Why You Shouldn’t Call Yourself “Black” – The Hidden Truth - Abdullah Bey & Yisrael Bey - NYPTALKSHOW Podcast

Episode Transcript
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Speaker 1 (00:10):
what's going on everybody?
It's ron brown lmt, thepeople's fitness professional,
aka soul brother number.
I'm gonna say soul brothernumber one right now, until she
l gets on next Friday.
I'm so brother number threewhen he gets on.
Peace to that brother fromSyracuse.

(00:32):
Peace to y'all brothers, yajrel, bay and Abdullah.
I know we're trying to getstraight to the subject.
However, this is a family show,so whenever you come on and you
build with us on a regularbasis, I'm looking at you like
family.
You know what I'm saying.
So, yazrel, right, do you sayYazrel or Israel?

(00:56):
I say Yizrel, yizrel, okay, andyou're from Kentucky.
Indeed, yeah, one of my clientssaid they're going to Kentucky.
I said you know what?
I know a brother that lives in.
He's from Kentucky and we werejust having a conversation about
that.
You know, it was justinteresting.

(01:16):
I'm frozen.
Yeah, you hear me.
You hear me now.
You see me now.
Yeah, you're back.
Yeah, yeah, so, brother, you'reback.
Yeah, yeah, brother, israel isfrom Me.
Am I frozen?

Speaker 2 (01:32):
Yeah, it keeps freezing.
What about you?

Speaker 3 (01:34):
Nah, he's good, nah, he's not freezing.

Speaker 1 (01:37):
Nah, I think it's you .

Speaker 3 (01:39):
Yeah, it's you on your end.
He hasn't frozen at all.

Speaker 1 (01:43):
It's the Kentucky internet man.
Yeah, he's, it's you.
On your end, he said he hasn'tfrozen at all.
It's, it's the kentucky uminternet man yeah, he's.

Speaker 3 (01:48):
Yeah, he's fine.
Yeah, he's flowing.
Oh, that's what it.
Yeah, that's what it is.

Speaker 1 (01:54):
Yeah, uh-huh all right, so let's let's get into
it.
Um, we're gonna go into partthree.
Why shouldn't?
Why we shouldn't call ourselvesblack?
Um, this is a.
This is a interesting topic.
A lot of people would disagreewith this.
However, the mores are comingfrom a different perspective

(02:16):
that needs to be heard.
So here we are, let's build sopart three yes, go ahead uh huh,
I was gonna read the title.

Speaker 3 (02:25):
part three yes, go ahead, brazil.

Speaker 2 (02:27):
I was going to read the title.

Speaker 3 (02:28):
Part three why we shouldn't call ourselves black.
All right Now, Rob, you madethat one.
I want to let's analyze the whyA lot of people will disagree
with this.
On what basis would a lot ofpeople disagree with this?

(02:49):
On what basis would they becoming from?

Speaker 1 (02:53):
They would be coming from.
The European taught historicalaccounts of where our people
came from.
Accounts of where our peoplecame from and um, movies like
the roots and stuff like that.
That, uh, further verifies whatcould be a half truth um, um,

(03:16):
and that's, you know, and whatwe learned from school.
We learned from elementary.
Like I was just building with abrother before I got on here
and I was like you know, um, uh,you know, we were taught a
certain way in elementary schoolabout so-called black history.
So you know, that is the mindthat we have, that's the

(03:39):
perception that we have, that wecame from slave boats and we
are black people and our historytechnically starts after
slavery alright.

Speaker 3 (03:51):
So let's look at, analyze that we came from slave
boats or Africa, but there's nokingdom, no kingdom that ever
existed in the continent calledblack.
There's no kingdom that everexisted.
No kingdom, no clan, no empire.

(04:12):
So somebody said well, that'sso, they will not have a factual
basis.
There will be no factual basisthat anyone on this planet would
disagree with us.
There's no factual basis thatanyone on this planet would
disagree with us.
There's no factual basis.
It would be purely emotional,not factual.
So what is the factual basisthat?

(04:38):
The evidentiary basis, thereceipts, basis by which they
would disagree with us?
There is none.
There is none.
They couldn't give youdocumentary evidence.
We're not talking about theiropinion.

(04:58):
We're not talking opinion.
We're talking about documentaryevidence of existence of an
empire, kingdom, clan, tribe,bailet, daylet that existed.

(05:20):
You would have to show metreaties.
You have to show me treaties.
You have to show me letters.
You would have to show meconstitutions, acts, covenants,
conventions.
There is none.
There's no basis by which, nofactual, primary source,

(05:43):
documentary evidence, basis bywhich anyone on this planet
would disagree with us.
None, it would be purelyemotional and that's our problem
.
I just want us to put that outbecause that's important.
We want to set the tone.
We want to set the tonestraight, so no one on this

(06:05):
planet on this planet willfactually, with documentary
evidence, disagree with us rightas far as black having an
empire yeah, that.
That that's why we should becalled South Black, meaning that
existence or pre-existence ofan empire, kingdom, bailout,

(06:29):
clan tribe.
You would have to show whatTreaties you have to show
letters.
You have to show covenants,acts, conventions.
You have to show primarysources letters, correspondence
that it existed, the B-L-A-C-Kmade sources letters,
correspondence with that existedat the BLACK.
Yeah, to back up the claim thatthey yeah because this emotional

(06:54):
stuff is not going to get usanywhere.
The Europeans are kicking our Iwon't say the word ASS.
They're kicking our ASS, I'mserious.
They're kicking our ASS and Ireally don't have time for them
to continue kicking our ASS.

Speaker 4 (07:16):
Yeah.

Speaker 3 (07:23):
All right, go ahead, israel, we just want to.
I want to thank you, ron.
A just want to.
So that's all.
So I want to thank you, ron.
So a lot of times what you'llsee is we'll take opportunities
when you make a comment orstatement that you spur, that,
that actually spurs theconversation and thoughts.
You know, we want to make surethat you know.
That doesn't that your commentsdo not just are not, don't just

(07:43):
go by because they need to bediscussed and analyzed okay,
okay.

Speaker 1 (07:50):
So I, I get what you're saying right.
There's no, uh, empire calledblack and things like that.
Um, let's say, people referenceafrican empires right Now.
That's something to build on,that's something that they could
find receipts for and, you know, substantiate their claims with

(08:13):
.

Speaker 3 (08:14):
No, b-l-a-c-k.
We're talking about B-L-A-C-K,the name of the empire.
The name of the empire.

Speaker 1 (08:22):
Okay.

Speaker 3 (08:23):
Not empire.
We say the name of the empireB-L-A-C-K.
There's no name B-L-A-C-K.
Empire, kingdom, tribe, thatever existed in the annals of
history.
We talking about B-L-A-C-K.
We talking about that wordright there and that form, that
form right there, that formright there.

