Speaker 1: Okay, so what should we make at the concept of race.
There are a lot of anthropologists who would say we
should just throw this concept away completely, there's no basis
for it, and those people are responding to what many
scholars call essentialist notions of race. There's something about this
particular group of people, perhaps about their anatomy or their physiology,
or their brains, or their genes or something like this,
that differentiates them from various other groups of people. If
there's one thing that we've learned from biological science and
psychological science over the last century, it's that there's an
enormous amount of variation within the groups that we've traditionally
thought of as races, far more than there is between
the groups we've traditionally thought of as races. Now, it
turns out that if you look at things from a
a genetic point of view, the certain kinds of molecular
sequences are more common in some groups than in other groups.
That's because during the course of human history, these groups
have been separated from one another, they haven't intermarried, and
that's given various chances for our various kinds of genetic
material to become prevalent in some groups. But not in others.
But the first thing to say about that is that
these differences are trivial, largely trivial. There are some cases,
as a well known diseases that tend to affect some
groups more than others. That is, that is not trivial
for the sufferers. But by and large, these differences are trivial. Now,
about fifteen years ago, a tremendously brilliant study was done
by researchers at Stanford that actually divided the human population
into groups. The even the researchers themselves called into breeding populations. Oh,
they didn't want to call them racist. But very quickly
the popular press picked this up and get.
Speaker 2: Him my start, Who is that Andy? I don't know
who that is? Who is that man mumbling? Philip Kitcher.
Speaker 3: He's doing a lot.
Speaker 2: To say that races don't exist. Scholars will tell us
that race doesn't exist. It is a social construct. How
you going to prove something as a social construct when
you go into it hoping to prove that it's a
social construct, so you gonna undo all the biological I'm saying,
this is what they teach you right now. Race is
not real. It's a social construct. It's not real. Isn't
that convenient? Because when I asked you to tell the
truth about history, about the DNA, about how the.
Speaker 3: First human beings were melanated.
Speaker 2: Folk from Africa that spread everywhere, you don't want to
tell truth about that.
Speaker 3: So history is a lie.
Speaker 2: We know anthropologists are the scientific arm of white supremacy.
They've acknowledged as much, maybe not still today. You know,
they came out and apologized they did. But this is
how colonialism started, imperialism started. Anthropology was the scientific.
Speaker 3: Arm of white supremacy.
Speaker 2: Yeah, those people in the New World, they're yeah, they're
they're perfect for slaves. Yes, they're beneath us, and we
are we are deemed by God to be superior. We
know this to be true. I think it was our guy,
it was now de Grasse, Neil de Grassi, who basically
said the same thing about anthropology as one of the
most racist wings or disciplines in science. But psychology is
right behind it. Psychology in October, I think it was
October twenty ninth, twenty twenty one, issued its apology for
upholding you know, racist concepts and ideas. Well, why are
you bringing this up? You know it's Monday and I
gotta show out.
Speaker 3: See, it's easy.
Speaker 2: To scrutinize one social construct, race because that is generally
accepted as a part of Western thought, a part of
higher education. I was in the cigar lounge today and
I was having a conversation. And this is where this
topic came from. Even a psychologist, a clinician, if they
haven't been married, their word may not be taken as
a solid.
Speaker 3: Or informed word.
Speaker 2: You don't know, you've never been married. And I said,
why is it that a construct that is so supported
by science biology, such as race? Why is it that
we can attack that social construct but not the social
construct of marriage?
Speaker 3: Tonight's topic.
Speaker 2: If race is a false social contract, what makes marriage
more real? I know y'all not gonna like me tonight,
but I don't care. A deeper investigation into why modern
civilization deconstructs one human invention while protecting another one from
the same epistemological cross examination. Huh, marriage is realer than
race then, right? Because we openly teach that race is
not real, even though we have a wealth of biological
information that speaks to the contrary. Let's ask questions if
modern scholarship classifies both race and marriage as social constructs.
Why is race frequently described as lacking objective reality while
marriage continues to be treated as the super bowl of
relationships it marriage is treated as possessing objective social legitimacy.
Why is one social construct real and another one not real?
Speaker 3: Go deeper though?
Speaker 2: What if two people aren't healed and they're two masks
getting married? You know, Carl Jung, the mask, the persona,
the personality, two masks getting married? Did the real them
get married? What makes that marriage real? One eight hundred
ninety twenty fifteen. I Why isn't marriage subjected to the
same epistemological scrutiny that race is subjected to?
Speaker 3: Yeah, a voice of reason.
Speaker 2: I'm up in here KBLA talk fifteen eighty where we
have the realest conversations. Nobody else is talking like this.
I'm asking real questions. I want to know.
Speaker 3: So our race is not as real.
Speaker 2: As our marriage, and we've been faking it the whole time.
I listen, I knew a system. She herself was a psychologist,
married for over ten years, says she never loved to do.
Was the marriage real? I know they were two black people?
One eight hundred and nine twenty fifteen and somebody get
to the phone lines.
Speaker 3: If both If both race.
Speaker 2: And marriage are purely immaterial concepts with no independent existence
in the physical universe, why does society universally treat the
destruction of racial categories as progress but the potential destruction
of marriagege categories as chaos? You'll be creating chaos if
you recontextualize marriageesh if they share the exact same ontological status,
meaning they only exist because we agree that they do.
By what logical metric? Is one deemed an illusion to
be shattered I erase, and the other a reality to
be preserved? Holy matrimony? Ah yeah, yeah, how about that.
I'm just interested to know how is marriage more real.
Speaker 3: Than race?
