October 22, 2025 • 58 mins
This episode of Black Thought on W.O.V.U. 95.9 FM opens with condolences and community announcements before shifting to themes of Black self-empowerment, freedom, and economic self-sufficiency. The hosts critique reliance on white validation, highlight historical struggles from Dred Scott to civil rights, and call for redefining empowerment through a Black perspective. They discuss the African roots of Christian theology, the loss of Black economic funds, gentrification, and displacement, urging unity, investment in Black-owned businesses, and self-determination as the path forward.
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Speaker 1 (00:03):
This is WOVU Studios.
Speaker 2 (00:06):
Good afternoon people. You're now listening to Black Thought Everything
Must Change on WOVU ninety five point nine FM. This
is the Rabbi along with the Black Unicorn bringing you
today's episode and listen. Little you know, before we get started,
I wanna throw some things out. Went through our condolences
(00:27):
to the family of Mayrose Ocar Uh. I forgot to
say something about that this morning. And then if I'm
not mistaken, on yesterday, I believe it was okay, I
can't remember now, but the mayor of Oakwood Village passed also,
m alright, and so condolences go out to those two families. UH.
(00:49):
And then on the good side, UH Uni UH next
UH on the twenty eighth. On the twenty eighth of
UH of UH September, this ghosting and I will be
honored on This is Your Life Circle of Life on
w E R E with Art McCoy and others. And
(01:10):
there there's a notificase flyer and press release out and
you can call in from five thirty to seven pm
Marvels to make comments and or you can pre record
a comment on that program next not next Sunday, but
(01:35):
a week from Sunday, September twenty eight, twenty twenty five,
five point thirty to seven o'clock. Also, I want to
throw out congratulations to Uni spending the weekend was the
(01:59):
fresh Yeah, the people you don't know. Uni is creeping
around here like she's ninety years old. She over did
things she thought she she thought she was eight years
old and got out there and tried to do things
all weekend and now she is sore and stiff. Oh yes, already,
(02:20):
little tell us about Fresh Fresh.
Speaker 1 (02:23):
It was amazing.
Speaker 3 (02:24):
So if you are unfamiliar with fresh Fest, it is
a culture and arts festival here in Cleveland and the
Kidsmen area happens at red Off Farm, which is off
of Ardur Park and eighty thirty Kinsmen, literally right in
the heart of the hood. And when I tell you
we had a great time, Rabbi, it was a great time.
(02:46):
We had a kids zone, health and wellness zone, the
vendor zone, and of course.
Speaker 1 (02:51):
The main stage.
Speaker 3 (02:52):
And when I tell you, like during the day, and
this is one thing I really want people to understand
about fresh Fest and the main you know, the headliners
whomever they are that year, and it's.
Speaker 1 (03:04):
Going to be a great show. Regardless of that fact.
Speaker 3 (03:07):
But I really want people next year for the seventh
and you Will Fresh Fest to understand the workshops that
go on throughout the day at the festival. The health
and wellness portion is so critical to what is being
done at the fresh Fest and understanding that you could
come and do yoga, you can come and get reeki
(03:28):
rey k, you can understand your diet better and what
you should be eating. They have food demonstrations like if you,
you know, are curious about the vegan lifestyle or just
living a healthier lifestyle than general. They were doing cooking
demonstrations from one to five the entire festival. And my
point is there's a lot of great, awesome things that
take place during the day. So next year, show up
(03:49):
earlier and take advantage of those things. Take advantage of
those workshops. Understand that these things are done for your
health and wellness because the festival, Yes, we're gonna have
a good time, regardless the music is gonna be there,
but we also want you to walk away with something
that you did not know about your health and wellness
before you came.
Speaker 2 (04:10):
All right, all right, So next year Fresh Fresh and
then Saturday Louis Moore is presenting the Grandparents' Day at
Luke Eastern Park.
Speaker 3 (04:19):
Yes, all right, will be there live on site. I'm
definitely gonna bring my parents who are grandparents, and you know,
just kick it.
Speaker 1 (04:28):
I have a great time. I'm super excited.
Speaker 3 (04:30):
It's always a fun time and I love to see
my elders have a good time because y'all, you know, deserving.
Speaker 2 (04:35):
And then I remember there is a restaurant that's been existing,
but it's under new management. I think fifty six Social
on ns Real Center aw Man Love Food is absolutely wonderful.
And and then for folk, if you don't have anything
(04:56):
to do or looking for a church home, why didn't
you stop by a annual Baptist church on seventy nineteen Quincy.
Doctor David Cobb is the pastor. We would love to
have you there and come in worship with us. You
know you we had a wonderful show this morning. I
think UH. With then UH student nurses from Cleveland State
(05:22):
University some things that are going on. UH they're taking
a look at the kids in the area, UH and
UH looking for UH how to be involved in some
of the challenges that are presented to UH to us
in in in this this community. I I really uh
(05:46):
enjoyed listening to them. But as we talked this morning,
something came to light uh with me this morning. I
I I it's a couple of things I wanna bring
to us here, and it's something that I had looked at.
(06:07):
I'm looking at two books people. David Walker's appeal MM. Okay,
that we want to take uh and look at uh
and get and l and begin to read uh. To
the colored citizens of the world, but in particular the
every to the very expressly to the to the colored
(06:29):
people of the world, but in particular and very expressly
to those of the United States. David Walker's appeal. But
I'm I, I'm in breaking a curse and I wanna
go over some PLoud ground. Ah already Okay. By being
(06:52):
freed s physically and allowed to think and function away
from the plantation, black men and women d discovered several
key loopholes and past slave social conditioning. One was that
the divisions were not as important as survival of the
(07:15):
collective m In early post slavery, we were recognized, even
according to the euro Gentile standards, as being a separate,
independent people mm. Secondly, blacks were in between a rock
and a hard place because we were forced to choose
(07:38):
to wrangle over old white and poles social standards of
value such as size, age, shape, education, and wealth, contrary
to the post slavery era when the choice was life
or death. Presently we lived in a live in a
(07:59):
era of social desegregation where the implementation of an alternative
social and economic view has been provided through legislation. These
laws are now used to maintain white dominated society by
maintaining control over the modern slaves who had now become
(08:24):
more mobile. Control, in relation to black liberation refers to
the ability to influence people or persuade aside from the
input of another people's views. The author John A. Wright
Sor in his documentary Clintlock Kinlock, Missouri's First Black City,
(08:49):
captured a time in America's history that showed insurmountable economic
group and black interracial integration with black problems before we
became addicted to the falsely fabricated alternative which today is
called civil rights. This is a social code word that
(09:12):
has historically proven to undermine any type of real, substantial
black self empowerment. True self empowerment has always blossomed from
a people's ability to come together first with their own
race or ethnicity and family, producing a culture, an exemporary
(09:39):
way of civilization, and then share those ideals with the
rest of humanity. And so then I want to go
here then, okay of skipping a couple of pages pages,
then he says, the last four four hundred and forty
(09:59):
six years of Black reality has been masked and defined
by Laban religious circles and social scientists, who are all
well aware that the ultimate deception could be masked through
shaping the slave minds perception of reality, while at the
(10:22):
same time destroying the true meaning of keywords necessary for
children of the wants bound slave to ever liberate their
own minds. True power is based on a people's ability
to initiate a plan of constructive action based on their
(10:45):
own definitions. It does not matter what the predominantly larger
social norms are due to the fact that we are
another people already defined by our own reality. This reality
is based upon a completely different standard defined by those
(11:08):
who determined that black people were different from those of
European descent. Today, more than ever before, black men and
women in America must redefine the one word that has
been given to us by those who not only defined
(11:31):
but looked away from us. That word is freedom, and
freedom to those to some does not mean freedom to all.
Freedom of mobility, choice of employment, choice of relationships, and
choice of residents all sound wonderful, But what constructive use
(11:55):
are they if they owe if at the core of
our outs understanding of freedom is one that only reflects
or mimics another's definition. So we're talking about, we've been
(12:24):
talking about in the past weeks, how we have been
subjugated to being less than human and which by their definition,
because we have been subjugated by law and supported by
the United States Supreme Court the dread Scott decision of
(12:48):
eighteen fifty seven Santra versus dread Scott. So therefore they
can be freaks, all right and have sex with these
half animals half humans. Okay. Uh, they can be abusive
because we're not really human beings, alright, we can. They
(13:09):
can domesticate us, that is, to break us to live
with the real human beings. Okay, So that's so to speak.
So what they're saying quote unquote real human beings, they
dominate us, all right, and control, which means that we
(13:31):
have no power of self determination, and we do not
m make decisions that are beneficial to our own best interest.
Speaker 4 (13:46):
How could we if we are so busy as simulating
to others, we're not thinking about our best interests because
we're so busy being occupied with wanting to be like them.
Speaker 2 (13:59):
Well, yeah, we're looking for validation and and equality, and
I'm hoping through shows like ours that we can begin
to call them away that we do not need to
be evaluated by by them. Okay, we do not need
to be validated by them. Uh. I keep saying, I
don't necessarily want.
Speaker 5 (14:20):
To be equal to them, because for me to be
equal to their means I have to step down from
who and what I am alright, uh today to be
equal to them.
Speaker 2 (14:31):
They're violent, primitive, al right backwards people that I really
don't want to be like mm if that makes sense,
who have taken and stolen and through legal means, all right,
taken and twisted some law, some legal laws to go
against natural law and r divine laws. They did exactly alright,
(14:57):
But the universal laws are right kind of already in place,
and even through the sixteen major religions of the world,
you see threads of the universal and divine laws running
through most religions.