(08:45):
We're not about that word rightthere and that form, that form
right there, that form rightthere.
We're not going to have peopleplay with us.
We're not going to have peopleplay with us.
Well, abdullah, there is anempire, kimmit, no, no, no, the
word is B-L-A-C-K.
We're talking about this modernEnglish form.
We're not talking about theword Kimmit.

(09:07):
They ain't going to play my head.
They're not going to play myhead.
We're talking about the name ofan empire B-L-A-C-K.
That's why I'm spelling it,because I know people play.
I've been in theseconversations for 33 years.
I know all the tricks andtrades.
I know all the tricks andtrades and we're not letting no

(09:30):
one escape.
No one's going to escape.
We're talking about this wordright here, this modern English
word B-L A-C-K.
With this spelling.

Speaker 1 (09:44):
Okay, okay.
Are you going to keep thisslide on?
No, we're going to continue.

Speaker 3 (09:50):
I just wanted to, because sometimes we have to do
that.
We have to do that, ron,because I've been in these
conversations for over 33 years.
They'll play the game.
Kimmit means black, so Kimmettmeans black.
You know so-and-so means blackand you know Nubian means black.

(10:10):
You know they'll play the gameand also I'm talking about this
form here.

Speaker 4 (10:15):
Yo peace.
Oh, real quick real, quickPeace to our people, peace to
Ron, peace to Abdullah.

Speaker 3 (10:19):
Peace brother.

Speaker 1 (10:28):
Peace brother, peace brother, mike.
Before we go any further, he'sstanding on business, as they
say.
Now I want to say this Just tolet everyone know on our page,
abdullah and Yisrael has asection it's called Civil Letter
, so all of their videos.
You can go straight there toCivil Letter, and then I suggest
you do that so you can likefollow the way this program has

(10:53):
been going.
It's a whole streamline, right.
So just follow.
Watch every video on CivilLetter.
It's in the playlist.
All right, continue.

Speaker 3 (11:06):
All right, continue All right, go ahead.

Speaker 2 (11:13):
So review.
There are those who claim thatmore is not the nationality,
national origin and nationalidentity of a people, that more
is a word that means black andcalling someone a more is the
same as calling someone black,but in another language the word
black more appears inliterature during the 1500s.

(11:33):
Why was the term black more, asused during the 1500s, formed
into the compound wordblackamore during the 1600s and
used heavily in literatureduring the 1600s, 1700s and
1800s?
The compound word blackamoorappears in a vast amount of
literature written in the 1600s,1700s and 1800s.

(11:55):
The compound word blackamoorwas used interchangeably with
the words Negro and Ethiopian inliterature during the 1600s,
1700s and 1800s.
In the colonial records of theSpanish crown, portugal crown
and French crown in NorthAmerica, central America and
South America, mexico, brazil,south Florida, french Louisiana,

(12:16):
north Carolina, it reads NacianMariska De Tierra De Moros.

Speaker 3 (12:27):
Yes, so that's.
We just want to set the tonefor review, and these points
were Made during part one andpart Two.

Speaker 1 (12:38):
Yo shout out to y'all For really taking this like
this is like this is officialright here, the way y'all doing
it.

Speaker 3 (12:46):
This is peace, anyway , go ahead yeah, we serious with
this man because we want thepeople to grow, so we put time
in preparing these lessons more,more, more, more, more, more,
more.

Speaker 2 (13:05):
All right, so Moore, moore, moore, moore, moreau,
moray, mordove.
The traces of our Blackancestry are visibly existent in
a hundred surnames DavidMcRitchie.
Some family names thatdesignate an ancestor who has
skin darker than his companionsare Morel and Moro.
If the ancestor had a very darkcomplexion, the name was likely

(13:31):
to become Moore, m-o-h-r.
Schwartz, schwartz, schwartz orSchwarz in Germany.
Source Elsdon, cole, Smith,smith.
American surnames 1986.
In Shakespeare's time, theaudience at the Globe accepted

(13:51):
the word as meaning a black man,and either then or later on it
became tautologically extendedinto Blackamore.
The common people of thecountry are not likely to have
known much about ultra-BritishMoors, not enough, at any rate,
to have made the word aneveryday term for a Black man.

(14:14):
Nor can the Moors of heraldrybe explained sufficiently by the
theory that the founders offamilies bearing Mo more as
supporters yeah, that's it rightthere.
So this is Jeremiah 13, 23.
Can the black more change hisskin, or the leopard his spots?

(14:38):
Then may ye also do good thatare accustomed to do evil.
This is the 1599 Geneva Bible.
It was, however, from Spain andnot from Arabia that a
knowledge of Eastern mathematicsfirst came into Western Europe.

(15:00):
The Moors had established theirrules in Spain in 747, and by
the 10th or 11th century hadattained a high degree of
civilization.
Ww.
Ross Ball A Short Account ofthe History of Mathematics 1888,
courier, dover, 1960, page 164.

(15:22):
1960, page 164.
This is Ross Ball.
This is a portrait of a moorand a white turban on the right
side and down here it says own amuseum quality handmade
reproduction of portrait of amoor and a white turban by
Eugene Verbiakovan.

(15:42):
Own a museum quality handmadereproduction of Portrait of a
Moor in a White Turban by EugeneVerbiak-Colvin, 1798 through
1881.
All right.

(16:05):
New Britain Museum of America.
New Britain Museum of America.
Art Elizabeth Norse, moorishPrince, 1897.
Oil on canvas 32 by 23.
Three fourth inch oil painting.

(16:26):
Harriet russell stanley fundand through exchange, 1981.68.
Morris prince, also titled headof an algerian.
Uh, I don't know what that saysis.
The strong head of an algerianis the strongest and most
dramatic of Norse's NorthAfrican subjects.
Ok, the painting depicts atraditionally custom that

(16:50):
confidently pose young Africanwho rests one hand firmly on his
hip and holds a cigarette inthe other.
He wears a white turban aroundhis head and several layers of
clothing wrapped loosely aroundhis body and several layers of
clothing wrapped loosely aroundhis body, blue, green and yellow
fabrics and color accents tohis essentially monochromatic

(17:10):
robe, and a vivid red waistbandcontributes an especially bright
note.

