[Subtitle automatically generated] Thank you very much for that introduction.
First of all, I'd like to thank the organizers for inviting me to give to present this keynote address to you.
And as I say in my screen.
To also say that I've opted to record this presentation.
Pete, but I will be available live for the Q&A session.
After this presentation.
So thank you very much for having me and playing this recording.
I'm honored to be with you and to share some thoughts on multilingualism, a perspective of of linguistic ethnography, research, and also what?
Advances have taken place.
Amongst a young multilingual speakers, those outliers, those language technicians that I called him in.
But both some Nationals in Africa and there's research that I say today.
Has been thought about and developed over the last decade and So what I would like to first do is is present or put to you this framework that I see could help us to better understand notions, social notions of multilingualism.
But also how Relationality is valued and thought about and argued about amongst young multilingual speakers not only in South Africa, but potentially of course.
In the North and in other southern countries thereafter, I'd like to describe an ethnography that has its beginning.
In my first attempt at ethnography and that's the how the Afrikakorps language technicians, which I will describe later, employ a critical historical approach in an attempt to reinvent, or, as I say, retool afrikans.
Into Africa.
Yes.
And by doing so, demonstrating what great benefits it may hold for in terms of relationality for multilingual speakers generally.
In South Africa.
At the end of the presentation, and I propose a number of trajectories for linguistic ethnography.
These heads along the principles of deep hanging out.
So I'm here in South Africa at almost almost seven point in in the world.
This is a Cape Town and I speak from a geographical location, but also from a epistemic location, a knowledge system location.
And in a country that are experiencing many challenges in the least, the current pandemic and but one specific challenge has been to build a post nation of post racial equity.
In a world we can all agree is so fragmented because of globalized ethical, economic and ecological meltdowns in the least, the current pandemic that we are experiencing.
Over the last decade or so, a many social linguists have taken into account this situation of South Africa and many.
Have have demonstrated or conducted ethnographic research on youth and multilingualism or youth young multilingual speakers to one understand how multilingualism is defined by these speakers, but also how those speakers these young multilingual speakers in this post Mason.
Of South Africa are refastening themselves into multilingual speakers or types of multi leaders because in such a way that the talents conventional modernist notions of linguistics fixity.
And structural functionalism approaches in the organization of multilingual communication.
This is a key point because a lot of these ethnographic research have.
I've taught us that we have to attend in the least.
To, uh?
Definitions of multilingualism from the below, but and also the challenges imposed of multilingual multilingual definitions from above.
To that I would like to put then a few questions to you.
If we consider what young multilingual speakers do with multilingualism and define multilingualism from the perspective of linguistic ethnography, how do we begin to think?
And be in multilingualism and knew not only as researchers, by the speakers, so that we can advance a more Humane, multilingual future or futures, and perhaps specifically for this.
This presentation, the other question I want to put to you, is this?
What could we?
What could impose national framing of multilingualism do to expand the principles.
And indeed the pedigree of linguistic enough ethnography, results and the study of multilingualism in a turbulent world.
When multilingual speakers are part of social, cultural, or social cultural interactions where establishing common relationality is the norm and the reinvention of languages their goal now.
When we consider these two questions, we also have to consider that we already know a lot of modeling a lot about multilingualism results from the perspective of linguistic ethnography.
We know, for example, that aids a type of the utility and pedigree of linguistic ethnography.
Provides us with the necessary tools to study multilingual speakers in their own social and cultural environment, but also helps us to understand how multilingual speakers achieve meaning making practices.
It also helps us that his linguistic ethnography also helps us to recognize what makes us human as researchers in those field with moments when we search, follow and find out meanings and social cultural life amongst the participants that we study.
And this, as we will later find out, is important to understanding.
One aspect of the post National Communication framework that I'm going to propose and that is relationality.
Perhaps, importantly, linguistic ethnography when we are doing field with that type of field will compel us to attend to relationality to such a degree that.
There has to.
Emerge from the field world as some form of.
Uh Cole uh?
