empire state of morocco

vnited states for america

moorishe nationall repvblic federall gouernmente

societas republica ea al maurikanos

moorish divyne and nationall mouement ov the earth

north west amexum + north west africa + northe amerika + arsareth + the northe gate and adjoining islands

the true ande de jvre natal peoples + heirs of the lande 

shalawam

empire state ov morocco

universall sovereigne origeneall indigeneous naturall divyne affidavit

all rize ande stande. this is a sovereigne livinge annciente moorishe american al moroccan articlle iii konsular kourte akktione. i am sovereinge livinge justise carlyle irwin mckenzie, in capitis diminutio nolo, in propria persona sui juris, in proprio solo, ande in proprio heredes in redd ink and chosen moorishe appellation is yakub olairivani jtn ali. we, the unniversall sovereigne origeneall inndigeneous moorishe americans, are parte ande parcell of the unniversall sovereigne origeneall inndigeneous naturall divyne moorishe nationall reepublic federall governmente. we are decedens spiritum returned alive’ ande the descendents of the great pharaohs of khemet, of the annciente moabites, ancient canaanites ande ancient israelites, who are of the annciente bloodline ande bearthrighte. i ande all moors are the rightfulle, lawfulle tittle exxecvtors, ministars, heirs, trustees, klaimantes, benephisiaries, ande possessors of the vnniversall vasst esstate truste for our own vasst esstate. all exxchanges in vnniversall kommuurs shall be made in gold, silver ande uther naturall reesources. the vnniversall american constitutione for the united states praedates all uthers, superseedes all uthers, ande is the supreeme law of the land. we, who are the origeneall inndigeneous american sovereignes, are god, mother, father of the unniversall sovereigne origeneall inndigeneous naturall divyne anncientes. all exxchanges in unniversall kommuurs shall be made in gold ande silver.  we herebye exxercise all sovereigne rights at this time ande at all pointes in time nunq pro tunq.

The Cress Theory of Color-Confrontation 

and Racism (White Supremacy): 

A Psychogenetic Theory and World Outlook 

( 1970 ) 

Unlike religion, the body of knowledge known as science takes the 

position that all observable phenomena can be explained, or, at least, is 

grist for the mill of investigation, analysis and understanding by the 

human mind. 

In today’s very small world at least three-quarters of the people are 

“non-white,” and the members of this “non-white” majority population 

are subjected to domination throughout their lives, either directly or 

indirectly, by a tiny minority of the world’s people who classify themselves as “white.” Racism (white supremacy) then, is revealed as one of, 

if not the most important observable phenomenon in the world today for 

which social, behavioral and all other scientists should be seeking an 

explanation. 

Heretofore, racism has been defined and described variously, (see 

Gullattee, Comer, Butts and Pinderhughes). Yet in my view, the comment made by Oliver C. Cox in his 1959 award winning text, “Caste, Class 

and Race” (Monthly Review Press), still prevails: 

It is not ordinarily realized that, of all the great mass of writing on race 

relations, there is available no consistent theory of race relations. The 

need for such a sociological explanation is so great that recently, when 

one author succeeded, with some degree of superficial logic, in 

explaining the phenomena in terms of caste relations, the college 

textbooks and social-science journals, almost unanimously and 

unquestioningly, hurriedly adopted his theory. 

The Isis Papers 

Perhaps social and behavioral scientists have failed to develop a sound 

and consistent theory of racism because of their tendency to be less 

demanding and less stringently disciplined in sticking to observable and 

measurable data than the so-called “physical” scientists are required to be 

in formulating hypotheses. Frequently, contrary to all the basic premises 

of modem science, statements are made by some of these scientists “a 

priori” — that is to say, claimed as valid independent of observation. 