Speaker 1 (17:21):
Real quick.
I just want to make a note.
Okay, so I'm studying a lot,right, different things.
Now I'm studying genealogy.
Now genealogy goes throughsurnames right now.
This is funny that we spokeabout surnames this evening,

(17:43):
because my perception of wheresurnames came from was pretty
much what the European told me.
You know what I'm saying, ornot what the European told me,
what was taught in schools andwhat was taught by hearsay and
things like that, versus meactually taking a deep dive into

(18:05):
the CERN names and genealogyand how it works.
The CERN names point to the,not the phenotype, right?
So it will.
It will point to the, maybe thecolor of the skin or the type
of garb people wore and thingslike that.
That's what the CER surnameswill point to, like, for

(18:27):
instance, brown will point to.
You know the fact that I havebrown brown skin, if you want to
call it that, right?
So brown skin, and also brownclothing and things of that
nature.
So the surnames, I'm realizing,are the keys, are the keys to

(18:48):
find out exactly you know whoyour ancestors were and how they
traveled, and things like thatthroughout the years.
Peace.

Speaker 3 (18:56):
Well, we'll do a presentation on that, ron, but
it's more extensive than that.
Some of what you're saying istrue, but that's very limited,
you know.
So we'll do it because of thelack of time.
We will do a presentation onthat.
Some of what you're saying istrue, but that's very limited,
so we'll do it because of thelack of time.
We'll do a presentation on that, you have.
I'll just do a categorizationreal quickly.
You have, with our clan names.

(19:18):
You have patronyms.
You have patronyms.
You have occupational names ortrade names.
You have place names, sothey're classified.
So when you're dealing withsurnames or last names, you're
looking at the classificationsas well, you know so, like I

(19:40):
said, so it's more extensivethan what you're saying, but
because of the time lack of timeIsrael and I will do a
presentation on that.
In fact, we'll make it part ofthe series.
We'll make that part of theseries.
You know, names are based innationality, descent, denoting a

(20:02):
clan or trade names.
Europeans did not have namesduring the medieval period.
During the medieval period ormiddle ages between 711, that's
Moorish rulership during thetime of Moorish rulership in
Europe, that's known as themiddle ages or medieval period,
europeans did not have lastnames.

(20:22):
We'll get into that.
So because of the lack of time,we need to do a whole
presentation on that.
Because I've studied thatextensively, I can go in on that
.

Speaker 1 (20:33):
Gotcha.

Speaker 3 (20:38):
And that field Real quickly.
That field is called I'm anominee, I'm a nominee.
That's a field, a study, studyof names that's called I'm a
nominee.
I'm a nominee is that's a field, a study, study of names that's
called I'm a nominee, I'm anominee, you can get a PhD in
I'm a nominee.
In fact, I met a sister whostarted a school of charter
school in Camden, new Jersey,and she had a PhD in I'm a

(21:00):
nominee.
I said, oh, since you said thatof course I knew because I
studied it, I studied it.
I'm a nominee.

Speaker 1 (21:05):
Right, right.
So, like this brother is sayingright here, even to this day,
in and from now, westernly,so-called as Africans say
swarthy linguistically anddialectically.
So that's what I'm saying, likeswarthy swarch, just like how

(21:26):
you were breaking down earlier.
Swarthy, from what I remember,can mean also like copper tone
oh, no, I'm saying what you'resaying is correct.

Speaker 3 (21:37):
I said that, but no, no, let me say it again.
Let me say it again.
So what you're saying iscorrect, that's just limited.
It's more expansive than that.
So what you're saying iscorrect, that's just limited.
It's more expansive than that.
And I just gave, for example, Ijust gave classification.
I didn't want people, I didn'twant the audience, I didn't want
the audience to walk away onwhat you were saying.

(21:58):
That that is what that islimited to that.
It's more expansive.
Ok, yeah, all right, that'sjust to that.
It's more expansive.
Okay, yeah, all right, that'sjust a category.
You're just giving us acategory of surnames.
You have place names, I, youknow you.
You have patron names or fathernames Johnson, edmund, o'neill,
all right.
So, yeah, we.

(22:19):
So we just say that's all.
I just want to be clear for theaudience.
That's just what you're sayingis correct.
But that's limited.
That's just one category.
Got you, got you.

Speaker 2 (22:31):
We're good on that.
Got you All right.
So the Morris Chief, 1878.
Edward Charlemont, austrian,1848 through 1906.
Edward Charlemont used studioprops and a paid model to evoke

(22:52):
a world of luxury and power andan architectural setting that
resembles the Islamic Palace ofthe Alhambra in Granada, spain.
The canvas was once called theAlhambra Guard.
This work demonstrates theromantic lens through which
white Europeans regarded thetraditions, peoples and places

(23:12):
of Muslim Spain and the Frenchcolonies in West Africa.
Although Charlemagne paintedfew African subjects and was
best known for portraits anddepictions of European
historical subjects, hissingular ability to convey a
model's personality and tosuggest different textures and
surfaces is evident here.

(23:33):
The name of the model who posedfor this commanding figure
standing in a place in a palacedoorway may never be known.
The artist had recently come toParis from Vienna and was
little known when he exhibitedthis work to great acclaim at
the 1878.

(23:56):
Oh yeah it's cut off so yeah.

Speaker 1 (24:01):
Oh man, see, I opened up a can of worms about this
man.
See, I opened up a can of wormsabout this man.
Okay, abdullah, when you saidEuropeans didn't have last names
, were you referring to thehybrids or?

Speaker 3 (24:22):
The Avians Donald Trump and them Donald Trump and
them Donald Trump and them theAbbeons.
They didn't have last namesJohnson, son of John, son of
John.
So that's what's known as.
If you study surnames in Europeduring the middle Evil period

(24:48):
or Middle Ages, that's 700 to1500.
That's known as the Middle Agesor Medieval period.
That is the time period ofMoorish rulership in Europe.
There's a three-value book theMoorish Empire in Europe by SP
Scott, bibles 1, 2, and 3orishEmpire in Europe by SP Scott,
volumes one, two and three.
All right, that's history.

(25:08):
But I studied extensively onmonomony, which is the study of
names.
You have place names but, likeI said, because of time, like I
said, we'll put together apresentation, we'll make it a
part of.
Like I said, we have to puttogether a presentation and
we'll make it a part of thisseries.

Speaker 1 (25:28):
Oh, we got to go into that, brother.
That's the piece right there.

Speaker 3 (25:33):
Oh yeah, we got to go because since we opened it up,
we got definitely, but becauseof the time I can't speak so
extensively on it right now.
Because of the time.

Speaker 2 (25:48):
So you're at a Philadelphia Museum of Art.
This is the Morris Chief, apainting of the Morris Chief,
dub or Dub Black Dark DuffD-U-F-F.
Dub Black Dark Duff D-U-F-F.

