Category Archives: The Law & Injustice

Obsid (Observatory Improvement District) Security ENTIRE FORCE DRAG MAN OUT OF CAR BEAT HIM TO A PULP IN FRONT OF CROWD!!

Obsid

I am so disheartened by an incident that occurred today with Obsid security Wayne (if I am correct) and the security that followed his suit.

On the corner of Station rd and Arnold st a man was holding up traffic in the road. Why he was doing so was not clear but Wayne aggressively approached the man and the situation escalated with him hitting the driver first and pulling him out of his car. Other guards jumped on this guy who at one stage was down on the road. 3 people on one man.
This was if not the very least unnecessary, ineffective as it left the drivers car unattended and still blocking the road.
Bystanders and drivers watched as they assaulted this man in the guise of “apprehending” him for what crime I am not sure seeing as the scuffle was caused by an @obsid employee. The only offense I can think of is a traffic one perhaps.
There is no excuse for the treatment of this man, whose car was moved out the way by a resident.
When I approached them to stop them I was sworn at and told to fuck off. I called police but after pepperspraying this man to an inhumane extent they dragged him on the ground to an @obsid vehicle (licence plate: CA49257). At this point even his shoes were in the road and bystanders were visibly upset.
This treatment and conduct was completely unjust, unprofessional and completely illegal and the driver is not without right to lay assault charges.
I hope this issue is addressed.
It was absolutely horrendous. This is not the “crime” Obsids here to fight- beating people for at most minor traffic violations.

Are “Open Carry” Laws Meant to Protect Whites Only?

It’s amazing how the NRA and its many ideological brethren clamor for “guns everywhere for everyone” until the person exercising his alleged “second amendment right” is not an Anglo American (i.e. white). Police officers quite regularly invoke the fear of Black men with guns to justify shooting unarmed Black men to death, even in places that have been declared “open carry” zones. The truth about “open carry” advocates is that for the most part they want open carry gun rights for whites only, mainly for the policing of Black bodies.

Re-blogged from USHypocrisy.com

Again, this is how black people LEGALLY carrying guns are viewed, versus white people with guns. John Crawford was killed for it, and Clarence Daniels was tackled for it.

The Hillsborough County Sheriff’s Office has asked vigilantes to please be careful about which gun owners they choose to attack after a black concealed carry permit holder was wrongly assaulted at a Florida Walmart.

According to the Hillsborough Sheriff’s Office, 62-year-old Clarence Daniels was entering Walmart with his legally concealed firearm to buy coffee creamer on Tuesday when he was spotted by 43-year-old vigilante Michael Foster. Foster, who is white, had observed Daniels conceal the weapon under his coat before he came into the store. When Daniels crossed the threshold, Foster tackled him and placed him in a chokehold, Hillsborough Sheriff’s Office spokesperson Larry McKinnon explained.

“He’s got a gun!” Foster reportedly exclaimed. “I have a permit!” Daniels repeatedly … Read more

Stop U.S. Wars of Occupation and Police Terror!

Re-blogged from: Uhuru.org

 

“…All over the planet—and inside the U.S.—African, Mexican and oppressed peoples are resisting U.S. war, terror and theft of their resources and land.

Black and brown peoples are fighting back against this brutal and profit-driven capitalist system built not on ideals of equality and democracy, but on hideous crimes such as the massive enslavement and commodification of African people, unimaginable genocide of the Indigenous people and colonial violence of massive proportions.

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This system and country rest on a pedestal of torture, terror and humiliation for the benefit of a minority of the human race at the expense of millions and millions of people and their cultures and social systems.

This is how capitalism was born and this is the only way it can continue to function today.

The Uhuru Solidarity Movement offers a solution to the crisis of today’s world.

There is a future for humankind being forged in the ghettos and barrios and oppressed and impoverished communities every place where people are fighting for self-determination, the freedom to live and not just grovel to survive on a dollar a day in a repressive system while others enjoy the benefits of their stolen labor and resources.

People everywhere want the right to build their own economies with their own resources that benefit their children and their people.

They want to freely associate both economically and culturally with whomever they wish.

They want a dynamic, equitable world built on true justice, peace and mutually-respected independence.