Similarly, society, in general, fails to impose a significant amount of 

pressure on behavioral and social scientists to yield viable theories and 

definitions. Such theories and definitions subsequently can stand and 

function as efficient and effective tools to be utilized by social engineers 

as guides for changing social reality. However, the contrary seems to be 

the case; if there is any pressure at all, it is to maintain the social status 

quo. And all too often, institutions of the society reward the superficial, 

inconsistent and dysfunctional theories of societal dynamics, 

Neely Fuller, in his 1969 copyrighted The United Independent Compensatory Code/System/Concept: a textbook/workbook for thought, 

speech and/or action for victims of racism (white supremacy), recognized 

the need for a functional statement on racism, one that could be utilized 

daily by those earnestly seeking to bring about social change. Fuller 

observed that, contrary to most present thinking, there is only one 

functioning racism in the known world — white supremacy. He challenges his readers to identify and then to demonstrate the superiority or 

functional supremacy of any of the world’s “non-white” peoples over 

anyone. Concluding that since there is no operational supremacy of any 

“colored” people. Fuller reveals that the only valid operational definition 

of racism is white supremacy. He observes that in spite of any and all 

statements the world’s “non-white” peoples may make about themselves 

having economic and/or political independence and the like, in the final 

analysis, they are all victims of the white supremacy process. He places 

major emphasis on the present realities of the world that can be verified 

and tested, rather than on what one could imagine to be the case (such as 

a black or yellow supremacy). He further emphasizes that, instead of 

focusing on individual cases or on specific locations, a perspective that 

2 

The Cress Theory 

examines the patterns of relationships between whites and “non-whites” 

worldwide must be developed. 

Fuller explains that racism is not merely a pattern of individual and/or 

institutional practice; it is a universally operating “system” of white 

supremacy and domination in which the majority of the world’s white 

people participate. He discounts the validity of theories that recognize 

the evolution of economic systems as the origin of this state of affairs, 

instead, he reveals the inadequate analysis of such theories by suggesting 

that various economic systems – such as capitalism, communism and 

socialism – have been devised, used and refined in the effort to achieve 

the primary goal of white domination. In other words, the goal of the 

white supremacy system is none other than the establishment, maintenance, expansion and refinement of world domination by members of 

a group that classifies itself as the white “race.” Fuller then suggests that 

the word ‘race,” in this sense, has little biological validity but is translated 

more correctly as “organization,” the sole purpose of which is to maintain 

white domination and world control. Fuller’s emphasis on the concept of 

color amplifies the assertion made in 1903 by W.E.B. Du Bois (perhaps 

the greatest American social scientist) in The Souls of Black Folk, that the 

great problem facing the 20th century is that of the color-line. 

Whether or not one is emotionally comfortable with Fuller’s thesis and 

assessment is not germane. The question of such comfort never has been 

the important concern of scientific investigation. Of great significance in 

Fuller’s work is the description of relationships between “non-white” and 

white peoples. Fuller defines and elucidates these relationships as a 

means of accounting for and illuminating many past and present observable social practices. Also, this examination reveals that, despite all kinds 

of programs and pronouncements to the contrary, for the past several 

hundred years, white supremacist social conditions have remained intact 

as the dominant social reality. 

Impressed that the concept of a “system” of white domination over the 

world’s “non-white” peoples could explain the seeming predicament and 

dilemma of”non-white” social reality, I tended to focus, as a psychiatrist, 

on what possible motivational force, operative at both the individual and 

3 

The Isis Papers 

group levels, could account for the evolution of these patterns of social behavioral practice that apparently function in all areas of human activity(economics, education, entertainment, labor, law, politics, religion, sex and war.) While Fuller clearly suggests that this “system” 

consists of patterns of thought, speech and action, practiced to various degrees by the majority of the world’s white people, the only comment on etiology he makes is that:

Most white people hate Black people. The reason that most white people hate Black is because whites are not Black people. If you know this about white people, you need know little else. If you do not know this about white people, virtually all else that you know about them will only confuse you. 