Speaker 2: Because according to modern day educators, race is not a
real thing. So I guess the socioeconomic numbers right that
show black folk at the bottom of every significant statistic
in our society is an illusion. We routinely reject the
idea that a person's racial category dictates their intellectual or
psychological capacity. Yet when a highly trained, unmarried clinical psychologist
offers relationship counseling, society routinely dismisses their expertise based solely
on their lack of marriage status. I want a psychologist
who's married. This person ain't ever been buried. They don't
know nothing about marriage. Why do we recognize that race
cannot gatekeep a person's mind, but we stubbornly allow marriage
status to gatekeep a person's professional credibility? Yesh, tonight, I'm
not playing which every Monday. I gotta come in here
off the chain.
Speaker 3: Tonight's topic.
Speaker 2: It's a doozy.
Speaker 3: Are we.
Speaker 2: Picking and choosing which social construct has more value than
the other. Both race and marriage rely heavily on state
issue documentation like birth certificates and marriage licenses right to
enforce social tears. Yeah, if the state stopped tracking and
regulating marriage tomorrow, just as it has tried to dismantle
legal racial segregation, would marriage survive as a meaningful concept
or would it expose itself as just another state sponsored
tool used to award privilege to a chosen in group.
Maybe marriage is more profitable than race, I said, maybe,
because you can make an argument that the different races
create a tremendous.
Speaker 3: Amount of commerce. I'm just interested to know. Are races
less real.
Speaker 2: Than marriage? Both social constructs? Why does one get the
scrutiny and the other does not. Race takes superficial physical traits.
Who said it was superficial physical traits? Who said super
and then melanin? And is superficial? You mean the superhuman
sunscreen that God gave us God?
Speaker 3: Okay? Hold on.
Speaker 2: Race takes superficial physical traits i e. Melanin and falsely
maps them onto internal moral and intellectual worth. Does marriage
not do the exact same thing by taking a superficial
legal ritual and falsely mapping it onto the internal depth, longevity,
and health of a human emotional bond. In both cases,
aren't we guilty of looking at an external tag and
pretending it tells us the truth.
Speaker 3: About a human soul?
Speaker 2: Sheesus, Oh, tonight is a mess. You believe in marriage? Right?
Speaker 3: But race is not real?
Speaker 2: The teaching you that had in school right now, any
developmental psychology course, right, you're learning these things right now?
How is it that one can be attacked and the
other as protected. Historically, racial categories were invented to concentrate wealth, land,
and power in the hands of a dominant group. Right
we look at modern tax breaks, right, or when we
look at modern tax breaks inheritance laws, and healthcare benefits
that favor married couples over single people. How can we
claim marriage is purely about love when it's economic mechanics
functions exactly like a soft cast system designed to penalize
the solitary individual.
Speaker 3: When I come forward the voice of reason, Oh we in.
Speaker 2: Here on fire tonight. Who wants to have this real conversation,
let's get it cracking.
Speaker 4: Thank you very much. But it's it's really not trivia.
It's big African thinking.
Speaker 5: African philosophy is a big thing. But Africans think and
Africans do in a different way.
Speaker 6: They create art, they create philosophy, They create.
Speaker 7: Art more monumental than Michael Angelo. And they never signed
their name because they live in a society that is collective.
Speaker 5: While the Europeans live in a society that is individual.
That is why you are trapped in this society. They
live in a we society and Europeans live in a
mean society.
Speaker 4: It's a different kind of concept.
Speaker 5: The Africans live for the totality, the collectiveness of the
whole society, and the Europeans live for the meanness of
the individual in the society.
Speaker 4: This is why every time you see a piece.
Speaker 5: Of European are you see somebody's name under and yet
the benean.
Speaker 8: Are of Africa.
Speaker 6: There's nobody's name who created the beneath? In the benean
are the great art of Egypt, the Great river are
of the Niger, the.
Speaker 4: Art of Nigeria. All this are this.
Speaker 7: This artist is good and sometimes better than the best
of Europe.
Speaker 4: And yet the artists did not even sign his name,
because the art was created for the whole people.
Speaker 5: And when you see the folk philosophy, the philosophy, the
folk law, the folk law in the folk tales.
Speaker 6: Of Africa, all of these things are told and put
down not for individuals.
Speaker 4: But the time.
Speaker 2: Could is that the great legendary doctor Henry Clark. I
guess there's that didn't come from a.
Speaker 3: Great race of people.
Speaker 2: I guess race that Maybe he's just talking about a
culture and not a.
Speaker 3: Race of people. Could it? Could that be it? There's
a wealth of history.
Speaker 2: I believe they want to say race is not real
because they got to tell the truth about the father
and mother race. They got to tell the truth about
their history. They already still say that Egypt is in
the Middle East. They will not say it's Africa. You
got people over there right now, redoing statues. Race is
is is a social construct. It's not real, right, but
marriage is realer, it's more authentic. Call in right now nine,
twenty fifteen eighty. Human beings have a psychological habit of
naturalizing things that are entirely artificial. We used to believe
that racial hierarchies were ordained by God or nature, and
today we recognize that as a lie who.
Speaker 3: Used to believe that? Was it? Black folk?
Speaker 2: Are you saying black folk are liars? We're not in
the image and after the likeness of God, I mean,
the damn book said.
Speaker 3: Okay, I'm sorry, I'm just asking. I don't know.
Speaker 2: Why then do we still speak about the new clear
married family structure as if it is the natural and
optimal state of human evolution when history shows humanity survive
for millennia right through fluid communal and non monogamous tribal networks.
Am I advocating for polygamy here? What is the business
setup that makes this monogamous version the better version?
Speaker 3: And why is it realer than race? Yikes? Tonight is crazy?
