MOOR

Learn from a local Vietnamese farmer about his daily organic practices of farming and how he integrates smart technology. Organic agriculture practices in Vietnam have been steadily increasing over the past few decades. Organic farming is popular among small-scale farmers, who account for 90% of agricultural production in Vietnam (Hanh & Karantininis, 2019). Organic farming is also common in rural areas, where farmers have limited access to chemical fertilizers and pesticides. Organic farming in Vietnam is regulated by the Ministry of Agriculture and Rural Development (MARD) and the Vietnam Organic Agriculture Association (VOAA). MARD has developed a set of standards for organic farming, which include the use of organic fertilizers, crop rotation, and the prohibition of synthetic pesticides and genetically modified organisms (GMOs) (Hanh & Karantininis, 2019). Smart technologies can enhance the productivity and efficiency of organic farming in Vietnam. The use of sensors, drones, and precision agriculture can help farmers monitor soil moisture, temperature, and nutrient levels in real-time (Nguyen, Vo, & Nguyen, 2020). These technologies can help farmers optimize crop yield, reduce water consumption, and minimize the use of chemical fertilizers and pesticides. Smart technologies can also improve food safety and traceability by enabling farmers to track the production and distribution of their crops (Nguyen, Vo, & Nguyen, 2020).

The Taliban, a Sunni Islamic fundamentalist and predominantly Pashtun movement, controlled most of Afghanistan from 1996 to 2001. In October 2001, U.S. and allied forces invaded the country and quickly ousted the Taliban regime following its refusal to hand over terrorist leader Osama bin Laden in the wake of al-Qaeda's 9/11 attacks. In February 2020, the U.S. government and the Taliban signed a peace deal, the so-called Doha Agreement, that set a timeline for the withdrawal of U.S. troops from Afghanistan. Under the agreement, the United States pledged to draw down U.S. troops to approximately 8,500 within 135 days and complete a full withdrawal within fourteen months. In return, the Taliban pledged to prevent territory under its control from being used by terrorist groups and to enter into negotiations with the Afghan government. In April 2021, U.S. President Joe Biden announced that U.S. military forces would leave Afghanistan by September 2021. The summer of 2021, the Taliban continued its offensive, threatening government-controlled urban areas and seizing several border crossings. In early August, the Taliban began direct assaults on multiple urban areas, including Kandahar in the south and Herat in the west. The takeover threatens to reverse advances made in securing the rights of women and girls, many of which have already been significantly eroded. • In this podcast, we have Siamoy E. join us, an Afghan scholar majoring in management and international relations. She openly shares her perspective on the matter starting with life in Afghanistan before the influence of Taliban. She also discusses the ongoing initiatives to support the civilians in the country and especially women as it pertains to their education. • resources to learn moor: 1. Kite Runner- by Khaild Hussaini specifically about Hazara 2. Thousands splendid land by Khalid Hussaini

Jakomba Jabbie is one of the most vocal advocates for the education of all girls in the Gambia, especially when it comes to science and technology skills. She has developed clubs and initiatives like “Let's Catch them Young”, dedicated towards inspiring the minds of youth in Gambia. We are honored to have Jakomba join us to discuss topics on the future intersection of artificial intelligence and the health care industry in Gambia along with political issues that have been pervading the society. This is an enriching conversation that gives us brief yet thorough information on the history of Gambia, ethnic relations, and the needs of Afrakan people worldwide to decolonize their minds to rebuild a better Afraka for tomorrow. Join us for this inspiring conversation from a future leader of tomorrow and years to come. • For moor stay tuned to our podcast and subscribe to our website on www.moorsearch.org •IG: MUURZ.Z

This episode explores the practicality of sustainable energy and the science of energy itself. We discuss energy with a Basque native, Felix who studies business marketing and renewable energy. Our guest gives us a unique perspective on sustainable and renewable energy. We briefly discuss the energy crisis in France and other parts of Europe, carbon, and the future of renewable energy. Is sustainable energy just a marketing tool for businesses? To learn moor check out this podcast and share for others. https://youtu.be/s254IPHXgVA . •••• Follow for MOOR at WWW.MOORSEARCH.ORG IG: MUURZ.Z TWITTER: MOORSERP