To take Fuller’s account a step further, it should be noted that, in the majority of instances, any neurotic drive for superiority usually is founded upon a deep and pervading sense of inadequacy and inferiority. Is it not true that white people represent in numerical terms a very small minority of the world’s people? And more profoundly, is not “white” itself the very absence of any ability to produce color? I reason, then, that the quality of whiteness is indeed a generic inadequacy or a relative genetic deficiency state, based upon the genetic inability to produce the skin pigment of melanin (which is responsible for all skin color). The bast majority of the world’s  people are not so afflicted, which suggests that color is normal for human beings and color absence is abnormal. Additionally, this state of color absence acts always as a genetic recessive to the dominant genetic factor of color-production. Color always “annihilated” (phenotypically and genetically speaking) the non-color, white. Black people possess the greatest color potential, with brown, red and yellow peoples possessing lesser quantities, respectively. This is the genetic and psychological basis for The Cress Theory of Color Confrontation and Racism (White Supremacy).

The Color-Confrontation theory states that the white or color-deficient Europeans responded psychologically, with a profound sense of numerical inadequacy and color inferiority, in their confrontations with the majority of the world’s people—all of whom possessed varying degrees of color-producing capacity.

4 

The Cress Theory 

This psychological response, whether conscious or unconscious, revealed an inadequacy based on the most obvious 

and fundamental part of their being, their external appearance. As might 

be anticipated in terms of modem psychological theories, whites defensively developed an uncontrollable sense of hostility and aggression. This 

attitude has continued to manifest itself throughout the history of mass 

confrontations between whites and people of color. That the initial 

hostility and aggression came only from whites is recorded in innumerable 

diaries, journals and books written by whites. Also, records indicate that 

only after long periods of great abuse have non-whites responded defensively with any form of counterattack. This perplexing psychological 

reaction of whites has been directed towards all peoples with the capacity 

to produce melanin. However, the most profound aggressions have been 

directed towards Black people, who have the greatest color potential and, 

therefore, are the most envied and feared in genetic color competition. 

The experience of numerical inadequacy and genetic color inferiority 

led whites to implement a number of interesting, although devastating (to 

non-white peoples), psychological defense mechanisms. The initial 

psychological defense maneuver was the repression of the initial painful 

awareness of inadequacy. This primary ego defense was reinforced by a host of other defense mechanisms. 

One of the most important of these defense mechanisms was reaction formation, a response that converts (at the psychological level) something 

desired and envied but wholly unattainable, into something discredited 

and despised. The whites, desiring to have skin color but unable to attain 

it, claimed (consciously or unconsciously) that skin color was disgusting 

to them, and began attributing negative qualities to color – especially to 

blackness. Interestingly, the term “non-white” is a double negative resulting in a positive statement. This is perhaps a Freudian slip, wherein the 

use of language ultimately reveals the primary psychological dynamic. 

Whites’ desire to have colored skin can be observed at the very first signs 

of spring or summer when they begin to strip off their clothes (as many pieces as 

the law will allow), often permitting their skins to be burned 

severely in an attempt to add some color to their pale bodies and rendering 

5 

The Isis Papers 

themselves vulnerable to skin cancer in the process. Most cosmetics are 

also an attempt to add color to white skin. Such coloring makeup is 

provided for the white male as well as female. And finally, untold 

millions are spent annually on chemicals that are advertised as being able 

to increase the tanning potential of whites. 

The fact that some Blacks have attempted to change the color of their 

skin to white does not mitigate the force of this argument, as it can be 

demonstrated readily that these non-whites are responding to the already 

established social conditions of white supremacy. Such a process, as seen 

in Blacks and other non-whites, may be described as identification with 

the oppressor. 

Another example of the reaction formation defense is the elaboration 

of the myth of white genetic superiority, which continues to be reinforced 

assiduously (note Jensen’s latest elaborations and their acceptance at all 

levels of the white social structure). Acutely aware of their inferior 

genetic ability to produce skin color, whites built the elaborate myth of 

white genetic superiority. Furthermore, whites set about the huge task of 

evolving a social, political and economic structure that would support the 

myth of the inferiority of Blacks and other non-whites. 