Articulation Co construction with our participants, but I will elaborate on that Co constructiveness uh in solar.
We also know that link as we go into the field as linguistic ethnographers.
We have to pay attention to questions of ontological refashioning of cells.
Because speakers multilingual speakers do that continuously, especially as they move from 1 space.
To another space or advance in life.
We also have to pay to pay attention to the reconstructing.
Or how multilingual speakers reconstruct their histories as speakers for linguistic justice, especially in contexts that are transforming, and also how those modeling those speakers are, realize their multilingual features that have yet to be adequately.
Explored by us as the linguistic ethnography.
So the argument on top of the questions that I want to put to you is that we have to serve our attention towards it and egalitarian agenda of the study of multilingualism, especially in public spaces.
We have to where we have to recognize that standard varieties and or certain forms.
Of languages are still imbued with power that are one can add injury injurious to a great many speakers who are.
Completely multilingual, but we also have to attend to multilingual diversity against hierarchical views of language that privileges one variety of another, and and especially discourses of linguistic and utilitarian, uh, normativity, of of varieties.
And and so this.
This argument I put to you, uh.
It's important to understand, uh, uh?
Relationality as as as as a as another normative practice amongst multilingual speakers, but also at the same time.
Reinvention as as the goal for multilingual speakers in what they do and how they rethink and be.
What, then, multilingualism now relationality?
He has linguistic, not longer for us to to go, but subfield a step further as as linguistic ethnographers we have to point out relationships among practices and common and and and so uncommon linguistic futures amongst multilingual speakers.
If we are first, especially in the South African context.
To achieve.
Common linguistic features or a post racial racial reality of our particular context, or in our particular context, but also we have to indicate as linguistic ethnographers or to help multilingual speakers along on how to maintain such.
Futures, so in other words, this implies relationship building not only as researchers.
But also as researchers with our participants in SU, in our context, where we where we develop or advance our field work. So in implies relationship building and also focus on relationality's that are non essential list.
Fluid and not also static or fixed but unbounded by diffusion and elaboration, especially those those type of relations or building processes and exert an ambiguous linguistic influence.
More often than not.
Relationality seems to suggest that it's a one way.
Uh.
One way and endeavour but in point in fact, it is indeed a code constructed endeavor.
Why?
Because according to Conde, decide Conde Relationality often more often than not help to remind us that their relationship is not a discrete static.
Entity, but rather a process of interaction or forces.
One of the important theorists on Relationality is the the decolonial theorists Edouard Glissant and in his poetics of Relationality, he suggests that.
Every relationship or a relation established amongst participants or speakers.
Involves a poetics of relation that is, in which each and every identity is extended through a relationship with the other so.
In every aspect of linguistic ethnography, field work, or the study of multilingualism by daily linguistic ethnographer.
Of multilingual speakers we could construct relationality's 'cause.
Each and every identity that is prisoned within our descriptions and our our.
Our data that we collect is extended through the relationships with not all, not only our close research participants, but also their relations.
So our connection to our field work participants are extended over and over through multilingual communication.
Now for glissant.
In his poetics of relations Relationality
A is important and as he points out in his book.
It reassigns the experience of the particular to the general or the at least the research that he had conducted to theorize Caribbean experiences of cultural poetics, language, and so on.
Yeah, from his perspective on on on language in Relationality is instructed for instructive here for us for returning back to the concrete and and particular because what we saw is concerned in his poetics of relationality is not is worth language stimulation and **********
And what types of relations are assumed?
In the book the chapter to build the tower Glissant put it as 4/4 as follows.
On the other side of butter struggles against ********** and the liberation of the imagination, there opens up a multiply dispersed zone in which we are gripped by vertical.
But it is not the vertical preceding Apocalypse and babels, for it is a server of a beginning, confronted with extreme.
Possibilities it is possible to build the tower in every language.
Here what we see and what is important.
Our understanding of relationality, and in this quote by Glissant.
Is that he is suggesting or pointing to the topic pencil potential, not pencil of reinventing language, community and relations together for him.