In this episode we discuss MENA with a special guest, Sultan Skinny, that specializes in the field of international development, globalization and the Middle East. We discuss fundamental political concepts of MENA, Arabization, Islamism and more. Sultan Skinny is a podcaster that aims to vanquish all the false idols and fake news that plague our discourse around the nature of the lands we call the ‘Middle East'. Through discourse, Sultan Skinny reforms the perception of the history, culture and politics of the Middle East by demonstrating the significance of sacred land on our past, present and future. Share this podcast! You can check out the SULTAN SKINNY podcast channel at: https://youtube.com/channel/UCo4nRmmABjRmnAOFLfVGMwg •Stay tuned for moor: www.moorsearch.org TWITTER: @MOORSERP IG: @MUURZ.Z

This episode covers an ethnolinguistic analysis of the Tamazight language with Najlae, an AUI student from Khenifra, located in the Atlas Mountains, whom frequently migrates to France. Najlae is a Amazigh student studying at Al Akhawayn University with a focus in Business Administration. We explore the historical context of multilingualism in Morocco and its influence on the Amazigh culture with Najlae. Tamazight (i.e. Berber) indigenous languages are spoken by the inhabitants of Morocco and other parts of North Afraka before the Arab invasion. The Tamazight languages are considered to belong to the Hamito-Semitic group of languages. There are differing dialects of the Tamazight language including: Tashleheit is spoken in the south-west of Morocco, Ifni to the area of Agadir, Tamazight is spoken in an area of the Atlas mountains, stretching as far east as Taza; and the largest homogeneous group of Berber speakers is located in the north, in the Rif mountains, from which the Tarifit dialect gets its name. In this podcast, we focus on the Tamazight language and the complexity of language in Morocco. If you are interested in MOOR content, check out our pages on IG, TWITTER @MUURZ.Z @MOORSERP website: www.moorsearch.org STAY TUNED FOR MOOR!

This episode discusses the Moors Association educational programming that centers on social entrepreneurship, investment learning, and community building (UBUNTU). The United Association of Moors is running the second educational program for the year (2022) on social and wealth empowerment in the Nation's Capital. The program specifically focuses on investment opportunities, entrepreneurship, cultural history, and sociology. The program provides intensive training on innovation, social entrepreneurship, connections, funding, and resources that youth leaders need to succeed. If you want to learn more about the programming check out our site at www.moorsearch.org .

This podcast introduces a devoted entrepreneur, Samuel Wemegah, a young farmer and IT specialist raised in Abor, Volta Region, Ghana. He studied Agricultural Science at Ohawu Agricultural College. Samuel is an experienced farmer, curator and owner of AL ECOTOUR AND DEVELOPMENT. We discuss the importance of farming, the future of farming in Afraka, the investment opportunities and so much moor. To learn moor check out their site at www.alecotour.com/ @alecotour alecotour@gmail.com AL Eco Tour is a West African based Travel Company committed to ethically arranged tours, our core values “PURPOSE BEFORE PROFIT” are evident through our many projects helping locals and conservation. AL Eco Tour is a local tour company in Ghana offering a complete range of products and services to both domestic, international business travellers and tourists in Ghana, Togo, and Benin. Tours range from day trips to multi-day tours and can be tailored for solo travellers, groups, and families. We are a dedicated team of experts that will make your visit to Ghana a memorable one and would definitely come back and have more of Ghana. Our wide range of services includes not just the provision of guided tours in Ghana, Togo, and Benin but also includes car rental services, airport pick up and drop off, air ticket reservations and booking, provision of certified tour guides among others. Employing over 10 local guides all experts in a multitude of areas from flora, fauna, history, and culture of West Africa enables us to offer a wider selection of professionally-led tours than most other companies. Our award-winning multi-lingual guides come from across West Africa and have personal connections to the locations we visit, enhancing our tour participants' experience. Destinations we visit include Ghana, Togo, Benin, Kenya, Zanzibar(Tanzania) and tours can be customized to your client's preference. From luxury holidays to more adventurous expeditions our experienced tour planners tailor trips to your exact requirements. Professionally organized, expertly led award-winning tours in culture, history, heritage, wildlife, birdwatching, hiking, and walking, biking, photography, service trips, and educational student travel in addition our team can customize tours in any other areas of interest.

