In this message, Trey Knowles clarifies that he does not claim to be the Mahdi, but explains how he would operate if he were. He describes forming an Assembly of God that unites sincere Christians and Muslims who are committed to doing God’s will. This assembly would confront injustice and oppose evil through obedience to divine truth rather than violence or hatred. It would live by every word from God, reject Western systems of wealth, control, and taxation, and place complete trust in God instead of material power. The message concludes that those who align themselves with God’s will will ultimately overcome and prevail through righteousness, truth, and faith—not domination.

“The Meek Will Inherit the Earth” – Trey Knowles In The Meek Will Inherit the Earth, Trey Knowles speaks on forgiveness, accountability, and discernment. He states that just as he forgives Christians for the persecution of people of color, he also forgives Muslims—and all groups—for the persecution they have carried out against others. Trey Knowles does not excuse harm, nor does he single out one belief system as uniquely guilty. Instead, he shifts the focus to a deeper question: How do we recognize truth? “You will know them by their fruits,” he says. Do their actions reflect the fruits of God—love, humility, mercy, and justice—or do they contradict them? Titles, traditions, and claims of authority are meaningless if the fruit does not match the source. In the end, the message is simple but confronting: power does not inherit the earth—meekness does. Not silence, not weakness, but humility aligned with truth. For it is the meek who will inherit the earth.

 “She Is a Snake” is a stand-up allegory comedy piece by Trey Knowles that humorously explores temptation, deception, and misplaced authority through the metaphor of the snake. Using wit and exaggeration, Knowles reimagines the snake not just as a symbol of temptation, but as a manipulative figure that convinces people it holds authority over God on Earth—encouraging them to do the exact opposite of what they’re told.

Trey Knowles’ The Papacy Prostitute Beast places the judgment where it belongs—with the individual—inviting the audience to decide whether Trey Knowles’ comedy, The Papacy Psychosis, is madness, metaphor, or something more dangerous: clarity.

Trey Knowles’ “America’s Day of Tribulation” is an eye-opening allegorical message that challenges how Christianity has been practiced in America and Europe. Trey points out that these nations followed the ways of Saul before he became the Apostle Paul—persecuting the Israelites while justifying their actions through a distorted understanding of Christ’s forgiveness. Despite the persecution, the Israelites did not fight back, choosing obedience and love as taught by Christ Jesus.

It's hard to behave when you are not in your natural habitat.

Significance in Religious Texts

Trey Knowles’ “America Is Not Ready for Aliens” is a short, funny stand-up comedy where Trey Knowles jokes that Americans are completely unprepared for an alien landing.

Trey Knowles’ “The World’s Reaction to Aliens” is a funny stand-up bit imagining what would really happen if aliens landed on Earth. Trey breaks down how the world—especially America—would react, joking that nations would argue and fight over the aliens instead of listening to them. The comedy takes a sharp turn when Trey suggests the aliens might come telling humanity to repent, but people aren’t ready—because the world is already too wicked. Funny, bold, and thought-provoking.

“UFOs” is a short but powerful comedy bit where Trey Knowles explains why aliens avoid Earth—it's too evil, too wicked, and way too confusing. As Trey jokes about where aliens could realistically land, the laughter turns into reflection. His deeper point hits hard: if societies can't accept the people who were here first, what chance would aliens have? A funny take with a serious message about the human heart.

Trey Knowles’ Pinocchio, Brainiac, America is an allegorical story that explores disobedience and deception. Through Pinocchio’s choices, the story shows how Brainiac seeks control and authority by misleading others. Knowles emphasizes that people themselves are not the true enemy; rather, they are deceived by their real enemy, Brainiac. The story stresses the importance of obedience to God in order to avoid deception and draws a parallel between Pinocchio’s downfall and the moral and spiritual decline of America.

Running Out of Rome is a sharp, irreverent short comedy by Trey Knowles that blends political satire, religious humor, and fearless confrontation.

Truth & Knowledge: Episode 92 — Americans and Jews Are Alike In the final episode of 2025, Trey Knowles delivers a thought-provoking message: neither America nor the modern nation of Israel holds any inherent spiritual superiority. What truly matters is whether these nations—and the people within them—do the will of our Father in heaven. Trey emphasizes that the Kingdom of Heaven is established through righteousness, not through national identity or earthly titles. He calls for the faithfulness of Abraham to be reflected in both America and Israel, urging a return to genuine obedience, humility, and spiritual integrity.