What lies beyond a long stretch of colonially imposed languages are the dizzy period.
A vertical.
And.
For him, however, it is the vertical that leads to a new beginning of of a future imperfect, defined by the reinvention of language.
So together with Kandi and and Gleeson provides a a an extra layer of thinking about relationality in postcolonial contexts where Relationality was based on a monolingual idea of language, and particularly within the Caribbean.
And what he's suggesting here is that if you do consider the context of of Babel and and how multilingual reality became the norm, there is potential utopic you template potential and reinventing language, and that has important consequences.
For how we think about language, community and relations, and in particular what I think about the implications for reinventing language.
Now, this idea of reinvention is important to this post.
National communication framework I'm I am outlining here because to reinvent language, not only the task of dis inventing language, about to recognize, and point out historically fraught errors of the invention of language and the creation of imposed.
Linguistic labels and myths.
Of course, here I am invoking the work of Penicuik and Marconi.
On, uh, readis inventing language, and I don't go one step further when we think about reinvention, it is to recognize what mcconey points out as the must invention of African languages and the consequence, political and social, that derives from that.
But of course.
He must invention of African languages here pointed out by Marconi is also important for other contexts where language was miss invented and that requires reinvention.
So, reinvention, all the reinvention of language pushes us not to.
Unremembered invention and linguistic visits.
Fixity, but advances a rhetoric, rhetorics for emancipatory ears that will help us internalize new epistemologies of language.
And futures this is important for understanding how we we we move along.
And and, and and and the study or the linguistic ethnographic field work.
Conducting or collection of multilingual practices and performances and the understanding of relationality or relation building among speakers and researchers and in post national contexts.
So such as South Africa, but also other particular context.
So when we study and this is what I want to further argue when we study multilingualism, relationality and reinvade.
We need to rethink our ethnographic field.
Work as field work that is Co constructed coarticulated.
Uh, debated.
And that aims to spotlight multilingual problems in public in both policy and practice, and that are interested in the reorganization and reshaping of what is often perceived from outside the field, as our largely invisible roles.
That is, that are based on traditional conservative.
Multilingual resell serves serve.
Games.
So in other words, we need to rethink the way we conduct ethnographic field work as not only a as as as a field work endeavour, but at some as as as as as that which is Co constructed with our research participants and that it is a particular form of field work.
That is done publicly and in public, and and that it has consequences for the speakers whom we study and.
Of of which we are supposed to provide suggestions to help transform their lives, and so our each and every endeavor of our field work should be public and should be to the beneficiary of our participants.
Uh.
Although this is of course, nothing.
New we do this as a method of ethics, but there's idea of Co addressing or Co articulating means that we when we do eventually share our findings.
It is with the participants in public.
So it's it can be put under.
Further scrutiny.
No.
Like what I want to say it should.
Want to also add is that our studying of multilingualism, relationality and reinventing is always in discourse with our participants.
Will focus on language especially and related social and cultural facts, that is those outliers.
I I have come to refer to as language technicians.
And what what I'm what do I mean by language tech?
Recent lab technicians are those participants in our field work.
What invested in one the artistic representation of linkwood linkages between language reinvention and new relationality's, but also to our there are those participants who highlight, document and frame together with us.
They frame interventionist debates around language.
Language technicians are are are those expert light field work participants and and and in my experience active is working with new visions of language thinking language otherwise and as a critical historical process.
This, or through a critical sorry as a particular historical process, continually continually reinvent through in the unique, creative and dynamic practices of of multilingualism.
Continuously reinvent language.
Uh, so as linguistic ethnographers.
We are always in conversation in dialogue with language technicians or a language technician.
About one monolingual Discourses 2 colonial language inventions and three.
The rhetorical politics of multilingual, ontological refastening, of course.
That is not an exhaustive list of things.
We are always in conversation with our language or language technicians.
In the in, in the next section of this presentation at like to describe a trajectory of ethnographic research, deep hanging out and about one not only my Co constructed.
Uh, ethnographic field work research.
