Why shouldn’t we call ourselves BLACK?! - Abdullah & Yisrael Bey - NYPTALKSHOW Podcast

Episode Transcript
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Speaker 1 (00:10):
what's going on?
Everybody out.
There is ron brown lmt, thepeople's fitness professional,
alongside my co-host, mikeyfever, and this is a new york
perspective.
Hold on, yo.
I would like to saycongratulations to us.
Nyp Talk Show is not only alegal business, but it's also

(00:35):
trademark.
We are trademark.

Speaker 2 (00:40):
We screw your ass if you use our like this.

Speaker 1 (00:44):
If you use our stuff, we cease and desist on you, man
Yo.
So check it out.
We got Brother Abdullah Bay andYashril Peace, Peace, peace.
And we're talking about whyshouldn't we call ourselves

(01:04):
black today?

Speaker 2 (01:05):
Now, the reason why I came out, I got a Black Panther
shirt.
Oh my God.

Speaker 1 (01:08):
Oh my, why you got that on brother.

Speaker 2 (01:10):
You know what I'm saying.

Speaker 1 (01:13):
He got the black power at the bottom.
Yeah, yo, but the reason why Ibrought this up is because you
know, I was talking about stuffon Facebook and then the Moors
were like like sending me stuffand things like that.
But I want to just say thiswhen it comes to the Prophet's
teachings, I've been around theProphet's teachings for almost

(01:34):
20 years.
That's number one.
I've been around the best thatever did it.
I've been around Abdullah, I'vebeen around Taj, I've been
around Raz, I've been aroundHakeem Bey, so forth, so around
abdullah, I've been around taj,I've been around raz, I've been
around hakeem bay, so forth.
So, uh, temp morse from thetemple, etc.
I understand the teachings,right, and you see ron brown lmt

(01:56):
here.
However, on my documents andall of that, there's another
name on that.
You know I'm saying so.
So, like my nationality, Iproclaim, proclaim my
nationality and I, I, I ran withit.
But my, my main thing was thisit's like we can't stop people
from calling themselves black.
That was my main thing, right,because you got people like the

(02:17):
black Panthers.
You got people like, um, the 5%nation, other nations, they're
going to continuously callthemselves black.
Now we can't stop them fromdoing that and bashing them
about it.
That's not the right way to doit either.
You know what I'm saying andalso you know we've been talking

(02:41):
about these teachings for yearsand years and years.
However, for me, for what I see, there's really not much
forward progress.
You know, in a lot of themovements I'm going to say a
good, a good majority of themovements.
I say all of them really.
So progress in the way I see it, I know people out there doing

(03:04):
things, they're making thingshappen, and I respect it.
However, man, we are in a direneed for progression and change,
and it just hasn't happened yet.
You know what I'm saying.
It hasn't been happening.
So that's my main thing.
Okay, we could teach them this,and then what is that going to

(03:28):
do after they're taught thatthey shouldn't call themselves
black?
How do we galvanize people todo things that are going to
actually affect things in theirsociety that they that they uh
proclaim to be in?
That's my main thing.

Speaker 3 (03:46):
As we go through the lesson, you will see that, ron,
the audience will see.
The audience will see what theycan do with it.
The audience will see how,having the proper concept,
bringing a, a people who've beenstripped of everything, to the
knowledge of nationalconsciousness, that our people

(04:08):
have no idea, they have notexperienced it.
Senegalese have, cambrians have, they go to bed.
So we'll get into that in thecourse of the lesson.
All right, so we're going toget started.
We'll be ending at 8 o'clock.
As we have an hour, I will putthis screen up.

Speaker 2 (04:31):
You ready?
Yeah, let's go See the screen.
Yes, yes.

Speaker 4 (04:39):
Why shouldn't we call ourselves black Contents?
Number one etymology of theword black.
Number two the grammar of thewords more and black.
Number three the deconstructionof our more's nationality,
analyzing how more was added toblack, black more and blacker,
more.
Number four analyzingnationalities and national

(05:01):
constitutions embodying nationalcharacter and national standing
of the people of a nation intoa national constitution.
Number five the connectionbetween nationality of the
people and the constitutionalname of a nation.
Slash national name of a nation, slash state's identity, slash
sovereign identity of a state.
Number six the connectionbetween nationality and

(05:22):
sovereignty.
sovereignty.

Speaker 1 (05:27):
I think you should go back to that, this right here.
No, no, no, the other one, thatone, because I think we should
keep that on the screen for ahot second.
If you could reword that, ifyou could reiterate it again,
please.

Speaker 4 (05:43):
Number one, the etymology of the word black.
Number two, the grammar of thewords more and black.
Number three, thedeconstruction of our Morris
nationality, analyzing how morewas added to black, black, more
and black more.
Number four, analyzingnationalities and national
constitutionsutions embodyingnational character and national

(06:05):
standing of the people of anation into a national
constitution number five theconnection between nationality
of the people and theconstitutional name of a nation.
Slash national name of a nation.
Slash state's identity.
Slash sovereign identity of astate.
sovereignty.

Speaker 2 (06:28):
I love four five, six .

Speaker 4 (06:30):
So all right, the basic tool for the manipulation
of reality.

Speaker 3 (06:35):
Go back to the picture.
Just put that up.
The people get to just get agood you know, good grasp of it.
So you see that the wordnationality is in the center and
it has a magnifying glass andthere are flags surrounding the
word nationality, exactly,zooming in on the land.

(06:58):
You're zooming in on it.
There you go, there we go.
So actually explaining it'sjust one of the spend a minute
to explain the picture Ties youback to landmass, nationality
and sovereignty.

Speaker 2 (07:08):
right there you go.

Speaker 3 (07:09):
Gotcha, there you go.
Bud For the mic All right.
Are you moving to the next oneas well?
All right.