Speaker 2: One eight hundred nine, twenty fifteen eighty. In sociology, both
racism and singleism. The discrimination against unmarried people rely on
the same psychological mechanism, creating an idealized in group in
dehumanizing the out group. Oh my goodness. If the psychological
damage of being told you were lesser than because of
your race is right widely acknowledged, why do we minimize
the psychological damage inflicted on single or unmarried people who
are constantly told by culture that their lives are incomplete, broken,
or even tragic. You can't even take good advice from
someone that can help your broken relationship because they're not married.
Why is one social construct, which are both based on
the same mechanism, realer than the other.
Speaker 3: When we come forward the voice of reason, I'm gonna
keep this fire lit.
Speaker 2: Andy, Wait a minute, hold on, where do you get
these records? That's Trince Okay, okay, okay, I hey listen,
I've never heard this record before.
Speaker 3: Race nineteen ninety four.
Speaker 2: Okay, but it's from the Come album.
Speaker 3: Okay.
Speaker 2: Look, he has a song that he wrote and produced
for the Time that's a bigger hit and it's about
inter racial David. The song is called ice Cream Castles,
and that's a bonavite slap This right here I didn't.
Speaker 3: Told people before.
Speaker 2: People get mad at me when I say this, Andy,
but Prince got some mid records, and that's a mid record.
Speaker 3: This is a hit right here, though. Come on, Morris.
Speaker 9: Officially titled I Talk to Davey Beyond why Racism, beyond
civil rights, human rights, and into African Revolution. I'm going
to center on the concept of revolution today, and I
will tell you why, because I'm sure some of you
will think that that's somewhat pass to be talking about revolution.
That was something people talked about in the sixties and
the seventies. Why I talk about it now? But I
think and I hope that as a result of what
I have to say here today, you might change your
opinion about that particular topic. I'd like to, of course
commend you for your celebration of African history, of African
American history, and of course we recognize the importance of
studying such history. How I think we still underestimate the
value of the study of African history. I think we
celebrate it without analyzing it. We search it and look
for heroes without understanding that one of its major purposes
is to teach us lessons and how to cope with
the present and with the future. Not only are those
people who do not know their history doomed to repeat it,
but those who often misread it are often doomed to
repeat it as well. And those who misread and perhaps
failed to read it at all, may not have a
chance to repeat it at all. And I think we
have reached this point where I failure to understand history
is going to put us in a position where we
won't have a chance to learn it again. The survival
of our people is at the crossroads today.
Speaker 3: Pause it.
Speaker 2: That is the great doctor Amos Wilson, and I'm going.
Speaker 3: To bring him back. Andy, do not let me go
without bringing him back. But he is.
Speaker 2: Saying something that is so is race a part of
our sense of self?
Speaker 8: Right?
Speaker 2: Our sense of self comes from home.
Speaker 3: If they strip the home out you.
Speaker 10: Right, your history, your culture, your byways and everything that
you do, everything about you, they stripped it out of
you and gave you a new standard.
Speaker 3: To aspire to.
Speaker 11: Do.
Speaker 2: You See, I can argue that race is realer than marriage,
because what if marriage is just an economic familial construct
that is designed to hold up the economic system that
they got in place. Commoditized families, Say what so.
Speaker 3: Yeah, how about it? How about it?
Speaker 2: But you're gonna teach that one is not real, right,
one is not real and one is real. I'm interested.
Speaker 3: How did we get to this point? Andy? How did
we arrive here?
Speaker 2: People are breaking their necks to get married even though
they're unhealed, unindividuated. Ain't never heard of Carl Jung individuation, right,
they've never heard of any of this stuff. But they
know they want to get married. They know that being
married is the super Bowl of relationships. How did it
become the super Bowl of relationship? Shouldn't the super Bowl
of relationship be individuation, healing yourself, becoming whole so you
can attract another whole person. That's a real communion. But
you'd rather be broken, fractured, shattered internally and married. And
then we wonder why the divorce rate is so high?
Is it high because the construct is just as fake
as they say races Sheesh fifteen eighty Andy, bring.
Speaker 9: Doctor hamis reach this point where our failue to understand
history is going to put us in a position where
we won't have a chance to learn it again. The
survival of our people is at the crossroads today, and
our study of history then, should be about more than
celebrating our heroes, about more than celebrating the struggles, than
just keeping eyes on the prize. And those are valuable things, obviously,
but we must look at history in terms of coming
to understand our current and our future obligations and what
must be accomplished by those things will if we're not careful,
we will be beguiled by our study of history. Many
of us who have not studied, for instance, reconstruction history,
the history of the United States, particularly of African Americans
during the eighteen sixties and seventies, may think that we
are entering a new era in American history. We may
think that the things that we're witnessing today, the elections
of blacks to political office and their appointment to various positions,
their activities in various corporations, and so forth, to something
new in American history. And yet a study of reconstruction
history will quickly convince us that we are currently undergoing
deja vo. Many of us see history as a continuing
progress upward and ownment. We about the American concept of progress.
Speaker 12: Honesty. Thank you so, our great leader in the struggle
of African liberation and the emancipation of our minds. I
want to say a big thank you on behalf of
the Movement of the People and uh In Niger Resistance
Movements to doctor Wade no nobles. Thank you very much,
sir for honoring us future presence. I'm glad to be
here and I'm hoping this technology won't purple us. I'm
trying of good seeing the show, okay, So good afternoon
to our distinguished guests, and good even into our own
members here in Nigeria, members of the Moment of the People,
members of nam Nijeryistan Movement. My name is Showan pabaiculty
and have the well on my privilege to introduce a
great African to you or in the name and person
of doctor Wade w He also has a few African names.
The Five Mission Diary Nanaku Quberco Bejana Bi Yes is
a Cristodian of Yes Okay. He's a custodian of Great.
Speaker 2: And Grandma as political and communic economic operation in the
American society.