Amongst language technicians on multilingualism, but also of late with afflick carbs, language activists in terms of how they retool.
Afrikans into Africa cobs as a process or through a process of language reinvention.
On the one hand, and also interesting or suggesting new relationality's for us to consider as we as we go along. What do I mean by deep hanging out now? Deep hanging out is a particular form of linguistic ethnography.
That suggests that it's the type of technology ethnography that is localized long term, close in vernacular field research that adds an insight into cultures and practices in an interesting way and where the researcher learns something new.
It is a type of ethnography.
Deep hanging out that points to how ethnographers conduct field work in concert in Kolkata.
Articulation.
Apologies what.
Field work participant experiences.
And in doing so, this will this often, not this world, but often allow us allow for multiplicity of modes and moments of communication.
That bridges misunderstanding and make possible the linking of new egalitarian relations Subs.
Sorry, my my voice seems to be going.
And so from for for my own.
The only, uh?
The deep hanging out ethnography started with across multiple sites.
Uhm, uh?
And and and. But in particularly 2008, with my research on on one hip hop group and they language use in a club.
Outside a club and in various other locations associated with the practice of hip hop and language.
And so since 2008, I've sort of been deep hanging out with hip hop artists to understand not only multilingualism, but also how they established relations are amongst themselves as as young multilingual speakers. In here is a picture of me.
With one of the hip hop artists myself recording in the field.
This research is published in in the book Remix Multilingualism and in this book I suggest that My Ethnography.
It developed a also I suggested I suggested a social approach to multilingualism and and and.
What did I mean by that?
I meant that multilingualism can be understood as a spatial concept, that is, the form that interacting languages, language varieties, registers, and stiled take and how they are practiced by young multilingual speakers and how multilingualism is perceived.
A are determined to a large extent by the affordances of a particular places.
I also point to in this book.
Uhm?
Uhm, the the entanglement of voices and in in the in the field work that I'm came to understand that provides a Fuller perspective.
On on multilingualism or and and and in the very least, a social perspective to multilingualism this initial.
Ethnographic research that I was involved in in.
Uh, took over quite a long period and more than a year, uh, to understand, truly understand how the young multilingual speakers in this study define multilingualism.
And I've and since then.
I have established as a field work researcher.
Uh, uh?
Uh.
Where I have where I came to understand.
Definitions of multilingualism evolve from a social approach to a cultural approach.
By and in particular hip hop language activists in in 2000.
And 13.
I and the topic so you you'll see me with a few of the activists and and then also in the below pixels.
But the topics is the first picture we've we've we took when we developed an approach.
The hip hop language with activist hip hop activists and here.
We for the last year or last few years have developed an approach to to hip hop language or understanding hip hop language and multilingualism that focuses on.
A multilingual practice is the.
Polling of Relationality's, and in particular the reinvention of language now why? Why do I point this out to so that they after I conduct, conducted the initial ethnography of with and that came to be remix multilingualism?
I continued this multi sided approach of deep hanging out across multi sites in two contexts.
Related or related contexts where activism became the the primary mode for understanding.
How languages you reinvented and how we we could advance new forms of relationality's across and into other particular contexts, and one of the specific.
Aspect of this is the retooling of afrikans into Africa, cups, and so for the last portion of this talk, I want to describe.
This or provide this particular case study as an example of how relationality and Reinjury invention of language could could potentially enrich our understanding not only of multilingualism but also the tools that we we use.
As part of our linguistic ethnography research.
Now I need to understand this process of retooling afrikans, one of the official languages in South Africa into Africa.
ABS one really has to understand the the goals of hip hop language activists.
Not from only from my perspective as an ethnographer, but also the various actions of hip hop language activists in the suggestions of new Relationality's and of course the reinvention of language now historically hip hop.
Uh.
Artists have for a long time agitated towards, and this sort of towards.
You know, understanding Afrikaans and new and understanding multilingual speakers.
New hip hop, of course, was established in in Cape Town at the during the 80s, the early 80s.
Uhm?