Speaker 4 (07:19):
So the basic tool for the manipulation of reality is
the manipulation of words.
If you can control the meaningof words, if you can control the
meaning of words, you cancontrol the people who must use
them, philip k dick.
So we're getting into numberone and two.
Number one etymology of theword black.
Number two the grammar of thewords.
More and black, the word blackin the adjective sense etymology

(07:46):
black adjective old englishblake, absolutely dark,
absorbing all light of the colorof soot or cold.
Reconstructed to be fromproto-germanic blackest burn.
Source also of old norseblacker dark.
Old high German blah black.
Swedish Blake ink.
Dutch Blakeen to burn from pie.

(08:09):
Proto-indo-european bleg toburn gleam, shine, flash.
Source also of Greek phlegionto burn scorch.
Latin phlegit phlegraer toblaze, glow, burn From root bell
B-H-E-L dash To shine, flashburn.

(08:31):
The usual Old English word Forblack was Swart.
The same root produced MiddleEnglish Blake pale From Old
English black B-L-A-C.
Bright, shining.
English Blake pale From OldEnglish black B-L-A-C.
Bright, shining, glitteringpale.

Speaker 1 (08:49):
Can I interject?
I don't mean to interject.
Can you go back?
Right, Can you go back?
That's Swarth.

Speaker 4 (08:58):
Swarth yeah.

Speaker 1 (08:59):
Where do you see that ?
Where, where, where, where,very bottom left.
Now isn't that funny.
You know, when we have one when, no, when they, when they
mention more is, don't theyalways like mention them in like
old text, like swarthy rightyeah, yeah complexion, though

(09:23):
they're not by, but not by.

Speaker 3 (09:25):
Actually, when they use SWART, they're not
identifying us, they'redescribing our complexion.
There's just a description, andonly because, because, due to
European reconstruction, wherebyEuropeans have taken our place

(09:50):
in history and have Europeanizedimages, so the authors make it
very clear to describe thecomplexion of the people, to
leave no doubt.
So they use words like swathito make it clear on the

(10:11):
complexion, right, that's why Ijust wanted to put in the
context of why swathi is justdescribing.
It doesn't identify the people.
The people are more, it justdescribes the complexion.

Speaker 4 (10:25):
Yeah, let me break down the difference between
identity and description as wellin here.
So the same root producedMiddle English Blake, pale from
Old English Blake, a black BLAC.
Bright, shining, glittering,pale, the connected notions

(10:49):
being perhaps fire, bright andburn dark, or perhaps absence of
color.
According to OED, in MiddleEnglish it is often doubtful
whether B-L-A-C Black, b-l-a-kBlack, b-l-a-k-e Blake means
black, dark or pale, colorless,white, wan, livid, and the

(11:11):
surname Blake can mean eitherone of pale complexion or one of
dark complexion.
Bell b-h-e-l.
Proto-indo-european to shine,flash, burn, into their word uh

(11:33):
became blag, b-h-l-e-g.
Pyro to burn, gleam, shine,flash.
And then in proto-germanicblack, black eyes burn.
In Old English Blake Absolutelydark, absorbing all light, the
color of soot or coal, blackAdjective.

(11:54):
It became an adjective Black asa verb In the verb sense,
century 1200.
Intransitive become black.
Early 14th century.
Transitive make black, darken,put a black color on from black

(12:15):
adjective.
So this verb is from the blackadjective sense, Especially
clean and polished boots, shoeset cetera by blacking and
brushing them.
1550s related blacked, blacking, Black in the noun sense.
The word black in the nounsense, old English blake, the

(12:38):
color black, also ink, from nounuse of black adjective.
So the noun sense comes fromthe adjective sense as well.
So everything you know, these,the noun and the verb, comes
from the adjective sense.
It is attested from late 14thcentury as dark spot in the
pupil of the eye.
The meaning dark skinned person, african is from 1620s, perhaps

(13:01):
late 13th century, and black ormore is from 1540s.
The meaning black clothing,especially when worn in mourning
, is from 1400 century.
So the meaning dark-skinnedperson african is from 1600s,
perhaps late 13th century, andblack or more is from 1540s.

(13:21):
Blackamoors from 1540s.

(13:42):
The word Negro in the now since1550s, members of a black skin
race of Africa from Spanish orPortuguese Negro, black from
Latin Negrum nominative Nigger,black, dark, sable, dusty
applied to the night sky, astorm, the complexion
Figuratively gloomy, unlucky,bad, wicked, according to Devan.
A word of unknown etymology,according to Watkins perhaps
from Pairu, nekwit, n-e-k-w-t.
Meaning night.
The Latin word also was appliedto the black peoples of Africa,

(14:05):
but the usual terms wereatheops and a fur.
This is a continuation of theword negro, meaning
African-American vernacular.
The English language as spokenby US blacks is from 1704.
French Negre is a 16th centuryborn from Spanish Negro, a Negro

(14:28):
.
Older English words were moreand Blackamore.
Older English words were moreand Blackamore, A Middle English
word for Ethiopian, perhapsalso a Negro, generally was Blue
man, perhaps also a Negro,generally was blue man.

(14:50):
Origin and history ofBlackamoor, where Blackamoor as
a noun, dark skinned person,black skinned African, 1540s
from black, the adjective plusmore with connecting element.
So this black is the adjectiveplus more, being a proper noun.

Speaker 2 (15:11):
Right, so black is not a proper noun.