We can and must be part of that future.

As white people organized under the leadership of the African People’s Socialist Party, working for the liberation of Africans everywhere and in solidarity with oppressed and struggling peoples across the globe, we know there will never be peace without this vision.

That’s why we say “Reparations—there can be no justice without it.”

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We must separate ourselves from identifying with the U.S. government and its expectations of unity, a white nationalist unity, and mindless apathy that has us  fighting for our own interests at the expense of the rest of the world…”;  Read full post on Author’s site

Racist Police Brutality Part I: History of The American Police State

Re-blogged from a post by Agyei Tyehimba gyei Tyehimba on My True Sense.org

Why does Police Brutality Exist?

“…As Hip Hop legend Jay Z has said, “Men lie and women lie, but numbers don’t.”  Nor do numbers lie concerning Black death by white hands. According to the 2012 “Operation Ghetto Storm” report by the Malcolm X Grassroots Movement, statistics taken between January and June of that year demonstrated that a “Black person was killed every 36 hours by white police, security guards or self-appointed vigilantes.”

Disturbing data like this compels the intelligent and concerned among us to ponder why Black lives in so-called “post-racial America are still criminalized and devalued. All across this country, Black people seething with righteous indignation are protesting and discussing how to protect ourselves from agents of the American police state (the second part of this series will focus on this issue.)

ghetto storm

Concerning this question of resolution, I’ve heard and read intelligent and well-meaning Black folk offer the same traditional approaches we always hear regarding police brutality: Marches, demonstrations, rallies, protests, teach-ins, filming police, police sensitivity training, clinics on how to cooperate with and peacefully engage police, and the like. While I am not completely resistant to these strategies, I am admittedly  skeptical. I am inclined to believe that our wholehearted and patriotic devotion to such methods reeks of naivete.

.Somehow we have come to believe that murderous and repressive police are acting outside of their official duties. And this is where we are wrong. The first intelligent step toward ending or at least effectively neutralizing police brutality is to understand the sociopolitical role and function of police in the United States.

Understanding the true role of police in our nation requires that we know the true history of police forces in this country. Mainstream scholars of police history spin the narrative that America inherited its idea of policing from Britain in the form of constables and night watchmen. According to most accounts, early forms of public policing began first in Boston (1636), then New York City (1651), and then Philadelphia (1705). As populations grew and territories became more industrial and based on specialized labor, other cities adopted volunteer and later professional and more organized police departments.

This history is factually accurate, but does not explain the political and sociological function of police in modern society. For this, we must dig a little deeper and examine the development of police institutions in the early South. As you will see, this history helps us understand why police brutality is a mandated, deliberate, and organic part of our society.

The advent of police departments, if we trace its southern origins, began with slave patrols in the colonies and later states of America. As revealed in the article, “The History of Policing in the United States: Part I,”

Slave patrols had three primary functions: (1) to chase down, apprehend, and return to their owners, runaway slaves; (2) to provide a form of organized terror to deter slave revolts; and, (3) to maintain a form of discipline for slave-workers who were subject to summary justice, outside of the law, if they violated any plantation rules. Following the Civil War…”;  read full article on Author’s site

About the Author:  Agyei Tyehimba Agyei Tyehimba

Senzeni na? Marikana Justice Project

Re-blogged from:
 
 
 
“… Director, Sipho Singiswa, spent two years in Marikana gathering the narratives and songs of the people of Marikana before and after the terrible Marikana Massacre happened in August 2012.  With his film work he exposes the dire socioeconomic  conditions communities around extractive industries are made to endure by exploitative multinationals and government. 

This awareness raising advocacy film is told from the perspective of the men, women and children of Marikana as they struggle to come to terms with the police massacre of 34 men who were striking for a living wage.  It looks at the history of mining and cheap labour in South Africa and connects this to the current conditions workers endure in a democratic South Africa.  

