 I think that should be, that should be, let me see. So that's the cup over there, was it right? Yeah, that's the fun. That's the fun? It's gone from down there, you play them, now they will, they will go over, if you play it now, if you just go in order, if you do so, like you play. Yeah, you see, because I can't, so that's good, ma'am. Corset Common is a queer language initiative conceptualized by the Folk Research Center. It adopts a grassroots community-centered approach to documentation and research and forms part of a revitalized effort to understand the evolution of culture within solution communities. Corset Common aims to engage the community in an open discussion on matters tied to cultural and national development. It aims to provide a platform for communities to be heard and be connected with the FRC. They discover the unique cultural attributes of solution communities and promote the Queo language within the community. Of Corset Common, we have a discussion on the Queo language and we have a discussion on how to develop a peace agency. In any case, we are all faced with threats. We are all here to help, we are here to help, we are here to help, we are here to help, we are here to save, we are here to help save the place. We are here to help the Queo language. Because everyone is welcome in the first common concept. The first common concept was organized here and at the same time at the lab. So each year, every year, for international youth, FLC is the 28th of October. The 28th of October, all the land is celebrated with international youth. FLC is the habit of organizing every year. We have a conference here and next to it, we have invited people who are from other countries, from other countries in Kawa'i, who also speak Kweol. We have also discovered if, in our place and situation, we always play with the Kweol that we play with. We are doing it, we are rejecting it, we are disrespecting it, we defend it. We wish for Kweol. We want to speak to the people who say it to us, to the people in every particular situation. Look at this, it is like this. We speak Lang, Lang. We speak Lang, Lang Mama Nuh, Lang Dominiciel, Lang Thunidad, Lang total, total, country. We speak Lang, Lang. Because we speak Kweol in other languages, we speak Langage. Langage, it has a Kweol. We are speaking a language so that we can speak Lang. If we speak Lang, we can speak a language, so that we can speak Lang, Lang only. We want to speak Lang, Lang only. We speak Lang in Kweol. But in Shai Mun, when you speak Lang, Mamanu, Mbakatan peson kadi langaj ma manu. Si an lang, ebein, tanu, pite no gade, kontine, ka sevhi lang. Lenuka paledi langwe ola. Epa langaj we ola. Pumwe, sase, amaniye de, sotka, wei dui, doka, masave. Lenuka di langaj po langla. Sase, langaj, sese, konwe diya, diferan maniye, diferan fashon de paledi. Adan an lang. Lang, kwe ola. Sese an lang, kontut lezot lang, asu la terra. Sese an lang kini goa, masese an lang kini weg, sese an lang kini, an shai vocabulaise, musat du sadi, tutsa nuvle. Adan lang sela. Ebein, sese an lang kija, kini valei. E si mun avant, lang i langtan, pate kwe, kwe ola ten lang. Ebein, jodiju, nu edige, nu ha kopon, nu ha apon. I lang sela, nuka paledi ase an lang. An we go lang, an we lang. Kon tut lezot lang. Mika, ume sezot, pate kwe, pate kwe, kwe kwe, kwe ola ten lang. Nu gade di fuan situasion, kote yote ka discrimine, kont lang kwe ola. Nu gade i ni anfamio, i pete ni, pite tse mama, pite tse papa, i pete ka i kont, i pete tse mama, i la pale, kwe ola. Pate kwe ola se an langage, kon yon se mun amasione, i o kwe se tse langage, mun ki esklave. So, so se pa kwe ola. Kon sa, mun te ka protege ishio, a kodi, mun vleis, mun pal angle, pis paske si ale do ala, ewek se kwe oli ka pale, mun pa kai kai me te ia ten, mun kai kai kwe ise mun a isipose ia. I, ume ni difficulte kwe li ala, a kai me me moshi, i paske le muka pali pwe ola bai mama ila, bada muka di me lasu pali pwe ola bai mama ila, i muka di kontosoni, usse si muka kwe ola. So, pimenta, i pe piti kwe i piti, i nipua pan langage ka, e upa bisu pali bai li, jio me muka apanui, eke le itan yuka pali, a pahotka buki hoqsa. Ruban, so muka li, me no, me no, me no, mama lasu langage isi langu, e tup mun si posi apan langage ka. Mun apan kwe ola se mun a isipose, ale do kon yon, se lama apan langage, maka nu kwe ola, kwe ola nu palis a kwe ola pale kwe ola, Am mat kwe sut i a kon mun gozili, o ksut m如何 me мне sa k minesila kcaswi se main kwasila. Tup, tup tun lace isi nipua elein e fe, e pi tutues bisnes, tup gwa mezon, tup tun kapital, nu am road, oghteme moun si la, my gozili it an tsi klas. LA sut hi gozili anglè, English is not so fine that I speak English. And that's what I'm going to do because I don't speak English. I don't know how to speak English. And I'm going to try to speak English. I like that, too, because I want to learn English. I don't know how to speak English. I want to finish the word. I'm going to finish the word. I want to finish the word. I want to finish the word. I don't know how to speak English. I want to correct you and write it. It is not just in English. I can't read English. 2, 3, 4, 5, 6 EO口 has no meaning of 6. Did you see it? It's not 6, but 6. How do I say it? It is notנStep 4. I started speaking to my mother in Kuala Lumpur. She didn't say anything. She left me to speak. And my point was that. That's how I started speaking. Before I started speaking to my father, everyone said, Speak English, speak English, speak English. But that started to change. And this time, I also started to follow my mother. She taught me how to speak English. She taught me how to speak English. And then my mother started speaking to me. And then that developed. And then that helped me learn how to write. She taught me how to speak English. And I did that for several years on television. That's how I started speaking to my mother. My grandmother was very English. So we started speaking to my mother. She taught me how to speak English. She taught me how to speak to my mother. She taught me how to speak to you. I didn't know how to speak English. That's how I started speaking to her. She taught me how to speak English. And so