Speaker 4 (15:13):
So it's not a person, place or a thing.
We'll get into that.
The word more noun NorthAfrican Berber, one of the race
dwelling in Barbary late 14thcentury.
From old French Moor M-O-R-E.
From medieval Latin Moros.
From Latin Moros inhabitant ofMauritania, roman Northwest

(15:38):
Africa region now correspondingto northern Algeria and Morocco.
From Greek Maros, perhaps anative name or else cognate with
Maros black, but this adjectiveappears in late Greek and may
as well be from the people'sname, also applied to the Arabic

(15:58):
conquerors of Spain.
Being a dark people in relationto Europeans, the name in the
Middle Ages was a synonym forNegro, later 16th century and
17th through the 17th century,being the name of the nearest
Muslims to Western Europe, itwas used indiscriminately of

(16:19):
Muslims, persians, arabs, etcetera, but especially those in
India, persians, arabs, etcetera, but especially those in
India, those in India rightCognate with Dutch Moor, german
Moor, danish Moor, spanish Moro,italian Moro.
Related Morris, learning thenine parts of speech using

(16:43):
etymology.
So the adjective, the wordadjective, is a noun.
The function of the wordadjective is a word used to
qualify, limit or define a nounor noun-like part of speech.
The true sense meaning of theword adjective from ad dash,
meaning to or near plus pi wordadjective from add dash meaning

(17:04):
to or near plus pi.
Porto, indo, european root yeto throw impale, meaning to
throw near.
So you're throwing the wordnear something right?
So for more clarity, anadjective is a describing word.
An adjective describes a person, place or a thing and is

(17:26):
distinguished from an identity.
Hence a description and anidentity are not synonymous.
One's nationality is not anadjective.
The words below are adjectivesBlack, white, big, small, loud,
quiet, aboriginal, foreign, alldescriptions.

(17:56):
The word verb is a noun, thefunction of the word verb a word
that asserts or declares thatpart of speech of which the
office is predication, in which,either alone or with various
modifiers or adjuncts, combineswith a subject to make a

(18:17):
sentence From paru word dash, tospeak Sanskrit rata command.
Vow For more clarity.
A verb is an action word.
A verb is not the action.
A verb is a word used toidentify or denote a specific

(18:37):
motion, movement or action.
The words below are verbs Paint,color, unite, protect the word
noun is a noun and the functionof the word noun in grammar is a
name, a word that denotes athing, material or immaterial.

(19:02):
So material or immaterial FromPairu namin meaning name.
For more clarity a noun is anaming word, a chair is not a
noun.
The word chair is incorrect.
However, the word chair is anoun.
Therefore, saying the wordchair is a noun is correct.

(19:26):
The word chair is used toidentify, not to describe an
object which consists of fourlegs, a seat and a back.
The words below are nouns,common and proper.
So the left side we have commonnouns car, nationality, country

(19:46):
, store, dog.
The right side we have propernouns Mercedes, more Morocco,
walmart, rottweiler, step onsouth.
Now, by studying and applyingthe true sense meaning of words
with their proper part of speech, we will be able to identify
the constructive pride and beginto free our minds from the

(20:07):
mental chains of the modern-dayrace concept of white people,
black people etc.
No longer will we say I amblack or they are white, because
we will know that people in thereal world identify using their
nationality, which connectsthem to a nation, ie land, flag,
a constitution, treaties, etc.
Providing them with inheritedprotection.
Claiming to be white, black,brown etc.

(20:29):
Disconnects the people from anation, dehumanizes them and
disables their human rights,political rights, civil rights,
economic rights, etc.
For more clarity, let's dissectthe statement I am Black.
The word I is a pronoun.
It means the first personsingular nominative, ie myself
slash me.
The word am is a verb.

(20:52):
It means to be, be means existor existing.
The word Black is an adjective.

Speaker 1 (21:07):
It's from pi bel, b-h-e-l dash, meaning to shine,
flash, burn, ok, real quickbefore you go.
I know you want to, you want togo through this whole slide and
you know, impart me.
But you know I definitely haveto interject because, although
I've heard this, I've heard thisbefore.
Right now, by studying andapplying the true sense of

(21:33):
meaning of words, with the, withtheir proper part of speech, we
will be able to identify theconstructed fraud and begin to
free our minds from mentalchange, mental change of the
modern day race concept of whitepeople.
But now here's the issue withthis statement right, the
majority of the population, theyare, they're already thinking

(21:55):
this way.
They're already thinking thisway.
They see things like black.
They see things black or white,right?
So so this is theirconversation, this is, this is
their social equality, this isthe way they see life black and
white, right.
And this is this is all overthe world.
This is not just here inAmerica.

(22:16):
People in Africa also seethemselves as black.
You know, people in Europe alsosee themselves as white, see
themselves as black.
You know, people in europe alsosee themselves as white.
However, they do, uh, identifywith a particular part of the
land and they have an allegianceto a particular heritage, yeah
right.
However, they do still, uh,identify with black, white and

(22:38):
even brown, my mexican, uh,brothers and sisters out there,
and so-called hispanics.
So now how, if you're sayingI'm not black and the other
person let's say five percent ofthe population is saying we're
not black, we're not brown andyou're not white, but 95 percent
of the population, they'restill thinking this way.

(23:00):
It may free us mentally, butphysically we're still kind of
in bondage, so to speak, becausethe majority of the social
construct, if you will, orsociety, they still think like
this.

Speaker 2 (23:18):
Social dilemma.
That's a fact.

Speaker 1 (23:20):
So when you step into court, when you step into a
restaurant, anywhere you go,you're already looked at as
black now.
So now I'm going to now explainto them that I'm not black and
give them another perspective.
But how is that going to changeour current state?

Speaker 4 (23:41):
This is why we're doing this classes, ron.

Speaker 3 (23:42):
This is why we're doing these classes, ron.
This is why we have this on.
This has been the problem.
This has been the problem inthis movement.
Ron, I can answer it 33 yearsof observation, individualism.
You have conscious moors,conscious moors who become

(24:02):
self-righteous.
This is some 33 years.
Observation of thousands ofpeople.
Conscious moors becomeself-righteous.
I got something over mybrothers and sisters.
Conscious moors have beentaught this individual.
They have not been taughtnationality.