An additional psychological defense maneuver utilized by whites has 

been that of projection. Feeling extreme hostility and hate towards 

non-whites, whites began the pattern of stating that non-whites hated 

them. In many instances, this mechanism has served to mitigate the guilt 

whites occasionally experience for their impulse to aggress against Blacks 

and other people of color. 

Another, perhaps special, instance of the use of projection is the historic 

and continuing desire of whites for sexual alliances with non-whites – a 

desire indulged by white males throughout the world. This deep desire 

has been projected onto Black males and females, and is manifest in the 

notion that people of color have sexual desires for white males and 

females. The Color-Confrontation theory postulates that whites desired 

and still do desire sexual alliances with non-whites, both male and female, 

because it is only through this route that whites can achieve the illusion 

of being able to produce color. The extreme rage vented against even the idea of a sexual alliance

The Cress Theory 

between the Black male and the white female, 

which has long been a dominant theme in the white supremacy culture, is 

viewed by the Color-Confrontation theory as a result of the white male’s 

intense fear of the Black male’s capacity to fulfill the greatest longing of 

the white female – that of conceiving and birthing a product of color. 

There are other sexual behaviors practiced by some whites that can be 

illuminated by the Color-Confrontation thesis. For example, in his 

autobiography, Malcolm X stated that the sexual perversion he was asked 

to perform most often by white men was for him, as a Black male, to have 

sexual intercourse with white females in their presence, while they (white 

men) looked on. This behavioral pattern on the part of white males, 

instead of being dismissed as a perversion, can be understood when 

viewed as white males’ fantasized identification with Black males’ 

capacity to give conceptual products of color to white females — something white females desperately desire but white males cannot fulfill. 

Further vivid testimony is given by Black males who have engaged in 

sexual intercourse with white females. These men report that a frequent 

utterance of white females is that they wish to have Black babies. 

The Color-Confrontation theory also explains why Black males’ 

testicles were the body parts that white males attacked in most lynchings: 

the testicles store powerful color-producing genetic material. Likewise, 

the repeated and consistent focus on the size of Black males’ penises by 

both white males and females is viewed by this theory as a displacement of the fundamental concern with the genetic color-producing capacity 

residing in the testicles. Since the fact of color-envy must remain 

repressed, color-desire can never be mentioned or the entire white 

psychological structure collapses. Therefore, attention is displaced to a less threatening object or symbol – the penis. 

Finally, the degradation of sex in the white supremacy culture allows 

for yet another area of insight into the fundamental psychological 

dynamics of whites and their self-alienation regarding their physical 

appearance, At the most primordial level, sex can be viewed as the reproduction of one’s own image, of self and of kind. According to the 

Color-Confrontation theory, white supremacy culture degrades the act of 

6 

7 

The Isis Papers 

sex and the process of self-reproduction because for whites both are 

reflective of whiteness and, in turn, their inabilitiy to produce color. This 

self-deficiency clearly is despised and is stated most explicitly in the 

religious and moral philosophies of the white supremacy culture. Yet, 

this manner of degrading the sexual act is not found in non-white cultures. 

In fact, the very opposite is the case: the act of reproduction is held in the 

highest esteem, as reflected in non-white arts and religious practices. The 

artistic and religious practices of India and Africa give strong and continuous testimony to this fact. In whites, this initial core feeling of 

alienation from themselves and from the act that produced their image 

found subsequent expression in their thought processes, religious 

philosophies, moral codes, social acts, and the entire social structure. 