Defining the concept of Afrocentricity The concept of Afrocentricity has been defined differently by various scholars. MK Asante defined Afrocentricity as a manner of thought and action in which the centrality of African interests, values, and perspectives predominate. He further stated that Afrocentricity is an exercise in knowledge and a new historical perspective. Another definition views Afrocentricity as an intellectual movement, a political view, and/or a historical evolution 2 MK Asante, Afrocentricity: The theory of social change (Chicago, Peoples Publishing Group, 2001), p. 3; JC Chukwuokolo, Afrocentrism or Eurocentrism: The dilemma of African development, New Journal of African Studies, 2009, p. 32. Asante is constantly acknowledged as the originator of the concept “Afrocentricity” and the one who introduced it as an academic concept. Other pioneers of the Afrocentric ideas include William Dubois, GGM James, Anta Diop, and Martin Bernal that stresses the culture and achievements of Africans. The other definition believes that Afrocentricity is a transformation of attitudes, beliefs, values, and behaviour results, suggesting that it is the first and only reality for African people – a simple rediscovery. Another definition stresses the centrality of Africans and defines Afrocentricity as meaning “African centeredness”, according to which Africans should be given their intellectual pride as the originators of civilization. What is common with these definitions is that they all call for a change in the way that the world has been viewed, a change that should encompass all attributes of human existence, with emphasis on the centrality of African experiences. As an academic exercise, Afrocentricity is defined in terms of the methodology, theory, and ideology that should be employed to achieve its objectives towards attaining the proposed change. Methodologically, Afrocentricity is intended as an answer to the intellectual colonialism that undergirds and serves to validate political and economic colonialism. In regards to theory, it places African people at the centre of any analysis of African phenomena in terms of action and behaviour. It is described as a devotion to the idea that what is in the best interest of African consciousness is at the heart of ethical behaviour and seeks to cherish the idea that “Africanness” itself is an ensemble of ethics.6 As an ideology it represents the continued longing among Africans for some set of ideas that would bind them together as a community and offer some alternative to an assimilation that is either excluded by Europeans or seen by Africans as an admission of inferiority and defeat. As an academic phenomenon, therefore, Afrocentricity serves the purpose of binding together the various elements of African and African-American studies, transforming them from an interdisciplinary assortment into a unified discipline, with ideological and intellectual goals, political purpose, and a set of commonly understood methods and theories. G Early, WJ Moses, L Wilson & MR Lefkowitz, “Symposium: Historical roots of Afrocentrism”, Academic Questions, 7(2), 1994, pp. 44-54. WE Reed, EJ Lawson & T Gibbs, “Afrocentrism in the 21st century”, The Western Journal of Black Studies, 21(3), 1997, pp. 73-79. JC Chukwuokolo, “Afrocentrism or Eurocentrism...”, New Journal of African Studies, 2009, p. 32. KW Stikkers, “An outline of methodological Afrocentrism, with particular application to the thought of W.E.B. DuBois”, Journal of Speculative Philosophy, (22)1, 2008, pp. 40-49. G Early, WJ Moses, L Wilson & MR Lefkowitz, “Symposium: Historical roots of Afrocentrism”, Academic Questions, 7(2), 1994, pp. 44-54. Thank you for tuning in and your support. For more subscribe to our channel and check out our website at www.moorsearch.org. IG: @muurz.z

This episode is filled with local interviews from Chefchauon where we learn more on the language, history and perspectives of the Moroccan and Berber people. In Amazigh society women have been considered one of the most important members in the North African countries. Women have played outstanding leadership roles including military leaders, spiritual mothers, and even more significantly as one of the Amazigh gods. Women in the parts of North Africa originally inhabited by Amazigh people (Berbers) were called “Tamghart” which is equivalent to the word “president” in English. The brother and sister concepts literally belong to the mother and not to the father. For example, Amazigh people say Ot-Mma (for Sister) or Og-Mma (for Brother) meaning she belongs to my mom or he belongs to my mom respectively. “[Dihya, the Amazigh knight who marked the history unlike any other woman, she rode horses and sought among the folk from the Aures to Tripoli, taking arms to defend her ancestral land.” - Ibn Khaldun book lessons Part VII, p. 11. References: http://www.persee.fr/web/revues/home/prescript/article/antaf_0066-4871_1994_num_30_1_1230 Kitab Futuh Messr W' Alamghreb http://shamela.ws/browse.php/book-11404/page-2#page-223 http://www.brooklynmuseum.org/eascfa/dinner_party/heritage_floor/tanith.php Stay tuned for moor! IG: @muurz.z Website: www.moorsearch.org