Understanding the Global Mistreatment of People of Color and Indigenous Peoples

Introduction

Across many parts of the world, people of color and Indigenous communities face discrimination, inequality, and violence. In many cultures, people with darker skin are treated worse than those with lighter skin. These patterns are not caused by something inherent in “light-skinned people” or “dark-skinned people,” but by centuries of colonization, power structures, economic exploitation, and color-based social hierarchies that still influence societies today.

This report explores why these systems developed, how they persist, and why darker skin has been linked to lower status in many cultures.

1. Historical Foundations of Global Mistreatment

1.1 The Impact of Colonialism

European colonial powers controlled large parts of Africa, the Americas, Asia, and Oceania for centuries. During this period:

• Colonizers viewed Indigenous and darker-skinned people as “less civilized.”

• Racist ideologies were created to justify taking land, resources, and labor.

• Skin color became a marker of power: lighter meant authority; darker meant subjugation.

These ideas were enforced through education, laws, religion, and violence. Even after independence, many societies retained these social hierarchies.

1.2 The Transatlantic Slave Trade

The forced enslavement of African people required dehumanizing them. Slaveholders created racial ideologies that claimed dark-skinned people were inferior to justify brutality and exploitation. These ideologies spread globally and still influence today’s attitudes.

1.3 Dispossession of Indigenous Peoples

Indigenous populations around the world—from the Americas to Australia to Asia—were often treated as obstacles to land expansion. Colonizers:

• Took land without consent

• Erased cultures and languages

• Forced assimilation

• Spread disease and warfare

These injustices were justified using racist beliefs that Indigenous cultures were “primitive.”

2. Colorism: Discrimination Based on Skin Tone

Colorism is the bias toward lighter skin within and between racial and ethnic groups. It exists worldwide, not only in white-majority societies.

Examples:

• South Asia: Fair skin is associated with beauty and higher marriage prospects.

• Latin America: Lighter-skinned people often have better job opportunities.

• East Asia: Long histories of class-based skin distinctions (indoors vs. outdoors labor).

• Africa and the Caribbean: Colonial-era beauty standards still shape preferences.

Colorism shows that the issue is not simply “light people vs. dark people” but systems that reward proximity to lightness because of historical power and class dynamics.

3. Why Darker Skin Is Often Treated Worse Across Cultures

3.1 Association With Labor and Poverty

In many agricultural societies, darker skin was linked to outdoor labor and lower classes. Over time, “lighter skin = higher status” became embedded culturally.

3.2 Global Spread of Western Beauty Standards

Through colonial rule, Hollywood, advertising, and media, Eurocentric features and lighter skin were promoted as the standard of beauty, intelligence, and success.

3.3 Economic and Political Power

Historically, groups with lighter skin often held more political and economic power, creating a system where their characteristics were seen as superior.

3.4 Internalized Racism

Centuries of oppression lead communities to adopt biased standards toward themselves—an effect of colonial trauma, not a natural preference.

3.5 Modern Systems Reinforce the Bias

• Employment discrimination

• Unequal policing

• Housing segregation

• Lack of representation

• Stereotypes in media

These continue to disproportionately harm darker-skinned and Indigenous peoples.

4. Mistreatment of Indigenous Peoples

Indigenous communities around the world continue to face similar patterns:

• Land theft and resource extraction

• Marginalization in political systems

• Environmental racism

• Destruction or appropriation of culture

• Higher levels of poverty and violence

These issues are tied to ongoing colonial systems, not inherent behavior of any skin-color group.

5. This Is About Systems, Not Individuals

It is crucial to understand that:

• Light-skinned people are not biologically predisposed to mistreat others.

• Dark-skinned and Indigenous people are not mistreated because of their skin itself, but because of systems built around skin-based hierarchies.

The real drivers are:

• Power structures

• Colonial histories

• Economic inequality

• Cultural conditioning

• Institutional biases

Recognizing systemic causes allows for solutions that address the root of the problem rather than blaming entire groups of people.

6. Paths Toward Change

6.1 Education and Historical Truth

Teaching accurate history helps dismantle racist and colorist beliefs.

6.2 Representation in Media

Positive, diverse visibility helps redefine beauty, power, and value.

6.3 Policy Reforms

Laws addressing policing, land rights, education, and economic inequality are critical for Indigenous and marginalized communities.

6.4 Cultural Revitalization

Supporting Indigenous languages, traditions, and sovereignty helps restore dignity and identity.

Conclusion

The widespread mistreatment of people of color and Indigenous peoples is not the result of biological differences between humans. It is the outcome of centuries of colonization, forced labor, racial ideology, and power structures that privileged lighter-skinned groups and oppressed darker-skinned and Indigenous populations.