Speaker 3 (15:14):
You know, when I was educating myself on different religions
besides Christianity, just out of pure curiosity, that was the
one baseline I always was able to return to.
Speaker 1 (15:25):
In every religion that I studied.
Speaker 3 (15:28):
And that is that universal law that you're referring to,
that godly law that certain things are just they are so,
and they are what they are and they should be
what they should do because that is why they are
what they are. And when you try to misconscrew natural
(15:49):
and universal law into something that fits your narrative and
fits what it is that you want to do, and
you're you're making these laws that you know for a
fact really is not of any religion that you follow
or claim to follow.
Speaker 2 (16:07):
Well, they only claim because they have no religion. There
is no European religion.
Speaker 3 (16:11):
Yes, out of the convenience and safety that you feel
like it has given you. But now it's like, oh, yeah,
we're gonna change these things about this and hit us yes.
Speaker 2 (16:25):
Because we want to live to lie all right of
being superior and privilege.
Speaker 3 (16:33):
Even with holidays, Like if you think about it in
that sense, when when you think about certain holidays and
their actual pagan origins.
Speaker 2 (16:44):
I have, I have, I have a log together. I
really have a little problem with that. Christianity. Christmas is African,
Thanksgiving is African. Uh, What's John Hansen was the one
who established Christianity, the first black of black president of
(17:05):
the United States in seventeen eighty one. Labor Day is
black and Memorial Day is black. So the only real
religion Easter is Christianity and black in origin. So the
only is the fourth of July. So so let me rephrase.
Speaker 3 (17:26):
When we have other ethnicities joining Christianity and veiling their
rituals in our original holidays and traditions, that's more so
what I am referring to. And maybe I'll use the
wrong word initially when I said origins, because you're absolutely right, RIGHTBI,
(17:50):
You're absolutely right.
Speaker 2 (17:52):
ALONGA is black, Yes, Okay, we have.
Speaker 3 (17:55):
Other people coming into Christianity who were pagans and practice
very very barbaric rituals. They do hide it under the
skirts of Christianity and the holidays that have been practiced.
Speaker 2 (18:12):
Well, y I I I can agree with that. For instance, Uh,
the Roman I I I must, I I must must
state it like this, people, we have to understand there
are two different churches, right, Yes, the Roman or t
Roman Catholic Church, yes, which is a denomination of itself
(18:34):
that has its own uh uh expression and rituals based
on Romanism. And you have the Catholic Church, which all
other denominations of Christianity belong to. The word Catholic means universal.
(18:54):
Roman Catholic is a different denomination OUTSI side of the
Catholic Church. Yes if if I'm if that makes sense
to to to folks, okay, all right? And Romanism this
is why you have them, have people in the cou
Roman Catholic denomination praying to statues, praying f to the
(19:17):
different saints and whatnot and so forth. And you know,
I I w I want, I wonder sometimes you know
why why? Uh y? You only have maybe one one
or two black saints. M Saint Augustine, who was a
African theologian who formed much of the Roman Catholic Church theology.
(19:40):
But I don't remember Tertullian who was before Augustine, all right,
who I I I don't remember him being ah a saint.
Speaker 3 (19:52):
If you go back far enough, they at that point,
I feel like they have all already dune at the
point of history what you are referring to. We're that
first black saint that you just mentioned.
Speaker 2 (20:10):
Saint Augustine of Hippo.
Speaker 1 (20:13):
Ready, you raise that history for that generation of folks.
It's like this history keeps repeating it.
Speaker 2 (20:19):
So you know, I'm not I'm hearing you. I'm hearing you.
But I think it also happened during the reign of Jerome, Okay,
after sometime after Constantine, when the Bible was was reinterpreted,
(20:43):
if you will, into Latin. All right, yeah, eighty one
books in the Vulgate. All right, although there were eighty
eight books canonized, the Vulgate only contained eighty one of
those books. There's that Latin Vulgate. Uh. And once once
(21:04):
uh that is established, Uh, it was. It was done
that way because Latin kind is a dead language and
most people did not speak it, okay, Uh, And so
they it kind of became a social norm and a
(21:27):
religious norm that no one unless they were a priest
could read and interpret the scriptures. So you have you
have those practices that are put in place. But the
early theology of of of the of the Roman Catholic
Church was was done by uh Tertullian and then later
(21:50):
added to by Saint Augustine of Hippo. Both of these
African men. Now you had people who were outside of
the the uh Christian Church before Constantine. Uh, you had uh,
(22:11):
you had the church, the church, the church outside of
Jerusalem Antioch, Okay. Antioch had two African pastors uh uh
Simon and Niger and Lucius to Sirene. Sirene is a
city in Nigea, Niga, Okay. And they were homeboys, all right,
(22:37):
and they kind of pastored the church at Antioch. This
is who Paul and Barnabas got some of their early
training and theology under. So you know, when we begin
to look at things, uh from those viewpoints, we we
(22:58):
we we see we he the the major contributions. And
then then Christianity, Judaism and Islam are not dead religions. Mm.
There are some I I see there are some attempts.
Oh man. I I wish I'd brought the notes with me.
(23:18):
I I started to bring them and I didn't Uh
the the proper the proper name of God that that uh,
the the Israelites who do not want to mention Atan
mm uh and uh, oh God, what is that? Terra
(23:38):
terra tabo tarogram tara gramma aton, taro, gramma auton something
like that, uh rich, which uh means to substitute mm
okay uh, to substitute aton mm okayky so you come
up with Jehovah y uh yahweh eliheim, you know, et cetera. Yes, So, anyhow,
(24:08):
I want to get get back to how and I
think much of what is happening today and what has
happened here was to for ape for to be able
to dominate, domesticate, and control. They had to make sure
that there was nothing that would allow us to unify,
(24:34):
and even today that unity is attacked. Okay. I was
just with DJ Chris listening to Candace ons. I don't
agree with everything that Candace all right, all right, uh Thomasoule.
(24:57):
I know many people who do not like uh Thomas Souley.
They put Candace and Thomas in the same uh uh
same but both Uh. But I think that at bottom
blind for me, for them. All right, You know, we
get caught up in any other stuff. They called us
(25:17):
to some responsibility for our own actions and how we
treat one another. All right, there are some things that
we I feel we don't have to do we don't
have to get drunk and and and and Okay, we
(25:39):
don't have to shoot and kill one another. We don't
necessarily have to get high. I understand all of that, Okay,
I understand it. Okay, in terms of the trauma that
we have and that has passed down through our dear
(26:00):
and a. Uh. But I think that that perhaps if
we come into the room with a different mindset, that
we're gonna go into the room, come into the room
for the purpose of not disagreeing with each other, but
to allow the disagreement to be there yet find a
(26:21):
common ground where we can work. If that makes sense, Okay,
that then that that's where we can begin to make
a unified, unified effort. Uh and uh I you know,
I don't want to use my euphanism cht lindsay catfishy okay,
(26:49):
uh and uh vegan or or or or meat eater
you know, you know. Okay, Okay, let's let's put that
some stuff aside. Okay, you know that's not then it
may be the enemy of us personally in terms of
our health, all right, but it's not our enemy in
terms of our existence, safety and survival. Okay, how do
(27:16):
we take oh, Let's see the church, the church. The
church each year garners about forty four billion dollars a year.
All the Black church, all the Black churches in America,
(27:38):
all right, do not make one fortune five hundred company?
What do they make? Rabbi H they don't come. You know,
I think the lowest, the minimum fortune five hundred country
makes one hundred billion dollars a year. HM. So we
(28:02):
make less all that put together, so less than half, alright,
which does not even come close to the four trillion
dollars that passes through the Black community. Where are there
some other areas that we could take a harness? Right,
(28:25):
the kinds of money that's necessary alright to do some things?
Many of the churches, uh, the average Black churches that
I know of, is struggling to keep his doors open.
Mm right.
Speaker 3 (28:43):
Uh.
Speaker 2 (28:44):
You have some who are have done well, and uh
are are doing very well and could perhaps do some things.
But n the last couple of weeks. Le let me
(29:04):
let me say it this way. The last couple of weeks,
I've had some people in the commercial trades, uh construction trades,
uh needing some some uh some funding.
Speaker 5 (29:22):
Uh.
Speaker 2 (29:25):
W ol Walker uh who used to have a fund
that black tradesmen, well they needed money to do a job,
could come and borrow money from.
Speaker 3 (29:45):
You realize almost every other community besides ours, has a
fund like that.
Speaker 2 (29:52):
What happened to our fund like that, well, w old
Walker died. Okay, Okay, now okay, there's some things being
put in place so we can have something like that. Okay,
don't exist that I know of, Okay, but the black
(30:12):
tradesmen could come and get the money they needed to
complete a What happens in most instances when I was
a tradesman, I'm a journeyman painter, Okay. When I went
on a job site, when I brought my equipment and
(30:34):
placed it on that site, the client had to give
me half of my money, okay, which allowed me to
pay my staff and buy the materials to do the job. Okay.
I you know, they're taking care of the supplies, are
(30:57):
taking care of what's necessary to you know, to do
the job, taking care of it's on site. We have
it was done. Now when I complete the job, all right,
well that became my money then. Okay. What's what I'm
thinking I'm hearing now is that their draws there when
(31:18):
a person comes on the job he has to do
so much then he can get a draw, all right,
Then he has to do so much more then he
can get another draw. Okay, like that, So how do
you pay your people while you waiting on the next draw?