Psychiatrists and other behavioral scientists frequently use the patterns 

of overt behavior towards others as indications of what is felt fundamentally about the self. If hate and lack of respect are manifested towards 

others, hate and lack of respect are felt most often at deeper levels towards 

the self. Facets of other behavioral patterns within the white supremacy 

cultural framework support this thesis. For example, many white writers, 

in all areas of the world, experience and write about their profound sense 

of self-alienation. Additionally, some of the current political, social and 

behavioral activity enacted by whites against the ideology and values of 

the white social structure, although not spoken of in the terminology used 

here, can be appreciated at one level as an expression of the same kernel 

of alienation against whiteness. Thus, the hippies and yippies, by allowing dirt to accumulate on themselves, in one sense, are adding color to 

their skins. They also, by allowing their head and facial hair to proliferate, 

cover themselves with the only part of their bodies that has substantive 

color, their hair. The present frantic attempts made by whites to counter 

this sense of alienation take the form of free and open sexual practices and 

sexual orgies. Such attempts will be unsuccessful because, again, the core 

problem is a sense of alienation primarily from their own colorlessness, 

and secondarily from the social practices and structure whites have built 

around that psychological core over the centuries. 

8 

The Cress Theory 

Racism (white supremacy), having begun as a form of self-alienation, 

has evolved into the most highly refined form of alienation from others 

as well. The Color-Confrontation theory views all of the present battlegrounds in the world as vivid reflections of this reality; the destructive 

and aggressive behavioral patterns being displayed by white peoples 

towards all non-white peoples is evidence of the inner hate, hostility and 

rejection they feel towards themselves and of the depth of self-alienation 

that has evolved from the genetic and psychological kernel of color inadequacy. 

The mass inability of whites to live and attend school in the presence 

of non-whites is expressed in the patterns of Black and white housing and 

education throughout this country and the world. In terms of the Color Confrontation thesis, this inability is seen as the apparent psychological 

discomfort experienced by whites in situations where, in confronting their 

neighbors of color, they must face their color inadequacy daily . Also, 

the myth of white superiority is exploded in the presence of equitable 

social and economic opportunity. The white personality, in the presence 

of color, can be stabilized only by keeping Blacks and other non-whites 

in obviously inferior positions. The situation of mass proximity to Blacks 

is intolerable to whites because Blacks are inherently more than equal. 

People of color always will have something highly visible that whites 

never can have or produce — the genetic factor of color. Always, in the presence of color, whites will feel genetically inferior. 

The difficulty whites have in according non-whites socio-political and 

economic equality within the white supremacy structure stems neither 

from a moral issue nor from political or economic need, but from the 

fundamental sense of their own unequal condition – in regards to their 

numerical inadequacy and color deficiency. They can compensate for 

their color inadequacy only by placing themselves in socially superior 

positions. The color inadequacy of whiteness necessitates a social structure based on white superiority. Only tokenism can be tolerated by such 

a motivational psychological state, wherein the evolution of the myth of 

the exceptional non-white is used, again, as a defense mechanism. 

9 

The Isis Papers 

The thrust towards superiority over peoples of color, the drive towards 

material accumulation, the drive towards a technological culture and the 

drive towards power are ah cornerstones of the universal white supremacy 

culture, and they are viewed, in terms of the Color-Confrontation thesis, as responses to the core psychological sense of inadequacy. This 

inadequacy is not measured in terms of infant size as compared with that 

of the adult, as postulated by Alfred Adler. Rather, it is an inadequacy 

rooted in the inability to produce melanin. This genetic state is, in 

actuality, a variant of albinism. 

The Color-Confrontation theory further postulates that whites are 

vulnerable to their sense of numerical inadequacy. This inadequacy is 

apparent in their drive to divide the vast majority of non-whites into fractional, as well as frictional, minorities. This is viewed as a fundamental behavioral response of whites to their own minority status. The white “race” has structured and manipulated their own thought processes 

and conceptual patterns, as well as those of the entire non-white world majority, so that the real numerical minority (whites) illusionally feels and 

represents itself as the world’s majority, while the hue numerical majority (non-whites) illusionally feels and views itself as the minority. Interestingly, the white collective, whenever discussing the question of color, 

never discusses any of its own particular ethnic groups as minorities, but 

constantly focuses on the various ethnic, language and religious groups 

of non-white peoples as minorities. Then great efforts are made to initiate 

conflict between these arbitrary groups. This is one of the key methods 

by which a minority can remain in power. The “divide, frictionalize and conquer” pattern, observable throughout history wherever non-whites are 

confronted by whites, results primarily from whites’ sense of color 

deficiency and secondarily from their sense of numerical inadequacy. 