 

What We Need & What You Get

We need a budget to:

  • Continue with the filming; hire in a high end DP to direct the footage to frame the film for an international audience;  hire studios to conduct formal interviews; pay for archive; hire translators, editors, scriptwriters and production staff; pay for post production and distribution as well as to travel with the film to raise awareness.
  • In return for a contribution you will either get a credit at the end of the film; get a special thanks poster; get a copy of the documentary; get a copy of the series of videos we have made; and mostly you would have been part of a social justice campaign that tells the human story of Marikana in solidarity with their struggle for social and economic justice.
  • If we do not reach the entire goal in funding we will use the funds to continue to share the voices in video on our Media for Justice site www.mediaforjustice.net  as an online social media series – for advocacy and education purposes.

 The Impact

  • Contributing to this project will go a long way in providing a much needed platform for the grievances of the community to be heard.  This project goes beyond the sound byte version of events.  It is about recording and sharing the deep narratives of people who are forced to carry the burden of a profit-driven society. 
  • Hearing the testimony of, and experiencing the day to day life of men, women and children in this community will go a long way to assist in their demand for justice and advocacy for a better life and proper living conditions. 
  • It calls for multinational and government  accountability and applies pressure for justice to be served to the Marikana widows, who lost husbands and breadwinners. 
  • It exposes the living conditions, the environmental conditions and the lived experience of communities living around mines in South Africa.
  • It unpacks the current model of politics which led to a heinous massacre reminiscent of the Sharpville massacre of the apartheid days.
  • It becomes a form of catharsis for community members who struggle to come to terms with this massacre of their people in their quest for a better life.
  • Video advocacy makes a big difference to community struggles and film becomes witness to atrocities and transgressions against communities. 
  • Media for Justice has followed, recorded and made public many transgressions by state or corporates against many communities and helped apply pressure on these transgressors for accountability.  
  • You can follow these projects here:  http://www.mediaforjustice.net/category/news-categories/socioeconomic-justice/page/2/…”; via @GillianSchutte

Find out more:  Go To Senzeni na? Marikana Justice Project

The Atlantic Features: The Case for Reparations

Carlos Javier Ortiz

Two hundred and fifty years of slavery. Ninety years of Jim Crow. Sixty years of separate but equal. Thirty-five years of racist housing policy. Until we reckon with our compounding moral debts, America will never be whole.

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May 21, 2014

And if thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing today.— Deuteronomy 15: 12–15Besides the crime which consists in violating the law, and varying from the right rule of reason, whereby a man so far becomes degenerate, and declares himself to quit the principles of human nature, and to be a noxious creature, there is commonly injury done to some person or other, and some other man receives damage by his transgression: in which case he who hath received any damage, has, besides the right of punishment common to him with other men, a particular right to seek reparation.— John Locke, “Second Treatise”By our unpaid labor and suffering, we have earned the right to the soil, many times over and over, and now we are determined to have it. — Anonymous, 1861

I. “So That’s Just One Of My Losses”

Clyde Ross was born in 1923, the seventh of 13 children, near Clarksdale, Mississippi, the home of the blues. Ross’s parents owned and farmed a 40-acre tract of land, flush with cows, hogs, and mules. Ross’s mother would drive to Clarksdale to do her shopping in a horse and buggy, in which she invested all the pride one might place in a Cadillac. The family owned another horse, with a red coat, which they gave to Clyde. The Ross family wanted for little, save that which all black families in the Deep South then desperately desired—the protection of the law.

Clyde Ross, photographed in November 2013 in his home in the North Lawndale neighborhood of Chicago, where he has lived for more than 50 years. When he first tried to get a legitimate mortgage, he was denied; mortgages were effectively not available to black people. (Carlos Javier Ortiz)

In the 1920s, Jim Crow Mississippi was, in all facets of society, a kleptocracy. The majority of the people in the state were perpetually robbed of the vote—a hijacking engineered through the trickery of the poll tax and the muscle of the lynch mob. Between 1882 and 1968, more black people were lynched in Mississippi than in any other state. “You and I know what’s the best way to keep the nigger from voting,” blustered Theodore Bilbo, a Mississippi senator and a proud Klansman. “You do it the night before the election.”

