were shipped back, and it
was actually a lot of peoplethat were of Yamasi descent.
(53:30):
Uh, there's a brother, uh SeikoJenu, who speaks about this, and
the Yamasy were known to havedark skin from the records of a
Herman and Cortez and thingslike that.
So that was actually the game.
The game was to bring certainAfricans over here to dispossess
(53:51):
the people here of their land.
And in Jack D.
Ford's book that I wasmentioning earlier, once the
edict came out that uh fromSpain and from Portugal and from
the Pope that they were nolonger allowed to enslave native
people, what the Portuguese didwas just call them Negroes to
(54:11):
enslave them.
So the term Negro wasspecifically used to dispossess
and wipe out the humanity andhistory of individuals.
And this is what we really haveto understand as a people is
that we've been reduced to beingable to now only identify some
(54:33):
semblance of kinship based onskin color.
We've been reduced to that.
If we understood who we are, wewould know that kinship comes
from right, trade, schooling,spiritual centers, communicate,
all of these different things.
But no, we only see theconnection coming from skin
(54:53):
color because we've been reducedto that knowledge, all right.
SPEAKER_05 (55:00):
Woo, wow, wow.
Yeah, hear it.
Do you hear that bomb dropping,or does it sound like
mechanical?
It sounds bad.
No, it's good.
Okay, it sounds like an actualbomb, though.
Yeah, yeah, yeah.
All right, so now um, let's goto it.
Um, how did labels like moreNegro, black, and Indian get
(55:22):
mixed and reassigned over time?
You were kind of like explainingthat earlier, but yeah.
SPEAKER_01 (55:28):
Yeah, um, you know, it's funny.
SPEAKER_05 (55:31):
Oh, and the brother Abdullah, I don't mean to cut
you off, the brother Abdullahand Yasrael, Yisrael is dropping
it on that.
Like, if you go in the uh if yougo in the the playlist on this
page and you go into civillitter or civil letter, oh no,
civil litter, you'll see all thevideos on that.
(55:52):
So they break down like how ityou we go from one name to the
next name, and then it was likeslowly, slowly brings us to
negro, black, and color.
SPEAKER_01 (56:01):
Yes, sir.
SPEAKER_05 (56:02):
Over time.
SPEAKER_01 (56:03):
So yeah, and and what that is, um, is the again
the process of denigration.
Is that right, you go from aMoore to a Morisco to a Moody
Hart to a black of Moore inEnglish to now just the term
Negro being used.
But also, so what's interestingis is that in 1621, I'll give up
(56:27):
two instances.
In 1621 and in 1622, in 1621,the Peabody Harvey Museum has,
and this is known amongst a lotof Moors, is that uh um that the
colonial powers at that timeexchanged the word Moore for the
(56:48):
term Indian.
So that happened in 1621, andthen in 1622, we have record
that in the Inquisition in Spainis that the Spanish put out an
edict not to record the lineagesof Moors and Jews purposefully,
(57:11):
all right.
So here we have so if we look atit, right, 1619 is when most
people say the transatlantictrade started, but then by 1621,
the term Moors being replacedwith Indian.
By 1622, the Spanish are nolonger recording the ancestry
and lineage of the Moors andJews that they have in their
colonies in the Americas, andover time, this is now you get
(57:35):
that erosion of the terms.
So it was basically um dependingon which colony you were in,
right?
Because you have the British,you have the Spanish, you have
the Portuguese, you have theFrench, and you have the Dutch,
who are the main you know, fivecolonizers of the Americas.
So depending on which colony youwere in and who you were working
(57:56):
with at that time, is why overtime you have some colonies
calling people more, some justcalling the Negroes, etc.
Even look at like uh the historyof uh of us of Moors in Florida,
where Florida goes from beingowned by the Spanish, then the
English get in on it, and thennow the the you know native
(58:19):
Moors and people are arefighting with the English
against the Spanish, and thennow the Spanish say, well, if
you come and be Catholic, you'dbe free from slavery.
So now Moors are now fightingwith the Spanish to fight to
push the English out.
So there's there's a lot ofpolitical games that were played
during the colonial era basedoff of this growing you know
(58:42):
crusade against our people.
SPEAKER_05 (58:46):
Check, check.
Hey, you you brothers andsisters, y'all come in to come
in on this uh uh uh uh livereally late.
Y'all on what they call CP time.
Come on, y'all.
Come on, yeah.
Y'all gotta do better, y'all,with that, man.
That that's why it's great forme to in the beginning just talk
about your history becausethey're gonna come in 10 minutes
(59:08):
later anyway.
Anyway, let's go to the nextone.
Um, last question before we cutout.
And hopefully, man, you wouldlike to come back on again, man.
You you you're dropping a lot, alot, a lot of information.
Hold on.
I definitely just got here.
Come on, God.
Peace to the God.
