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