SEVICS is an organization dedicated to training and educating emerging leaders in Nigeria and across the continent. Leaders are necessary for every community. To survive, every society must create systems that groom the next generation of leaders. In most Afrakan countries, the largest system that grooms the next generation of leaders is the University System. That has not worked so well because that system is dominated by people who have not experienced the knowledge they share. Hence, it is a lot of theoretical learning out there. In contrast, the most successful people learned from individuals who have proven knowledge, and that leaves a gap that can only be filled by more deliberate efforts at practice-based, experiential learning opportunities like the Emerging Leaders Regional Program. The Emerging Leaders Regional Program is a training opportunity for young Africans who reside and wish to contribute to the greatness of their region. The program has two components: Training in designated regional centers, and Practice-based learning in host organizations. Training focuses on leadership, innovation, international-mindedness, and digital technologies. Trainings happen virtually or in a chosen site, typically a University Campus. Within a two weeks period, participants will be exposed to various mentors who will be on-site as well as those who can join virtually. Via a robust interaction, mentoring, and co-mentoring experience, the program will create a continuous learning platform for young professionals getting into and engaged in the African workspace. Practice-based learning will take place in host organizations which may be private businesses or nonprofits working within the region. They will absorb the participants into their workforce and assign important roles to them. This will assist them to contribute to the development of the organizations as well as learn about administration and leadership from the organizations. The overall goal of the project is to coordinate leadership and growth potentials within Africa for enhanced community development, civic engagement, tourism and entrepreneurship. To learn more about the great work SEVICS does and how to support please visit the links attached and hop on this episode. Let's Connect on Social Media Facebook - https://web.facebook.com/michaelukwuma/ Twitter - https://twitter.com/michaelukwuma Instagram - https://www.instagram.com/michaelukwuma/ LinkedIn - https://www.linkedin.com/in/mcukwuma/ Peakie You Podcast - https://podcasts.apple.com/ng/podcast/peakie-you-with-michael-ukwuma/id1520156707

This episode focuses on the power of dreams, action and community building. We were honored to welcome the chief executive officer of Clade Industries onto our podcast where he discusses ways to manage a successful business. Afrakans around the world are looking to access new growth markets, as Afraka offers grand opportunities to build profitable businesses. The Afrakan population is young, fast-growing, and increasingly urbanized with rapid technology adoption making the continent a fertile arena for innovation. Developing new technology, in many cases innovative solutions can solve numerous challenges in Afraka and the funding required to implement these solutions already exist. Furthermore the goal is get Afrakan states to act in unison in terms of policy despite difficulty. Afrakan governments need to be encouraged to abandon traditional policies to better enable economic development through innovation. To learn more about business innovation and investment on the continent be sure to tune in! To learn more about Clade Industries follow this link: https://cladeindustries.com For Moor: www.moorsearch.org IG: @Muurz.z Twitter: @MoorSerp Don't miss an episode! Peace and Blissfulnesses

Our guest speaker Dr. Alhassan Sulemana Anamzoya came to share his scholarly perspective on the sociology of law in Ghana. Dr. A. S. Anamzoya has interests in Sociology of law and legal anthropology with interest in access to justice, judicial process and legal pluralism. Chieftaincy, with special interest in chieftaincy conflicts, chieftaincy and law, mixed government, and, migrant chiefs. Alhassan Sulemana Anamzoya has been exploring the private lives of Dagomba Chiefs Northern Ghana. He is currently collaborating with: Professor Steve Tonah on Managing Chieftaincy and Ethnic Conflicts in Ghana; Dr. Jan Budniok (Hamburg University- Germany), Dr. Alexander Stroh (University of Bayreuth-Germany) and Dr. Oumar Hamani (LASDEL-Niamey) on African Courts: Actors, Institutional Developments and Governance; Professor Steve Tonah, Dr. Dan Bright Dzorgbo, and Dr. Joseph Teye, (University of Ghana) on Migrant Chiefs in Urban Ghana; Dr. Fedelia Ohemeng, Dr. Gladys Nyarko, and Dr. Jimaima (University of Ghana) on Language Choice and Language Shift among Female Migrants in Accra, Ghana, and, with Dr. Fatima Diallo (University of Cape Town, South Africa) on Legal Pluralism in African Courts: Actors, Institutions and Governance. We discuss possible solutions to issues plaguing Ghana and together (with your help) we hope to solve them. Thank you for tuning in to the Moor Podcast. Stay updated on recent blog posts at www.moorsearch.org on Spotify and Apple Music. @Muurz.z