And w o'walker had a fund where people could come,
(31:41):
where tradesmen could come and draw from that fund no
interest or very little interest, and then when they completed
the job, they would pay that money. But it was
a loan, all right, they would pay that money back.
I've seen something different to some degree. Maybe it is
(32:02):
a loane or maybe it's an investment in okay, but
I'm thinking that maybe the loan idea is better at
like one no more than two percent interest on the loan,
get the money back and to make some money so
that it'd be a little bit more so the fund
(32:23):
could grow so it'd be more and more to help
people with larger project projects. So you know this kind
of unity that I'm talking about. Are there black churches
that could do this? Yes, I believe. Okay, are there
(32:49):
black individuals that could do this? Yes? I believe. Do
we have agencies that could be the physical agent?
Speaker 4 (33:03):
Uh?
Speaker 2 (33:04):
Yes? Uh okay, mm I I I know from from
some of the experience I've had with the other culture.
The Cleveland Foundation money is given to the Cleveland Foundation
(33:24):
for ape say s just say BBC, alright, but Cleveland
Foundation takes and monitors make sure that BBC is doing
what they said they was gonna do with the money,
et cetera, et cetera. Alright, they monitor the money and
then disperse it. M there is a organization that perhaps
(33:45):
we could set set it up in like United Black Fund,
that we could take him say, okay, here is a
a a here's a half a billion dollars for black
tradesmen who can take can draw down okay for certain projects. Uh.
And they would have to it was. It's a loan
(34:08):
at maximum two percent interests to be paid back within
thirty sixty ninety days after the project is completed or
after the draw is we you know, the final draw
is is is made. Uh that that kind of uh
(34:28):
uh uh infrastructure in the black community. Uh. And we
could do it in in more than one industry, if
you will, okay, so that that our people could be
self determining, all right and don't have to run around
or or default on jobs. And because most contracts are
(34:49):
written so that if you don't do certain things, because
they know that we're at a disadvantage. Uh. And then
so many times much of the work is do and
then the black contractor can't complete it. They call it
in the white contractor all right, and he gets the gravy,
(35:10):
so to speak. If I'm making sense, yeah, yeah.
Speaker 1 (35:14):
You're making complete sense again the games they play.
Speaker 2 (35:17):
Yes, okay, Never before on the pages of history has
another nationality been so completely consumed by another's culture's ways.
The writer goes down, and my question to you is that,
(35:38):
even after one hundred and forty years free from chains,
why are we as a collective so fragmented? The answer
is simple. One nation has defined for another nations its position,
and that one nation black people who have accepted their
(36:02):
assigned position based on what has been defined for them,
rather than defining it for myself. And I go back
to my premise again I did this morning. There is
no such thing as racism, and when we stop fighting racism,
we will start seeing some progress.
Speaker 1 (36:23):
Why is there no racism?
Speaker 2 (36:24):
Are you talking? Because there's only one human race on
the face of the earth, one, all right, And you
can't fight yourself.
Speaker 3 (36:33):
I remember the first time I heard you say that.
I was like, well, I mean, you're absolutely right.
Speaker 2 (36:36):
I agree with that. Yep.
Speaker 3 (36:41):
You know you're like, yeah, I mean there is one race, and.
Speaker 2 (36:48):
They keep holding it up for us to fight it
because they know as long as we fight it, we
cannot win. We cannot make any real progress. We'll make some,
all right, because we're smart an adaptive kind of people.
But when we stop fighting racism all right and start
(37:09):
fighting bigotry all right and violation of human rights, ah, now,
that's a fight we can win, yep, that one, yes.
Speaker 3 (37:22):
And we can also win by just focusing on ourselves
and what it is that we have, or self determination
and self sufficiency.
Speaker 2 (37:30):
But we have to be able, and we know the history,
all right. There's political violence of these people, all right,
that when we do become we get to ourselves and
become independent of them, all right, they're coming with violence.
Speaker 1 (37:50):
So what do you have to say to the people
that call you a bigot?
Speaker 2 (37:53):
Ah? Well, I can't be a bigot. I've just re
citing the history. Hit the history, documented history.
Speaker 3 (38:07):
History, the stuff that y'all don't want to admit to
that happened whether you are alive or not, It doesn't matter,
because that DNA is.
Speaker 1 (38:17):
Still there, of beliefs and way of life is still there.
Speaker 2 (38:22):
It I mean I am unapologetically black, yes, all right,
and uh you don't have white history. I mean you do,
but it's well it's called American history or world history.
I don't control. I don't control no system, Okay. And
(38:45):
we have all our black scholars. Uh uh what even
Kendid Wrest Momenticum, Uh Tim uh uh Gold uh Goler,
John Henry Clark, Chancellor Williams Uh Thomas Sue, Uh, Alvin Morrow,
(39:12):
Uh Adrian Carter, even white Tim Wise, Uh D'Angelo Uh
Robin di'angelo, white woman, Uh Robert P. Jones, Uh Franklin
who is the president, Robert Franklin, doctor Robert Franklin, President
(39:33):
of Morehouse College, Faron doctor Thorne Williams, James Cohen. Uh.
I mean you know we were you know, uh doctor
Ben Yackin yap or what's the name of the writer
of uh Secule Shakuele shaquille Qua, author of uh uh
(40:00):
uh uh The Art of Leadership? J A. Rogers, Ivan
Van Surtema. I mean all you know, we have the
documentation of the history of the Europeans reaction with African people.
And because I'm calling attention to it that I am
(40:22):
a biggot. Okay, h And we.
Speaker 3 (40:27):
Bring up those diary and letters to each other as
the soldiers that they were, you know, the sailors and
soldiers that were writing and forth and back and forth
to each other.
Speaker 1 (40:36):
It's the history.
Speaker 2 (40:37):
It's the history. It's documentary. He wrote.
Speaker 3 (40:42):
I didn't write this. I didn't say this, recite this,
think this. This is what their real time response was
in that time frame. And they wrote themselves.
Speaker 2 (40:55):
And then look at look at the history. Okay, what's
her name? J Elliott? Oh what's the guy's name? Oh God,
I met him at while I was at Bishop College.
Black like me, all right? Ten wives, white like me? Okay,
you know these I'm talking about white people now will
(41:16):
have documented, all right and said that the history. Why
are they Why are you calling me a bigot? When
the Vatican is hiding artifacts that prove that Christianity is
a black religion, is a lot in that. Why why
(41:39):
are the the European museums have taken black artifacts out
of Africa?
Speaker 3 (41:47):
They're still asking for so many artifics like the only
reason they ain't take the Pyramids because it was too heavy.
Speaker 1 (41:53):
Okay, only they have stolen so much out of Africa now.
Speaker 2 (42:00):
And I'm being a bigot, all right because I'm calling
attention to the history of one people, one people against
many other people. They're still doing it in Africa. They're
still doing it. Bill Gay is.
Speaker 1 (42:17):
About to do a whole test run on their health
in Africa. Like, what is happening? What is happening? And
how are we still allowing these things to happen? Is
I don't understand. I don't understand.
Speaker 4 (42:33):
And is it the money?
Speaker 3 (42:34):
Is it the money that Bill Gates is throwing at
the officials in Africa that is allowing him to do
that to their people.
Speaker 2 (42:40):
No, I think it's again. It's again it's a expression
of the of hegemony, okay. Which is the definition? Is
that there are people who feel they have the God
given right to impose their standards and values on another people. Alright,
(43:01):
again a going against natural and divine law mm using
legal law. And they have they determining, uh, what is
the norm?
Speaker 1 (43:16):
They are determining what's the norm.
Speaker 2 (43:18):
But for them, yes, it's for them, but not necessarily,
but not for everybody, because it's the norm for them.
It does not necessarily have to be the norm for
everyone else. M there there are certain uh, certain kinds
of uh diets, if you will, alright, that are the
(43:40):
norm for that culture, but it's not necessarily the norm
for others. I I'll give you an example of uh uh.
I'll give you a r very uh very good example
fried chicken. Alright. It's not soul food, no.
Speaker 3 (43:58):
Like or something.
Speaker 2 (43:59):
No, it's it's French French French fries. Okay. Uh the
French cuisine was boiled in heavy oil. All right, but
yet it's something that we haven't culcated and it has
been a signed to us. All Right. We love it
and we like it and everything, but it's not necessarily Oh.
(44:22):
I love anchiladas ms okay, a Mexican love. I love Tamali's.
I love uh egg for young, shrimp eggfool young. I
like cost chicken, Okay, is my favorite shrimp fool young.
(44:52):
Really it's shrimp fool young. It's not shrimped egg for
young because uh full young means egg, all right, So
it's shrimp ful young. Okay. I love it, Okay, but
I think.
Speaker 4 (45:03):
That's what it's meant to.
Speaker 1 (45:06):
It's so much fear attached to the unknown, and when
you are unfamiliar with something.
Speaker 3 (45:14):
I love trying new food, not because I just love food,
but because I know that you will probably have a
flavor that isn't known to my real of the world.
Speaker 2 (45:27):
So I want to try it.
Speaker 1 (45:28):
Because you have something different over here. Absolutely, I'm excited
about that. I don't want to censor that. I want
to try it.
Speaker 2 (45:36):
But for them. But now, Mexican food is not the
norm for me. Chinese food is not the norm for me.