(26:08):
Celt of dark complexion, er andGale Dub D-U-B-H.
Dark Black Duff D-U-F-F.
A surname adopted from theCeltic, in which language the
word means black.
Sebald in his history of Fifesays that as would this be

(26:37):
nigger or niger, that as nigerand rufus were names of families
amongst the Romans, from thecolor and complexion of men.
So it seems Duff was from theswarthy and black color of those
of the tribe or clan of MacDuff, as you were saying.

(27:04):
Macch, that would mean son, sothe son of duff yes, that's a.

Speaker 3 (27:09):
That's a one of the.
That's a.
That's a patronym, mech, mechold and O'Neill or Raleigh.
Those are known as class of cod, as patronym named after father
, son of yeah, done as Pachynimpnamed after father, son of Dunn

(27:39):
D-U-N-N, a Celt, and Celt ofdark, of dark brown complexion.

Speaker 2 (27:42):
So Dunn is also spelled D-U-N-N-E, and then we
have Middle English Dunn, alsospelled D-U-N-N-E, and then we
have Middle English Dunn, oldEnglish Dunn, as a noun, welsh
D-W-N.
Dunn Eagles, irish Dunn DunnEagles.
Gaelic Dunn D-O-N-N.

(28:02):
Irish Don Don D-O-N-N.
Kennedy.
Descripted from the Gaelic wordCanadette, canadich Meaning
grim headed, a surname found inSouthwest Scotland Since the

(28:25):
12th century.
Meaning grim headed, a surnamefound in southwest Scotland
since the 12th century, theposterity of Archibald the grim
may have become grames or grimsor grimes or grimes.
Others may have been thefounders of clans known by

(28:45):
various surnames of variousorigins other than Douglas.
And it is worth remarking thatone of the equivalents for a
black man, namely Grim or Grimeand even this distinction
vanishes when one reflects thatgrime strictly interpreted as

(29:11):
more or black man.

Speaker 3 (29:14):
So now we're saying why doesn't that appear in
literature today?
More or black man?
Why don't you just see?
Why don't you see more at all?
Why don't you see what we justread, what he just read?
Why is it not?
Why is that not predominant inliterature today?
More or black man, more orblack, more Negro, ethiopian

(29:37):
Like?
Why is that that is predominant?
It was, it was predominant inliterature during the 15, 16, 17
, 1800s.
Why not today?
Why not today?

Speaker 4 (29:48):
paper.
Genocide is to remove yourhistory, erase your prominence,
your stance in the world, do you?

Speaker 3 (29:53):
value it.
Absolutely.
We come up with receipts.
This is what they say More orblack man, like.
Why don't you see that today,more or black man More or negro,
more, you know, if you look upnegro and you'll see black or
more In.
You know, if you look up Negroand you'll see Blackamore In

(30:15):
some dictionaries, you look upthe word Negro, you say you'll
see what Blackamore.
But why don't you see that?
Today, though?
Why don't you see this waspredominant.
This was not every now and then.
This was predominant inliterature, bibles, dictionaries

(30:37):
, plays, short stories andconversations.
Hey Blackmore, hey Tony Moore,hey Tony Moore, hey Blackmore.
What do you hear today?
What have you heard over thepast 70-80 years?
Hey Tony Moore, hey Tony Moore,hey Black Moore, like what?
What are you here today?
What are you here today?
What have you heard over thepast 70, 80 years, past 70, 80

(30:58):
years?
Hey Black man, hey Black man,hey Black, hey, hey,
light-skinned Black man,dark-skinned Black man.
You wouldn't have heard nolight-skinned black man.
You would have heard what TawnyMoore, terrence Howard, during
the 1600s would have beenreferred to as a Tawny Moore.

(31:22):
Wesley Snipes during the 1600swould have been referred to as a
Black-a-moore.
Why not that today?
What happened?
Are people unaware of this?
Black, black, black, black,black black, light-skinned black
man, brown man, dark-skinnedblack man.

(31:43):
You know red bone, I mean.
That means I'm the same.
So they don't think in terms ofnationality.
When it comes to ourselves,we'll say Chinese food, french
fries, french poodle, germanshepherd.
We'll say nationalities, we'llcall dogs.

(32:06):
We'll call dogs a nationality.
German shepherd, french poodle,dogs, that's a fact.
Dogs A dog French poodle, germanshepherd.
English poodle, but you'reblack.

(32:27):
But what I'm saying is there'sno thinking.
Him and my brothers and sistersI'm not insulting our people.
We are great thinkers, we comefrom great thinkers.
We are all that In a bag ofchips, my brothers and sisters.
We have just been sociallyengineered.
So there's no thinking.

(32:48):
So when we say we're black,there's no thinking that.
So when we say we're black,we're black, there's no thinking
that's called socialengineering.
They train like they trainanimals.

Speaker 1 (33:00):
Listen.
All I gotta say is I've beenstudying so many different
angles and, man, the socialengineering that they put on us
is diabolical.
Yes, there are so many layersto this and those layers connect

(33:22):
with other layers.
Connect with other layers.

Speaker 4 (33:25):
You know what it is man has to go back into, as
Martinez de Pasquale saidreintegration to the higher self
.
You have to go back.
Woo Say that again.
Mikey Fever Say that againReintegration to your higher
self.

Speaker 1 (33:41):
That's what it's all about, brother.

Speaker 3 (33:46):
Give us the.
That's an acronym, so let theaudience know what that stands
for.

Speaker 4 (33:53):
Reintegration no ISO.
Oh, you're talking to me.

Speaker 3 (33:59):
Yeah, you, Mikey, you have ISO.
You said ISO Let the audienceknow.

Speaker 4 (34:03):
No, oh, you're talking about ISO.
No, I was talking aboutreintegration.
I said what um?

Speaker 3 (34:07):
You mentioned ISO.
What does ISO stand for?
I didn't say.

Speaker 4 (34:11):
ISO.
Oh wow, you mentioned ISO.
What does ISO stand for?
I didn't say ISO, oh wow, nah,I didn't hear anything.
Yeah, I didn't hear anythingit's all good.

Speaker 3 (34:17):
Sometimes I do that, sometimes I hear things yeah,
there you go.
I thought I heard ISO threetimes alright, alright, it's all
good.

Speaker 2 (34:30):
Alright, alright, let's all good, alright, alright
, let's continue.
So, stephanie Nadalo, nadalo,figure two.
Duke Ferdinando.
Duke Ferdinando and the FourMoors I Quatro Mori.

(34:51):
Duke Ferdinando and the FourMoors I Quattro Mori by Giovanni
Bandini, pietro Taka, century1616 and century 1623, through
26 respectively.
Marble and bronze.
Livorno, italy, photographed byAsinodalo.

(35:12):
Used with permission.

Speaker 4 (35:17):
Shoot this happened.

Speaker 3 (35:21):
And at the bottom of that is a chain of four more.
So you see, there it saysquarto.
So I'm just saying more.