how I reached out to her. That helped me learn how to speak English. She was really really open to my mother. I had a lot of 82 undercover friends. I didn't know they were open to my mother. I told her to speak English. We have a public service, we can go there and do different things, but it's very difficult. We have a public service, we can do different things, but it's very difficult. We have a public service, we can go there and do different things, but it's very difficult. We have a public service, we can go there and do different things, but it's very difficult. We have a public service, we can go there and do different things, but it's very difficult. We have a public service, we can go there and do different things, but it's very difficult. We have a public service, we can go there and do different things, but it's very difficult. We have a public service, we can do different things, but it's very difficult. As you say, there are a lot of government agencies when you approach them. People are afraid to go to these buildings, to these people simply because they think that they cannot speak or they cannot address the way. And I think it's time we teach people that the way that they speak is their right. If critical is your first language, it is your right to speak that language anyway in this situation. I think that this is where we struggle sometimes, even as government workers, and as you've seen in the situation of the housing, where a lot of people just shy away to not attend to because they see government as something official rather than seeing that they have a right to be who they are before government. We have a public service, we can go there and do different things. People are afraid to go to these buildings because they think that they cannot speak or they cannot address the way. People are afraid to go to these buildings because they see government as something official rather than seeing that they have a right to be who they are before government. And they got the same students called one day and speaking freely on the following day in English and recorded the kind of assistance that they received and everything. And it was disgusting for lack of a better word because, you know, when the students spoke real to the person on the phone, there would be suggestions like, how are you getting here? The assumption being you're getting a taxi, you're looking for housing in a certain price bracket. All of those things, where somebody calling, speaking in English, would be offered directions by car or in certain assumptions. So really, it's understandable why people want an approach in English because that stigma does not go away so easily as to say, well, this person is approaching me, whichever group, whichever island, whichever nation we're speaking, that the stigma is so deeply entrenched. And it stretches to the education system as well. I'm a linguist also, and studies upon studies upon studies also, you teach somebody in their first language and that will improve their outcomes. That has been done here, that has been done in various islands in the Caribbean saying teach people in their Creole, if that's their first language, whatever it is. And the outcomes will be better, the literacy will be better, the confidence will be better, all of those things are improved. Why do you want to go to Creole? Because English is a language that is not in the first language. It's because of the language that I'm speaking in. And because of that, it's not in the first language. It's because of the language that I'm speaking in. And you're not talking about much, you're talking about how you will learn to speak in a language that is not in the first language. That's already the case. You're talking about the language that you need, because it's the only language that has to be searched, if it's a language that I'm speaking in. So in terms of language, it's not good because they're speaking in different languages. When I speak in different languages, and all of them are not in the first language, I'm supposed to be able to speak Khoiol. The language we hear here is English. Even if I speak there, my gesture is that I speak Khoiol. Even if I speak Khoiol, my gesture is that I speak Khoiol. Even if I speak Khoiol, my gesture is that I speak Khoiol. Even if I speak Khoiol, my gesture is that I speak Khoiol. That's why sometimes I speak Khoiol. Even if I speak Khoiol, my gesture is that I speak Khoiol. That's why I speak Khoiol. in the country, to speak the language in a language that is not used in the language in English, speaking in a language that is not used in the language. So the people who are waiting for the right to speak in the language are saying the government is trying to ensure it's a practice of making music or singing. Right? And they say that they have to practice for a year but they say that they won't be able to stay one year. So if they are doing it or they are working hard and if they just want to do it if they are doing it with a full heart It's not justice. Is this the university of? What university? I don't know. I don't know the university. Do you think that by my time, at a certain time, where it's going to happen, it's going to happen? It's going to happen. It's going to happen. Automatically, it's going to happen. It's going to happen. Do you say that in English? It's not English. It's not English. Even in English, even if you don't speak English, you can't understand it. If you don't speak English, you can't understand it. I work in the media in Shaitan. I work in the media I work directly in the media. I don't have any confluence I don't have any confluence I don't have any confluence every questions in English everyone is there all these people Security services all of them are English Even if someone start to criticize me or criticize me on whatever question everyone disappears while it is I lack天 I don't choose to decide no matter what I'm not going to go there, I'm going to force you to stay there. But Sakamuchiou, who is not a USP to engage there, at the level of the government, it's a minister, a minister. It's a work that is wet, wet, wet. For example, how many radio stations, television