Ideology

​We believe that history is a big part of our culture and identity. 

“The Atlantic slave trade robbed African Americans of more than our freedom. It robbed us of our identity, our deep knowing of who we are.” https://www.tallahassee.com/story/opinion/2019/09/08/400-years-after-slavery-began-african-americans-still-lack-identity-opinion/2233692001/

“Africans enslaved during the transatlantic slave trade not only lost their families, their friends, their homes, they also lost their identity.” https://rrpress.utsa.edu/handle/20.500.12588/751

Many articles regarding our people only discuss issues during and after we were put into bondage. But what about before?

This period before our bondage, we believe, is more significant to us as it shows who we truly are, where we came from and what our true identity is. We are told that once we were put in bondage, our name, nationality and culture was stripped. But our name, nationality and culture is never mentioned, we are just told, from the point of bondage until now: we are Niggers, Blacks, Coloreds, Negros, African American and now BIPOC. 

But we can’t be descendants of Niggers, Blacks, Coloreds, Negros, and African Americans, as these names only were put on us AFTER we were forced into bondage.

And for these reasons, we look into who we were before slavery, as who we were before, is who we are now and not the names given to us in place of our original names, culture, nationality, religion and ideologies. What we’ve found, is an African Empire known as المملكة المغربية

Addressed to all Black Americans

WHAT SHALL WE CALL HIM?

So often our various journalists find trouble in selecting the proper name for the Moorish American. Some say "Negro," another will brand him "Race Man," still another will call him "Afro-American," and then come "Colored," "Dark American," "Coon," "Shine," "The Brethren," and your "Folks." It is indeed a hard matter to find something suitable for the various occasions where a title needs to be used. Is it that these people have no proper name? Did they have a national name when first brought to these shores in the early part of the Seventeenth Century? If so, what was it? Did not the land from which they were forced have a name? It now appears a good idea for those whose duty it is to write for the various journals to find out what the National Name of the forefathers of these people was.

Also look into the history of the founders of civilization and see who they were and where they stood in the building of the present civilization. Probably two hours in an up-to-date library would serve to relieve the strain on our men of letters. When the occasion presents itself for a title for these people. The matter of the various names given to these twenty-two million people with all colors of every race of the globe was an act of European psychology. They gave him a name, then defined it as something inferior to theirs, "White," they defined as a color of purity; "Black," they say represents everything of evil. The "Negro," as they were called in this nation, have no nation to which they might look with pride. Their history starts with the close of the Civil war or more properly with his being forced to serve someone else. Thus, he is separated from the illustrious history of his forefathers who were the founders of the first civilization of the Old World. This matter should be looked into with a hope of correcting it.

- Noble Drew Ali

The Olmecs of Old Amexem, Mexico

 In the House of Representatives, the chairman of the committee of foreign affairs, (Mr. C. J. Ingersoll,) on the 3d of February, 1845, made his remarkable declaration to the same effect. He said The stupendous deserts between the Nueces and the Bravo Rivers are the natural boundaries between the Anglo-Saxon and the Mauritanian races. There ends the valley of the west. There Mexico begins. Thence, beyond the Bravo, begin the Moorish people, and their Indian associates, to whom Mexico properly belongs; - ocm39986872-1847-HB-0187.pdf (state.ma.us)   https://archives.lib.state.ma.us/bitstream/handle/2452/751349/ocm39986872-1847-HB-0187.pdf?sequence=1&isAllowed=y
​
The Treaty of Peace, Friendship, Limits, and Settlement between the United States of America and the United Mexican States is the peace treaty that was signed on 2 February 1848, in the Villa de Guadalupe Hidalgo (now a neighborhood of Mexico City) between the United States and Mexico that ended the Mexican War (1846–1848).

With its army's defeat and its capital's fall in September 1847, Mexico entered into negotiations with the U.S. peace envoy, Nicholas Trist, to end the war. On the Mexican side, some factions did not concede defeat or seek to engage in negotiations. The treaty called for the United States to pay US$15 million to Mexico and to pay off the claims of American citizens against Mexico up to US$5 million. It gave the United States the Rio Grande as a boundary for Texas and gave the U.S. ownership of California, Nevada, Utah, and Colorado, as well as an area comprising most of New Mexico, and approximately two-thirds of Arizona. Mexicans in those annexed areas could relocate within Mexico's new boundaries or receive U.S. citizenship with full civil rights.
https://collections.nlm.nih.gov/bookviewer?PID=nlm:nlmuid-101204093-bk