Ghana means warrior or war chief! The Republic of Ghana is named after the medieval West African Ghana Empire. The empire became known in Europe and Arabia as the Ghana Empire after the title of its Emperor, the Ghana. The Empire appears to have broken up following the 1076 conquest by the Almoravid General Abu-Bakr Ibn-Umar. This episode explores the history of Ghana, current politics in Ghana, government, culture and more. If you are interested to expand your knowledge on Ghana tune in to learn more from a local from the Ga tribe. Site: Moorsearch.org Twitter: MoorSerp Instagram: Muurz.z

This episode discusses the history of Dina Arobi i.e. Mauritius Island and its relationship of unity within the Afrakan diaspora. There must be freedom, because the individual is not served by society unless it is hers. And there must be unity, because only when society is unified can its members live and work in peace, security and well being. These three essential not new to Afraka or its people; they have always been part of the traditional social order. Osabu-We (2000: 171) notes that Ujamaa "was supposed to embrace the communal concepts of African culture such as mutual respect, common property and common labor." The challenge was how to extend these traditional values to the modern postcolonial setting. Since Western-style capitalism was seen as incompatible with the aspirations of the newly independent Afrakan states, and indeed, the underdeveloped world, a more desirable alternative was socialism. In Julius Nyerere categorical words, "no underdeveloped country can afford to be anything but socialist" (Nyerere, 1961: 2). Take a listen to learn more on some history and enlightening perspective. Share with friends and family! If you have any thoughts on future episodes be sure to check us out on MoorSearch.Org or IG: Muurz.z

“Muur is the ancient name for the original people of the earth, based on ancient teachings of the indigenous people of the Washita (OUACHITA) River Valley and its tributaries. The indigenous, proprietary inhabitants of this part of the Americas recognize ourselves as Muurs, modern western settlers in our lands called us the lost race; THE MOUND BUILDERS OF MUU”. John Baker, Race, Oxford University Press, 1974, p. 226 Frank M. Snowden, “Before Color Prejudice: The Ancient View of Blacks”. (Cambridge, MA: Harvard University Press, 1991. ISBN 0674063813 ) LAND OF MU

The European American's conception of self as separate from others, and therefore in opposition to others, is an extension of the European ontological conception of the human being as being against or in opposition to nature. In isolating himself from nature he succeed in constructing the illusion of a despiritualized world of which he has complete control, because he can control and manipulate the material within it with his science and technology. In isolating himself from others he robs himself of a source of emotional definition and security that comes with communal identification. However, within himself he isolates that part of himself that he considers “proper” to him (because he associates it with control and power) from that which is “improper” (because it represents “passivity” and therefor weakness). He trains himself to eliminate emotion and to replace it with part of nature and whose source power is spirit. The consistent theme and process in the culture determines the possibilities of European behavior, both toward non-Europeans (others) and toward one another. Listen on this podcast to understand how to depossess the mind. If you have any requests let me know or if you want to join in on the Moor Podcast. Moor knowledge, moor wisdom, moor power. Peace.

Neuromelanin is a light sensitive, energy conductive biopolymer and pigment found in progressive amounts within the spinal column, brain stem, in critical brain core areas, and indeed in the nervous system of all higher life forms on our planet. Located within the deep cerebral hemispheres of humans are masses of nuclei called basal ganglia. These centers of dark living matter containing neuromelanin are the clusters of nerve cells surrounding the thalamus. They are responsible for initiating, detecting and integrating gross and subtle movements. Parkinson's disease, which leads to tremors, rigidity and a stiff, shuffling gait, is a disease of these nerve cells. These sophisticated sensors may also be partially responsible for detecting more subtle movements within the wider environment, such as the geodynamic forces within the earth itself, phenomena alluded to in the ancient Memphite Theology of Kemet mentioned by G. G. M. James in his classical Stolen Legacy.