Speaker 12: But bad Doctor Wad the fact the Mission Godarry is
professional emeritus in African Studies and Black Psychology at San
Francisco State University. The founding member and past president mathematic
four to my Fife of the Association of Black Psychologists
and the founder and executive director retired of the Institute
for the Advanced Study of Black Family Life and Culture
in Oakland, Doctor.
Speaker 2: Nor I tried to give him a shot. He wanted
to run down the whole resume. But let me be
clear about something. I'm not saying that marriage isn't important.
Speaker 3: What I'm saying is, how can right these.
Speaker 2: Social constructs, which basically operate on the same logical mechanism,
have a different level of societal scrutiny. Wouldn't black marriages
be stronger if we had a sense of racial pride?
And I believe that's what makes black marriages stronger because
we know we're black. Huh. I remember as a young kid,
my mama made us look at everything with black people
on TV. She didn't even know the name of stuff.
They're black people on TV tonight, Come on, sit down,
Come on. They on TV because they knew the opportunity.
Wasn't hey, this black folk on TV? Come on, sit down?
Speaker 3: Well what is the show? It don't matter were watching it?
It's black folk.
Speaker 2: Think about our music making music in between notes, the
blue notes, the ghost notes, the quarter notes, right, this
all comes from our heritage, our racial heritage. And I
just don't understand why one social construct. And first off,
how you gonna push all the way to race ain't real?
But you haven't acknowledged what you did to this race?
And I mean fully come out and say we did this. No,
you go to opposite direction. Ain't no critical race theory
being taught around here.
Speaker 3: We not doing that.
Speaker 2: You're not gonna damage the spirits of young white children
teaching this mess.
Speaker 3: Wait a minute, wait.
Speaker 2: Hold tight, how do you jump all the way to
race ain't real? That only protects you because now you
get to say, well, this race didn't naturally do that.
You get to hide or come on. Now, race isn't real,
but marriage is, and they're both social constructs. Somebody reconcile
it for me.
Speaker 3: I'm confused. I don't have all the answers.
Speaker 2: When we come forward, I see the phone lines are
piling up.
Speaker 3: When we come.
Speaker 2: Forward, I'm gonna go to the phone lines because I'm
really interested to know, you know, how people feel. Every
civilization inherits story is so old that eventually nobody remembers
they were stories. They become laws they become customs, they
become morality, they become identity. Then one day they become
so deeply woven into everyday life that questioning them feels
like questioning reality itself. That's how I feel about race.
I'm a black man man, I love it.
Speaker 3: I know sisters love black girl magic. I love being black.
Speaker 2: You're not gonna take that from me. You done took
everything else. Modern intellectual culture has spent decades asking whether
race is best understood as a biological destiny or as
a social construct whose meanings and hierarchies were historically created,
politically maintained, and culturally reinforced by whom. If we maintained
it ourselves, you took that power, and then you maintained it.
Speaker 3: Who named Nigeria Nigeria?
Speaker 2: Some white lady in Europe, in England somewhere.
Speaker 3: Listen, when I.
Speaker 2: Come forward, I'm going back to the phone lines.
Speaker 3: We're gonna talk to some cut.
Speaker 4: And that is intimacy. Mm hm.
Speaker 13: Now, by intimacy, we're talking about connection at the deepest level.
And really, when you hear like what as Morelda was
talking about here, all the things that we've been talking about,
it's about that that the healing needs to happen at
that level. There were things that Ron Daniels said that
people who just came in did not get to benefit from.
Speaker 3: But but what we.
Speaker 13: Do, what I do, what as Morelda does carries on
from that, and that is that he said, you know,
there's no politics about culture, and he's he has come
to this understanding of the force of culture.
Speaker 3: And that's the work that I did do.
Speaker 13: And I'm gonna try to share that little bit with
you today, and I'm also going to try to rush
through some things.
Speaker 4: But I did want to say.
Speaker 13: Listening, Uh, there is a there's a small book that
that that I've done that I really like, and that's
let the Circle be Unbroken. And it occurred to me
that the circle, as we call it, is really speaking
to the issues that we've.
Speaker 12: Been talking about.
Speaker 13: And it we've developed for students, for young people to
convince them that they were African. And so it had
to be well, how how am I? In what way
am I African? And the answer is in terms of
the deep structure of culture and of being. So I
would recommend that, and of course, first I've gotten to
be publish it.
Speaker 3: Andy, who was that speaking.
Speaker 2: Doctor marimba Ani. I love what she was saying, but
I'm gonna say this. I've come up with a new
term for black folk. I call us Everywhereans because we
from everywhere, not just Africa. Were the original Americans. We
are Everywhians. That's how I put it. We are the
original Asians. Asia just an Aderic word Asia, which means east.
This is why they call it the Orient Oriental. You
orient yourself to face the east. That's where the sun rises.
That's why their flag on Japan got the sun orient
Asia Asia East. Black man went east right. Seventy five
thousand year old DNA markers said, the first African step
foot into Asia the subcont of India, and then continued,
you look at the history of body dharma. You find
out there was a black man who created the martial arts.
He brought it from Africa, then joined Buddhism, and then
integrated martial arts into boots.
Speaker 3: Hey what he's saying.
Speaker 2: Then later it becomes shaolin. Oh, y'all didn't know that
it's all ours. The Chinese said, you know, hell Na,
we come from the peking Man. We don't come out
of Africa. Get out of here. They did the research
they paid the money, and it came back that most
of them. Ninety percent of China descend from pigmies, African pigmies.
Speaker 3: It's a fact.
Speaker 2: It's just a fact. Oh, ain't no race, though not
before you apologize for all the damage you did to
all the races. I believe there's a stronger argument for
race than there is for the social construct of marriage. Oh,
because the social constructive marriage don't say nothing about you
being healed before you do it. The social constructive marriage
doesn't say anything about marriage being a spiritual university where
you discover yourself, your wounds and everything you've repressed.
