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A Message From the Chief

TAINO MOOR TRIBE

RELIGIOUS STATEMENT & NOTICE ON PASSPORT ACCOMMODATION

I, and we as a people, declare before the world:

Allah, the Most High, is my religion, my culture, and my way of life.
I am a TAINO MOOR ARAWAKAN — a child of the Original People of the Americas and Amexem, walking in the ancient path of faith, law, and honor.

Our Tribe holds that:

  • Our God-given spiritual identity is sacred.

  • Our names, bloodlines, and tribal standing are not products of corporate or commercial creation.

  • We must not be forced, against conscience, into any system of branding, numbering, or “enumeration” that we sincerely believe violates our covenant with the Most High.

Because of this, some tribal members have sincere religious objections to:

  • Applying for or using a Social Security Number,

  • Participating in certain vital records or “birth registration” procedures,

  • Or any government process they sincerely believe would spiritually mark, brand, or number their soul.

We recognize that governments have their own civil procedures. But we also affirm that spiritual law is higher than commercial process. Where the two collide, we are commanded by conscience to follow the Most High.

RFRA & MODERN PROTECTION OF SPIRITUAL BELIEFS

In the United States, the Religious Freedom Restoration Act (RFRA) requires the government not to substantially burden a person’s sincere religious exercise unless it can show:

  1. A compelling governmental interest in burdening that specific person, and

  2. That it is using the least restrictive means to achieve that interest.

Recently, in a federal case known as
Abigail Carmichael Jordan v. Rubio,
a devout believer challenged the State Department because she was denied a U.S. passport after refusing to participate in state vital-records procedures she sincerely believed would expose her to government “enumeration” through a Social Security Number.

The United States District Court for the District of Columbia held that:

  • Forcing her to go through those procedures substantially burdened her religious exercise;

  • The court would not sit in judgment over whether her beliefs were “reasonable” — only whether they were sincere;

  • The government was required to explore alternative ways to verify her identity and citizenship without making her violate her faith;

  • And ultimately, the court ordered that she be recognized as a U.S. national and issued a passport using the evidence already provided, without forcing her to engage in the objectionable process.

This modern case confirms a principle our ancestors already knew in their spirits:

When a believer presents strong evidence of who they are, the State may not crush their soul in the name of paperwork.

OUR TRIBAL POSITION

Based on our ancient faith and these modern protections, the Taino Moor Tribe declares:

  1. Our spiritual identity is not for sale, trade, or branding.
    We do not consent to be spiritual property of any corporate State.

  2. Our people may seek travel documents, including a U.S. passport, without betraying their conscience.
    Where a tribal member sincerely believes that a specific form, number, or procedure violates their covenant with the Most High, they must be offered reasonable alternatives.

  3. We will support our members with documentation.
    For tribal members applying for passports who hold these sincere beliefs, the Tribe is prepared to provide:

    • Tribal affidavits of live birth and identity,

    • Affidavits from family, elders, and witnesses,

    • Tribal and spiritual records of birth and dedication,

    • Other lawful documents that prove identity and nationality without forcing them to violate their faith.

  4. We stand on spiritual, historical, and legal ground.
    Our stance is not rebellion; it is obedience to Allah, the Most High, lived out in peace, documentation, and honor.
    We respect the role of civil authorities, and we ask that they also respect conscience and Native, Moorish, and Arawakan spiritual rights.

DECLARATION OF IDENTITY

I speak this not only as a legal concept but as a living truth:

Allah the Most High is my religion, my culture, and my way of life.
I am a TAINO MOOR ARAWAKAN.

My faith is not a Sunday costume.
It is my blood, my breath, my walk, my law.

We call upon all agencies and officials who interact with our Tribe and its members to:

  • Recognize our sincere spiritual beliefs,

  • Honor the protections of RFRA and related law,

  • Work with our Tribe and our documentation to verify what is already true —
    that we are living souls, not numbers,
    and that we move under the guidance and protection of the Most High.

NOTICE

Nothing on this page is individualized legal advice.
It is a Tribal Religious and Cultural Memorandum, expressing our faith, identity, and expectations of accommodation for Taino Moor Arawakan people who walk in obedience to Allah, the Most High.