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[1] All rights reserved. The applicable law governing all contracts, books, and declarations may be, pursuant to Article PART 3. of the Uniform Commercial Codes, the Uniform Commercial Codes to include any and all applicable State, Federal and International Laws to include Treaties. § 1-202. Notice; Knowledge. § 1-206. Presumptions. § 1-305. Remedies to be Liberally Administered. § 1-307. Prima Facie Evidence by Third-Party Documents. § 7-104. Negotiable and Nonnegotiable Document of Title.
[2] COPYRIGHT. The right of literary property as recognized and sanctioned by positive law. An intangible, incorporeal right granted by statute to the author or originator of certain literary or artistic productions, whereby he is invested, for a limited period, with the sole and exclusive privilege of multiplying copies of the same and publishing and selling them. In re Rider, 16 R.I. 271, 15 A. 72; Mott Iron Works v. Clow, C.C.A.Ill., 82 F. 316, 27 C.C.A. 250; Palmer v. De Witt, 47 N.Y. 536, 7 Am.Rep. 480; Stuff v. La Budde Feed & Grain Co., D.C.Wis., 42 F.Supp. 493, 497; Schill v. Remington Putnam Book Co., 179 Md. 83, 17 A.2d 175.
[3] COMMON-LAW LIEN. One known to or granted by the common law, as distinguished from statutory, equitable, and maritime liens; also one arising by implication of law, as distinguished from one created by the agreement of the parties. The Menominie, D.C.Minn., 36 F. 197; Tobacco Warehouse Co. v. Trustee, 117 Ky. 478, 78 S.W. 413, 64 L.R.A. 219. It is a right extended to a person to retain that which is in his possession belonging to another, until the demand or charge of the person in possession is paid or satisfied. Whiteside v. Rocky Mountain Fuel Co., C.C.A.Colo., 101 F.2d 765, 769; Goldwater v. Mendelson, 8 N.Y.S. 627, 629, 170 Misc. 422.
[4] COMMON-LAW REMEDY. This phrase, within the meaning of U. S. Judicial Code 1911, § 256 (Act March 3, 1911, c. 231, 36 Stat. 1100, see Historical and Revision Notes under 28 U.S.C.A. § 1333), was not limited to remedies in the common-law courts, but embraced all methods of enforcing rights and redressing injuries known to the common or statutory law. Kennerson v. Thames Towboat Co., 89 Conn. 367, 94 A. 372, 375, L.R.A. 1916A, 436. See, also, Northern Pacific S. S. Co. v. Industrial Acc. Commission of California, 174 Cal. 346, 163 P. 199, 202.
[5] COMMON-LAW TRADE-MARK. One appropriated under common-law rules, regardless of statutes. Stratton & Terstegge Co. v. Stiglitz Furnace Co., 258 Ky. 678, 81 S.W.2d 1, 3.
[6] COMMON-LAW COPYRIGHT. An intangible, incorporeal right in an author of literary or artistic productions to reproduce and sell them exclusively and arises at the moment of their creation as distinguished from federal or statutory copyrights which exist for the most part only in published works. Common law copyright is perpetual while statutory copyright is for term of years. Equitable relief is available for violation of common law copyright. Edgar H. Wood Associates Inc. v. Skene, 347 Mass. 351, 197 N.E.2d 886.
[7] 17 U.S. Code § 401. Notice of copyright: Visually perceptible copies. 17 U.S. Code CHAPTER 5— COPYRIGHT INFRINGEMENT AND REMEDIES.

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Organizations, such as charities, seeking Federal tax exemption are required to file an application with the Internal Revenue Service (IRS).  Other organizations, such as social welfare organizations, may file an application but are not required to do so.  - https://www.treasury.gov/tigta/auditreports/2013reports/201310053fr.html#background

The IRS defines a social welfare organization as: [A]n organization is operated exclusively for the promotion of social welfare if it is primarily engaged in promoting in some way the common good and general welfare of the community.  - https://www.irs.gov/pub/irs-tege/eotopici03.pdf

RISE OF THE MOORS is a civic organization and is therefore tax-exempt.  In Erie Endowment v. United States, 316 F.2d 151, 156 (2d Cir. 1963), the court, in defining a civic organization, summed up the matter by stating that "the organization must be a community movement designed to accomplish community ends."

While some activities promote social welfare only if the community as a whole is the recipient of services, a membership organization is not automatically precluded from exempt status. In the exceptional case, an organization whose services are made available solely to its members may qualify. In such cases, it must be clearly established that making the service available to the membership benefits the community as a whole. Social welfare organization may engage in some political activities, so long as that is not its primary activity. 

Murdock v. Pennsylvania, 319 U.S. 105 (1943).
https://supreme.justia.com/cases/federal/us/319/105/

The mere fact that the religious literature is "sold", rather than "donated" does not transform the activities of the colporteur into a commercial enterprise.

A State may not impose a charge for the enjoyment of a right granted by the Federal Constitution.

A community may not suppress, or the State tax, the dissemination of views because they are unpopular, annoying, or distasteful.

But the mere fact that the religious literature is "sold" by itinerant preachers, rather than "donated," does not transform evangelism into a commercial enterprise. If it did, then the passing of the collection plate in church would make the church service a commercial project. The constitutional rights of those spreading their religious beliefs through the spoken and printed word are not to be gauged by standards governing retailers or wholesalers of books. The right to use the press for expressing one's views is not to be measured by the protection afforded commercial handbills. It should be remembered that the pamphlets of Thomas Paine were not distributed free of charge. It is plain that a religious organization needs funds to remain a going concern. But an itinerant evangelist, however misguided or intolerant he may be, does not become a mere book agent by selling the Bible or religious tracts to help defray his expenses or to sustain him. Freedom of speech, freedom of the press, freedom of religion are available to all, not merely to those who can pay their own way. As we have said, the problem of drawing the line between a purely commercial activity and a religious one will, at times, be difficult. On this record, it plainly cannot be said that petitioners were engaged in a commercial, rather than a religious, venture. It is a distortion of the facts of record to describe their activities as the occupation of selling books and pamphlets. And the Pennsylvania court did not rest the judgments of conviction on that basis, though it did find that petitioners "sold" the literature. The Supreme Court of Iowa, in State v. Mead, 230 Iowa 1217, 300 N.W. 523, 524, described the selling activities of members of this same sect as "merely incidental and collateral" to their "main object, which was to preach and publicize the doctrines of their order." And see State v. Meredith, 197 S.C. 351, 15 S.E.2d 678; People v. Barber, 289 N.Y. 378, 385-386, 46 N.E.2d 329. That accurately summarizes the present record.

Those who can tax the exercise of this religious practice can make its exercise so costly as to deprive it of the resources necessary for its maintenance. Those who can tax the privilege of engaging in this form of missionary evangelism can close its doors to all those who do not have a full purse. Spreading religious beliefs in this ancient and honorable manner would thus be denied the needy. Those who can deprive religious groups of their colporteurs can take from them a part of the vital power of the press which has survived from the Reformation.