It's another experience, but it's not the norm, all right.
(45:58):
Fried chicken is not the norm for me. Okay. Now
for my heritage, there's some other things by curry, goat
po okay, food food, those are those, you know, for
my culture, those are some of the norms, all right.
But I'm not gonna take and impose that on some
(46:18):
other folks. They say, now, this has got to be
the norm for you, and if you if if if
you don't accept this, then you're outcasts or I take
it violently attack you because uh you you ah, Okay,
I it's good, Okay, I like it, but it's not
gonna be the norm for me. Yeah, I don't. I
(46:45):
don't control. I don't control do I con Do I
control the economy? Okay? I mean, well, yeah, no, I don't.
Speaker 1 (46:55):
You don't control it.
Speaker 2 (46:57):
If the economy is controlled ninety eight percent.
Speaker 3 (47:01):
People stop spending money tomorrow, everything would collapse in America.
Speaker 1 (47:05):
That's more so what I mean when I say, do
you control?
Speaker 2 (47:08):
Can we influence? O? Can we influence? Can we impact? Yes?
But do we control it? No? Okay, we have the
power to do so, yes, to impact or influence?
Speaker 1 (47:19):
To impact yes, yes? Okay, to influence yes, Okay, to
do we control it?
Speaker 2 (47:25):
How many? How many? How many black manufacturing companies are
there in America?
Speaker 1 (47:32):
A handful of?
Speaker 2 (47:33):
Okay? How many? How many black banks are there in
Ohio too?
Speaker 1 (47:38):
If I'm not mistaken?
Speaker 2 (47:39):
O you? Okay? How many? How many? How many banks
are there? Okay, but I'm talking in Ohio? How many
banks are there? But then, how many black owned banks
are there? Okay? That's okay, So we don't control anything?
All right? How many Let's let's look at the government, okay, Uh?
(48:04):
In the state, I mean how many black uh? And
the blacks are in the general Assembly? All right? How
many in the Okay? And that's the legislative branch. How
many blacks are blacks of decision makers in the executive branch?
(48:24):
Like two? Only two? I think? Okay? How many blacks
are in the judicial brand brand the Supreme Court? Wait? No,
there's one?
Speaker 1 (48:33):
Is there one in it?
Speaker 2 (48:34):
There may be one? I know, I know the Melody Stewart.
Speaker 1 (48:38):
Was yes, okay, and that's the one you know.
Speaker 2 (48:42):
Now she's on the don't worry about it. And why
by the way, folk, she's now with the Kuyahoga County
Board of Elections all right, and the Board of Elections
is moving as of Thursday, I think to eighteenth and superior. Okay,
So so how you know I don't I don't control anything.
(49:02):
All I am trying to do is call a attention
to my people that you don't have to live like
you've been living. Mm. We don't have to live under
the tensions that we have been living. Undo. Yeah, we
don't have to allow somebody else to define for us
who in what we are. And if that's if that's
a biggot treat, then I'm a bigot. Mm I understand, Okay,
(49:27):
And then I will say that I'm unapologetically a bigot.
M Okay, all I am doing is calling my people
to unify, alright, so that we can be a self
determining people like most other ethnicity ethnicities in this c
in this country. You have Chinatown. Nobody calls them a bigot. Yeah,
(49:51):
you have Little Italy, Nobody calls them a bigot. Okay,
are ye? Never mind me?
Speaker 3 (49:56):
I gotta get with a shout out to the little
Africa ladies over there at the far You are love,
you are cherished actually the work that you are doing.
And I promise I'm gonna bring that barrel pretty soon
so y'all could.
Speaker 1 (50:05):
Get those bricks out the way.
Speaker 3 (50:07):
But we do have a little Africa here in Cleveland
that they're trying to magnify and grow that grows food, okay,
and I'm excited to see where it grows too, And
I would you actually want to introduce you to those
ladies as well. But yeah, we need a little Africa
like an actual town, the city, the community.
Speaker 1 (50:28):
That is a little Africa is not the hood.
Speaker 3 (50:31):
I'm just saying.
Speaker 2 (50:32):
And you know, I'm supporting my people not necessarily against
anybody else. I'm just calling us out.
Speaker 3 (50:40):
Yeah no, no, no, And that's the thing, us calling
each other out.
Speaker 2 (50:46):
Is not.
Speaker 3 (50:47):
It's not self hate one, nor is it hate portrayed
to the others as well.
Speaker 1 (50:53):
This is us keeping accountable. But that's the thing. We
have an accountability issue here in America today. And it's
not just the whites.
Speaker 3 (51:01):
It's not just the blacks, it's not just the old,
it's not just the young. People have an issue with
facing themselves and admitting numerous things to themselves that they
not only need to work on, but face and admit
to themselves. People don't. We are in an age of
distraction that is constant, and they have engineered it this way.
(51:24):
This was all purposely done and for us to be
in a space where we can grab a hold of
the reins if we so choose to do so, and
make an actual difference, in actual change, make an actual
infrastructure for our own like you're trying to do, right BI.
Speaker 1 (51:47):
That does not mean we hate anybody else.
Speaker 3 (51:50):
That does not mean we don't value anyone else's lives
and what they bring to the world. That's not what
we're saying at all. But what we are saying, just
leave us alone, let us build our own.
Speaker 2 (52:02):
If we can build our own, why come and destroyed.
Speaker 3 (52:07):
We just saw a story about nineteen black families bought
I think it was one hundred acres or something like
that down south somewhere.
Speaker 2 (52:15):
Yeah, outside of about thirty five miles east of Making,
Georgia and came between Macon, Savannah. But it's been sold
already to whom National geographics. Why because they wanted it?
Because this is what I'm talking about. Are you serious? Why? Why? Why?
Speaker 1 (52:38):
What was the point of y'all doing that?
Speaker 3 (52:40):
Y'all got the publicity and they somebody said, hey, we
got a bag for you, so you don't do what
it is that you're setting out to do that they
are they going to get other acres somewhere else.
Speaker 2 (52:53):
I don't know about that. But these are the kinds
of things.
Speaker 1 (52:55):
You gotta stop selling out. We gotta stop selling out.
Speaker 2 (52:58):
We gotta stop selling now. If you don't. But see
the thing about if you don't sell out, then what happens?
All right? And their history says they are single some
people out, all right? Okay, they're not not hung some
they hung some They were taking rape. And see those
hidden messages when they raped me in in front of
(53:19):
their families. The message was, see, your man can't protect you.
He can't even protect himself much less you. So these
kinds of things keep going on and perpetuated and even
more sophisticated kind of ways. Today they can take and
rape you today without without being physical, right, Okay, they
(53:42):
can take and hang you. They can put a hit
out on you without being hanging you from a tree,
all right. And so and so these are the kinds
of things that we keep calling out to our people
and pointing them to uh and and black Elem. I
(54:03):
keep calling that out, black Elem of the opportunity corder.
You know, these are are are our plans to show
that you know, they're in control and you can't do
anything about it. And they do it in the name
of what. Who would be against progress? Okay? Who are developing?
(54:25):
And development? The progress for who? And development for who?
All right? That becomes the questions? This is this is
all right? So now if you're against you know, I'm
a biggot. If I because if I'm against the opportunity quarder,
if I'm against the development and black element in Dallas,
(54:45):
all right, then I'm a I'm a biggot. But when
it doesn't benefit me or my people, in fact, when
it does displace us to take control or or to
take their hand me downs. Alright, they're tired of living
in Shaker now. They're tired of living in in in
(55:08):
in uh Aurora. They're they're tired of living in gates mills. Okay,
what happens when we get so then they want to
move back closer downtown to the lake. They want the
water back and what not and so forth. Alright, so
they're they're letting the land become depressed, taking it back
(55:29):
over again and making it ava, making the suburbs available
to us.
Speaker 3 (55:33):
See, you think the same thing that happened in East
Cleveland will happen in Shaker eventually.
Speaker 2 (55:37):
Yes, M damn mm Cleveland Heights. And what they do,
they'll allow black people to come and take control, and
they're tighten the money's up, all right.
Speaker 1 (55:50):
And then they quietly, yes, slowly M. You look around
all of a sudden, this is a black neighbor.
Speaker 2 (55:58):
And it's for economic stability, because what's ge ge now
is really headquartered in Hungary. Well, engineer in Hungary makes
less than somebody flipping Burger's adopt at McDonald's. That's progress.
Speaker 3 (56:21):
Let me ask you this, do you feel like if
that does happen not Shaker turning into East Cleveland. Do
you feel like it could possibly turn into a well
established Garfield or Bedford?
Speaker 2 (56:38):
It could if we would take and come together and
be sure that it did. Yes, Okay, that's where I
was trying to get you.
Speaker 6 (56:46):
You got seconds, all right, So we have to come
together and unify and make sure that we can make
it continue to be a quality community, all right.
Speaker 2 (56:59):
Were World one is still a quality of community. And
what they did for word one, I'll show you how
they do it. And then, oh man, they took Ward
one and moved the boundary from one hundred and fifty
fifth wes I mean east one hundred and fifty fifth
to one hundred and thirty first, where the value of
the houses from one fifty fifth to one hundred thirty
(57:20):
first was less. So that dropped the value of the
houses from one fifty fifth back to one ninetieth. Okay,
so to speak. So these are the kinds of games
that they play that they think people don't see and know. Listen, folks,
we're done. I will drink from my part of the
river and no one shall keep me from it. This
is the Rabbi along with the Black Unicorn saying thank
(57:43):
you for listening to Black Fowk the Spark to inform
to impact, and to inform to impact. On WOVU ninety
five point nine FM.