This pattern, then, is a compensatory adjustment to permit psychological comfort through dominance and control. (See Diagram I.) Similarly, the present-day frantic focus on birth control for the entire non-white world is another example of white peoples ’ conscious or unconscious awareness of their numerical deficiency status. 

The Cress Theory

The psychogenetic and social dynamic 

of racism (white supremacy) 

(down arrow symbol)

Genetic Factor: color inadequacy state (white) 

an albinism or variant 

(down arrow symbol)

Individual and group psychological response: 

development of psychological defense mechanisms 

(down arrow symbol)

Compensatory logic system: 

white supremacy 

(down arrow symbol)

Compensatory behavioral practices: (economics, education, entertainment, labor, law, politics, religion, sex, war) 

(down arrow symbol)

White supremacy behavioral “system” and culture 

on worldwide scale 

(down arrow symbol)

Systematic oppresion, domination and inferiorization of all 

people with the capacity to produce significant amounts of melanin 

skin pigment: black, brown, red and yellow peoples of the Earth 

Diagram I 

11 

The Isis Papers 

The Cress Theory 

There is never great emphasis on controlling the births of whites; in fact, there are some white governmental 

groups that give dividends to citizens for increased procreation. 

The above are but a few examples selected from millions of large and 

small behavioral patterns practiced by whites in varying quantities. Yet, 

these examples effectively demonstrate the individual and collective 

neurotic need to focus on color, sex, genetics, numbers, superiority/inferiority, white supremacy and power.

The Color-Confrontation theory 

contends that all of the above can be explained on the basis of the core 

psychological sense of color-deficiency and numerical inadequacy. The 

individual patterns of behavior that, over time, evolved into collective, 

social, institutional and now systemic patterns are seen as the origin of the 

“system of white supremacy,” which operates at a universal level and is 

the only effective and functional racism existent in the world today. 

Further, racism (white supremacy), in this historical epoch, is viewed as 

a full-blown social contradiction and the major social dynamic superseding all others in influencing universal social practices and decisions. The 

Color Confrontation theory recognizes racism as one of the dominating 

forces determining character development, personality and formation 

type. Therefore, a functional definition of racism (white supremacy), is 

the behavioral syndrome of individual and collective color inferiority and 

numerical inadequacy that includes patterns of thought, speech and action, 

as seen in members of the white organization (race). 

What then are the practical implications of this theory? Of major 

importance is the fact that for the first time in centuries non-white peoples 

throughout the world will have a rational basis for understanding the 

motivational nuances of individual and collective white behavior. The 

Color-Confrontation thesis theorizes that the majority of the world’s 

people, non-whites, were manipulated into subordinate positions because, 

never having experienced such a state in terms of their own thought and 

logic processes and premises, they were unprepared to understand patterns of behavior predicated upon a sense of color deficiency and numerical inadequacy. This is analogous to the man with two eyes finding it 

difficult, if not impossible, to understand the behavioral patterns and 

12 

motivations of the congenitally one-eyed man, who always looked upon 

the two-eyed state with jealous antagonism and, perhaps, aggression. 

Armed with such insight, knowledge and understanding, non-whites 

will cease to be vulnerable to the behavioral maneuverings of individual 

or collective whites. Non-whites will be less vulnerable to the messages 

of white superiority that radiate throughout the known universe and 

permeate world cultures, which are dominated by the white supremacy 

system. This understanding will have profound effects on the developing 

egos and self-images of all non-white children, who suffer severe damage 

under the white supremacy culture. Moreover, whenever they are confronted by the ideology of white superiority/supremacy, non-whites will 

understand that it is only a compensatory psychological adjustment for a 

genetic, numerical deficiency state; thus the white supremacy message 

can be evaluated and negated more readily. This allows non-whites to 

gain psychological liberation from the white ideological domination that 

negatively affects the total functioning of non-whites. Further, non whites will be less vulnerable to being maneuvered into conflict with one 

another, thus weakening the continued domination of the white 

supremacy system. 