And since its establishment establishment have always been concerned with with language and thinking about language marginality, so and so, his problem was technicians, for example, had argued then that after the the creation of the stereotypes around.
Yeah.
A variety of Afrikaans called Cubs, spoken mainly by the colored so called colored speakers in in in Cape Town and and and large South Africa and and so just to clarify, colored mean not white enough and not black enough and well we need a whole conversation.
Around that which we don't have the time for in this presentation.
But just to.
To give you some insight, when Adam helped one of the authors of this book never again, so in here interviewed Sayonara Dean around what The Pioneers of hip hop artists did.
Regarding, you know, debating.
Language and debating.
Afrikaans and this was just after the apartheid, the fall of apartheid.
Saw him sat down to answer questions regarding language with Adam Hart saying is one of the founders of profits of the city and he pointed out that then when they did interviews and **** like that they spoke.
Come down some tile meaning ham.
And Tom, meaning language.
So come ham and language tongue.
Uhm, so when they did, Indivision spoke calm down, which is a stereotypical racist variety of of of of of carbs or stereotypical carb variety.
Reference to it or whatever.
That shifts on purpose so the kids are at home.
Could say fact they're speaking my language.
You know they're representing.
You know what comes out of the towers of acid, so if some middle class manufactured comes, oh God Skellytown Gang language, that's it's not for them.
You know what I mean?
I don't care if some wild eyes dude.
I don't think so should look at this uncultured, you know I want some kid from the gate to think now we can relate to that.
So in here this particular answer given by Shaheen Abideen.
So Jay Scott and they they had been an initial this debate about retooling Afrikaans into more positive perspective.
Of of of comps at this variety of Afrikaans and the goal here was to attack the the most theoretical understanding of cops and that's come down later.
Yeah.
When I arrived in sat down with Marlon Burgess.
He had the following to say and updated.
He's his answer that he gave to sahim of the efforts that hip hop artists pioneering hip hop artists.
And pushed with respect to retooling of our cards and deck of cards here is is that hip hop took the language of the list lines and embraced it and paraded it and made it 16.
To the point where that they there was open pride about what constituted our style to to express local world reworkings or hip hop.
So these two answers.
Provides Insight early insight into the efforts of language technicians to retool afrikans into a cops into a more positive understanding of the variety spoken by a large majority of so-called colored.
Because Afrikaans, I think Cape in South Africa.
But what it also did was to advance the work of language technicians.
So that is one language technicians entered debates about language and social linguistic description about voice and the continued marginalization of race.
Loud speakers of Afrikaans.
But what language technicians also then started doing was to emphasize multilingual diversity.
They.
Always revisited the history of Afrikans.
The formation of requirements for inclusivity.
They agitated or started to agitate the reconstitution of language and linguistic power so that historically marginalized speakers could be empowered, but also they used hip hop's elements to of knowledge of self and each one and teach one.
12 to focus on the individual speaker so that they can also advance themselves linguistically or revalue.
The speeds that they spoke and to see themselves as part of a community where they could establish better relations with others.
Speakers
But above all, perhaps, and this is not an exhaustive list.
Of course, these language technicians and their little efforts and going forward advanced.
A non racial perspective on non racial sounds and to teach others to pursue non racial selves and and so this.
As I sifted from my initial ethnographic field work to understanding the history of critique of language and the formation of or the inviting of debates for better relationality's.
And the reinvention of language I came to understand that language technicians were involved in a form of of multilingual activism, that that that focused on all of these aspects and more.
And.
I specifically became involved in the language, techniques, and work of the African herbs.
Language technicians no one is Africa.
Africa labs.
Uh was initially a play.
A play that was recorded in the form of a documentary and it.
Apologies.
Provides a rich alternative representation or representing of Afrikaans to erode the myths and least linguistic categories based on race this play.
Very clearly points out traffic.
Cobbs is about the reclamation of Afrikans.
Now I would like to play you a clip about Africa Cubs, but unfortunately if I do the the recording, this recording would have been a much bigger and.