Speaker 3: Oh it don't say that.
Speaker 2: And the social construct constructive marriage does not say that
once you heal, you might not want.
Speaker 3: To be married.
Speaker 2: Oops. Wait a minute, so don't do this tonight eight
hundred nine twenty fifteen eighty We got callers on the line.
Speaker 3: Let's get him in here to talk about this.
Speaker 2: Willie from Palmdale, California, what are your thoughts on tonight's topic?
Speaker 3: No profanity, Willie?
Speaker 9: No?
Speaker 8: Oh no, I don't have no profanity. I hope it
don't come out of me.
Speaker 14: Kryd to couple here, what you're saying and stuff. I
just know what you're saying in real heavy.
Speaker 4: Uh.
Speaker 8: But I know there's you know, uh the uh Asian.
I mean where Manive Americans they go by tribes.
Speaker 15: Yeah, and and I guess in Africa they got different
tribes and stuff. And but I guess I'm trying to
say that instead of up saying race, they say tribes.
Speaker 3: Okay, and so, but.
Speaker 14: What you're saying is real heavy, man. I'm really digging
what you're saying a lot of stuff.
Speaker 15: I didn't know about the p t men a couple
of pig meats in Africa, sou.
Speaker 14: But I know everything written made. I was a little
bit of too in Africa.
Speaker 9: Uh.
Speaker 8: But I'm glad I got married.
Speaker 14: I always say my wife saved me.
Speaker 3: That's good.
Speaker 2: I got married A good A good wife can save you.
Speaker 4: Now yeah yeah.
Speaker 14: She she yeah, she really, she really said me.
Speaker 1: Uh.
Speaker 8: And I guess I had to grow and be a man.
Speaker 14: But what you say, I'm trying to get into finding
myself and and grow and uh mature and uh be
a better a better person as well, and and give
something back to the.
Speaker 8: World, you know.
Speaker 14: Uh So, but uh, I like your program. I still
be trying to follow battle. A lot of stuff you
said is way on my head.
Speaker 16: Man.
Speaker 14: You know, uh, you know, I know, you know your
guess stickers from the sift and you know, and they
they did upon what you're talking about.
Speaker 8: But I'm hanging in there, Willie.
Speaker 2: It don't matter, brother, you rolling with me, or you
wouldn't have called in.
Speaker 3: I'm with you, Willie.
Speaker 2: Something I said resonated in your spirit, whether you can
or articulated or not.
Speaker 3: I'm with you, Willie.
Speaker 2: Come on, Man? Am I right or wrong? Did something
resonate with you?
Speaker 3: Were not?
Speaker 14: I was, like I said, I was trying to copy
hand with the same because the race and the marriage
things and kind of like and like, I'm trying to
figure it out.
Speaker 8: What did you say?
Speaker 2: So do you have questions for what I'm saying? I
can walk you through it. Let me walk you through
it in a simple way. Race is taught in school.
It is taught as a social construct, and it is
deconstructed as being not objectively true. In other words, you're
not really black as a race or African or whatever.
You're not really what you are right, what we've been
calling ourselves is not real. That's how they teach race.
It's a social construct. But the argument that I'm making
is there's an argument for race as a more sturdy
social construct than there is for marriage, because marriage is
a social construct too. Why does marriage not get the
ontological and epistemological scrutiny that marriage get, or that race gets.
Marriage does not get scrutinized. It is just believed to
be real, a reality, something that we all want, something
that we all need. Right, But when we look at
how it is constructed, is constructed more so as a corporation,
as a business, as a tax shelter.
Speaker 8: But we used to call it jump into Brune.
Speaker 2: Come on, that's what I want to. Talk to me, Willie,
talk to me.
Speaker 3: You're talking about our culture. Talk to me. We used
to call it jump into Brune. And what else?
Speaker 14: No idea, Joe, I just guess that's all I.
Speaker 2: Got, he said, I got the broom, man. That's all
I got is the broom.
Speaker 4: Brother.
Speaker 3: Hey, hey, Willie, guess what you just did?
Speaker 12: Brother?
Speaker 8: How about Palmdale in the building.
Speaker 2: Come on, he knows the protocol. Palmdale, California. Hey, any
of my folk up in Palmdale, come on up in Lancaster, Victorville.
Speaker 3: Get on the line.
Speaker 2: The number of dollars whatning under nine twenty fifteen eighty.
I love it, I love it, I love it. We
got Cali sold from Denver, Colorado on the line, Cali.
What are your thoughts on tonight's topic?
Speaker 11: Going some sheets backs with this topic?
Speaker 3: Yeah, I felt like turning over tables today.
Speaker 11: That's all my own head man.
Speaker 2: We love Willie. Thank you Willie for calling.
Speaker 3: But I know you got a question for me, Go
ahead hit me up side the head.
Speaker 11: Or my opinion, Yes, my opinion. What I see is
that if they can deconstruct raids, especially before an apology come,
they can justify never happen to pay reparations because then
it's like, oh, no, you were never hurt. You were
never you know, be stabilized or anything like that. You mean,
in fact, you didn't even your ancestors didn't even contribute
the way you want to say that they do.
Speaker 3: Huh.
Speaker 2: So you mean like kind of like the South, say
the Carolinas, when they saw how the new government was forming,
they were like, eventually, with all of these new rules,
you're going to attack our way of life, slavery, We're
gonna have to succeed. That's the point, there's a similar
analogy there right the south. The Carolinas was like, I
see the writing on the wall here, you're about to
abolish our way of life, and we need to secede
before you do that and start our own little union.