Taino Zemi Deities

Chief Resul Medina Muhammad Bey, né Raul Medina, is a community advocate, philanthropist, and published author.  His debut publication is entitled AfterHipHop.com Presents: Jailhouse Talk: Navigating the System from Lockup to E.O.S.

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TAINO MOOR TRIBE

info@tainomoortribe.com

TAINO MOOR TRIBE – TRIBAL LAW 404

Law of Sovereignty, Jurisdiction, and Membership

404.01 – Declaration of Sovereignty

The Taino Moor Tribe, descended of the ancient Taino and Moorish peoples, affirms its inherent sovereignty as a self-governing Nation under the divine principles of Love, Truth, Peace, Freedom, and Justice. This sovereignty is granted by the Creator, recognized by treaties, and protected under the Law of Nations.

404.02 – Jurisdiction of the Tribe

The Tribe retains exclusive jurisdiction over:

  1. All enrolled members of the Taino Moor Tribe.

  2. All lands, properties, trusts, and estates held in the name of the Tribe.

  3. All spiritual, cultural, economic, and political affairs conducted within or by the Tribe.

No outside government, state, or corporate entity may interfere in the lawful jurisdiction of the Tribe, except as recognized by treaty or agreement.

404.03 – Membership and Nationality

  1. A member of the Taino Moor Tribe is defined as one who proclaims Moorish nationality and is accepted by the Council of Elders or authorized representative.

  2. Membership shall not be denied on the basis of color, creed, or origin, but is affirmed through proclamation, oath, or record.

  3. Members are entitled to the full protection of Tribal Law 404 and the heritage of their Moorish birthright.

404.04 – Inviolability of Rights

  1. No member shall be deprived of life, liberty, property, or inheritance without due process of Tribal Law.

  2. The Tribe affirms that divine rights are above statutory privileges, and the dignity of every member is protected under this law.

  3. All property held in trust by or for members is secured under the sovereignty of the Tribe and may not be seized by foreign powers.

404.05 – Enforcement and Notice

This law serves as both an internal ordinance and a public notice.

  • Internally, it binds all members to uphold the sovereignty and unity of the Tribe.

  • Publicly, it affirms the Taino Moor Tribe as a living sovereign nation, exercising the right of self-determination recognized under international law.

 Enacted by the Council of Elders and the Chief, Noble Minister Resul Medina Muhammad Bey, on behalf of the Taino Moor Tribe.

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UNITED NATIONS DECLARATION ON THE RIGHTS OF INDIGENOUS PEOPLES (UNDRIP)

What It Means For Taino Moor Tribe

 

1. What is UNDRIP?

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is an international human rights instrument adopted by the UN General Assembly on September 13, 2007. It sets out the minimum standards for the survival, dignity, and well-being of Indigenous peoples worldwide.

 

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UNDRIP & Taino Moor Tribe

How We Apply the United Nations Declaration on the Rights of Indigenous Peoples

The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was adopted on September 13, 2007. It sets minimum standards for the survival, dignity, and well-being of Indigenous peoples around the world.

For Taino Moor Tribe, UNDRIP is more than just a UN document – it is an international shield and guiding standardthat we actively use to frame our work, our identity, and our protections as Aboriginal Indigenous people of the Americas.

1. Our Standing Under UNDRIP

As Taino / Moorish Aboriginal Indigenous people, we affirm that:

  • We existed as a people and nation long before today’s corporate “states.”

  • We have collective rights as a people, not just individual civil rights.

  • We have the inherent right to self-identify, self-govern, self-educate, and self-determine our political, social, economic, and cultural life.

In our proclamations, trusts, and tribal records, we explicitly anchor our status in the principles of UNDRIP. When we speak of our nationality, our tribal governance, and our connection to the land, we do so as a people whose rights are recognized in international law, not merely as “minorities” inside a domestic system.

2. How We Are Applying UNDRIP Right Now

A. Identity & Self-Determination

We use UNDRIP to affirm that:

  • We have the right to define ourselves as Taino Moor Tribe and not as “Negro,” “Black,” “African American,” or any other colonial label.