The quality wouldn't be good, so I've I'd rather put a link here to the trailer of the Afrikakorps documentary.
And if you would like to have a copy of it, please let me know.
Email me and I'll I'll try to arrange one for you.
But at any rate, this the afrikakorps documentary, the opera, reflects the turbulent history of Afrikaans and his birth out of encounters and contests.
Our voices across different providing an account of afrikans that silences the tropes.
To which the language is conventionally understood and talked about.
So instead of a language that is Afrikaans sculpted out of processes of racial subjugation, exclusion and erasure, we find through the afrikakorps.
Documentary and play.
A representation of our language built on the inclusiveness of the voices of those historically subjugated and the information and visibility of entangled interracial histories.
So Africa cards, initially as a play and then as a documentary, really is about the Re imagination offer.
Of Africans as as Africa tabs simultaneously that captures a sense of language.
Reinventing and relationality one that structures relationships between speech practice.
Says and speakers in non hierarchical terms and that acknowledges linguistic encounters as sites of struggles and vulnerability.
This documentary of the plane also promotes performances and practices in Africa, is linked to a storied history of Afrikaans, that of an emerging and focused linguistic standard.
It relocates Afrikaans away from a fixed notion of language, to celebrate a broad span.
Of nonstandard ways of talking.
Now, since the initial play and the documentary the Afrikakorps.
Uh, play became a movement where community activists AllHipHop Language Act technicians and activists.
Including.
Academic senses, myself and PK are now involved in advancing in public.
What we do.
And and what we desire afrikakorps to before the speakers.
So we argue only a half of the speakers.
Uh, for for for the greater community.
Social linguistic community of South Africa to understand the speakers.
The the the in the Ethical and Humane Way and and we present examples that pushes a more Humane understanding of Africa cabs, speakers and one of the the ways that.
I've, you know, in my own way of shifting my but ethnographic perspective.
Has been to what I call hang out deeply in in public.
Uh, amongst language technicians.
As a social linguists and multilingual audiences to debate after carbs and one of the examples that I want to in in the India.
Put forward is one public debate we had about Africa ABS southward worth and commonality, or as we understand it relationship building.
Some time ago we convened a panel which is available on YouTube.
And it doesn't privileged over privileged one particular language.
Of course I've Afrikaans or English, but is rather a multilingual.
This panel focused on Africa, herbs and healing and.
This is a picture on the left is a screen grab or my lift is a screen grab of.
The the YouTube upload and on the right is as myself and Emile YX.
With the Big Afro in the middle, it's Janine Blackpoll.
Cool.
And then Quinton just fell and all three of the activist language technicians and myself have been involved in.
The advancement of UM.
Uh, after cops or retooling afrikas into Africa Labs, and this what I will say is part of my continued ethnography of deep hanging out in sifting my role and sifting roles.
Not only as a social linguist interested in the ethnographic descriptions of this movement, but also how I perceive my own relationality
Unrelated input in comparison to the language technicians.
Done a goal of this.
Panel we held at the Open Book Festival.
Afrikaans and healing was to debate Africa herbs and of course self worth and commonality.
And and I put to the panelists.
The question of how they would be able to define self worth and commonality?
And a black bull was the first to respond, saying that for her after carbs in Southwood goes together and I quote.
Says the cough and answer the call of our program is about knowledge of self.
Where am I, you know, via sick?
Who am I?
And basically I say in in yourself, Kenny, if you don't know yourself in and out your your strengths, your weaknesses, your dreams.
You know goals.
Uhm, you had who ultimate communicate miniman?
How to communicate with someone?
Whatever evil.
Communicate from yourself.
Who on conflict to manage, and so on and so on.
So whenever you want to communicate of itself or how to manage conflict and so and so on.
And as you continue, UM, if you can't do that as any diet can do knee down as the Muller on for your.
On Easter Sunday, veiled in yourself, then represent if you can't do that, then it will be difficult for you to go out into the world and represent yourself.
And liking meal says Sunil.
Say Python owns a main server and also community.
Come here now this city to like a meal.