Speaker 3: Talk to me, CALLI Yeah.
Speaker 11: We gotta remember they had insurance on our ancestors head,
and they knew that they were gonna kill them. They
knew they were gonna die, so they knew they were
gonna get paid. Wow, you think about race today. They've
got to be constructive because if they don't, they can
do the same things to us that they've done to
Native Americans. The marriage benefits the corporation and make money
off of that on the tax side. But race, they'll
lose a lot of money. Why are we funding a
war right now? We ain't even that. Ain't even got
nothing to do with us. Ain't even our business. What
is our business as Americans is reparations for all of
the descendants of place.
Speaker 3: How about that?
Speaker 2: But would they be paying a race of people reparations
or because race doesn't exist, they can't find us.
Speaker 11: Well, then there's that they would be paying everybody because
we all mixed in now you know, they would have
to figure out ratios and all kinds of stuff. Yeah,
and it's been a system set up to try to
excavate America's space of ethnic people, specifically black folks. I
was listening to a show the other day, it's just
Native America lady, and she was saying that it has
been a common thing for her people to experience being
told by a white person, Oh, we thought that all
of y'all were dead. Yeah, yeah, we didn't even know y'all.
What are you doing and in front of it?
Speaker 2: Right? Yeah, even though you know, we have boats going
back and forth from America to South America to the
Islands and back, transporting people that were indigenous to here
to there, and from indigenous from there to here.
Speaker 3: And then mix again. Come on, we're.
Speaker 2: Everywhere arians, We're everywhereans.
Speaker 3: And what I know is you owe everybody you came
in contact with. That's all I'm saying that far.
Speaker 4: So is it?
Speaker 3: I gotta ask you this question, Kelly? Is it racist?
Speaker 2: Is it a racist idea to say that the only
people that should have race is the people that birthed
all the people everybody that doesn't, And that isn't a
part of that lineage shouldn't be able to call themselves
a race.
Speaker 11: Racist?
Speaker 3: Is that a racist idea?
Speaker 11: I don't understand the question.
Speaker 2: I'm saying, if we're going to use the term race,
only people that gave birth to all the other races
should be called a race?
Speaker 11: Oh yeah, is that racist?
Speaker 2: Oh yeah?
Speaker 11: Oh yes, that would be racist of us, but it
would be only fair, right, But.
Speaker 2: How could it be racist of us when we don't
have any systems of power to enforce that racism? They've
done that, right, And are we saying that they created
race just so that they can enforce power or were
they going to do that we whether there was a term.
Speaker 4: For it or not.
Speaker 11: I think they were gonna do it whether there was
a term for it or not. But I think giving
it a term made it more poll It.
Speaker 2: Can't look at you, Cali soul is out here, like
what in the world. I'm just asking the question, right,
if real marriage is about the integration of two integrated people,
did I change the definition? You shouldn't even get married
unless you're on the path of individuation. Otherwise it's gonna
be some kind of conflict, right, And most people can't
deal with the conflict because most of us have been
running right, So two masks are getting married Carl Jung's
prisona the mask we wear right getting married?
Speaker 3: Is that a real marriage?
Speaker 11: No, that's been for failure, which is why they don't
care whether we do it or not.
Speaker 2: Social construct, Right, the number one indicator for wealth in
America is marriage, and the number one indicator for poverty
in America is divorce. Come on, it's business, right, it's.
Speaker 11: Business, and if you don't know how to do it right,
you're gonna fail.
Speaker 2: So it's feeling like social construct, right, So if it's
a social construct, shouldn't it be scrutinized as much as
race has been scrutinized.
Speaker 11: Absolutely, that's just my id. Again, they make a lot
of money off.
Speaker 2: Of so the one that is the most economically suitable
sound is the one that gets legitimacy in this country.
It's the same Wow, CALLI soul. Guess what you just did, sweetheart?
Speaker 9: Right?
Speaker 2: Come on, Denver, Colorado is on the board.
Speaker 3: Listen, when we get to the other side.
Speaker 2: Were going in a straight line, but we're going south,
well south east, We're gonna go southeast down in Mississippi.
You already know what it is the deacon. Is is
about the preach.
Speaker 17: Hello and welcome back guys to the channel guide somebody, okay,
or a sociology called lecture jes maham krenge marriage Mariba
social institution to chilia start yeah, caama topic to basically
marriage marriage kuagar simple terms myagar jah to marriage social
authority here just society part society authority, social permission, her
jahamber permit to produce.
Speaker 8: Babies.
Speaker 17: Yeah, to expand.
Speaker 2: Family babies expanded family.
Speaker 17: Shadia basic meaning key ultimately kagar yamper number teen generations,
high charge generations, the top generation of maribas of kahak.
Speaker 4: Or in.
Speaker 17: Death near her in order to maintain the balance in
the family. In order to maintain the balance in the
family to top generation o their uh last generation marriage
marriage JUGI to marriage off springs, off springs uh evidence
stability balanced maintained.
Speaker 3: Okay, hold on, who was that?
Speaker 2: And and he said, I can't tell you these people
names the page of sociology endeavor again again, that sounded
like uh. An Indian woman, right, She's from a collectivistics society.
Black folk are collectivistics society within an individualistic society. And
she was talking about how marriage is a stabilizer of
the family. I'm one hundred percent with marriage. I'm not
against it, y'all. The central question here is why does
one social construct get destroyed while another one gets uplifted.
Speaker 3: We're gonna ask my guest.
Speaker 2: She's on right now, NICKI from the sip NICKI. Now
you know, I hate to do this to you. You
got two minutes, but then I'm gonna carry you over.
Speaker 4: So go ahead, brothers, though in the fam.
Speaker 3: Fool this.
