Cult detroit

March 13, Lois Tullis. Craig Stasio's alleged cult: "My big concern came when all of the sudden my daughter dropped out of Wayne State University. She's giving, like most of the other people, massages, because that apparently is what he teaches.

Glory be to our Lord Jesus Christ! Respondent and W. Respondent has admitted that once he and W. My guess is Nectarine Ballroom local A2 gay bar.. Over the yrs we became good friends.. Im so Happy this documentary is being made!! Your email address will not be published.

Upload attachment Allowed file types: jpg, gif, png , maximum file size: -1MB. Notify me of new posts by email. That changed everything for me. Many of those who heard him invited their friends and relatives to come to the meetings, appealing either to their curiosity or to deeper interests. The attendance at the house meetings increased so much that the prophet was compelled to divide his hearers into several groups, the members of each of which were Permitted to hear his message only at the time assigned to their group.

His very name is uncertain. He was known usually as Mr. Wali Farrad or Mr. Fard, though he used also the following names: Professor Ford, Mr. Farrad Mohammed, Mr. Mohammed Ali. Fard and I came from the Holy City of Mecca. More about myself I will not tell you yet, for the time has not yet come. I am your brother. You have not yet seen me in my royal robes. Many members of the cult hold that the prophet was born in Mecca, the son of wealthy parents of the tribe of the Koreish, the tribe from which Mohammed the Prophet sprang, and that he was closely related by blood to the dynasty of the Hashimide sheriffs of Mecca who became kings of the Hejaz.

Many ridiculed his attacks against the Caucasians and were angered by his criticisms of the churches and the preachers. Interviews with more than two hundred Moslem families showed that with less than half-a-dozen exceptions all were recent migrants from the rural South, the majority having come to Detroit from small communities in Virginia, South Carolina, Georgia, Alabama, and Mississippi.

The interviews disclosed that the Moslems not only had migrated recently from the South, but also had visited their old homes in the South one or more times after their migration and before they had come into contact with the Nation of Islam.

Through these visits they had become more conscious of race discrimination on the part of the Caucasians. After their brief sojourn in the North they tended to reinterpret with sinister implications incidents of race contact in the South. They began to realize that lynchings and the indignities of the Jim Crow system were perpetrated by Caucasians who worshiped the same God as they did and worshiped Him in the same way. In many of its parts the Secret Ritual of the cult reflects the aroused feelings with which these Negroes returned from their visits to the South.

Also was beat and killed by the ones that advocated that kind of God. So that he can use them for a tool and also a slave. He keeps them blind to themselves so that he can master them. The Zebra Killings were sacrificial. Awakened already to a consciousness of race discrimination, these migrants from the South came into contact with militant movements among northern Negroes.

Practically none of them had been in the North prior to the collapse of the Marcus Garvey movement. A few of them had come under the influence of the Moorish-American cult which succeeded it. The effect of both these movements upon the future members of the Nation of Islam was largely indirect.

Garvey taught the Negroes that their homeland was Ethiopia. Long before their new prophet appeared among them they were wondering who they were and whence they had come.

The deprived them of their means of livelihood, and they suffered their first experience of urban destitution. Though public relief came to their rescue, the attitudes shown by the welfare agents increased their hatred of the Caucasian civilization. Forced to stand waiting for hours to receive their dole, these people began to believe that race discrimination was evident in the North as well as in the South.

The welfare workers—including those even of their own race became symbolic of all that these people hated. An Asiatic trend among Negro dole recipients of the Elmwood district, noted at the time as a passing whim, today came back with horror to two women welfare workers on learning that the fanatical Robert Harris had intended them for human sacrifices as infidels…. A further disillusionment came from their own physical discomfort resulting from life in crowded quarters in a northern city.

Unaccustomed to the climate of the North, and especially to its winters, these people soon developed many bodily ailments. Their condition is described by the Prophet Fard in his teaching:. He had fever, headaches, chills, grippe, hay fever, regular fever, rheumatism, also pains in all joints.

He was disturbed with foot ailment and toothaches. His pulse beat more than eighty-eight times per minute: therefore he goes to the doctor every day and gets medicine for every day in the year: one after each meal and three times a day, also one at bedtime.

The migrants realized that they suffered much more physical pain than they had in their old homes. They connected this suffering with the civilization of the white man to whose cities they had come. Even before they met the prophet, they had begun to blame the Caucasian for their aches and pains. Maladjusted migrant Negroes came into contact with the prophet at the informal meetings in their own homes. With the change to temple services the movement took on a more formal character.

The teaching became systematized. Their physical and economic difficulties alike were used to illustrate the new teaching. Similarly, biblical prophecies and the teaching of Marcus Garvey and Noble Drew Ali were cited as foretelling the coming of the new prophet. The prophet explained to the people that the recommended books and addresses were symbolic and could be understood only through the interpretation which he himself would give at the temple services.

The Koran itself was soon introduced as the most authoritative of all texts for the study of the new faith. The prophet, however, used only the Arabic text which he translated and explained to the believers. Here too they were completely dependent upon his interpretation.

To give more systematic character to his teaching, the prophet himself prepared certain texts which served as authoritative manuals of the religion and were memorized verbatim by all who became members of the Nation of Islam.

The black men in North America are not Negroes, but members of the lost tribe of Shebazz, stolen by traders from the Holy City of Mecca years ago. The prophet came to America to find and to bring back to life his long lost brethren, from whom the Caucasians had taken away their language, their nation and their religion.

Here in America they were living other than themselves. They must learn that they are the original people, noblest of the nations of the earth. The Caucasians are the colored people, since they have lost their original color. The original people must regain their religion, which is Islam, their language, which is Arabic, and their culture, which is astronomy and higher mathematics, especially calculus.

They must give up completely the use of stimulants, especially liquor. They must clean themselves up—both their bodies and their houses. If in this way they obeyed Allah, he would take them back to the Paradise from which they had been stolen—the Holy City of Mecca. Those who accepted this teaching became new men and women, or, as the prophet expressed it, were restored to their original and true selves.

As a mark of this restoration the prophet gave them back their original names which the Caucasians had taken from them. Since a sum of money—usually ten dollars—was required to secure the original name, this work must have been extremely profitable to the prophet.

Each new believer wrote a separate letter asking for his original name, which the prophet was supposed to know through the Spirit of Allah within him. Examples of the changed names are:. Apparent mistakes sometimes occurred when three or more brothers applied for new names, neglecting to mention in their letters that they were blood brothers.

Thus, despite his omniscience, the prophet once gave the surnames of Sharrieff, Karriem, and Mohammed to the three Poole brothers. The prophet explained this seeming mistake as due to his divine knowledge of the different paternity of the three brothers. The people who secured the new names value them as their greatest treasure. That name is my life. They sought to live in conformity with the Law of Islam as revealed to them by the prophet, so that they might be worthy of their original names.

Gluttony, drunkenness, idleness, and extra—marital sex relations, except with ministers of Islam, were prohibited completely. They bathed at least once a day and kept their houses scrupulously clean, so that they might put away all marks of the slavery from which the restoration of the original name had set them free. The rapid increase in membership made necessary the development of a formal organization.