Says many of our people from our community.
Come to the city.
So now they can change their language, because alert, uh, sneak comfortable made other safely, so now they can change their their language because they are not comfortable with themselves, you know and then.
But why do we have to do that?
So in this initial answer to the question I asked about Africa, Hobbs and southward.
Jenny the blackpoll.
Uhm?
Begins for her, it begins with the individual where the where the individual is located and how that individual communicates and managed conflict resolutions from space to space.
Her answer here as I've read it now.
Is given and in Africa and in English, and so she coach reaches as the way that I did now.
And those those and both of those.
The the those.
Speeds, varieties, or or one speech right and and and one language.
So for her, it's about the individual, but also where the individual is located and how that individual communicates and manage conflict resolution from space space, but also.
If the individual cannot do so, she argues it prevents his and her mobility into the world, and as a further point out, because most individuals had grabbed in the Cape Flats, changed their language when they moved to the city.
And so the Cape Flats is.
There's a talented space, 20 miles out of the city hub.
Of of Cape Town.
So when they changed the language when they moved to the city and as they move out and upward, and presumably to speak English, they do so because they are not comfortable with themselves.
With their own sense of self and disrespect, the politics in discos of Africa carbs and as I as I summarize her response, has told her to embrace after carbs and as a result she she grew in confidence this last.
Yeah.
A description of our answer goes back to the the portion I skipped here because he says Lastly that.
Owns his year olds travel.
Developed an excellent performance of cabs, are overseas and European because it gets confident and being us proud from Vegas and Die is basically about on stone.
We transfer on Stete once asleep teachers and all interorganizational programs need but we transfer on valuable.
Skills so that they can apply in their daily lives.
And like I say, because.
Who who are you we as a?
So in other words, to translate into English, she says in the end we are here, we traveled the world and our goal performer for carbs overseas in Europe because I'm confident in who I am proud of, who I I am and that is basically what we do.
We transfer, we don't teach.
We are not teachers in our organization, but.
We transfer valuable skills that they can apply in their daily lives.
And like I say, the core is who are you?
Who am I?
So just to repeat that very last point, that that of her traveling and and a few carbs and and and southward that in that respect the politics and discourse of the carbs has taught her to embrace and after carbs and as a result.
She grew in confidence, so language use.
And.
And the idea of traveling is important for self worth and.
Uh.
Even more so for understanding the politics of afrikakorps.
Offer for Blackpool in retooling Afrique.
Carbs into Afrikaans into Africa.
For Jeffs funnel, so just for a loss.
But for Blackpool southward and commonality, a concern how individual how an individual recognizes her limitations in our society and what could be done about those limitations through upskilling and empowerment for just from Africa and Community.
Commonality.
As it says here.
Has to do with inclusivity.
He says that here's one thing, I just want to reflect on which is happening at schools today.
So schools are supposed to be inclusive mate, but they're not properly integrated on a social level.
They are like these kids that can't even speak Afrikaans.
Why is that?
Some of them.
Do speak their mother tongue, but they are forced to speak Spanish.
This is primary school, right?
But then I asked one of the teachers who I know and she says, yeah, it's because they don't have friends.
They don't make friends with with kids who speak a different language.
He goes on to further say that so simple sentence like his play.
I'm happy or kind of my media.
How are things with you?
Something that's foreign to them?
Although it's not common to all of us?
It was all.
All of us on a street level, so my thing was to encourage them to socialize more to play games more.
If you sing something, you remember it.
If you use poetry, you remember that it could be a math problem.
Formulas, algebra could be **** ** the tongue scene.
Yay, you see.
But if it's if it's built into a song, it can be remembered, and that goes back home and delighted.
The kids consoled appearing who demonstrate to the pyram what he or she has learned since I and then that's what I find myself as an artist where I want to be.
The the the these response, it seems to be very staccato.
That's because it's it was in the moment and his response.
But what can we learn from it?
Uh, he he provides this idea that when when we and as a language technician that we should think and talk about South Sudan commonality as two aspects that goes back to working with inclusivity in inequality through language and here specifically Afrique.