Speaker 4 (35:30):
Four yeah.

Speaker 3 (35:34):
So now what you'll see?
You'll have a quote, unquoteAfrican scholar will reconstruct
and says the statues of thefour blacks, see.
So they'll say well, thestatues of the four blacks.
So somebody who have never sawthis they wouldn't know it's not

(35:59):
called the statue of the fourblacks, it's called what that's
what it's called.
So now somebody doesn't knowthat.
So they're reconstructing See,that's part of this To maintain
the social engineering.
All right, continue.
Israel.
Israel.

Speaker 2 (36:25):
More, more, a more a black, a blackamoor, a Negro, an
Ethiopian Moors.
In the Middle Ages, in the 17thcentury, moors were supposed to
be Black and the word was usedas a generic name for all
dark-skinned races, asequivalent to Negro or

(36:47):
Blackamoor today.
Blackamoor today.
Morris King, italian.
Nepal's Metropolitan Museum ofArt.

Speaker 1 (37:04):
This is just wild man .
It is, it's beautiful.
This is just wild, bro.

Speaker 2 (37:12):
What does it mean, in international law regarding
dehumanization,denationalization and genocidal
claims, for people to claim thatthey willingly, knowingly,
intentionally and voluntarilyuse words such as black, negro,
color, african-american to whichto identify themselves, having

(37:32):
no connections to anynationality, land slash,
geography, national sovereignty,nation state slash country,
national constitution, nationalflag, national seal, national
character, nationalconsciousness, national pride,
ancestral consanguinity,genealogy, descent, national

(37:54):
origin, pedigree, parentage,lineage, kingdom, empire, clan,
tribe, caliphate, emirate,balakate, delicate.
So here we have the Sankofabird in the center with the

(38:18):
phazon.
Let me get a screenshot of thisso I'll give you a little
detail about the Sankofa bird.
So the Sankofa bird is a symboldeeply rooted in the culture of
the Akan people of Ghana andWest Africa.
It represents the concept oflearning from the past to build

(38:39):
a better future, emphasizing theimportance of reflection and
drawing wisdom from one'shistory.
The symbol, often depicted as abird with his head turned
backward to retrieve an egg,embodies the idea that it is not

(38:59):
wrong to learn from the past.
So with this, the egg holdsMorris nationality and is
standing on nationality.
So it's standing on nationality.
Nationality is interrelated tothe following principles.
So the Sankofa bird is lookingback to grab the Moorish
nationality, Nationalsovereignty at the top.
To the left, we haveself-determination,

(39:23):
self-governance, nationalconsciousness, national
self-consciousness, nationalpride, national culture and
national character.
And to the right, we havesovereign identity of the state,
the state's identity,constitutional identity,
constitutional name, nationalname, national identity,

(39:48):
constitutional self-governance.

Speaker 4 (39:53):
So these are elements of nationality powerful wow, so
no one.

Speaker 2 (40:01):
If you're not talking this, you know these elements.

Speaker 1 (40:03):
You're not talking nationality respectively okay,
this brother right here saidking james a.
Uh, a hebrew king took out theword more from 1560 geneva bible
and replaced it with hebrew in1611.
Uh, king james version, becausehe was a hebrew king researched

(40:28):
the word more in the GenevaBible.
Yeah, I think the Moors putthat up early on in the podcast.

Speaker 3 (40:37):
Ethiopian.
He replaced the word Ethiopian.

Speaker 2 (40:40):
Yeah, we showed that in the first.

Speaker 3 (40:42):
Yeah, not the word Hebrew, it's Ethiopian.
Yeah, that's for correct.

Speaker 2 (40:48):
Yeah, he was saying that, King James is a Hebrew.

Speaker 3 (40:51):
Oh, then I misread it then, but we want to let the
audience know that.
The audience know it was the1560 Geneva Bible, blackmore and
then the 1599 Blackmore, and itwas interchanged.
It used the same verse asEthiopian, so that's those who

(41:15):
haven't seen this before.
It's clear that it's a wordEthiopian that appears in the
1611 King James Version Bible.
So replacing Amor is correct,but I just wanted to replace
with Ethiopia yeah alright.

Speaker 2 (41:36):
So this is the growth of the United States 1783
through 1853 1783.
On the right side we have theoriginal 13 colonies from Great
Britain by Treaty of paris 1783.
So united states acquiredterritorial sovereignty, or,

(41:58):
pardon me, the 13 originalstates acquired territorial
sovereignty by the way of thistreaty, uh, with great britain,
the treaty of paris of 1783.

Speaker 1 (42:09):
This is crazy, crazy man.
Yeah, man, this is blowing mymind from what I'm seeing here,
what I'm studying and all it'sall coming together.
But anyway, go ahead y'all.

Speaker 2 (42:22):
So we have the Louisiana Purchase, bought from
France.
United States bought Louisianaterritory from France.
United States bought Louisianaterritory from France.
France ceded territorialsovereignty to the United States
via Louisiana Purchase, treatyof 1803.
We have the Mexican concessionfrom Mexico by Treaty of

(42:50):
Guadalupe Hidalgo, 1848.
We have the Oregon Country fromGreat Britain, 1846.
A precedence to Great Britain,1818.
Ceded by Great Britain, 1818.

(43:14):
The Gadsden Purchase, down hereat the bottom, bought from
Mexico 1853.
Texas Annexation, independentRepublic, 1845.
Seated by Spain.
This little portion of landright here, seated by Spain,
1818.
Dates annexed by United Statesat the bottom 1810 and 1813.

(43:40):
Florida session, from Spain,1819.
Seated by Great Britain.
Webster Ashburton Treaty, 1842.
So these treaties is how theUnited States got on the map.

(44:02):
It's the reason why the UnitedStates exists on the map today,
when we look at this area ofland, we see United States.
Let's say that.
But it's through the sessiontreaties Under subjugation and
colonization.
So yeah, and this is theelement, this is why the United

(44:26):
States was able to do that.
What would I just mention?
Because of territorialsovereignty to do that.
What I just mentioned, becauseof territorial sovereignty,
territorial sovereignty is aninternational law application
and these are the elements ofterritorial sovereignty on the
tentacles of the octopus.
To the left we have acquisitionof territory, loss of

(44:49):
sovereignty, boundary session,treaties, territorial
jurisdiction, law session,change of sovereignty of a
people in the united states,constitution, acquisition of
nationality through subjugationand session change of
sovereignty and its effects ofthe nationality of the
inhabitants.

Speaker 4 (45:11):
Oh wow.
So is it safe to say thatthat's the reason why the US has
embassies in other countries?
Is it like expanding tentacleon these other lands where they?
Could influence their politics.