(24:22):
They haven't.
Let me explain.
I'm explaining myself.
Conscious moors have beentaught that they're moors.
But when I say they haven'tbeen taught nationality, they
haven't been taught the nationalconsciousness, national pride,
national unity, political aspect, principles of nationality,

(24:46):
because it's always individual.
I got mine, it's always I.
It's that.
It's where the conscious moorsdon't do outreach.
They don't.
It doesn't mean all consciousmoors, not all conscious moors,
but that's been the problem.
Where there is not, there isnot.

(25:07):
Let me make this last point.
It's not a united front.
Conscious moors groups arefighting each other.
We got the.
This is the dynamics.
I got you, ron.
I understand, I got it.
This is the dynamics whereconscious Morse groups are
trying to outdo each other, aretrying to fight each other

(25:31):
instead of coming together,working together and do lessons
like this as a united front, andyou also have different levels
of understanding andconsciousness, and you have a
different levels ofunderstanding and consciousness
and you have a lot ofmisconceptions.
We got to talk about thosedynamics.
Those are very important.
I hear what you're saying, ron,but those dynamics got to be

(25:52):
addressed okay, so you're saying.

Speaker 1 (25:57):
So, like you said, conscious mores aren't doing
outreach, remember you said that.
Not enough, bro.
I don't think I don't want tosay at all.
So, like you said, consciousmoors aren't doing outreach.
Remember you said that?
Not enough, not enough, bro,not enough.
I don't think I don't want tosay at all, but I'm going to say
okay.
Like, for instance, the JehovahWitnesses, they go door to door
.

Speaker 2 (26:13):
That's a fact.
They do.
They outside on the cornerhanding out pamphlets.
Before you continue, ron, Ihate what Brother Ron is saying
and I hate what Brother Abdullahis saying and I respect what
Israel is doing.
It's like, you know, we haveconscious Moors, we have
unconscious Moors.
You know.
Unconscious Moors, as he'strying to, as he's depicting, is
people who don't know thatthey're Moors.

(26:33):
They're like well, I subjectmyself to being black, you
understand.
But there are also those thatgo by nationality, whether I'm
from the caribbean, I'm jamaican, whatever the case may be.
They, they don't say they'reblack.
They're like I present as black, but I have a nationality, so I
get.
What the moors are trying to dois educate, to have them tie
back to know that you're biggerthan just being black.
You know, I'm saying you arewhat they consider black in

(26:55):
america, but you do have aheritage and a lineage that was
taken from you.
But to, but to give thatinformation out to the public,
it's, it's like it could be verydifficult, because they have
the condition to believe thatI'm just black.
That's all I know.
But but hold on.

Speaker 1 (27:11):
But, like the brother abdullah was saying, yeah, if
the moors would unify, form aunited front, yeah, do more
outreach.
Yeah, we will get around moresocially, like people will
understand who we are.

Speaker 2 (27:28):
I was gonna get to that.
Yeah, yeah that that dynamichas to change because there's a
lot of mores, as he mentioned,do have that knowledge and they
do put their nose up in the airother unconscious mores, or
they'd be like don't go to thatschool right there, because we,
over here, we're teaching thisover here, and the thing is that
there are many factions withinthis Moorish movement that are
teaching different ideologies.

(27:48):
You got some that are teachingcivic, some that are teaching
sovereign stuff and some areteaching the core principle of
Moorish science Knowledge ofself, your nationality, knowing
who you are.
So they got to come underrelative agreement to know where
they're trying to take this.
But that's the hardest part,though.

Speaker 4 (28:07):
Yeah, that's the hardest part.
That's why we're trying to getpeople to critically think, like
with this slide, like, forinstance all right, I'm holding
this up, right, if I ask what isthis Everybody's?

Speaker 2 (28:26):
going to if I that's, you identify.
You know it's a phone.

Speaker 1 (28:27):
If I say, uh, describe it what we want to say
yeah, it's black and it'srectangular, you gotta use that
same principle, like foreverything, because that's
that's what it is.

Speaker 4 (28:34):
Black will never change.
It's a description like.
You cannot be the description.
You see what I'm saying?
You can't be that like at all.
That's.
That's not a.
It's not a thing.
So a noun is the name for a.
It's not a thing.
So a noun is the name for aperson, place or a thing.
So we're using the noun, usingthe grammar, showing people that
the word more is actually thenoun, that's the proper noun,
and we see that black was thrown, was added to the word more.

(28:56):
So, before we were called ordescribed as black, we were
called, identified as more.

Speaker 1 (29:04):
Hey, art inspired fashion says it's sad they took
down the National Black Theater.
That was a spot we would meetup at on Mondays.
That's the actual fact.
I remember that.
National Black Theater,abdullah, wednesdays Wednesdays
yeah, wednesdays Wednesdays yeah, ok now you can continue my bad
Wednesdays, wednesdays.
Yeah, wednesdays, wednesdays,yep.
Okay, now you can continue.

(29:26):
My bad, I'm going to finishthis slide real quick.

Speaker 4 (29:29):
So yeah, if we follow the word black as a noun in the
1540s, we'll find that it is anellipse of the word blackamoor.
Right, it was left behind fromthe word blackamoor, a
reconstructed word applied toswarthy, dark complexion Moors.
When we apply etymology, propergrammar and critical.
From the word blackamoor, areconstructed word applied to
swarthy, dark complexion moors.
When we apply etymology, propergrammar and critical thinking,
the decoded sentence, or thetruth behind the misconception,

(29:49):
reads I am a moor.

Speaker 2 (29:55):
I guess getting us out of calling ourselves an
adjective.