Speaker 1 (57:59):
This is w o v U Studios,
This is WOVU Studios.
Speaker 2 (00:06):
Good afternoon people. You're now listening to Black Thought Everything
Must Change on WOVU ninety five point nine FM. This
is the Rabbi along with the Black Unicorn bringing you
today's episode and listen. Little you know, before we get started,
I wanna throw some things out. Went through our condolences
(00:27):
to the family of Mayrose Ocar Uh. I forgot to
say something about that this morning. And then if I'm
not mistaken, on yesterday, I believe it was okay, I
can't remember now, but the mayor of Oakwood Village passed also,
m alright, and so condolences go out to those two families. UH.
(00:49):
And then on the good side, UH Uni UH next
UH on the twenty eighth. On the twenty eighth of
UH of UH September, this ghosting and I will be
honored on This is Your Life Circle of Life on
w E R E with Art McCoy and others. And
(01:10):
there there's a notificase flyer and press release out and
you can call in from five thirty to seven pm
Marvels to make comments and or you can pre record
a comment on that program next not next Sunday, but
(01:35):
a week from Sunday, September twenty eight, twenty twenty five,
five point thirty to seven o'clock. Also, I want to
throw out congratulations to Uni spending the weekend was the
(01:59):
fresh Yeah, the people you don't know. Uni is creeping
around here like she's ninety years old. She over did
things she thought she she thought she was eight years
old and got out there and tried to do things
all weekend and now she is sore and stiff. Oh yes, already,
(02:20):
little tell us about Fresh Fresh.
Speaker 1 (02:23):
It was amazing.
Speaker 3 (02:24):
So if you are unfamiliar with fresh Fest, it is
a culture and arts festival here in Cleveland and the
Kidsmen area happens at red Off Farm, which is off
of Ardur Park and eighty thirty Kinsmen, literally right in
the heart of the hood. And when I tell you
we had a great time, Rabbi, it was a great time.
(02:46):
We had a kids zone, health and wellness zone, the
vendor zone, and of course.
Speaker 1 (02:51):
The main stage.
Speaker 3 (02:52):
And when I tell you, like during the day, and
this is one thing I really want people to understand
about fresh Fest and the main you know, the headliners
whomever they are that year, and it's.
Speaker 1 (03:04):
Going to be a great show. Regardless of that fact.
Speaker 3 (03:07):
But I really want people next year for the seventh
and you Will Fresh Fest to understand the workshops that
go on throughout the day at the festival. The health
and wellness portion is so critical to what is being
done at the fresh Fest and understanding that you could
come and do yoga, you can come and get reeki
(03:28):
rey k, you can understand your diet better and what
you should be eating. They have food demonstrations like if you,
you know, are curious about the vegan lifestyle or just
living a healthier lifestyle than general. They were doing cooking
demonstrations from one to five the entire festival. And my
point is there's a lot of great, awesome things that
take place during the day. So next year, show up
(03:49):
earlier and take advantage of those things. Take advantage of
those workshops. Understand that these things are done for your
health and wellness because the festival, Yes, we're gonna have
a good time, regardless the music is gonna be there,
but we also want you to walk away with something
that you did not know about your health and wellness
before you came.
Speaker 2 (04:10):
All right, all right, So next year Fresh Fresh and
then Saturday Louis Moore is presenting the Grandparents' Day at
Luke Eastern Park.
Speaker 3 (04:19):
Yes, all right, will be there live on site. I'm
definitely gonna bring my parents who are grandparents, and you know,
just kick it.
Speaker 1 (04:28):
I have a great time. I'm super excited.
Speaker 3 (04:30):
It's always a fun time and I love to see
my elders have a good time because y'all, you know, deserving.
Speaker 2 (04:35):
And then I remember there is a restaurant that's been existing,
but it's under new management. I think fifty six Social
on ns Real Center aw Man Love Food is absolutely wonderful.
And and then for folk, if you don't have anything
(04:56):
to do or looking for a church home, why didn't
you stop by a annual Baptist church on seventy nineteen Quincy.
Doctor David Cobb is the pastor. We would love to
have you there and come in worship with us. You
know you we had a wonderful show this morning. I
think UH. With then UH student nurses from Cleveland State
(05:22):
University some things that are going on. UH they're taking
a look at the kids in the area, UH and
UH looking for UH how to be involved in some
of the challenges that are presented to UH to us
in in in this this community. I I really uh
(05:46):
enjoyed listening to them. But as we talked this morning,
something came to light uh with me this morning. I
I I it's a couple of things I wanna bring
to us here, and it's something that I had looked at.
(06:07):
I'm looking at two books people. David Walker's appeal MM. Okay,
that we want to take uh and look at uh
and get and l and begin to read uh. To
the colored citizens of the world, but in particular the
every to the very expressly to the to the colored
(06:29):
people of the world, but in particular and very expressly
to those of the United States. David Walker's appeal. But
I'm I, I'm in breaking a curse and I wanna
go over some PLoud ground. Ah already Okay. By being
(06:52):
freed s physically and allowed to think and function away
from the plantation, black men and women d discovered several
key loopholes and past slave social conditioning. One was that
the divisions were not as important as survival of the
(07:15):
collective m In early post slavery, we were recognized, even
according to the euro Gentile standards, as being a separate,
independent people mm. Secondly, blacks were in between a rock
and a hard place because we were forced to choose
(07:38):
to wrangle over old white and poles social standards of
value such as size, age, shape, education, and wealth, contrary
to the post slavery era when the choice was life
or death. Presently we lived in a live in a
(07:59):
era of social desegregation where the implementation of an alternative
social and economic view has been provided through legislation. These
laws are now used to maintain white dominated society by
maintaining control over the modern slaves who had now become
(08:24):
more mobile. Control, in relation to black liberation refers to
the ability to influence people or persuade aside from the
input of another people's views. The author John A. Wright
Sor in his documentary Clintlock Kinlock, Missouri's First Black City,
(08:49):
captured a time in America's history that showed insurmountable economic
group and black interracial integration with black problems before we
became addicted to the falsely fabricated alternative which today is
called civil rights. This is a social code word that
(09:12):
has historically proven to undermine any type of real, substantial
black self empowerment. True self empowerment has always blossomed from
a people's ability to come together first with their own
race or ethnicity and family, producing a culture, an exemporary
(09:39):
way of civilization, and then share those ideals with the
rest of humanity. And so then I want to go
here then, okay of skipping a couple of pages pages,
then he says, the last four four hundred and forty
(09:59):
six years of Black reality has been masked and defined
by Laban religious circles and social scientists, who are all
well aware that the ultimate deception could be masked through
shaping the slave minds perception of reality, while at the
(10:22):
same time destroying the true meaning of keywords necessary for
children of the wants bound slave to ever liberate their
own minds. True power is based on a people's ability
to initiate a plan of constructive action based on their
(10:45):
own definitions. It does not matter what the predominantly larger
social norms are due to the fact that we are
another people already defined by our own reality. This reality
is based upon a completely different standard defined by those
(11:08):
who determined that black people were different from those of
European descent. Today, more than ever before, black men and
women in America must redefine the one word that has
been given to us by those who not only defined
(11:31):
but looked away from us. That word is freedom, and
freedom to those to some does not mean freedom to all.
Freedom of mobility, choice of employment, choice of relationships, and
choice of residents all sound wonderful, But what constructive use
(11:55):
are they if they owe if at the core of
our outs understanding of freedom is one that only reflects
or mimics another's definition. So we're talking about, we've been
(12:24):
talking about in the past weeks, how we have been
subjugated to being less than human and which by their definition,
because we have been subjugated by law and supported by
the United States Supreme Court the dread Scott decision of
(12:48):
eighteen fifty seven Santra versus dread Scott. So therefore they
can be freaks, all right and have sex with these
half animals half humans. Okay. Uh, they can be abusive
because we're not really human beings, alright, we can. They
(13:09):
can domesticate us, that is, to break us to live
with the real human beings. Okay, So that's so to speak.
So what they're saying quote unquote real human beings, they
dominate us, all right, and control, which means that we
(13:31):
have no power of self determination, and we do not
m make decisions that are beneficial to our own best interest.
Speaker 4 (13:46):
How could we if we are so busy as simulating
to others, we're not thinking about our best interests because
we're so busy being occupied with wanting to be like them.
Speaker 2 (13:59):
Well, yeah, we're looking for validation and and equality, and
I'm hoping through shows like ours that we can begin
to call them away that we do not need to
be evaluated by by them. Okay, we do not need
to be validated by them. Uh. I keep saying, I
don't necessarily want.
Speaker 5 (14:20):
To be equal to them, because for me to be
equal to their means I have to step down from
who and what I am alright, uh today to be
equal to them.
Speaker 2 (14:31):
They're violent, primitive, al right backwards people that I really
don't want to be like mm if that makes sense,
who have taken and stolen and through legal means, all right,
taken and twisted some law, some legal laws to go
against natural law and r divine laws. They did exactly alright,
(14:57):
But the universal laws are right kind of already in place,
and even through the sixteen major religions of the world,
you see threads of the universal and divine laws running
through most religions.
Speaker 3 (15:14):
You know, when I was educating myself on different religions
besides Christianity, just out of pure curiosity, that was the
one baseline I always was able to return to.