Speaker 3 (45:24):
No, no, we're talking here, but we talk embassies.
That's through treaties.
The United States hasnegotiated treaties with various
nation states, you know,entering into diplomatic
relationships, and they're ableto set up embassies and
consulates.
It's not because of this.

Speaker 4 (45:47):
All right.

Speaker 3 (45:48):
You know you ask you this, yeah, not because of what
we're talking.

Speaker 2 (45:54):
But they wouldn't be able to do that right, they
wouldn't be able to set up thosetreaties or establish treaties
if they didn't exerciseterritorial sovereignty
absolutely, absolutely.

Speaker 3 (46:01):
Yeah, I just wanted to be clear.
Exactly that, and Israel iscorrect with that.
Alright, that gave them thelaunching ability to do that,
you know alright, gotcha, butthose that gave them the
launching ability to do that.
You know, yeah, but the treatiesthat's on those maps, that are
listed on those maps, don't givethem the authority to set up

(46:26):
embassies.
All those treaties did was cedeland, transfer French
territorial sovereignty to theUnited States, spanish
territorial sovereignty to theUnited States, and so now what
it did was gave the UnitedStates authority to what Control

(46:48):
the boundaries as well as theinhabitants.
That's what make it clear.
That's what those treaties did.
If we talk about embassies andconsulate, those are other
treaties with France or China,or Bukhanot and Okinawa, or Pina
Faso or Mali, etc.

(47:08):
Or Germany, right, but notthose treaties that we mentioned
.
Yeah, I just want to be just,yeah, clear.
But H?

Speaker 2 (47:17):
R I O's right yeah different categories of treaties
.

Speaker 4 (47:22):
Yeah.

Speaker 3 (47:23):
Yeah, got it, got it, good question.
There's no dumb question,brother, because it gives the
opportunity to clear things up.

Speaker 1 (47:30):
Right right.

Speaker 2 (47:37):
Right.
So territorial sovereignty, theexclusive when I'm lowest up so
everybody can see uh territorialsovereignty, the exclusive
authority over a definedgeographic area and its change,
like a shift in the governingpower, can significantly impact
the inhabitants.
This change, whether throughcession, annexation or other
means, often alters theinhabitants' political status,

(48:01):
civil rights and even theirnationality.
The new sovereign may determinethe rights of the residents and
they may become subjects of thenew state.
Effects of change ofsovereignty on inhabitants.
Political status the newsovereign can decide the
political rights of theinhabitants, including suffrage
and other politicalparticipation rights.

(48:22):
Civil rights the new sovereignmay determine the civil rights
of the inhabitants, potentiallychanging existing laws and
regulations.
Nationality Individuals maybecome subjects or citizens of
the new state, impacting theirnationality and international
legal standing.
Legal obligations the newsovereign may enforce its laws

(48:43):
within the seated territory,potentially altering legal
obligations and processes.
Cultural and social changes Achange of sovereignty can lead
to cultural shifts, as the newruling body may introduce new
customs, values and traditions.
Economic changes the newsovereign may implement

(49:03):
different economic policies,affecting trade, taxation and
economic opportunities withinthe territory.
Resistance and conflictInhabitants may resist the new
sovereign, leading to potentialconflicts and unrest.

Speaker 1 (49:18):
Okay, now this is.
There's a question I was goingto answer myself, because I have
my own perception on how thiscan actually help us as
individuals and collectives.
So it always starts withyourself first and then the
collective.
So it always starts withyourself first and then the
collective.
But I want you brothers toanswer this how knowing all of
this is going to get theEuropeans off our back in 2025?

(49:41):
For me, the European, I don'teven think.
I don't even see that theEuropean is on my back, because
I'm able to do whatever I wantto do.
I'm able to freely move andwalk and talk and do whatever I
want to do, do open up businessand read things like this and
have a podcast and talk tobrothers like this to give us
the knowledge.
So I, you know, I don't see howthe Europeans stopping us, but

(50:05):
I think we're stopping ourselves.
But, yeah, go ahead.

Speaker 3 (50:09):
Well, I disagree with you, but that's all right.
I disagree All right because Idisagree All right.
So let me give you this, ron,let me give you this All right
the farm that your great, greatgreat parents had, that the
Europeans took from you, yourparents from them.
The farm was not able to passdown to you your birthright.

(50:36):
That was stolen from yourfamily line 150 years ago.
150 years ago, your birthrightwas stolen.
Your family's birthright wasstolen, which inhibited them to
pass that down.
The fact that you're working iswhy they mean that if you had

(50:59):
that, if you had that was stolenfrom your family 150 years ago,
where would you be now?

Speaker 1 (51:11):
Oh, you want me to answer that honestly.
That was stolen 150 years ago.
It depends.
It depends on the person,because you can have a whole
empire and and mess it upbecause your mind is not right,
you don't have the right, properinformation.
But I'm talking about wherewould you do?

Speaker 3 (51:28):
I like?
Because you just said you go towork every day.
Why?
Why do you go to work every day?
Because the 150 years ago youdo conquests, do Spanish, french
, dutch, portuguese conquests.

Speaker 1 (51:48):
That's why you go to work every day, because they've
stolen our birthright okay, Idon't like I said, I don't know
if you want me to answer thatI'm just saying because you
mentioned that they're not onyour back, because I'm looking
at, because you mentioned thatthey're not on your back, okay,
because.

Speaker 3 (52:05):
I'm looking at.
They've taken our land andfarms and stuff Inventions and
they patent children and naturalresources.
Okay, before you were born.
We're talking about 200 yearsbefore you were born.

Speaker 1 (52:25):
Okay.

Speaker 3 (52:29):
I just wanted to make that connection for the
audience too.

Speaker 1 (52:32):
Okay, I hear you Definitely, for sure, I get your
point.
However, what I do is like adifferent type of thing, though,
like I do what I love, so itwasn't like I had to do this
because I had to feed myself.
I chose to do what I'm doingand I love doing what I'm doing,

(52:54):
so it's really not work for me.
But, yeah, I get you, though.

Speaker 3 (52:57):
I get what you're saying you got, once you got
what I'm saying.
Once you got what I'm saying,we good, we can move on.
You got what I'm saying.

Speaker 2 (53:02):
All right, you got the point yeah, all right so
showing the current state andcondition of our people.
Application of internationallaw, territorial sovereignty a
nation's exclusive right togovern its territory and control
its natural resources withoutexternal interference, a
principle that underpins stateindependence and autonomy.