Speaker 4 (29:58):
Know what I'm saying.
So number three thedeconstruction of our moorish
nationality, analyzing how Blackwas added to Moor, black Moor
and Black-a-Moor.
This is why most people haven'theard of Moor, they just hear
of Black because it was attached.
They attached the word Black tothe word Moor, as we're about
to get into in this Geneva BibleBlack Moor in the 1599 Geneva

(30:21):
Bible, Jeremiah 39, 16, go andspeak to Ebed-Melech the
Blackmore, saying thus sayeththe Lord of hosts, the God of
Israel behold, I will bring mywords upon this city for evil
and not for good, and they shallbe accomplished in that day
before thee, accomplished inthat day before thee.

(30:49):
Jeremiah 46 9.
Come up ye horses and rage yechariots and let the valiant men
come forth, the black moors andthe Libyans that bear the
shield and the Lydians thathandle and bend the bow.
Ezekiel 29 10.
Behold, therefore, I come uponthee and upon thy rivers, and I
will make the land of Egyptutterly waste and desolate, from

(31:09):
the tower of Sain Even unto theborders of the black moors.
And also, if they were talkingabout water, because the word
more I mean water, but thatwouldn't be a proper noun, so it
wouldn't be capitalized.

(31:30):
This is bible gateway dot com.
jeremiah 13 23, the 1599 genevabible uh can the black moor
change his skin, or the leopardhis spots, then may he also do
good that are accustomed to doevil.
This is the same website.

(31:50):
But this is the King JamesVersion.
Same website, same verse.
Can the Ethiopian change hisskin or the leopard his spots,
then may he also do good thatare accustomed to do evil.
And the geneva bible was 1599.
This king james version, thefirst edition of that, would be
1611, so this would be later.

(32:13):
So this is showing the uh, thecover-up of more.
First they attach black more toit and they just tried to bury
it all the way.
It's showing a systematicburial of our nationality.
And this is a picture I tookbecause I have a copy of the

(32:34):
Geneva Bible 1599, so I took apicture and showed it.
Same verse.

Speaker 3 (32:42):
A deliberate cover-up .

Speaker 1 (32:45):
Yeah, we can see it Geneva Bible.

Speaker 4 (32:48):
This is the Bible that the pilgrims used on the
Mayflower.
Coming this way, they werecalling us Moors, black Moors,
describing the Moors as Black.

Speaker 3 (33:05):
And notice the spelling.
Notice the spelling of BlackMoor.
Black is spelled with lowercase.
There's a space and Moorscapitalized.
And then later in the 1600sthey had to put the A in front.
They put the A between theletter A between Black and Moore

(33:29):
and they made Moore lowercase.
So it's not as recognizableBlack Moore.
The way it's spelled here, withthe space Moore, is easily
identifiable.
But in Black Amour both Blackand more are both lowercase.
So you see a systematic.

(33:49):
So what we're showing you is asystematic dumb down.
It wasn't done abruptly, it'sdone systematically Because you
got people who were unconsciousduring this time that they're
moors.
That was properly used.
So you have to suppress itsystematically.

Speaker 1 (34:16):
So there's a timeline , basically, when they
systematically started dumbingeveryone down, and I think this
process took a very long timeand led up to where we are now,
in this current time, and thattook hundreds of years to happen
.
So now, how do we reverse it?
We can't do it.

(34:37):
Will it happen overnight?

Speaker 3 (34:39):
It's been 125 years this Moorish movement 1913, 1930
.
So let's put it in perspectivefor the audience, because the
audience may not know All righthow long when this Moorish
movement got started, in 1913.
So you're looking at over 112years, 112 years, right?
So it hasn't been overnight.
It's been over 112 years, 112years, right, so it hasn't been

(35:02):
overnight because it's been over112 years.
But what's been the problem?
Once again, the disunity amongconscious moors.
Let's not talk aboutunconscious moors right now.
Once again, let's not talkabout unconscious, I'm talking
about conscious moors.
The disunity, the fighting, theout, trying to do out, do each
other.
I've been seeing that for 33years.

(35:26):
It hasn't changed.
But we are working tofacilitate.
This is why you reached out tome, ron, three months ago or two
or three months ago.
We own this platform.
Now we have other outreach, sothe outreach is growing.

(35:48):
I had Louisa Flores on MoorishMonday and she did a
presentation showing heroutreach as a conduit to
facilitate Moorish nationality,moorit, to facilitate Moorish
nationality, moorish history andMoorish nationality, moorish
history, moorish political unity, education.

(36:09):
Brother Quazi, brother QuaziEel, was on Moorish Monday in
May with the same topic as aconduit and they both were at
the moish, moish, moish.
Political unity conference inmay, on may 18, 2024 in
philadelphia.
So we, you know, so we, I hadabundance child, had abundance

(36:32):
child on moish monday, on monday, and I've known abundance child
for 15 years.
An abundance child she is.
She has a gift of communication, of outreach.
She's charismatic.
You know I'm going to have, Ireached out to Ducatiers.

(36:53):
Ducatiers will be on MoorishMonday on June 30th.
So we're not just talking thatwe need to come together, we're
facilitating it.
On my Facebook page right now,on my Facebook page, abdullah
Bay, israel, did this for me.
You see two pages of what allmy speakers that I had on Moist

(37:17):
Monday over the past year and ahalf.
I sent that to all those ClipJesus, louisa Flores all right,
bundus Child, israel has it, andso forth.
And they were excited.
They see it when you see allthose names and their
organizations on these pages.

(37:38):
So we're facilitating.
There's a more.
There's a nationality and humanrights conference in New York
and Brooklyn on June 20th andyou know about that, ron.
Ron, you'll be there.
In fact, we got you listed asone of the speakers too.
You know, I mean as long as thebroadcast you'll be doing live.
So we're facilitating this.