Low-income people in the U.S. and abroad face similar challenges: access to credit, housing, jobs, and critical services including health and education. Today, those who work on international economic development and community development hardly know each other. Agricultural businesses in developing countries offer an opportunity for market-based economic development that creates benefits throughout global value chains. Supporting the stability and growth of such businesses fosters economic prosperity and job creation in places where poverty is endemic. Further, it addresses key economic and social issues that affect the everyday lives of people in the United States, including immigration, drug production, post-conflict reconstruction, and supply chain stability. Seventy-five percent of the world's poor live in rural areas and depend on agriculture as their primary source of income. Given the World Bank's estimate that economic growth in the agricultural sector is twice as effective in reducing poverty as growth in other sectors of the economy, strengthening agricultural value chains may be among the most effective ways to address global poverty. Agricultural cooperatives and private enterprises represent farmer suppliers at the base of many global value chains. A growing number of these enterprises produce and process high-value crops such as premium coffee and cocoa, vegetables, and nuts that have a growing market in North America and Europe. However, despite having quality products with established markets, most of these enterprises lack the financing to invest in inputs such as seeds and fertilizer, purchase raw material, and build processing facilities, warehouses, or other value-adding infrastructure. In the United States, a variety of government programs, many of which are driven by legislation such as the Community Reinvestment Act (CRA), addresses gaps in rural and other underserved financial markets directly or indirectly through private sector engagement. The U.S. farm credit system provided $152 billion in financing to agricultural small businesses in 2009.3 Since the Community Development Financial Institutions (CDFI) Fund's inception in 1994, it has provided more than $1 billion to community development organizations and financial institutions, while more than 1,000 CDFIs lend billions of dollars to underserved markets in the United States. The investment and stewardship landscape has changed significantly over the last decade and this change has only accelerated in recent years, for instance with the rise of ‘ESG investing' and significant changes in capital allocation away from listed equities. At the same time, we have seen an increased focus on the roles and responsibilities of investors as stewards. As broader societal trends, such as digitisation, have connected savers with their investments; the role of the investor has become subject to more visible public scrutiny. We have seen deeper scrutiny of stewardship responsibilities in the wake of the 2008 financial crisis and in response to a number of high-profile corporate failures. Regulators and other stakeholders have recognised the important role that stewardship can play in promoting well-functioning markets and in turn increased their expectations of investors living up to their stewardship responsibilities. Investors have continued to evolve their approach to stewardship in response to new challenges, such as the coronavirus pandemic and the risks posed by climate change; but there is increasing recognition that they could go further and that a wider range of market participants need to recognise their role in stewardship. Investors need to make the most of their rights and responsibilities to promote long-term value across the economy. The United States is structured by class and racism but now it is time to invest in ourselves and our futures by demanding MOOR. TWITTER: @MOORSEARCH INSTAGRAM: @MUURZ.Z WEBSITE: moorsearch.org [ASÉ]

This podcasts discusses in detail urban renewal, gentrification, its relationship with power, control and immediate solutions. Urban Renewal has been one method that has contributed to the deurbanization of American cities starting in the 20th century and contemporary. Urban Renewal is an important federal policy that affected thousands of communities in hundreds of families causing internal displacement. Urban Renewal has been meant to achieve the ‘clearance' of ‘blight' and slum areas so that they can be rebuilt to maximize profit rather than for public land and housing be used for all communities despite economic class or color. Urban Renewal programs have disproportionately affected Afro (Eumelanin) communities leading to a historic slogan of saying “urban renewal is negro removal”. The consequences of this ongoing inhumane atrocity has exacerbated inequities with violence, economic instability, financial hardships, loss of social organizations, and psychological trauma. Furthering the dysfunction in communities or indigenous and native people across the world and nation. However, in the nations capital there is an ongoing threat of social dispossession that has caused a collapse in political action. In addition to this conversation and overview of the DC Comprehensive Plan will be discussed and evaluated. The Comprehensive Plan is D.C.'s largest planning document that guides the development of housing in the District. First created in 2006, it was designed to be rewritten every 20 years and was first amended in 2011. Citing concerns about increasing housing production in the city to match its growing population, Mayor Muriel Bowser's office began amending the plan once more in May 2016, extending the document to a lengthy 1,500 pages. An outpouring of public comments and grassroots campaigns delayed the amendments for nearly five years and led to many revisions, mostly focused on the plan's impact on the displacement of Black and brown residents. D.C. Council is set to vote on the Comprehensive Plan Amendment Act of 2021 on May 4. “We cannot afford to preserve a status quo that has been displacing thousands of Black and brown D.C. families,” Lewis George said. At least 20,000 Black people were pushed out of the city between 2000 – 2013, according to the National Community Reinvestment Coalition. To learn moor tune in now !