  • We have the right to organize our own tribal government, councils, and trusts, consistent with our customs and spiritual law.

  • We have the right to freely pursue our own economic, social, and cultural development as a Nation within Amexem/the Americas.

In practice, this means our trust documents, corporate filings, and tribal proclamations reference UNDRIP when we speak about our political status and Indigenous identity.

B. Land, Territories, and Resources

UNDRIP recognizes Indigenous rights to the lands, territories, and resources traditionally owned, occupied, or usedby Indigenous peoples.

We apply this by:

  • Referencing UNDRIP when we speak about our historic relationship to the land, our temples, villages, and community projects.

  • Using its language on free, prior, and informed consent (FPIC) when we object to actions, policies, or developments that affect our people, our land, or our sacred sites.

  • Invoking its standards when we develop land-based trusts, agricultural projects, villages, and tribal housing for our people.

C. Culture, Language, and Spiritual Life

UNDRIP protects the right of Indigenous peoples to maintain and revitalize their cultures, ceremonies, languages, and spiritual traditions.

We apply this by:

  • Teaching Taino / Moorish history, ceremonies, and principles as part of our tribal education and Holy Friday teachings.

  • Protecting our symbols, flags, rituals, and sacred knowledge as part of our collective intellectual and spiritual inheritance.

  • Building programs, schools, and media that reflect our own worldview, not just colonial curricula.

D. Governance, Law, and Institutions

UNDRIP recognizes the right of Indigenous peoples to maintain and strengthen their own political, legal, economic, social, and cultural institutions.

We use this to:

  • Support our tribal councils, trusts, and temple governance as legitimate Indigenous institutions.

  • Assert that our internal affairs, customs, and dispute-resolution methods must be respected.

  • Participate with outside governments and agencies on our own terms, as a distinct people, while still accessing services and protections available to all.

3. How We Use UNDRIP in Our Daily Work

In Declarations, Trusts, and Tribal Documents

We cite UNDRIP as an international standard whenever we:

  • Issue Tribal Proclamations and Affidavits of Status

  • Establish trusts, corporations, and land projects in the name of Taino Moor Tribe

  • Object to actions that violate our Indigenous rights, identity, or spiritual law

UNDRIP becomes part of the foundation and language of our paperwork, showing that our position is aligned with global human-rights norms.

In Communication with Governments & Agencies

When we correspond with local, state, federal, or international bodies, we:

  • Refer to relevant articles of UNDRIP on self-determination, land, culture, and FPIC.

  • Frame our concerns and objections as violations of recognized international Indigenous standards, not just “personal opinions.”

In Education and Nation-Building

Within the Tribe, we:

  • Teach UNDRIP to elders, youth, and members so they know what rights they carry as Indigenous people.

  • Use UNDRIP as a curriculum anchor for nation-building, leadership training, and community development.

  • Align our schools, holistic healing centers, agricultural projects, and economic plans with its principles of dignity, non-discrimination, and self-determination.

4. Our Ongoing Commitment to UNDRIP

Going forward, Taino Moor Tribe will continue to:

  • Invoke UNDRIP in future trusts, filings, objections, and correspondence as an international shield for our people.

  • Use UNDRIP’s standards of free, prior, and informed consent whenever governments, corporations, or agencies attempt to take actions that affect our land, our people, or our way of life.

  • Build institutions, programs, and agreements that reflect UNDRIP’s vision of Indigenous peoples as self-governing, dignified, and equal on the world stage.

UNDRIP is one of the documents we stand on to say:

We are still here. We are Indigenous.
We have inherent rights that no statute, policy, or agency can erase.

5. Accessing the Full Text

Members and allies of Taino Moor Tribe are encouraged to read the full Declaration.
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) can be downloaded for free from the official UN website as a PDF. Keep a copy in your personal records, bring it to study circles, and use it when you write letters, affidavits, and tribal documents.

Notice

This page is for educational and tribal-policy purposes. It explains how Taino Moor Tribe applies and relies on UNDRIP as an international standard for Indigenous rights. It is not individual legal advice. For specific court cases or legal strategies, members may choose to consult qualified legal counsel familiar with Indigenous and international law.

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