(37:58):
There's been a lot of themisconceptions, you know the
misconceptions that inhibit ourgrowth and development.
All right, I'm going to end.
Go ahead, israel, because youknow our time is.
We got 22 minutes, all right.
It was important that I say thatthough, because it's very

(38:19):
important that I continue tohammer that home.

Speaker 4 (38:23):
So we're putting it on the right track, putting the
movement on the right track.

Speaker 2 (38:25):
Yes.

Speaker 4 (38:32):
So calling ourselves Black or indoctrinated under
subjugation into falselythinking we are Black.
The calling ourselves Black isa false claim under subjugation.
Spain and Portugal classifiedour people as Negro.
France classified us as, norEngland as Black.
We waive our subjugation,dehumanization,

(38:55):
denationalization and genocidalclaims by claiming that our
people are calling themselvesblack Because then we did it to
ourselves.
There's no one else to blame.
From Moore to Black, moore toBlackamore to Black.
The systematic burial of thenationality, national identity

(39:18):
and national character of apeople.
What is the meaning of UnitedStates Supreme Court Justice
Daniels' statement in the DredScott v Sanford case 1857, that
the African Negro race neverhave acknowledged as belonging
to the family of nations that asamongst them, there never has

(39:40):
been known or recognized by theinhabitants of other countries
anything partaking of thecharacter of nationality or
civil or political polity thatthis race has been by all the
nations of Europe regarded assubjects of capture or purpose?
Mariah Carey on explaining herrace on George Lopez talk show.

(40:06):
Mariah Carey on explaining herrace on George Lopez talk show.
Talk show.
Host.
George Lopez.
Questions to Mariah Carey.
What color are you?
Mariah Carey's answer in thiscountry, black.
No, for real.
My mother is Irish.
She is like the queen ofIreland.
My father is black.
He grew up in Harlem and heserved his country and um his
father's mother.
My great-grandmother isvenezuelan.

(40:28):
So the analytical question ifmariah's father's
great-grandmother is venezuelanand mariah's mother is irish,
how did mariah carey becomeblack?
because her dad was so-calledblack yeah yeah, so his, his

(40:49):
nationality wouldn't hit,wouldn't he have a nationality
of his exactly?

Speaker 1 (40:54):
yeah, okay.
So mariah's father's ifmariah's father's mother, great
grandma, great grandmother'svenezuelan and mariah's mother's
irish, how did?
Because the father was, thefather was so-called black.
Now he could be, he said.
She said he's from Harlem.
So you know the father's, youknow, I guess, so-called

(41:16):
African-American.
So that's what would make herso-called black.

Speaker 4 (41:21):
So the father is a Moor but like we showed the
systematic burial.
This is why she would say thatnow she's saying in this country
yeah, only in America.
She's saying in this country.

Speaker 3 (41:34):
She qualified it.
Yeah, she's saying in thiscountry.
And then, if he's here, hisfather's mother, my great
grandmother, is Venezuelan.
This is where Israel's askinghow did his father become Black
when his father's mother isVenezuelan?
This is where Israel is askinghow did his father become Black
when his father's mother isVenezuelan.

(41:54):
That's not talking about moreright now.
Let's not talk about more rightnow.

Speaker 1 (41:58):
I'm about to answer the question.

Speaker 3 (42:00):
He's Venezuelan.

Speaker 1 (42:01):
The reason is because his father's mother is
Venezuelan.
However, however, the dominantgene would be the considered
this quote-unquote black geneall right.

Speaker 2 (42:12):
So my question is still must have nationality?
I get what they're trying tosay.

Speaker 4 (42:16):
The word black.
Does the word black change froman adjective in this situation?

Speaker 2 (42:24):
okay, I understand where you're going from, because
you know why is this black?
Why is there no nationalitytied to it, just black yeah,
that's that's.

Speaker 4 (42:30):
That's the point, that's where I was black,
because you can go and see somevenezuelans you know they have
the same complexion as us onlyin america.

Speaker 2 (42:38):
She said it, but it's only it's, it's a, it's a in
america, and it also, it's a,also it's again, it's a social
thing that's tied back tocolonialism.

Speaker 4 (42:48):
It's a colonial construct, exactly Crusades, so
yeah.

Speaker 1 (42:55):
All right, I could keep going on that subject, but
I'm going to let you go.

Speaker 4 (42:59):
I will as well so, fathers of the modern race
paradigm.
Number one François BenirFrench.
He's a Frenchman.
1684, he established apublication called Nouvelle
Division de la Terrie, andthat's translated in English as
New Division of the Earth.

Speaker 3 (43:19):
Number two Fr.

Speaker 4 (43:20):
Frederick Blumenbach.
He was a German From 1790 to1828, decus, craniorium, decas,
craniorium the Craniorium.
I know it's Cranium Decas, I'mnot sure, but yeah.
Number three Carl the Nail,swedish he was Swedish 1735,.

(43:41):
Systeme Nature System of nature, systeme Naturae System of
nature.
So these are the fathers of themodern race paradigm.
These are the people who cameup with the concept to classify
people as black, white, brown,yellow, you know, I think red.

(44:07):
So it's not us callingourselves black, this is someone
else's construct or conceptthat are telling us how to think
.
You know, once, control themeaning of the words, control
the people who must use them.

(44:27):
So we're trying to get ourpeople mentally liberated.

Speaker 1 (44:36):
Hey the brother, this Lynn brother.
I think I already explainedthat in the beginning of the
podcast.
You got to rewind the podcastall the way to the beginning to
find that out, and I think Ispoke to you in the comments
before about that too.