Speaker 1 (15:25):
In every religion that I studied.
Speaker 3 (15:28):
And that is that universal law that you're referring to,
that godly law that certain things are just they are so,
and they are what they are and they should be
what they should do because that is why they are
what they are. And when you try to misconscrew natural
(15:49):
and universal law into something that fits your narrative and
fits what it is that you want to do, and
you're you're making these laws that you know for a
fact really is not of any religion that you follow
or claim to follow.
Speaker 2 (16:07):
Well, they only claim because they have no religion. There
is no European religion.
Speaker 3 (16:11):
Yes, out of the convenience and safety that you feel
like it has given you. But now it's like, oh, yeah,
we're gonna change these things about this and hit us yes.
Speaker 2 (16:25):
Because we want to live to lie all right of
being superior and privilege.
Speaker 3 (16:33):
Even with holidays, Like if you think about it in
that sense, when when you think about certain holidays and
their actual pagan origins.
Speaker 2 (16:44):
I have, I have, I have a log together. I
really have a little problem with that. Christianity. Christmas is African,
Thanksgiving is African. Uh, What's John Hansen was the one
who established Christianity, the first black of black president of
(17:05):
the United States in seventeen eighty one. Labor Day is
black and Memorial Day is black. So the only real
religion Easter is Christianity and black in origin. So the
only is the fourth of July. So so let me rephrase.
Speaker 3 (17:26):
When we have other ethnicities joining Christianity and veiling their
rituals in our original holidays and traditions, that's more so
what I am referring to. And maybe I'll use the
wrong word initially when I said origins, because you're absolutely right, RIGHTBI,
(17:50):
You're absolutely right.
Speaker 2 (17:52):
ALONGA is black, Yes, Okay, we have.
Speaker 3 (17:55):
Other people coming into Christianity who were pagans and practice
very very barbaric rituals. They do hide it under the
skirts of Christianity and the holidays that have been practiced.
Speaker 2 (18:12):
Well, y I I I can agree with that. For instance, Uh,
the Roman I I I must, I I must must
state it like this, people, we have to understand there
are two different churches, right, Yes, the Roman or t
Roman Catholic Church, yes, which is a denomination of itself
(18:34):
that has its own uh uh expression and rituals based
on Romanism. And you have the Catholic Church, which all
other denominations of Christianity belong to. The word Catholic means universal.
(18:54):
Roman Catholic is a different denomination OUTSI side of the
Catholic Church. Yes if if I'm if that makes sense
to to to folks, okay, all right? And Romanism this
is why you have them, have people in the cou
Roman Catholic denomination praying to statues, praying f to the
(19:17):
different saints and whatnot and so forth. And you know,
I I w I want, I wonder sometimes you know
why why? Uh y? You only have maybe one one
or two black saints. M Saint Augustine, who was a
African theologian who formed much of the Roman Catholic Church theology.
(19:40):
But I don't remember Tertullian who was before Augustine, all right,
who I I I don't remember him being ah a saint.
Speaker 3 (19:52):
If you go back far enough, they at that point,
I feel like they have all already dune at the
point of history what you are referring to. We're that
first black saint that you just mentioned.
Speaker 2 (20:10):
Saint Augustine of Hippo.
Speaker 1 (20:13):
Ready, you raise that history for that generation of folks.
It's like this history keeps repeating it.
Speaker 2 (20:19):
So you know, I'm not I'm hearing you. I'm hearing you.
But I think it also happened during the reign of Jerome, Okay,
after sometime after Constantine, when the Bible was was reinterpreted,
(20:43):
if you will, into Latin. All right, yeah, eighty one
books in the Vulgate. All right, although there were eighty
eight books canonized, the Vulgate only contained eighty one of
those books. There's that Latin Vulgate. Uh. And once once
(21:04):
uh that is established, Uh, it was. It was done
that way because Latin kind is a dead language and
most people did not speak it, okay, Uh, And so
they it kind of became a social norm and a
(21:27):
religious norm that no one unless they were a priest
could read and interpret the scriptures. So you have you
have those practices that are put in place. But the
early theology of of of the of the Roman Catholic
Church was was done by uh Tertullian and then later
(21:50):
added to by Saint Augustine of Hippo. Both of these
African men. Now you had people who were outside of
the the uh Christian Church before Constantine. Uh, you had uh,
(22:11):
you had the church, the church, the church outside of
Jerusalem Antioch, Okay. Antioch had two African pastors uh uh
Simon and Niger and Lucius to Sirene. Sirene is a
city in Nigea, Niga, Okay. And they were homeboys, all right,
(22:37):
and they kind of pastored the church at Antioch. This
is who Paul and Barnabas got some of their early
training and theology under. So you know, when we begin
to look at things, uh from those viewpoints, we we
(22:58):
we we see we he the the major contributions. And
then then Christianity, Judaism and Islam are not dead religions. Mm.
There are some I I see there are some attempts.
Oh man. I I wish I'd brought the notes with me.
(23:18):
I I started to bring them and I didn't Uh
the the proper the proper name of God that that uh,
the the Israelites who do not want to mention Atan
mm uh and uh, oh God, what is that? Terra
(23:38):
terra tabo tarogram tara gramma aton, taro, gramma auton something
like that, uh rich, which uh means to substitute mm
okay uh, to substitute aton mm okayky so you come
up with Jehovah y uh yahweh eliheim, you know, et cetera. Yes, So, anyhow,
(24:08):
I want to get get back to how and I
think much of what is happening today and what has
happened here was to for ape for to be able
to dominate, domesticate, and control. They had to make sure
that there was nothing that would allow us to unify,
(24:34):
and even today that unity is attacked. Okay. I was
just with DJ Chris listening to Candace ons. I don't
agree with everything that Candace all right, all right, uh Thomasoule.
(24:57):
I know many people who do not like uh Thomas Souley.
They put Candace and Thomas in the same uh uh
same but both Uh. But I think that at bottom
blind for me, for them. All right, You know, we
get caught up in any other stuff. They called us
(25:17):
to some responsibility for our own actions and how we
treat one another. All right, there are some things that
we I feel we don't have to do we don't
have to get drunk and and and and Okay, we
(25:39):
don't have to shoot and kill one another. We don't
necessarily have to get high. I understand all of that, Okay,
I understand it. Okay, in terms of the trauma that
we have and that has passed down through our dear
(26:00):
and a. Uh. But I think that that perhaps if
we come into the room with a different mindset, that
we're gonna go into the room, come into the room
for the purpose of not disagreeing with each other, but
to allow the disagreement to be there yet find a
(26:21):
common ground where we can work. If that makes sense, Okay,
that then that that's where we can begin to make
a unified, unified effort. Uh and uh I you know,
I don't want to use my euphanism cht lindsay catfishy okay,
(26:49):
uh and uh vegan or or or or meat eater
you know, you know. Okay, Okay, let's let's put that
some stuff aside. Okay, you know that's not then it
may be the enemy of us personally in terms of
our health, all right, but it's not our enemy in
terms of our existence, safety and survival. Okay, how do
(27:16):
we take oh, Let's see the church, the church. The
church each year garners about forty four billion dollars a year.
All the Black church, all the Black churches in America,
(27:38):
all right, do not make one fortune five hundred company?
What do they make? Rabbi H they don't come. You know,
I think the lowest, the minimum fortune five hundred country
makes one hundred billion dollars a year. HM. So we
(28:02):
make less all that put together, so less than half, alright,
which does not even come close to the four trillion
dollars that passes through the Black community. Where are there
some other areas that we could take a harness? Right,
(28:25):
the kinds of money that's necessary alright to do some things?
Many of the churches, uh, the average Black churches that
I know of, is struggling to keep his doors open.
Mm right.
Speaker 3 (28:43):
Uh.
Speaker 2 (28:44):
You have some who are have done well, and uh
are are doing very well and could perhaps do some things.
But n the last couple of weeks. Le let me
(29:04):
let me say it this way. The last couple of weeks,
I've had some people in the commercial trades, uh construction trades,
uh needing some some uh some funding.
Speaker 5 (29:22):
Uh.
Speaker 2 (29:25):
W ol Walker uh who used to have a fund
that black tradesmen, well they needed money to do a job,
could come and borrow money from.
Speaker 3 (29:45):
You realize almost every other community besides ours, has a
fund like that.
Speaker 2 (29:52):
What happened to our fund like that, well, w old
Walker died. Okay, Okay, now okay, there's some things being
put in place so we can have something like that. Okay,
don't exist that I know of, Okay, but the black
(30:12):
tradesmen could come and get the money they needed to
complete a What happens in most instances when I was
a tradesman, I'm a journeyman painter, Okay. When I went
on a job site, when I brought my equipment and
(30:34):
placed it on that site, the client had to give
me half of my money, okay, which allowed me to
pay my staff and buy the materials to do the job. Okay.
I you know, they're taking care of the supplies, are
(30:57):
taking care of what's necessary to you know, to do
the job, taking care of it's on site. We have
it was done. Now when I complete the job, all right,
well that became my money then. Okay. What's what I'm
thinking I'm hearing now is that their draws there when
(31:18):
a person comes on the job he has to do
so much then he can get a draw, all right,
Then he has to do so much more then he
can get another draw. Okay, like that, So how do
you pay your people while you waiting on the next draw?
And w o'walker had a fund where people could come,
(31:41):
where tradesmen could come and draw from that fund no
interest or very little interest, and then when they completed
the job, they would pay that money. But it was
a loan, all right, they would pay that money back.