Come on, God, come on, CP timenow.
(59:31):
Come on now.
Now, let's get to it.
Um, when discussing, you heyguard, you gotta rewind this
this uh video right here.
This is a young guy right here.
Young God.
You want what are you uh wisdombill.
He's he's uh uh what did I say?
Yeah, wisdom bill.
He's wisdom bill, god wisdombill.
Anyway, uh when discussing theslave trade, how important it is
(59:53):
it to distinguish bothnationality and legal status.
SPEAKER_01 (01:00:01):
That's important because it was the stripping of
nationality that made us legallyor the part of our ancestry that
were made legally chadow andproperty at that time.
They could not make us beast ofthe fields, chadto, etc., while
(01:00:26):
still recognizing our humanity,and that's and that was the
whole play.
The whole play of introducingthe terms Negro, black, and
color was to strip us of ourhumanity, it was to dehumanize.
Us right so now the Negrobecomes a beast, a beast of
burden, right?
So all of these things were usedagain.
(01:00:49):
I'll go back to this word,denigrate to devalue who we are
as people.
So how that plays intonationalities again, the
nationality had to be strippedin order to create this status
of a slave caste or a slaveclass.
So this is why now today, eventoday, we have to reject these
(01:01:13):
terms because, based off of thepaper trail of the history, the
term black is used to keep ussubjugated at the bottom in
their hierarchy.
Because they came up with theconcept of race, right?
So if we talk about whitesupremacy, what is white what is
white supreme over?
(01:01:34):
Black.
What they've really done iscreated a mythology about how
they plundered our wealth andresources and land.
And now we are continuing, it'slike an abusive relationship.
How are we going to get pastthis abusive relationship while
(01:01:57):
still using the keywords thatsignifies the abuse?
And this is what our peopledon't understand about you know
who we are as a people here inthe nations that we know we we
really do think we're black.
We really do think we're justniggas.
(01:02:19):
And that is the problem, is thatnow we have been because we
think like this, they cancalculate our every move.
Because I know your thinkingdoesn't go past a certain point.
You you won't look at yourhistory past 400 years.
(01:02:42):
You don't even like history, youdon't even like politics.
It's boring.
All of these things, all ofthese conditions have been set
to keep us stagnant inpurgatory.
So that's the importance ofnationality and its relationship
to slavery, is that it doesn'tmean that, oh yeah, you know, if
(01:03:05):
we all today, if every AfricanAmerican, so-called
African-American, was todayunderstand that they was a Marsh
American, that doesn't mean thatyou know the cooker pressure
might get turned on and peoplemight try to enslave us.
But what that means is now wehave a better understanding and
context of the world that welive in and a better chance to
(01:03:29):
preserve who we are movingforward into the future.
Check.
So, yes, sir.
SPEAKER_05 (01:03:37):
Check, check, check.
So, man, uh um we're we're outof time right now.
Um, I think the next time youcome up, I'm gonna have to hit
you with an hour and a half,bro.
Yeah, yeah.
SPEAKER_01 (01:03:48):
I'll just get started, bro.
Let's get warmed up, right?
SPEAKER_05 (01:03:52):
You need an hour and a half.
We gotta give the guard an hourand a half.
So um uh but we'll yeah, we'regonna chat about that.
We're gonna have the guard backup here again.
Um, and uh yeah, we're gonnabuild on that.
But uh on that note, thank youfor everybody for coming out
this evening.
Thank you, brother, for droppingthe jewels on us.
(01:04:13):
And um, I forgot the brother'sname he referred you to me.
Uh brother Taliq.
Taliq, Taliq.
Taliq, if you're watching,Taliq, peace to you, brother.
We need to have you up here tobuild some time about some
things.
I got some questions for you.
You know, I got some questionsfor you, man, uh, about uh the
Moorish movement, brother.
(01:04:33):
You would be setting things onfire up here.
Um so reach out to me see andlet me know if you want to do
something, brother.
Uh on that note, peace toeverybody in the chat.
And let me run this commercialbefore we um go, because the
prophet said it takes finance toraise a nation, and I'm saying
(01:04:54):
it takes finance to raise apodcast.
Peace to everybody out there,and we are out of here.
SPEAKER_00 (01:05:00):
Peace family.
Welcome to NYP Talk Show.
This is more than a podcast,it's a conscious platform rooted
in truth and culture from the 5%nation, nation of Islam, Moorish
movement, and masonry.
Our mission is to reclaim ournarrative and uplift the African
diaspora with real stories andreal conversations.
(01:05:24):
Support us through Super Chatsduring live shows, donations on
Cash App, GoFundMe, Patreon, orBuzz Sprout.
And by refting our officialmerch, available on our website
and right here on YouTube'smerch shelf.
Every dollar, every super chat,every hoodie builds the
(01:05:45):
movement.
This is NYP Talk.
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