Funds and full social integration come from within educational context and the important thing for him is reflecting on how the teachers reflect that.
This that the learners that they teach.
Do not speak the standard variety of the cons properly and as a result it hinders their relationship building with their peers and and so for him.
The nub of the problem.
Concerning sound good and commonality, he says lack of access and success in Afrikaans and English that could be addressed through what Samuel in refers to as a form of liberatory pedagogy.
That is, an illiteracy that is low that is localized, that is, intimate, loved, and liberatory literacy that combined.
Intertextuality, games.
Poetry and the creation of songs.
This is the sort.
Of experiment that just finger has been trying to implement in school contexts where he advances the politics and understanding of Africa, carbs and and the benefits of Africa.
Carbs over and above.
Understanding Afrikaans.
So for both, just for the and.
And and Blackpoll provide the preconditions for advancing new forms of relationality to language or emergent speech practices.
Both of them.
Use after cabs and hip hop culture as a linguistic anchor or we could call it a social, cultural, linguistic anchor to bridge the social divides between the individual and the need to advance commonality or new relations.
And both bring together convergent solutions that advances the importance of healthy carbs for individual, southward and commonality for the betterment of their communities.
Now, this particular panel I realized when it was convened and my own participation in it as social linguists with these language technicians, I realized that.
Yeah, because we did it so publicly and because this is still part of my long term ethnographic descriptions of how hip hop advances language or reinvents language.
I followed the the hosting of the panel at the Open book.
First of all, what?
And an op Ed piece in the Mail and Guardian where where argued that we needed to, we need to reinvent afrikans into Africa cabs, not for the sake of the language itself, but for ourselves for how we see to reinvent ourselves.
As as speakers of Afrikaans and so tarieven.
Afrikaans via Africa ABS.
I argue that Africa apps allow its speakers to cultivate not just new relationships that allows them to say that the way we speak matters.
And I also in the op Ed piece provided practical solutions on how we could re read to Afrikaans into Africa.
Yes.
So here I've I have attempted to provide insight to you on my initial ethnographic research on multilingualism, whereas social approach to to multilingualism was developed and and where I transitioned from that one particular context.
Into the context of of activism.
Hip hop.
Activism.
About language activism and where a a new dimension to my deep.
Hanging out my ethnography was transformed and and further developed.
Up and and and and up to this particular prison point.
There's deep hanging out, continues to and, and it expands as part of the my ethnography project on the the you know, the focus on reinventing language or retooling African cards into Africa Cubs.
Uh.
Yeah.
What we what we have learned from.
Myself have learned from deep hanging out with after Cobbs language.
Significance is that debates about Africa curves is often debates after social life of language, and indeed, multilingualism that requires to make explicit links to social institutional issues to understand the trajectory of problems that directly affect multilingual speakers.
But how do we continue?
Uhm, what the right.
Above ethnographies of multilingualism as a Co constructed endeavor where we Co cultivate and costs sustained with language.
Thickness is a social notion of multilingualism in the way that I am.
I have I've started to to do and are still doing.
In this process.
Of my deep hanging out perspective of on ethnography.
Firstly we need to provide a better descriptive orbiter descriptive account of being with multilingual speakers in both northern and Social Southern contexts, or even though we have.
Different histories that we do converge on particular points, and we have to do so, taking into account both convergent and divergent factors of deep hanging out as a particular perspective.
Of an ethnography that could feed into linguistic ethnography, scholarship.
Secondly, we need to determine what theoretical frameworks and methodologies are well suited to develop deep hanging out.
Ethnographies that help us to best represent debates about languages and multilingualism in public.
And Thirdly.
Lastly, but not exhaustively, we need to develop what we do as linguistic ethnographers and language technicians to altogether language technicians.
As I have described here to advance strategies of reinventing language and advancing new relation realities.
Both in policy and practice, and we have to do so to signal that our ethnographies will become useful to language technicians and Publix to understand the social antibiotic understandings of multilingualism.