These systems created a global pattern where darker skin came to be unfairly associated with lower status. Understanding these historical and systemic roots is essential to dismantling them and building a more just world.

Henry III, Holy Roman Emperor

Henry III (German: Heinrich III), often called the Black (Heinrich der Schwarze) or the Pious, was Holy Roman Emperor from 1046 until his death in 1056. A member of the Salian dynasty, he was the eldest son of Conrad II and Gisela of Swabia. Henry's reign marked a period of strong imperial authority and significant influence over both the church and his territories.

Early Life and Rise to Power

Born on October 28, 1016 (or 1017), Henry was the son of Conrad II, Holy Roman Emperor, and Gisela of Swabia, whose lineage included both the Frankish kings and Charlemagne. His father, a Franconian noble, secured Henry’s future early on, granting him territories like Bavaria in 1026. By 1028, he was named co-ruler with his father, and in 1030, he received the duchies of Swabia and Burgundy.

After Conrad’s death in 1039, Henry became king of Germany and Italy, and succeeded his father as Emperor in 1046. His succession was smooth, an anomaly in the often turbulent transitions of the time.

Imperial Reign

Consolidation of Power
Henry III’s reign began with a series of successful military campaigns, political alliances, and deft handling of internal conflicts. He worked tirelessly to strengthen the imperial authority across Germany, Italy, and Burgundy, often using strategic marriages and appointments to maintain control.

In 1046, Henry ended a schism in the papacy by deposing three rival popes and installing Pope Clement II, marking a significant moment in the imperial church's relationship. His coronation as Emperor took place on Christmas Day, 1046, at St. Peter’s Basilica in Rome.

Religious Reforms and the Papacy
A devout Christian, Henry supported church reforms, but his dominance over papal appointments became a source of tension. His support for Pope Clement II and the subsequent papal appointments were part of a larger strategy to control church politics. These actions ultimately sowed the seeds for the Investiture Controversy that would dominate the reign of his son, Henry IV.

Marriage and Family

In 1036, Henry married Gunhilda of Denmark, the daughter of Canute the Great, but she died in 1038. In 1043, he remarried Agnes of Poitou, the daughter of William V of Aquitaine. From this union came several children, including Henry IV, who would later become Holy Roman Emperor.

Henry’s children played pivotal roles in the politics of the empire and beyond, including his daughters, Beatrice I and Adelaide II, who became abbesses, and Judith, who married the King of Hungary.

Political Struggles and Military Campaigns

Conflict with Bohemia and Hungary
Henry’s reign was marked by frequent military engagements. One of his first major conflicts was with Bretislav I of Bohemia, who sought to establish an independent archbishopric. Although Henry initially faced defeat in 1040 at the Battle of Brůdek, he ultimately triumphed, securing peace in 1041. Henry also faced challenges in Hungary, where he supported Peter of Hungary in regaining the throne from Samuel Aba in 1044.

Dealing with Rebellions and Regional Politics
Henry had to manage regional conflicts, particularly in Lorraine and Burgundy. The rebellious duke Godfrey of Lorraine was a significant challenge, but Henry’s ability to suppress revolts and consolidate power was effective. His reign also saw the rise of new feudal alliances, and his intervention in Burgundy and France helped maintain imperial authority.

Later Years and Death

Decline and Health
In the later years of his reign, Henry’s health began to deteriorate, and his authority over the empire became more precarious. Despite this, he continued to enforce his will in the empire, particularly in Lorraine and Hungary. His final military campaigns in Germany and Italy in the early 1050s were not as successful, and by 1056, he had become seriously ill.

Henry died on October 5, 1056, at Bodfeld, a hunting lodge in the Harz Mountains, at the age of just 39. He was buried in Speyer Cathedral, alongside his father, Conrad II. His death marked the end of a strong and centralized imperial reign.

Legacy

Henry III’s reign is considered a time of significant imperial strength. His efforts to consolidate power, control the papacy, and maintain a unified empire left a strong imprint on the Holy Roman Empire. However, his death without a fully stabilized succession led to the Investiture Controversy during his son’s reign. Despite the challenges his successors would face, Henry’s military and political leadership had a lasting influence on the structure of medieval Europe.

Monuments and Contributions
Among his lasting legacies is the Kaiserpfalz (imperial palace) in Goslar, which remains a testament to his architectural patronage and the central role of the imperial residence in governance.

While modern historians view the later years of his reign as the beginning of a crisis for the Salian dynasty, Henry III remains a pivotal figure in medieval European history, particularly for his efforts in centralizing the authority of the empire and managing the intricate relationship between the church and the state.