The state’s regime partnered robbery of the franchise with robbery of the purse. Many of Mississippi’s black farmers lived in debt peonage, under the sway of cotton kings who were at once their landlords, their employers, and their primary merchants. Tools and necessities were advanced against the return on the crop, which was determined by the employer. When farmers were deemed to be in debt—and they often were—the negative balance was then carried over to the next season. A man or woman who protested this arrangement did so at the risk of grave injury or death. Refusing to work meant arrest under vagrancy laws and forced labor under the state’s penal system.

Well into the 20th century, black people spoke of their flight from Mississippi in much the same manner as their runagate ancestors had. In her 2010 book, The Warmth of Other Suns, Isabel Wilkerson tells the story of Eddie Earvin, a spinach picker who fled Mississippi in 1963, after being made to work at gunpoint. “You didn’t talk about it or tell nobody,” Earvin said. “You had to sneak away.”

When Clyde Ross was still a child, Mississippi authorities claimed his father owed $3,000 in back taxes. The elder Ross could not read. He did not have a lawyer. He did not know anyone at the local courthouse. He could not expect the police to be impartial. Effectively, the Ross family had no way to contest the claim and no protection under the law. The authorities seized the land. They seized the buggy. They took the cows, hogs, and mules. And so for the upkeep of separate but equal, the entire Ross family was reduced to sharecropping.

This was hardly unusual. In 2001, the Associated Press published a three-part investigation into the theft of black-owned land stretching back to the antebellum period. The series documented some 406 victims and 24,000 acres of land valued at tens of millions of dollars. The land was taken through means ranging from legal chicanery to terrorism. “Some of the land taken from black families has become a country club in Virginia,” the AP reported, as well as “oil fields in Mississippi” and “a baseball spring training facility in Florida.”

Clyde Ross was a smart child. His teacher thought he should attend a more challenging school. There was very little support for educating black people in Mississippi. But Julius Rosenwald, a part owner of Sears, Roebuck, had begun an ambitious effort to build schools for black children throughout the South. Ross’s teacher believed he should attend the local Rosenwald school. It was too far for Ross to walk and get back in time to work in the fields. Local white children had a school bus. Clyde Ross did not, and thus lost the chance to better his education.

Then, when Ross was 10 years old, a group of white men demanded his only childhood possession—the horse with the red coat. “You can’t have this horse. We want it,” one of the white men said. They gave Ross’s father $17.

“I did everything for that horse,” Ross told me. “Everything. And they took him. Put him on the racetrack. I never did know what happened to him after that, but I know they didn’t bring him back. So that’s just one of my losses.”

Sharecropper boys in 1936 (Carly Mydans/Library of Congress)

The losses mounted. As sharecroppers, the Ross family saw their wages treated as the landlord’s slush fund. Landowners were supposed to split the profits from the cotton fields with sharecroppers. But bales would often disappear during the count, or the split might be altered on a whim. If cotton was selling for 50 cents a pound, the Ross family might get 15 cents, or only five. One year Ross’s mother promised to buy him a $7 suit for a summer program at their church. She ordered the suit by mail. But that year Ross’s family was paid only five cents a pound for cotton. The mailman arrived with the suit. The Rosses could not pay. The suit was sent back. Clyde Ross did not go to the church program.

It was in these early years that Ross began to understand himself as an American—he did not live under the blind decree of justice, but under the heel of a regime that elevated armed robbery to a governing principle. He thought about fighting. “Just be quiet,” his father told him. “Because they’ll come and kill us all.”

Clyde Ross grew. He was drafted into the Army. The draft officials offered him an exemption if he stayed home and worked. He preferred to take his chances with war. He was stationed in California. He found that he could go into stores without being bothered. He could walk the streets without being harassed. He could go into a restaurant and receive service.

Ross was shipped off to Guam. He fought in World War II to save the world from tyranny. But when he returned to Clarksdale, he found that tyranny had followed…”;  Read more 

Call to free political prisoners still languishing in SA jails | The New Age Online

“It truly repulses me when words such as “reconciliation” and “healing” and ‘nation building” and “social cohesion” are used to mask the inequities that are still so rife in South Africa. These were the terms used by minister of police in an eNCA interview to justify the release of apartheid killers De Kock and possibly Derby Lewis … yet no mention of releasing PAC members who were jailed in the apartheid era … and they were freedom fighters. This is totally unacceptable and a miscarriage of justice! #equalrightsforall!” via Gillian Schutte