This episode is dedicated to discussing community development and opportunities in the renowned Chocolate City. This podcast is brought to you by the United Association of Moors that is running a youth program this summer educating on financial and social empowerment. Socialization of oppression is briefly explained to invoke a change in listeners to be proactive in protecting and maintaining their communities. 1. The beginning of the cycle, depicted by the 1st circle, represents the situation into which we were born. We have no control over this. We are also born without bias, assumptions, or questions. We are either “lucky” to be born into a privileged situation or “unlucky” to born into an underprivileged situation. 2. The 1st arrow represents that fact that our socialization process begins immediately. We are given a pink blanket if we are a girl or a blue one if we are boy. The rules and norms are already in place and we subtly (and in many cases not so subtly) are made aware of the rewards of conforming and the consequences of rebelling. 3. The second circle represents the institutions that help shape our views and beliefs, and help instill within us prejudice or acceptance. 4. Thesecondarrowrepresentsthewayinwhichtheinstillingofideas, beliefs, and behaviors reinforce the cycle of oppression. Behaving differently is not as simply as most of us think. We are rewarded for good behavior – conforming to the norms and standards. By the same token, we are punished for bad behavior – questioning or rebelling against oppressive societal norms. 5. The third circle represents the devastating result upon all of us that this self-perpetuated cycle of oppression produces. 6. The final arrow represents a point at which we all arrive – the results of the cycle. We are forced to make a decision, even if that decision is to do nothing. Doing nothing is the easier choice, especially for those who benefit from the perpetuation of the cycle: we are all victims of the cycle and we are all hurt by it. Oppression hurts the oppressed and the oppressor. 7. And finally, it is the wheel that turns or enables any cycle. At the center or core of the cycle of socialization are fear, misunderstanding, insecurity, confusion, etc. Adams, M., Bell, L. A., Griffin, P. (1997) Teaching for Diversity and Social Justice, New York: Routledge. It is our duty to ensure our rights are respected, maintained, upheld, expanded and protected by any means necessary for our individual selves, our communal selves and for our next generation. Power to the people- ASÉ

Analyses of institutional racism and white supremacy to understand its relationship with power. Understanding ethnographic evidence of racial profiling and its relationship with developing social constructions that disenfranchise groups of communities. Language can be used to control and deceive, for example the criminal justice system is particularly deceptive in its nature of functioning with discursive articulations of fairness, justice and equality at the same time that is perpetuates the reproduction of disparities and killings of people. It's also discusses the roll society plays in the perpetuation in racism. Discussing the ideas of authoritarian and complicity. Have any ideas of future topics or engaging conversations, reach out on our social handles: TWITTER: @MOORSEARCH INSTAGRAM: @UNITEDMARZ @Nu.Ka.Ja Website: moorsearch.org Enjoy this episode and tune in to more.

MOOR SOLAR ENERGY is brought to you by the United Association of Moors to ensure sustainable development by spreading awareness on clean energy projects and the opportunities to rebuild socioeconomic ranks and communities to demand social and economic equity. It is the a brief conversation to galvanize the audience in direct action and involvement in protecting our environment and each other. This episode is seeking to connecting to local, national or international partners that are focused on humanitarian work and environmental justice. The objective of the project is to develop solutions, tools, resources and opportunities to promote pollution free and limit greenhouse gases to be emitted after installations. This project will be required to take energy from the sun generated by solar panels and convert the energy to AC voltage, which will be able to power most electronic devices. This will further the renewable clean power that is available every day. The target is to have about 44 public events, 88 work force teams, 111 strategically piloted programs of the solar paneled electrical charging stations for cars, buses, trains and/or trolleys across the District of Columbia, Maryland, Virginia (DMV) areas/ The nation's capital should lead in the effort of mandating renewable energy to produce at least 33% of our power source. The increased enforcement of the alternative fueling infrastructure will fill crucial gaps along major shipping corridors and assist in overpowering current barriers to alternative vehicle adoption. This organization thrives on coalition building and promotes the principles of UBUNTU meaning I am because we are hence the communal approach on accountability and action for change. Thankh you for listening to our first podcast and please be sure to spread the word and share on your social platforms. We have future projects that will need additional support globally and hope to use this as a consistent tool to communicate our voice and visions with the world. Please follow our Twitter for MOOR INFO: @MOORSERP IG: @UNITED.MARZ @NU.KA.JA