(53:25):
A treaty is the vehicle inwhich territorial sovereignty is
ceded, transferred, conveyed.
A treaty is not an applicationof law.
So, land, boundary, land,boundary session treaties.
Examples Number one, article 1and 2.
In the 1783 Definitive PeaceTreaty between United States and

(53:45):
Great Britain, great Britaincedes British territorial
sovereignty to the United States.
Number two, article 1.
In the 1803 Louisiana PurchaseTreaty between United States and
France, france cedes Frenchterritorial sovereignty to the
United States.
Number three France cedesFrench territorial sovereignty
to the United States.

(54:05):
Number three, article 2,.
In the 1819 Adams-Onis Treatybetween the United States and
Spain, spain cedes Spanishterritorial sovereignty to the
United States.
Number four, article 5,.
In the 1848 Treaty ofGuadalupe-Hidalgo between the
United States and the UnitedStates of Mexico, mexico cedes
Mexican territorial sovereigntyto the United States.

(54:26):
Number five, article one.
In the 1867 Alaska Treaty ofCession between United States
and Russia, russia cedes Russianterritorial sovereignty to the
United States.
These are references.
You can check every article.

Speaker 3 (54:44):
You know every treaty yeah, and we showed the map.
We showed the map he justwanted to provide to you.
So we're gonna get.
So we got, we got six minutesleft and we'll have.
We have time to read this onepage, greg israel well, I I can.

Speaker 1 (54:58):
I can extend it a little bit as well, all right,
yeah, yeah, yeah, I can extendit for sure.
All right, I figured it out.
That's why Mike went off,because he's going to go on the
other one.

Speaker 3 (55:11):
All right, so we can have discussion.
We can have discussion on this,all right, good.

Speaker 2 (55:17):
All right.
So this is.
Let me blow this up so we canall see this.
This is Shamalikabay's proposalfor the call for the call for
the restoration of NationalMoorish political unity through
political legitimacy, the willof the people, consent of the

(55:39):
people, good government,large-scale community outreach
and network.
Shem Malikabay's publicstatement to the people Greeting
my proposal and plan for therestoration of national Moors
political unity is rooted in thepast structures of ancient
governments.
The proposal and plan forrestoring national political

(56:00):
unity amongst our people, theMoors, most of whom are
classified as black, negro,colored African-American in the
United States Census Bureau andthe Commerce Department, is to
facilitate political legitimacy,consent of the people through
large scale community approachto unconscious mores and the

(56:22):
network among the consciousmores.
Having political bodies arevital to cut to contribute to
the formation and expression ofthe will of the people.
Having a network vehicle thatcreates the space for the
formation and expression of thewill of the people is a
fundamental principle tofacilitate in good environment

(56:43):
and the basis to politicallegitimacy good government, good
, good government goodgovernment, okay, so having a
network vehicle that creates thespace for the formation and
expression of the will of thepeople is a fundamental
principle to facilitating goodgovernment and the basis to

(57:03):
political legitimacy.
The political action ofMoroccan slash Moorish political
bodies coming together to forma central governing body
composed of many Moorish bodypolitics to function as a
Moorish national provisionaltemporary governing body to
serve as a voice for our peoplein the international arena is
much needed to address thesystematic generational mass

(57:26):
denationalization andsubjugation of our people, the
Moors, as well as thegenerational European
colonization of our lands, knownto the world as North America,
south America, central Americaand Americana Central America

(57:49):
and Americana.
An interpolitical constitutionwill be formed from our Moorish
political governing bodies bysending up representatives
elected by the Moorish Moroccanpeople or by supreme authority,
who will exercise collectivelythe sovereign power and
authority in a provisionalcapacity that the Moorish days
bays, emirs, caliphs, pashas andbashals indigenous aboriginal

(58:10):
people operating in unity withMoorish emperors, slash sultans
once exercised before thedismantling of our Moorish
empire and the usurpation of ourMoorish sovereignty due to
conquest, subjugation andcolonization by the empire of
Spain, empire of Portugal,kingdom of France, kingdom of

(58:30):
England slash Great Britain,kingdom of the Netherlands,
dutch Republic, kingdom ofSweden, denmark, sardinia and
Belgium and Belgium.

(58:58):
When the sovereign power of anempire, kingdom or nation that
ruled over a host of kingdoms orprovinces in their territorial
domiciles diminish, the peopleof the empire, kingdom or nation
possess the inherent and divineright to return to the
international law, law ofnations, principles of
post-luminium reversion tosovereignty, recovery of lost
sovereignty, self-determinationand autonomy.

(59:19):
When Moorish emperorsrelinquish their sovereign power
over the Moorish kingdoms inthe territorial domiciles they
once controlled, we, the Moors,have a right to govern among
ourselves and form aninterpolitical assembly with an
interpolitical constitution thatwould act or take the place of

(59:40):
the sovereign power that theMoroccan, slash Moorish emperors
once claimed.
The interpolitical constitutionwill be the structure, will be
the structured governmental bodythat regulates authority over
all the Moorish political body,politics, slash states.
By the structured language andthe interpolitical instrument.

(01:00:00):
By the structured language andthe interpolitical instrument,
the interpolitical constitutionwill position us politically to
reestablish diplomacy andconsular relations with the
Empire of Spain, empire ofPortugal, kingdom of France,
kingdom of England, slash GreatBritain, kingdom of the
Netherlands, dutch Republic,kingdom of Sweden, kingdom of

(01:00:21):
the Netherlands, dutch Republic,kingdom of Sweden, denmark,
sardinia and Belgium, with whichwe negotiated treaties during
the 1500s, 1600s, 1700s and1800s.
Moore's treaties proved thatthe names Morocco and Moore were
predominant names thatdominated the military
engagements, wars, commercialtrading, mercantile, merchant,

(01:00:44):
seafaring, diplomatic andconsular strategies, captivity
and ransoming strategies of theEmpire of Spain, empire of
Portugal, kingdom of France,kingdom of England, slash Great
Britain, kingdom of theNetherlands, dutch Republic,
kingdom of Sweden, denmark,sardinia and Belgium.
Between the 700s and the 1800s,the enforcement of the ancient

(01:01:09):
international law principle ofrestoring a people held against
their will to their originalcondition before being placed
into slavery, subjugation,servitude, captivity and bondage
, known as post-luminium, willplace our people on the proper
road to recover our most lostestates, inheritance, land
rights, natural resources,sovereignty, treaty protections,

(01:01:33):
place in the family of nations,nationality, names, history,
languages, genealogy, ancestralfestivals, clothing, holidays,
rituals, dances, celebrations,ceremonies, philosophy and
science of healing with the useof sound and herbs in science of

(01:01:53):
astronomy, the law of the stars.
The United States EmancipationProclamation Emancipation
Proclamation 1863, 13thAmendment 1865, 14th Amendment
1868, and 15th Amendment 1870,have been used as political
tools to disguise thecontinuation of the slavery,

(01:02:20):
subjugation and captivity of ourpeople.
These United Stateslegislations during the 1860s do
not constitute the enforcementof the international law, law of
nations, remedy of restoringand returning a people held
against their will under theconditions of slavery,
subjugation, servitude,captivity and bondage.
Post-lominium is theinternational law principle of
restoring and returning a peopleto their original condition

(01:02:41):
before captivity, slavery andsubjugation.
It is evident that the UnitedStates Emancipation Proclamation
1863, 13th Amendment 1865, 14thAmendment 1868, and 15th
Amendment 1870 have not restoredand returned us to our original
condition before captivity,slavery and subjugation.