See on Scoop.itTHE LAW & INJUSTICE

See on www.thenewage.co.za

A Hundred years After the 1913 Land Act

Reblogged from/Read full article at:  The South African Civil Society Information ServiceSol Plaatjie

“…But as English colonialism, frequently driven by actual rather than metaphorical enslavement, gathered momentum from the seventeenth century onwards, people around the world who sought to hold on to their land and autonomy in defiance of an advancing storm were presented as monstrous – a many headed hydra that needed to be destroyed so that land and labour could be exploited. Liberal philosophy presented this violent assault on the commons – which ranged from Ireland, to India, Africa, the Caribbean and the Americas, in terms of enlightenment and progress.  From the underside it was often experienced as catastrophe borne on the terror of burning and killing.

This history is our history. But of course here it has been and remains profoundly inflected by race. Today people flying in to Port Elizabeth to travel on to the National Arts Festival in Grahamstown will pass one luxury game farm after another. Grahamstown still carries the name of John Graham, the British soldier who drove the Xhosa people off this land, the Zuurveld, between 1811 and 1812 by burning their homes, destroying their crops and killing any man that resisted. John Cradock, the governor of the Cape Colony, had given Graham his orders. Cradock knew what he was doing. He had crushed anti-colonial rebellions in Ireland and India before being posted to Cape Town. In 1812 he could report to the British cabinet that the inhabitants of the Zuurveld had been forced across the Fish River with ‘a proper degree of terror’. A hundred years later Jan Smuts, speaking at the celebrations held to celebrate the centenary of the founding of Grahamstown, declared, “South Africa was a home for a great white race.” On the 19th of June the following year the Natives Land Act came into force.

In the famous opening lines of his Native Life in South Africa, Sol Plaatje wrote, “Awakening on Friday morning, June 20, 1913, the South African Native found himself, not actually a slave, but a pariah in the land of his birth”. It was the colonial wars of the previous century that had left Africans with only 7% of the land in the new Union of South Africa. But the Land Act entrenched this dispossession by preventing Africans from buying or renting land from whites, outlawing share-cropping and opening the way to the establishment of ‘reserves’, later known as Bantustans. It became a legal cornerstone of the segregationist project.

The ANC, founded the year before the Land Act was passed, was committed to the restoration of land to Africans. But it was the Industrial and Commercial Workers’ Union (ICU), founded on the docks in Cape Town in 1919, that became a mass movement of rural people. It claimed more than a hundred thousand members by 1927. But like all movements that rise on a tide of millennial fervour it didn’t take care of the details of organisation very well, or work out a viable strategy for achieving its goals, and its hopes were dashed on the unforgiving shores of South African reality. There have been many rural struggles since then, perhaps most famously the Mpondo Revolt that began…”;

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Author:  Richard Pithouse 

 

28 Common Racist Attitudes And Behaviors

Re-blogged from:  DemocraticUnderground

“Below is a list of 28 common racist attitudes and behaviors that indicate a detour or wrong turn into white guilt, denial or defensiveness. Each is followed by a statement that is a reality check and consequence for harboring such attitudes.

1. I’m Colorblind.

“People are just people; I don’t see color; we’re all just human.” Or “I don’t think of you as Chinese.” Or “We all bleed red when we’re cut.” Or “Character, not color, is what counts with me.”

REALITY CHECK + CONSEQUENCE:

Statements like these assume that people of color are just like you, white; that they have the same dreams, standards, problems, and peeves that you do. “Colorblindness” negates the cultural values, norms, expectations and life experiences of people of color. Even if an individual white person could ignore a person’s color, society does not. By saying we are not different, that you don’t see the color, you are also saying you don’t see your whiteness. This denies the people of colors’ experience of racism and your experience of privilege.

“I’m colorblind” can also be a defense when afraid to discuss racism, especially if one assumes all conversation about race or color is racist. Speaking of another person’s color or culture is not necessarily racist or offensive. As my friend Rudy says,
I don’t mind that you notice that I’m black.” Color consciousness does not equal racism…”;  Mr Scorpio 

And more:

Blame the Victim.:  “We have advertised everywhere, there just aren’t any qualified people of color  for this job.” Or …Read more  here

Due Process.:  “Lady Justice is color blind.” White parents who tell their children, “The police are here to protect you. If they ever stop you, just be polite and tell the truth.” Then when a black teen is beaten or killed by police, those same parents say, “He must have been doing something wrong, to provoke that kind of police response.”