I've seen something different to some degree. Maybe it is
(32:02):
a loane or maybe it's an investment in okay, but
I'm thinking that maybe the loan idea is better at
like one no more than two percent interest on the loan,
get the money back and to make some money so
that it'd be a little bit more so the fund
(32:23):
could grow so it'd be more and more to help
people with larger project projects. So you know this kind
of unity that I'm talking about. Are there black churches
that could do this? Yes, I believe. Okay, are there
(32:49):
black individuals that could do this? Yes? I believe. Do
we have agencies that could be the physical agent?
Speaker 4 (33:03):
Uh?
Speaker 2 (33:04):
Yes? Uh okay, mm I I I know from from
some of the experience I've had with the other culture.
The Cleveland Foundation money is given to the Cleveland Foundation
(33:24):
for ape say s just say BBC, alright, but Cleveland
Foundation takes and monitors make sure that BBC is doing
what they said they was gonna do with the money,
et cetera, et cetera. Alright, they monitor the money and
then disperse it. M there is a organization that perhaps
(33:45):
we could set set it up in like United Black Fund,
that we could take him say, okay, here is a
a a here's a half a billion dollars for black
tradesmen who can take can draw down okay for certain projects. Uh.
And they would have to it was. It's a loan
(34:08):
at maximum two percent interests to be paid back within
thirty sixty ninety days after the project is completed or
after the draw is we you know, the final draw
is is is made. Uh that that kind of uh
(34:28):
uh uh infrastructure in the black community. Uh. And we
could do it in in more than one industry, if
you will, okay, so that that our people could be
self determining, all right and don't have to run around
or or default on jobs. And because most contracts are
(34:49):
written so that if you don't do certain things, because
they know that we're at a disadvantage. Uh. And then
so many times much of the work is do and
then the black contractor can't complete it. They call it
in the white contractor all right, and he gets the gravy,
(35:10):
so to speak. If I'm making sense, yeah, yeah.
Speaker 1 (35:14):
You're making complete sense again the games they play.
Speaker 2 (35:17):
Yes, okay, Never before on the pages of history has
another nationality been so completely consumed by another's culture's ways.
The writer goes down, and my question to you is that,
(35:38):
even after one hundred and forty years free from chains,
why are we as a collective so fragmented? The answer
is simple. One nation has defined for another nations its position,
and that one nation black people who have accepted their
(36:02):
assigned position based on what has been defined for them,
rather than defining it for myself. And I go back
to my premise again I did this morning. There is
no such thing as racism, and when we stop fighting racism,
we will start seeing some progress.
Speaker 1 (36:23):
Why is there no racism?
Speaker 2 (36:24):
Are you talking? Because there's only one human race on
the face of the earth, one, all right, And you
can't fight yourself.
Speaker 3 (36:33):
I remember the first time I heard you say that.
I was like, well, I mean, you're absolutely right.
Speaker 2 (36:36):
I agree with that. Yep.
Speaker 3 (36:41):
You know you're like, yeah, I mean there is one race, and.
Speaker 2 (36:48):
They keep holding it up for us to fight it
because they know as long as we fight it, we
cannot win. We cannot make any real progress. We'll make some,
all right, because we're smart an adaptive kind of people.
But when we stop fighting racism all right and start
(37:09):
fighting bigotry all right and violation of human rights, ah, now,
that's a fight we can win, yep, that one, yes.
Speaker 3 (37:22):
And we can also win by just focusing on ourselves
and what it is that we have, or self determination
and self sufficiency.
Speaker 2 (37:30):
But we have to be able, and we know the history,
all right. There's political violence of these people, all right,
that when we do become we get to ourselves and
become independent of them, all right, they're coming with violence.
Speaker 1 (37:50):
So what do you have to say to the people
that call you a bigot?
Speaker 2 (37:53):
Ah? Well, I can't be a bigot. I've just re
citing the history. Hit the history, documented history.
Speaker 3 (38:07):
History, the stuff that y'all don't want to admit to
that happened whether you are alive or not, It doesn't matter,
because that DNA is.
Speaker 1 (38:17):
Still there, of beliefs and way of life is still there.
Speaker 2 (38:22):
It I mean I am unapologetically black, yes, all right,
and uh you don't have white history. I mean you do,
but it's well it's called American history or world history.
I don't control. I don't control no system, Okay. And
(38:45):
we have all our black scholars. Uh uh what even
Kendid Wrest Momenticum, Uh Tim uh uh Gold uh Goler,
John Henry Clark, Chancellor Williams Uh Thomas Sue, Uh, Alvin Morrow,
(39:12):
Uh Adrian Carter, even white Tim Wise, Uh D'Angelo Uh
Robin di'angelo, white woman, Uh Robert P. Jones, Uh Franklin
who is the president, Robert Franklin, doctor Robert Franklin, President
(39:33):
of Morehouse College, Faron doctor Thorne Williams, James Cohen. Uh.
I mean you know we were you know, uh doctor
Ben Yackin yap or what's the name of the writer
of uh Secule Shakuele shaquille Qua, author of uh uh
(40:00):
uh uh The Art of Leadership? J A. Rogers, Ivan
Van Surtema. I mean all you know, we have the
documentation of the history of the Europeans reaction with African people.
And because I'm calling attention to it that I am
(40:22):
a biggot. Okay, h And we.
Speaker 3 (40:27):
Bring up those diary and letters to each other as
the soldiers that they were, you know, the sailors and
soldiers that were writing and forth and back and forth
to each other.
Speaker 1 (40:36):
It's the history.
Speaker 2 (40:37):
It's the history. It's documentary. He wrote.
Speaker 3 (40:42):
I didn't write this. I didn't say this, recite this,
think this. This is what their real time response was
in that time frame. And they wrote themselves.
Speaker 2 (40:55):
And then look at look at the history. Okay, what's
her name? J Elliott? Oh what's the guy's name? Oh God,
I met him at while I was at Bishop College.
Black like me, all right? Ten wives, white like me? Okay,
you know these I'm talking about white people now will
(41:16):
have documented, all right and said that the history. Why
are they Why are you calling me a bigot? When
the Vatican is hiding artifacts that prove that Christianity is
a black religion, is a lot in that. Why why
(41:39):
are the the European museums have taken black artifacts out
of Africa?
Speaker 3 (41:47):
They're still asking for so many artifics like the only
reason they ain't take the Pyramids because it was too heavy.
Speaker 1 (41:53):
Okay, only they have stolen so much out of Africa now.
Speaker 2 (42:00):
And I'm being a bigot, all right because I'm calling
attention to the history of one people, one people against
many other people. They're still doing it in Africa. They're
still doing it. Bill Gay is.
Speaker 1 (42:17):
About to do a whole test run on their health
in Africa. Like, what is happening? What is happening? And
how are we still allowing these things to happen? Is
I don't understand. I don't understand.
Speaker 4 (42:33):
And is it the money?
Speaker 3 (42:34):
Is it the money that Bill Gates is throwing at
the officials in Africa that is allowing him to do
that to their people.
Speaker 2 (42:40):
No, I think it's again. It's again it's a expression
of the of hegemony, okay. Which is the definition? Is
that there are people who feel they have the God
given right to impose their standards and values on another people. Alright,
(43:01):
again a going against natural and divine law mm using
legal law. And they have they determining, uh, what is
the norm?
Speaker 1 (43:16):
They are determining what's the norm.
Speaker 2 (43:18):
But for them, yes, it's for them, but not necessarily,
but not for everybody, because it's the norm for them.
It does not necessarily have to be the norm for
everyone else. M there there are certain uh, certain kinds
of uh diets, if you will, alright, that are the
(43:40):
norm for that culture, but it's not necessarily the norm
for others. I I'll give you an example of uh uh.
I'll give you a r very uh very good example
fried chicken. Alright. It's not soul food, no.
Speaker 3 (43:58):
Like or something.
Speaker 2 (43:59):
No, it's it's French French French fries. Okay. Uh the
French cuisine was boiled in heavy oil. All right, but
yet it's something that we haven't culcated and it has
been a signed to us. All Right. We love it
and we like it and everything, but it's not necessarily Oh.
(44:22):
I love anchiladas ms okay, a Mexican love. I love Tamali's.
I love uh egg for young, shrimp eggfool young. I
like cost chicken, Okay, is my favorite shrimp fool young.
(44:52):
Really it's shrimp fool young. It's not shrimped egg for
young because uh full young means egg, all right, So
it's shrimp ful young. Okay. I love it, Okay, but
I think.
Speaker 4 (45:03):
That's what it's meant to.
Speaker 1 (45:06):
It's so much fear attached to the unknown, and when
you are unfamiliar with something.
Speaker 3 (45:14):
I love trying new food, not because I just love food,
but because I know that you will probably have a
flavor that isn't known to my real of the world.
Speaker 2 (45:27):
So I want to try it.
Speaker 1 (45:28):
Because you have something different over here. Absolutely, I'm excited
about that. I don't want to censor that. I want
to try it.
Speaker 2 (45:36):
But for them. But now, Mexican food is not the
norm for me. Chinese food is not the norm for me.
It's another experience, but it's not the norm, all right.
(45:58):
Fried chicken is not the norm for me. Okay. Now
for my heritage, there's some other things by curry, goat
po okay, food food, those are those, you know, for
my culture, those are some of the norms, all right.