(01:03:06):
The United States has committedhuman rights violations by the
generations of systematic massdenationalization of our people.
The United States does not havea structured foundation set up
to rightfully and properly placein a census, transmit the
natural living being after birthof the indigenous Moroccan dash

(01:03:27):
, moorish, consequent in theirsystem of records to protect and
safeguard the natural livingbeings, nationality and birth
rights.
The United States, the UnitedStates has committed human

(01:03:54):
rights violations by thegenerations.
I just read that one.
Okay, so the provisionaltemporary government will allow
for the facilitation offormation and expression of the
will of the people and politicallegitimacy as the path to
permanent government and there-entering the family of
nations under the reversion tosovereignty as an old and
original state.

(01:04:15):
This political structure willposition us politically to
effectively address the UnitedStates human rights violations
by the generations of systematicmass denationalization of our
people and the disguising of thecontinuation of slavery under
Emancipation Proclamation 1863,13th Amendment 1865, 14th

(01:04:39):
Amendment 1868, and 15thAmendment 1870 to the
international community ofnations, family of nations,
people.
The word people, used in apolitical sense, is the
repository of the sovereignty ofthe people and the source of
government power.
I propose a plan to facilitatethe restoration of the exercise

(01:05:04):
of this inherent sovereign powerthat embodies the collective
unity of our people operating inpolitical governmental
structure.
It is vitally important tofacilitate a political process
whereby our people, who stillremain unconscious and
classified as Black, negro,colored and African-American in
the United States Census Bureauin the Commerce Department, can

(01:05:29):
be a part of the will of thepeople once they become
conscious of their Moorishnationality and birthright.
A political process that doesnot facilitate the formation and
expression of our people, whoare unconscious of their Moorish
nationality and birthright, isnot aligned with the principles
of political legitimacy, thewill of the people, the consent

(01:05:50):
of the people,self-determination and good
government.
Moors and Masonry.
Part 1, is an extensiveresearch and study in the
history of Moorish treaties,military engagements, wars,
captivity and ransom strategies,diplomacy and consular
relations between the MoroccanEmpire, including Algiers,

(01:06:12):
tripoli and Tunis, and theEuropean kingdoms Empire of
Spain, empire of Portugal,kingdom of France, kingdom of
England, great Britain, kingdomof the Netherlands, dutch
Republic, kingdom of Sweden,denmark, sardinia and Belgium
during the 1500s, 1600s, 1700sand 1800s.
Let us reconnect to our ancientknowledge of divine law, the

(01:06:36):
unseen slash, invisible world,and natural law as expressed by
the all-seeing eye.
Visible world and natural lawas expressed by the all-seeing
eye, but exploring our ancientknowledge of universal law,
mentalism, cause and effect,correspondence, polarity, rhythm
, gender and opposite-stache,duality, as well as our ancient
knowledge of geometry as theblueprint for creation, as

(01:06:58):
expressed symbolically as thecompass and square with the G in
the center and the geometricshapes on stained glass windows
of churches, mosques andsynagogues.
That's the last slide.

Speaker 3 (01:07:17):
Yes, all right.
All right, we want to end witha bang clear up everything we
actually spoke on, you know yeah, exactly summed it up, gave it
remedy laid it out.

Speaker 1 (01:07:37):
I don't know who.
This is okay, alright, so wegotta so.
I don't even want to address itanyway.
So, uh, um, yeah, this is umdeeper than people may
understand, because maybe theyare so locked into their own way

(01:08:06):
of thinking, which is fine,because we're all individuals.
However, sometimes you shouldempty the cup so it could be
filled with something else.
Sometimes you need differentinformation to maybe add on to
the information that you havealready, so that things go full

(01:08:26):
circle and you understand.
So, yeah, I've been studying,like I said, and this is great
information.
This is peace.
Who wrote this piece?

Speaker 3 (01:08:34):
again right here, shem and I wrote this, yeah,
shem.
In 2000 Shem wrote the page anda half a page and a quarter and
in 2023, I added a page andthree quarters and put it in my
book Moise Macy, part 2, chapter8, in Moise Macy, part 2.

(01:08:57):
This letter appears.

Speaker 1 (01:08:59):
Okay, okay, so that's a book that I have to purchase,
okay, okay, so that's a that'sa book that, uh, I have to
purchase Okay.

Speaker 3 (01:09:06):
That's actually that's part two Part two oh yeah
.

Speaker 4 (01:09:13):
Yeah.

Speaker 1 (01:09:15):
Okay, all right, uh, with that being said, thank you,
brothers, for coming out thisevening.
I really appreciate you.
Uh, if you can keep, if youbrothers, for coming out this
evening.
I really appreciate you.
I, if you can keep, if we cankeep building on this.

Speaker 3 (01:09:28):
Yeah, we, the fact is , right now we're talking, we do
a part four.
We were talking about thattoday, about a couple hours ago.
Yeah, In fact, to get my book,the one that Israel picked up.
Uh, part, part, part two go tomooresandmasonryorg
Mooresandmasonryorg.

Speaker 1 (01:09:42):
Mooresandmasonryorg.
I got to put that up next time.

Speaker 3 (01:09:48):
Yeah, we can have that up next time.
You can have that scrollingacross the screen.
Yep, yeah, I'll remind you.

Speaker 1 (01:09:56):
Well, I have this already.
I have the Gmail, but next time, Replace it with my website,
moorsabasementcom.

Speaker 3 (01:10:07):
All right, so next time Dot org, but I'll remind
you.

Speaker 1 (01:10:10):
Yeah, okay, okay, all right.
With that being said, we're outof here.
We're on the next podcast,peace to the brothers for coming
out this evening, and you knowknow I enjoyed this one, I
enjoyed everyone, and I can'twait for the next one.
We're out.
Peace, peace, Peace.

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Why You Shouldn’t Call Yourself “Black” – The Hidden Truth - Abdullah Bey & 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 You Shouldn’t Call Yourself “Black” – The Hidden Truth - Abdullah Bey & Yisrael Bey