Speaker 18: Yes, this part is relevant to exactly what you're talking about.
So the history part is we come from Alcubulans hey
l k e b u l a n. That is
the original name for Africa.
Speaker 8: It is translated as.
Speaker 18: The mother of mankind.
Speaker 8: Or the garden of Eve.
Speaker 18: The mother of mankind speaks to your topic.
Speaker 14: That's important.
Speaker 18: It happened because a Spaniard named Leo Ciprio Africanus conquered
that continent of Alqbuln. During the time of conquest, the
people who paid for or actually conquered were the people
responsible for renaming the lands that they took.
Speaker 3: Wait, stay right there, don't go nowhere.
Speaker 19: Just just all.
Speaker 2: Africanas is a Greek Italian in a Roman old Lord,
stay right there, don't go nowhere. When we come forward,
we about to get a lesson full for thought from Mississippi.
Speaker 16: There have been many different things written and said about marriage,
from the sweetly inspirational to the hilariously cynical. But what
many of them have in common is that they sound
like they express a universal and timeless truth, when in fact,
nearly everything about marriage, from its main purpose to the
kinds of relationships it covers, to the rights and responsibilities involved,
has varied greatly between different eras, cultures, and social classes.
So let's take a quick look at the evolution of marriage.
Pair bonding and raising children is as old as humanity itself.
Speaker 2: With the rise of.
Speaker 16: Sedentary agricultural societies about ten thousand years ago, marriage was
also a way of securing rights to land and property
by designating children born under certain circumstances as rightful heirs.
As these societies became larger and more complex, mariage which
became not just a matter between individuals and families, but
also an official institution governed by religious and civil authorities,
and it was already well established by twenty one hundred BC,
when the earliest surviving written laws, in the Mesopotamian Code
of or Namu, provided many specifics governing marriage, from punishments
for adultery to the legal status of children born to slaves.
Many ancient civilizations allowed some form of multiple simultaneous marriage,
and even today, less than a quarter of the world's
hundreds of different cultures prohibit it. But just because something
was allowed doesn't mean it was always possible. Demographic realities
as well as the link between marriage and wealth, meant
that even though rulers and elites in ancient Mesopotamia, Egypt,
and Israel had multiple concubines or wives, most commoners could
only afford one or two, tending towards monogamy and practice.
In other places, the tables were turned and a woman
could have multiple husbands, as in the Himmal Mountains, where
all brothers in a family marrying the same woman kept
the small amount of fertile land from being constantly divided
into new households.
Speaker 2: So maybe the Jackson's is part of him Alayans. It's
maybe maybe that's where Jermaine is from.
Speaker 3: Because that A'm right.
Speaker 2: I'm sorry, ladies and gentlemen, you listening to the vo
are the voice of reason.
Speaker 3: We all complete fire. Well, who was that clip from?
That was interesting? But you still see what I'm talking about.
Speaker 2: That's a social construct, marriage, business, right, transference of property.
Alex Jendler, Right, that's who the clip was.
Speaker 3: But if you see it's.
Speaker 2: It's a construct. But it's more legitimate than race. But
that wasn't always the case. We have a caller online.
I want to get her in here and let her
have a little face to spread out. Nikki from the
Nikki from Mississippi. She's about to give us some more
food for thought. Nikki, we're gonna get out of your way.
Please explain your position on this.
Speaker 8: Well.
Speaker 18: I need to finish with Leo because it's important to
your point. His birth name was al Hassan ben Muhammad
al Jazan al Fasi.
Speaker 4: Mm hmm.
Speaker 18: He got to Leo because he got conquered by the
Romans and they renamed him.
Speaker 3: Mm hmm.
Speaker 11: Now it's a pattern.
Speaker 18: We know who we are culturally, but we don't We
don't really understand because most of us are taught what
I just said. If you came from a place called
al Qubulin and its name means the mother of mankind,
I'm answering the question.
Speaker 8: For all the cultures, for all of them.
Speaker 18: All of mankind. That means all the.
Speaker 2: Kinds of man, all the different kinds of man, all
the different kinds of man, Yes, ma'am.
Speaker 8: From there now, I have a theory.
Speaker 18: As far as the marriage part is consult because your
question with regard to marriage, what makes marriage more real?
Real is a relative term.
Speaker 8: To the people using it.
Speaker 18: I suspect that part of what makes it more real,
other than children, the fact that there's a contract involved,
whether it be written or in blood, has to do
with the spiritual aspect. Okay, because in who whatever culture
you roll with, there is generally a spiritual component.
Speaker 9: Hmm.
Speaker 2: There we go.
Speaker 18: And and in cultures that are.
Speaker 19: Inclined to not be individualistic but more group, family, tribe oriented,
that spiritual component is stronger, It is taught more, it becomes.
Speaker 18: An innate part of you as a child born into
that culture, and whatever those precepts are, you tend to
carry into the age where you're getting married, and culturally
you will honor what those precepts are from a religious perspective,
maybe in some instances, and that's geographical more than you
might rings on fingers because men don't like to wear
old anymore, and they don't cut their hands more to
represent the sacrament. They do jump rooms, thank you will it.
But I suspect that what makes it more real, generally speaking,
has to do with the spiritual components. And if you
come from millenated environments, you're gonna get some strong spiritual components.
Speaker 2: Now you get you're hitting on something really big right here.
To me, everything about African or Black folks prior to
white medland, Medland is what Big Mama used to call it, Medland.
Prior to white medling, everything we did was holographic in
the sense of if we sang a song, there was
spirituality in it. If we went to work, there was
spirituality in it. Everything that we did, anything we.
Speaker 3: Did, contained the whole.
Speaker 2: And do you see what I'm saying. So I hear
what you're saying. I think we've lost some of that.