But I'm not gonna take and impose that on some
(46:18):
other folks. They say, now, this has got to be
the norm for you, and if you if if if
you don't accept this, then you're outcasts or I take
it violently attack you because uh you you ah, Okay,
I it's good, Okay, I like it, but it's not
gonna be the norm for me. Yeah, I don't. I
(46:45):
don't control. I don't control do I con Do I
control the economy? Okay? I mean, well, yeah, no, I don't.
Speaker 1 (46:55):
You don't control it.
Speaker 2 (46:57):
If the economy is controlled ninety eight percent.
Speaker 3 (47:01):
People stop spending money tomorrow, everything would collapse in America.
Speaker 1 (47:05):
That's more so what I mean when I say, do
you control?
Speaker 2 (47:08):
Can we influence? O? Can we influence? Can we impact? Yes?
But do we control it? No? Okay, we have the
power to do so, yes, to impact or influence?
Speaker 1 (47:19):
To impact yes, yes? Okay, to influence yes, Okay, to
do we control it?
Speaker 2 (47:25):
How many? How many? How many black manufacturing companies are
there in America?
Speaker 1 (47:32):
A handful of?
Speaker 2 (47:33):
Okay? How many? How many black banks are there in
Ohio too?
Speaker 1 (47:38):
If I'm not mistaken?
Speaker 2 (47:39):
O you? Okay? How many? How many? How many banks
are there? Okay, but I'm talking in Ohio? How many
banks are there? But then, how many black owned banks
are there? Okay? That's okay, So we don't control anything?
All right? How many Let's let's look at the government, okay, Uh?
(48:04):
In the state, I mean how many black uh? And
the blacks are in the general Assembly? All right? How
many in the Okay? And that's the legislative branch. How
many blacks are blacks of decision makers in the executive branch?
(48:24):
Like two? Only two? I think? Okay? How many blacks
are in the judicial brand brand the Supreme Court? Wait? No,
there's one?
Speaker 1 (48:33):
Is there one in it?
Speaker 2 (48:34):
There may be one? I know, I know the Melody Stewart.
Speaker 1 (48:38):
Was yes, okay, and that's the one you know.
Speaker 2 (48:42):
Now she's on the don't worry about it. And why
by the way, folk, she's now with the Kuyahoga County
Board of Elections all right, and the Board of Elections
is moving as of Thursday, I think to eighteenth and superior. Okay,
So so how you know I don't I don't control anything.
(49:02):
All I am trying to do is call a attention
to my people that you don't have to live like
you've been living. Mm. We don't have to live under
the tensions that we have been living. Undo. Yeah, we
don't have to allow somebody else to define for us
who in what we are. And if that's if that's
a biggot treat, then I'm a bigot. Mm I understand, Okay,
(49:27):
And then I will say that I'm unapologetically a bigot.
M Okay, all I am doing is calling my people
to unify, alright, so that we can be a self
determining people like most other ethnicity ethnicities in this c
in this country. You have Chinatown. Nobody calls them a bigot. Yeah,
(49:51):
you have Little Italy, Nobody calls them a bigot. Okay,
are ye? Never mind me?
Speaker 3 (49:56):
I gotta get with a shout out to the little
Africa ladies over there at the far You are love,
you are cherished actually the work that you are doing.
And I promise I'm gonna bring that barrel pretty soon
so y'all could.
Speaker 1 (50:05):
Get those bricks out the way.
Speaker 3 (50:07):
But we do have a little Africa here in Cleveland
that they're trying to magnify and grow that grows food, okay,
and I'm excited to see where it grows too, And
I would you actually want to introduce you to those
ladies as well. But yeah, we need a little Africa
like an actual town, the city, the community.
Speaker 1 (50:28):
That is a little Africa is not the hood.
Speaker 3 (50:31):
I'm just saying.
Speaker 2 (50:32):
And you know, I'm supporting my people not necessarily against
anybody else. I'm just calling us out.
Speaker 3 (50:40):
Yeah no, no, no, And that's the thing, us calling
each other out.
Speaker 2 (50:46):
Is not.
Speaker 3 (50:47):
It's not self hate one, nor is it hate portrayed
to the others as well.
Speaker 1 (50:53):
This is us keeping accountable. But that's the thing. We
have an accountability issue here in America today. And it's
not just the whites.
Speaker 3 (51:01):
It's not just the blacks, it's not just the old,
it's not just the young. People have an issue with
facing themselves and admitting numerous things to themselves that they
not only need to work on, but face and admit
to themselves. People don't. We are in an age of
distraction that is constant, and they have engineered it this way.
(51:24):
This was all purposely done and for us to be
in a space where we can grab a hold of
the reins if we so choose to do so, and
make an actual difference, in actual change, make an actual
infrastructure for our own like you're trying to do, right BI.
Speaker 1 (51:47):
That does not mean we hate anybody else.
Speaker 3 (51:50):
That does not mean we don't value anyone else's lives
and what they bring to the world. That's not what
we're saying at all. But what we are saying, just
leave us alone, let us build our own.
Speaker 2 (52:02):
If we can build our own, why come and destroyed.
Speaker 3 (52:07):
We just saw a story about nineteen black families bought
I think it was one hundred acres or something like
that down south somewhere.
Speaker 2 (52:15):
Yeah, outside of about thirty five miles east of Making,
Georgia and came between Macon, Savannah. But it's been sold
already to whom National geographics. Why because they wanted it?
Because this is what I'm talking about. Are you serious? Why? Why? Why?
Speaker 1 (52:38):
What was the point of y'all doing that?
Speaker 3 (52:40):
Y'all got the publicity and they somebody said, hey, we
got a bag for you, so you don't do what
it is that you're setting out to do that they
are they going to get other acres somewhere else.
Speaker 2 (52:53):
I don't know about that. But these are the kinds
of things.
Speaker 1 (52:55):
You gotta stop selling out. We gotta stop selling out.
Speaker 2 (52:58):
We gotta stop selling now. If you don't. But see
the thing about if you don't sell out, then what happens?
All right? And their history says they are single some
people out, all right? Okay, they're not not hung some
they hung some They were taking rape. And see those
hidden messages when they raped me in in front of
(53:19):
their families. The message was, see, your man can't protect you.
He can't even protect himself much less you. So these
kinds of things keep going on and perpetuated and even
more sophisticated kind of ways. Today they can take and
rape you today without without being physical, right, Okay, they
(53:42):
can take and hang you. They can put a hit
out on you without being hanging you from a tree,
all right. And so and so these are the kinds
of things that we keep calling out to our people
and pointing them to uh and and black Elem. I
(54:03):
keep calling that out, black Elem of the opportunity corder.
You know, these are are are our plans to show
that you know, they're in control and you can't do
anything about it. And they do it in the name
of what. Who would be against progress? Okay? Who are developing?
(54:25):
And development? The progress for who? And development for who?
All right? That becomes the questions? This is this is
all right? So now if you're against you know, I'm
a biggot. If I because if I'm against the opportunity quarder,
if I'm against the development and black element in Dallas,
(54:45):
all right, then I'm a I'm a biggot. But when
it doesn't benefit me or my people, in fact, when
it does displace us to take control or or to
take their hand me downs. Alright, they're tired of living
in Shaker now. They're tired of living in in in
(55:08):
in uh Aurora. They're they're tired of living in gates mills. Okay,
what happens when we get so then they want to
move back closer downtown to the lake. They want the
water back and what not and so forth. Alright, so
they're they're letting the land become depressed, taking it back
(55:29):
over again and making it ava, making the suburbs available
to us.
Speaker 3 (55:33):
See, you think the same thing that happened in East
Cleveland will happen in Shaker eventually.
Speaker 2 (55:37):
Yes, M damn mm Cleveland Heights. And what they do,
they'll allow black people to come and take control, and
they're tighten the money's up, all right.
Speaker 1 (55:50):
And then they quietly, yes, slowly M. You look around
all of a sudden, this is a black neighbor.
Speaker 2 (55:58):
And it's for economic stability, because what's ge ge now
is really headquartered in Hungary. Well, engineer in Hungary makes
less than somebody flipping Burger's adopt at McDonald's. That's progress.
Speaker 3 (56:21):
Let me ask you this, do you feel like if
that does happen not Shaker turning into East Cleveland. Do
you feel like it could possibly turn into a well
established Garfield or Bedford?
Speaker 2 (56:38):
It could if we would take and come together and
be sure that it did. Yes, Okay, that's where I
was trying to get you.
Speaker 6 (56:46):
You got seconds, all right, So we have to come
together and unify and make sure that we can make
it continue to be a quality community, all right.
Speaker 2 (56:59):
Were World one is still a quality of community. And
what they did for word one, I'll show you how
they do it. And then, oh man, they took Ward
one and moved the boundary from one hundred and fifty
fifth wes I mean east one hundred and fifty fifth
to one hundred and thirty first, where the value of
the houses from one fifty fifth to one hundred thirty
(57:20):
first was less. So that dropped the value of the
houses from one fifty fifth back to one ninetieth. Okay,
so to speak. So these are the kinds of games
that they play that they think people don't see and know. Listen, folks,
we're done. I will drink from my part of the
river and no one shall keep me from it. This
is the Rabbi along with the Black Unicorn saying thank
(57:43):
you for listening to Black Fowk the Spark to inform
to impact, and to inform to impact. On WOVU ninety
five point nine FM.
Speaker 1 (57:59):
This is w o v U Studios,
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