Also, white peoples of the world presumably also could benefit from 

such an awareness of the motivation behind behaviors that often baffle 

them. If they are sincere in their attempts to stop the practices of white 

supremacy (racism), whites may be able to find methods to do so once the 

cause is understood. Perhaps some psychiatrist will develop a method of 

mass psychotherapy (i.e., therapeutic counter-racist theater) to help 

whites become comfortable with their color and their numbers. However, 

one can foresee a major problem arising from the possible difficulty of 

motivating whites to release the secondary gains historically derived from 

the racist system. 

The possibility of white people accepting this analysis of the white 

problem in human relations is not for me to answer. I do know that the 

majority of the world’s people are looking for an answer to the dilemma 

that was once called the “American Dilemma.” They are looking for a 

change. Perhaps The Cress Theory of Color-Confrontation will help them 

13 

The Isis Papers 

The Cress Theory 

to make that change. In any event, I am reminded of a statement made by 

Freud’s biographer, Ernst Jones: “In the last analysis, the justification of 

every scientific generalization is that it enables us to comprehend something that is otherwise obscure.” 6 

And, as James B. Conant has stated: 

The test of a new idea is…not only its success in correlating the 

then-known facts but much more its success or failure in stimulating 

further experimentation or observation which in turn is fruitful. This 

dynamic aspect of science, viewed not as practical undertaking but as 

development of conceptual schemes, seems to me to be close to the 

heart of the best definition of science . 7 

This essay analyzes the unique universal behavioral phenomenon of 

white supremacy (racism), and places it in a conceptual framework and 

context of a theoretical formulation. The fundamentals of the dynamics 

inherent in the spectrum of relations cover all areas of life ac tivity between 

people who classify themselves as white, and those people whom whites 

have classified as non-whites. 

REFERENCES 

1. Gullattee, A..C…The Subtleties of White Racism. A paper 

presented to the American Psychiatric Association 

Annual Meeting, Miami Beach, Florida, May 1969. 

Comer, J…”White Racism: Its Roots, form and Function,” The 

American Journal of Psychiatry, Vol. 26: No. 6, December 

1969. 

Harrison, P.A., Butts, H.F.. “White Psychiatrists’ Racism in 

Referral Practices to Black Psychiatrists,” Journal of the 

National Medical Association, Vol. 62, No. 4, July 1970 

Pinderhughes, Charles A. “Understanding Black Power: 

Processes and Proposals,” American Journal of Psychiatry, 

Vol. 125:1552-1557, 1969. 

Cox, O.CJ’Caste, Class and Race,” New York: Monthly 

Review Press, 1959, p. ix 

Fuller, N. The United Independent Compensatory 

CodelSystem/Concept, Copyrighted, Library of 

Congress, 1969 

Fuller, N. The United Independent Compensatory 

CodelSystem/Concept., Copyrighted, Library of 

Congress, 1969 

X, Malcolm, The Autobiography of Malcolm X (with the 

assistance of Alex Haley). New York: Grove Press, 1966, 

p.120. 

14 

15 

The Isis Papers 

9. Jones, E. Papers of Psychoanalysis, Boston: Beacon Press, 

1961, p. 73. 

10. Conant, J.B. On Understanding Science, New York Mentor, 

1953. 

for educational purposes only from “The Isis Papers The Keys to the Colors” . by Dr Francis Welsing

jvstise/vizir/ministar en redd ink, en capitis diminutio nolo, en propria persona sui jvris en proprio solo ande en proprio heredes. 

all souereigne rightes exxercised at all tymes. 

free moor / muur northe weste ammexem / northe weste affrica / northe ammerica / northe gate and adjoining islands

moorishe nationall reepvblic federall governmente

moorishe ammerican konsvlate

zion new jervsalem