Speaker 4 (44:52):
So anyway, yep so number four analyzing
nationalities and nationalconstitutions.
Embodying national characterand national standing of the
people of a nation into anational constitution.
Outline prepared by AbdullahEl-Talib Mozi Bey, co-founder,

(45:12):
curriculum developer and teacherof the Moroccan Post School of
Government and International Law.
Terrence Bey schooladministrator Outline.
Nationality is interrelated tothe following principles
National sovereignty,self-determination,
self-governance, nationalconsciousness, national
self-consciousness, nationalpride, national culture,

(45:36):
national character,constitutional self-governance,
national identity, national name, constitutional name.
Constitutional identity.
The state's identity andsovereign identity of the state
Constitute Senegal'sConstitution of 2001, with

(45:59):
amendments through 2016.
Preamble so we're just going toread these preambles the
sovereign people Of synagogue,profoundly attached to their
Fundamental cultural values,which constitutes the Comet,

(46:21):
which constitutes the Cement ofthe national Unity.
So the Sovereign people ofsynagogue, senegal, profoundly
attached to their fundamentalcultural values, which
constitutes the cement of thenational unity.
So the fundamental culturalvalues constitute the cement,

(46:46):
keeps them bound together, keepsthem united, the national unity
.
And it's not describing thepeople, it's identifying the
people.

Speaker 3 (47:04):
We can go to the yep.
There you go, germany 1949,2014.

Speaker 4 (47:10):
Now we can go to the yep.
There you go.
Germany 1949 2014.
Preamble.
Conscious, conscious of theirresponsibility before god and
man, inspired by thedetermination to promote world
peace as an equal partner in aunited europe, the German people
, in the exercise of theirconstituent power, have adopted
this basic law.

(47:30):
Germans in the lander ofBaden-Württemberg, bavaria.

Speaker 3 (47:37):
We can stop there.
Israel.
I just want to highlight theGerman people, the German people
in the exercise of theirconstituent power.

Speaker 4 (47:52):
They're not saying white people, black people,
identifying.

Speaker 3 (47:58):
In the exercise of their constituent power.
We have German people again.

Speaker 4 (48:06):
Constitution of the People's Republic of China,
adopted at the fifth session ofthe Fifth Nation People's
Congress and promulgated forimplementation by the
announcement of the NationalPeople's Congress on December
4th 1982.
Preamble China is a countrywith one of the longest

(48:30):
histories in the world.
The people of all of China'sethnicities have jointly created
a culture of grandeur and havea glorious revolutionary
tradition.
After 1840, feudal China wasgradually turned into a
semi-colonial and semi-feudalcountry.
The Chinese people waged manysuccessive heroic struggles for

(48:55):
national independence andliberation and for democracy and
freedom.

Speaker 3 (48:59):
It doesn't read yellow people, it doesn't read
the yellow people, it doesn'tread the people of the yellow
nation, the people of China.
China is a country, not yellow.
Yellow is a country.
The people of the yellowethnicities doesn't.
So we're showing examples.

Speaker 2 (49:23):
I get what you're saying 100%.
I understand what you're saying100% Because you know, I see
this argument goes on on TikToka lot amongst the diaspora wars
where they will question AfricanAmericans.
I call themselves FBA.
They will ask them show mewhere Blackland's at, because
every group you're talking abouthe's speaking of Nigerians.
We could show you Nigeria onthe map.
We could show you Kenya.
We could show you Jamaica.

(49:43):
We could show you Trinidad.
Show me where black lands at.
And I get that.
Nationality ties you back tolandmass and sovereignty,
attitude of a nation, conduct,constitution.
There's no such thing as blackland.

Speaker 1 (49:54):
Right now.
Now just to Lynn Lynn.
Lynn just dropped a jewel rightthere.
Rockefeller General EducationBoard, general Education Board.
Education did not teach youyour truth and suppressed it.
That's the drill right there.
That's where it starts.

Speaker 2 (50:12):
That's where it starts, right there.
And slavery you got to remembertoo colonialism, slavery.
What they did, they strippedyou of your native tongue and
nationality, devalue you andeverything else.
So I see what the Moors aredoing.
I understand where you'recoming from.
Abdullah in Israel it's justgoing back to relearn everything
because you showed Germany,kept their nationality.
They say German people, peopleof China, even when the Chinese
came here, when it was put inCalifornia in concentration

(50:34):
camps, they nation, contactedthe US and said you are not
going to teach our citizens likethis.
You understand?
So I understand what you'resaying.
There's no such thing.
There's no nationality forBlack.
But that's something that wegrew to embrace, like, basically
, in a sense, romanticize, torephrase the power, take it from

(50:55):
them and say you know what?
Ok, you call me black, you callme nigga.
We're going to use it as a termof endearment, strip it of its
power, its definition, toempower ourselves.

Speaker 3 (51:06):
But we know that that word still carries pain and
hurt with it.
It's forced on us though it wasstill under subjugation.
We didn't take anything, wedidn't embrace anything.
Once again, if we make theclaim that we embraced it in
terms of contract law, purecontract, you say we embraced it

(51:26):
, meaning that we're letting theEuropeans off the hook.
Therefore, we're waiving oursovereignty claim, we're waiving
our dehumanization claimagainst them Because you said we
All right.
When you say we embraced it incontract, that applies

(51:48):
voluntarily, willingly,intentionally and normally.

Speaker 2 (51:54):
Through language.
I got you.

Speaker 3 (51:55):
Which is not the case .

Speaker 2 (51:58):
I got you.

Speaker 3 (51:59):
I understand what you're saying yeah, I know you
do.
That's what I wanted to get toas far as contract principles,
we're going to get our peopleaway from the Stockholm Syndrome
.

Speaker 2 (52:09):
I got you Syndrome.
Hmm, I got you, brother.