The Innocent by Association.: “I’m not racist, because… I have Vietnamese friends, or my lover is black or I marched with Dr. King.”

The Penitent.: “I am so sorry for the way whites have treated your people.” Or “I am sorry for the terrible things that white man just said to you.”

BWAME.: “But What About Me. Look how I’ve been hurt, oppressed, exploited…?

Silence.:  We stay silent.

Read the original article here

BECAUSE NO LIE CAN LIVE FOREVER

Author:  Moorbey

Re-blogged from:  Moorbey.com

“…Because No Lie Can Live Forever….how long will the government refuse to acknowledge their wrongful incarceration of Leonard Peltier? Almost 40 years of lies spurred on by the FBI and based on their own deceitful and malicious behaviors. WHEN will Leonard Peltier walk out of prison a FREE Man?

Because No Lie Can Live Forever…. how long will… 

Because No Lie Can Live Forever….how long will Institutional Racism be accepted (while denying that it exists)? …

Because No Lie Can Live Forever….how long will the War Mongers continue to use our young ones as pawns to fight in Wars that only succeed to fill the pockets of certain Individuals/Organizations/Other Countries, etc?

Because No Lie Can Live Forever….how long will the Mass Incarceration of People-of-Color continue to drain our communities of their life-blood? It is no lie that a Person-of-Color endures a longer prison sentence for any type of crime than their White Counterparts and it is further known that more Innocent People-of-Color are incarcerated only because of skin color due to prejudice and racism within both State and Federal Judicial Systems. WHEN will actual Justice prevail?

Because No Lie Can Live Forever….how long will

Because No Lie Can Live Forever….how long will the government insist that automated Drones do not target citizens of Countries the USA is attempting to “help” or take over and bring “democracy” to? In the perverted “Game of War” using drones is…

Because No Lie Can Live Forever….how long will Individuals with higher incomes insist that Individuals with lower incomes are just lazy and/or should be happy with whatever job they can find…if they can find a job?

Because No Lie Can Live Forever….how long will the Government Spying Agencies (NSA, FBI, CIA, etc) be allowed to continually violate the constitutional, civil, and human rights of the general populace who they perceive to possibly be “terrorists”, when these same agencies are carrying out their own terrorist behaviors upon the general populace?

Because No Lie Can Live Forever….how long will …

Because No Lie Can Live Forever….how long will the government bankroll Wars for its own devices and the devices of other Countries while the people at home perish from lack of resources? WHEN will we acknowledge that besides obvious war-toy weapons (guns, bombs, biologics, etc), *poverty is a weapon of mass destruction?

Because No Lie Can Live Forever….how long will corporations-as-people be considered more valuable and viable than Humans, Animals, Plants, and the Mother{Earth} Herself?

Because No Lie Can Live Forever….how long will

Because No Lie Can Live Forever….how long will it take before we-the-people stop harming one and other? We harm each other out of jealousy, greed, prejudice, hatred, selfishness, and ignorance. Our diversity is a great strength that should give us a better understanding of our individual and collective selves. WHEN will we realize that Peace within our own eclectic society could become a beacon of Peace for other Countries?

Because No Lie Can Live Forever….how long will it take before even the most greedy and ignorant among us realize that if we use up ALL the resources that Mother{Earth} provides for us….there will be NONE left?

Because No Lie Can Live Forever….how long will the general populace buy into the FEAR orchestrated by various entities which include but are not limited to anyone who uses fear as a part of their personal agenda to intimidate, demean, disrespect and sway others to think or act as they do?

Because No Lie Can Live Forever….how long will we continue to let these lies continue to inform our daily lives? How long will we continue to pass these Legacies of Lies onto our future generations? WHEN will these lies be put to rest once and for all?

Because No Lie Can Live Forever….how long will 

Read full article on author’s site:  Moorbey.com