Just don't go nowhere, stay right there, stay right there.
When we come forward, we going back to Nikki because
she's not done cooking.
Speaker 20: So I want to begin by telling you all about
one of the couples I've been studying for some time now.
The Davis is Elvis met Travis Davis when she was
working in one of his furniture factories.
Speaker 2: This is one of my takes, and began, I gotta
get Nikki back in here. I wanted to listen to
her expound on a story about a couple, just to
prove that marriage is a social construct.
Speaker 3: We already know that.
Speaker 2: What's more important is what NICKI was cooking up. Nikki
from the sip, get in here and land this plain
for me.
Speaker 8: Well, we must all keep.
Speaker 19: In mind.
Speaker 18: When you're talking about an institution that in this country
requires contractual obligations. On the fun end, most of us
don't read fine print when we find pints, right, okay,
and then we write in cursive when we do. So
you didn't read the fine print, and you potentially curse
yourself with your signature on the thing.
Speaker 8: And then you need Jesus after that.
Speaker 18: So there's a spiritual component because now you need them
to come get you, because oh Lord, I'm then to
be uh huh, see when we don't recognize it. Now, understand,
the earth is going to require a payment.
Speaker 14: For all of the debts.
Speaker 18: From the mankind who have perpetuated the untruths, all of
them That's why I started with what I started with,
because there are people listening to you who do not
know what I told you all this evening. And that's
very pertinent to your topic.
Speaker 8: Because when you look.
Speaker 18: Culturally at malanated cheapok and how whether it's tribal marriages,
whatever the term of the day is, you want to
use the strength of that also comes from the spiritual
place where we recognize who we are in the God
we serve.
Speaker 3: So are you saying that.
Speaker 2: Marriage has lost its spiritual component in the context of
this society. It's more business, it's less spiritual, Whereas the
collectivist culture that we're from, everything had spirituality in it, relationships, food, seasoning, singing, songs, washing, bathing,
everything was an act of spirituality. And you're saying, are
you saying that that piece is gone or diminished because
of our assimilation.
Speaker 3: Into this culture.
Speaker 18: I am saying that it is not as real to us.
That is what I am saying.
Speaker 14: Wow, you're going to use your words.
Speaker 18: See I said real is a relative term. Wow, And
I am saying that quite possible based on the evidence.
Divorce rates high people who cohabitate. But you live your
life and I live my life would we pretend to
be married because it's not real. It's not real because
the thing that makes it real, the spiritual component, is
what makes it real.
Speaker 14: People believe in the spiritual components.
Speaker 18: We have talked about Gregory, We've talked about the bearing
of the draws in the yard.
Speaker 8: We have talked about you can't do red sauce.
Speaker 14: In the beginning of dating.
Speaker 8: That's what's real to people.
Speaker 18: When you lose the spiritual realness that shows up in
the lack of real marriage is what I am.
Speaker 19: I love it.
Speaker 3: Nikki, guess what you just did.
Speaker 18: Chat about the sip in the building?
Speaker 2: Saf is in the building. Hey, we appreciate Nikki from
the SIPs. She just flame broiled the whole situation tonight's topic.
Speaker 3: Yes, it was heavy. My brother from.
Speaker 2: Was He Lancaster, Palmdal They cousins. Willie was like, Maine,
what you own tonight?
Speaker 19: Brother.
Speaker 2: I just had to point it out to me. It's
a contradiction. We can teach that race isn't real when
I know from my experience growing up as a black man,
Black Pasadena was amazing, Black Alta Dina was amazing.
Speaker 3: You can't tell me that race is not real.
Speaker 2: I'm sorry, but you're gonna tell me marriage is real. No,
marriage is business. That's how real marriage is.
Speaker 3: Modern.
Speaker 2: Modern intellectual culture has spent decades asking whether race is
best understood as a biological destiny or as a social
construct whose meanings and hierarchies were historically created, politically maintained,
and culturally reinforced. That conversation has challenged inherited assumptions about identity, power,
and human worth. Yet another institution, equally dependent upon law, culture, religion, economics,
and collective agreement, rarely receives the same level of ontological scrutiny.
Speaker 3: Marriage Why Why is that?
Speaker 2: If race can be examined as a human classification whose
social meaning is historically constructed rather than naturally self evident,
why should marriage survive the same identical philosophical cross examination.
Why does one institution continuously stand trial while while the
other often enters the courtroom already presumed legitimate. When you
hear people say pair bonding ancient times, this is before
the construction of the social contract which is marriage. This
is something that happened normally naturally. It was self evident
that men and women right from ancient times, even before
there was a concept of marriage. Pair bonded and got
together and had children and built families. It happened naturally
when society and economics and business and commerce came into play.
That's when you get the constructive marriage. Is their marriage
ceremony for Adam and Eve? When you read in the
Bible that Adam was lonely and God gave him a woman,
did she come with a ring? Was there ceremony where
God said I hereby say y'all are married? There is
no marriage ceremony.
Speaker 3: Why is that.
Speaker 19: So?
Speaker 2: If the academicians and the clinicians, and the psychologists and
the teachers of this new doctrine can say race is
a social construct and is not real in reality, then
how can we not saying the same thing about marriage
When two fake people can get the certificate and the
ring and the dress and the grooms bright, and it's
all a facade because they've never gone inside and healed themselves.
Tonight's investigation does not ask whether marriage is good or bad.
It asks a prior question that civilization seldom pauses long
enough to consider what makes any social construct objectively real.
A wedding license right cannot manufacture trust. A ceremony cannot
generate intimate. I'm gonna stop right there.
Speaker 3: Listen.
Speaker 2: I started the conversation, is up to you to finish it.
I'll be back tomorrow with another slapper. You know how
I do deuces,