Speaker 4 (52:12):
So you know Argentina .
Same thing you see here intheir preamble for their
Constitution.
We, the representatives of thepeople of the Argentine nation,
assembled in general constituentCongress by the will and
election of the provinces, waswhich compose it, in fulfillment
of pre-existing pacts, with theobject of constituting the

(52:35):
national union, ensuring justice, preserving domestic peace,
providing for the common defense, promoting the general welfare
and securing the blessings ofliberty to ourselves, to our
posterity and to all men in theworld who wish to dwell on
Argentine soil.

Speaker 3 (52:53):
Argentine soil, argentine soil, argentine soil.
We, the representatives of thepeople of Argentine nation,
assemble in general constituentcongress by the will and
election of the providence whichcomposed it the value of

(53:15):
nationality embodied in anational constitution we learn
how nationality actually, how toapply it, how know how it
functions, absolutely Startseeing the change.

Speaker 4 (53:34):
This is what Ireland 1937, revised 2019 preamble.
In the name of the most holytrinity, from whom, all from,
from whom is all authority andto whom, as our final end, all
actions, both of man and states,must be referred.
We are the people of Ere,humbly acknowledging all our

(53:59):
obligations to our divine Lord,jesus Christ, who sustained our
fathers through centuries oftrial.
We are the people of air.

Speaker 3 (54:14):
Go back to that last paragraph.

Speaker 4 (54:15):
Read that last paragraph, gratefully
remembering their heroic andunremitting struggle to regain
the rightful independence of ournation.
There you go.
Number five the connectionbetween nationality of the

(54:38):
people and the constitutionalname of a nation.
Slash national name of a nation.
Slash state's identity.
Slash sovereign identity of astate.
sovereignty.
Under international law, theterm national identity
concerning states isinterchangeable with the term
state's identity or sovereignidentity of the state.

(55:00):
A state's identity, bydefinition, is related to the
constitutional name of the state, used as a legal identification
in international relations andan essential element of the
state's international juridicalpersonality or cultural identity

(55:29):
, and under international law,any external interference with
the cultural identity orcultural beliefs and traditions
appear to be inadmissible.
Any deprivation or externalmodification of the cultural
national identity violates basiccollective human rights.

Speaker 3 (55:40):
See the power See the power.
The argument See the power theargument.

Speaker 4 (55:49):
So the words black and white right, the words black
and white.
I added it there, brother.
The words black and white,unlike nationalities such as
Senegalese, italian, does notinvoke or stimulate national
consciousness and national pride.
Irish and German, is not draftedin a national constitution.

(56:11):
Identifying a people of acountry slash nation state.
Zambian and Nicaraguan, does notidentify national name, slash
state identity, slash sovereignname of a state, slash
constitutional name of a state.

(56:33):
So the crime of the raceparadigm.
Hundred millions of people havebeen socially engineered under
the colonial influence ofFrancois Bonheur, french,
calling they all Swedish andJohan Frederick Blumenbachbach,
german, known as the fathers orconstructors of the modern day
race paradigm.
See YouTube the fathers of themodern race paradigm, part one,
two and part three, presented byHope H-O-P-E.

(56:54):
The social construct of therace paradigm is the foundation
of the psychosis agenda of theUnited States public education
system To wrongly identify andmisclassify people as chroma
spectrums, ie white, black,brown, et cetera.
Surely these well-trustedteachers, professors, et cetera,
holding at minimum a bachelor'sdegree, are not overlooking

(57:17):
this obvious grammatical errorof using adjectives describing
words to identify people whileat the same time claiming that
they are teaching grammar totheir students and even their
own children.
Can you say mental genocide?

Speaker 2 (57:34):
That's deep.

Speaker 4 (57:37):
All right.
Well, why shouldn't we callourselves black?

Speaker 1 (57:41):
Gotcha, that makes sense.

Speaker 4 (57:45):
Why should we?

Speaker 3 (57:52):
Yes, why should we call ourselves black?

Speaker 1 (57:53):
absolutely, that's definitely thorough.
I want to keep going on withthis conversation and, uh, I
want to have some um, um, uhrebuttals to everything for the
next one and, and you know, Iunderstand the teachings, I
understand this whole wholeslide presentation totally,
thoroughly understood.
However, I'm speaking for thepeople, right Meaning I'm

(58:16):
speaking from, I'm like a personfrom the outside looking in
kind of like right, so I'm goingto ask questions that the
people would ask.
I'm going to ask questions thatsomeone who is like a new Black
Panther party member would askand they would you know.
So you know I want to, I wantto kind of rebuttal that way.

(58:37):
On the next one, I would like tokeep this subject going.
I would keep this subject goingas long as we can, as long as
we can keep this subject going,because this is extremely
important.
On that note, thank youbrothers for coming out this
evening.
I really appreciate you and wewill build on the next podcast,

(59:01):
not next Wednesday, but theWednesday after.
Peace to everybody in the chat.
Do you have something to say,brother Abdullah?

Speaker 3 (59:09):
Oh no, I just want to say peace to everyone.
The conference Ron will be atthe conference.
We'll talk about the broadcastfiguring it out.
But June 21st the NationalityHuman Rights Conference at the
Brownsville Heritage House.
On June 21st, from 12 pm to 6pm Eastern Standard Time in

(59:31):
Brooklyn, Brownsville HeritageHouse in Brooklyn, New York.

Speaker 2 (59:34):
All right.
Peace, that's Brooklyn, allright.

Speaker 3 (59:37):
Saturday June 21st.

Speaker 1 (59:41):
Thank you all for listening, checking it out, see
you on the next one, peace.

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Why shouldn’t we call ourselves BLACK?! - Abdullah & Yisrael Bey

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.css-14f5ked{margin:0;word-break:break-word;display:-webkit-box;-webkit-box-orient:vertical;box-orient:vertical;-webkit-line-clamp:2;overflow:hidden;}Why shouldn’t we call ourselves BLACK?! - Abdullah & Yisrael Bey