stations that bring new things? We are not going to stay there, we are going to start at school there. But we also have a problem, because we are going to instruct these teachers there, before, to change the attitude of these teachers there, so that they themselves can go there, so that they can instruct these teachers there. That school is not necessarily the first place than the home. The home. If a child can get these values from early in the home, when they come to the school, they appreciate it more. They appreciate it more. So I'm just saying we need to reach at a point where we teach people. But I'm saying that we can't make it an official language. But you have to do that along with the teacher value. My mother is from a school. And she is from the same school as me. Because she is from the same school as me. She is from the same school as me. She is a teacher. She is a teacher. Who can speak the Korean properly? Or who can't even understand to communicate with this child? This child is disadvantaged at the school because this teacher is not able to translate what the child wants in Korean for the child to understand because in English there is the child's second language. So there are times you have to repeat in Korean for the child to understand. So what I'm looking at is the school is important that the teachers can't understand the Korean at the school. So in the program that they are putting together there should be classes for the teacher. We are just saying we had our Wednesday assembly for Creole. And I was leading the Creole assembly. And I attempted to do the whole assembly in Creole. I used the word attempted. And it was amazing to see. And even the teachers at the school, the majority of them were not even familiar with some of the things that I was saying. And at the end you were like, I didn't know you know so much Creole. The students were watching me like blank faces like no kind of understanding of what I was saying. Very few. And I think these are students who maybe the grandparents are. But we know in the school system most of the students they know Creole as well because the parents don't speak it to them. Even in the class when I'm teaching I would try to incorporate some Creole. And I miss what they're saying. I understand what you're saying. I would take it for granted that those everyday things that we say that they would know like Femme Bouchoux or Dubout or you know those things like that. And they would say but miss what you're saying we don't understand. If in all these situations people who were in power people who didn't speak Creole themselves Bagaella has changed. Who thought that Bagaella has changed? Because they were in school. That's what started in school where they could actually learn Creole. Who would say that? It's the teacher himself. If he himself didn't speak Creole if he himself didn't speak Creole that's difficult. In the church. In the family. If the family doesn't speak Creole it's not one person. We're not here to make them understand that they don't know how to speak Creole. We're not here to continue speaking Creole. We're not here today. We're younger. We don't know how to speak Creole. We don't need to speak Creole. We need to speak Creole. If you don't speak Creole then you can follow Bagaella. You can follow Bagaella. You can follow many cultures and you can talk about cultures not only the speaking of the languages but the culture and the way you move. How can you bring that into these young people to grow? We know the culture, we know the cooking, like I said, I have spoken English in school but my people lived in Cayenne and the Creole, so they really knew the Creole and we followed Creole. All these foods that we do, all the things that we do, like coconut cake and all them things. Young people right now don't know these things. So how there is something, there is a strategy, a big strategy that has to be put and together. We call this food by matching English and Creole. We call it Creole, it's not a prisoner of Creole, we call it Creole. Okay? All the food that we do, it's not a prisoner of Creole. It's not a soldier of Creole. It's not a soldier of Creole. When he said piglet. Piglet, piglet. We're learning that poem there now. Piglet. They increase the volume ofust. This is a important question. Plesic Beth. Plesic Beth. Plesic Beth. No, no, no, no! Don't tell me that's a poem about the Moon! Do you know the poem about the Moon? Yes, I don't know, but I haven't read it in my life. I've read it in the West, I don't know. It's a poem about the Moon. It's a poem I haven't read. There's a saying that I haven't read it in my life. But if you read it in my life, it's the same thing as the other time. I've read it in my life. I've never read it in my life. You can go bogeys and a little child like five years. We'll speak it and you'll be surprised. Watch it the same way. You go to secondary school, you have two languages, French and Spanish. Up to four in three, you have to choose between one. Now you're learning those two languages at the same time you'll get confused. You speak French and Spanish, Spanish and French. Introducing the pre-old two schools, that means three languages you're trying to learn. Now government forces you to learn the two foreign languages, not our language. So we only have the proper... Yeah, big forces. For you to go to school, you need a foreign language. You need a foreign language, it depends on which department especially. You need a foreign language. So when you have the problems in bank and court, you still have to choose back to government for that. So now that's where the matter lies in schools. Now if you want to introduce it in secondary school, that would be a problem. You better start from primary school, then go to secondary school. So you say because you have to go to secondary school, that's a compulsory subject. Yes, it's compulsory. You can do the secondary school right now. You can do only two subjects in the foreign language. Now when I left school, when I left school, I had three... When I left school, I had three compulsory subjects which were social studies in the foreign language. I had to do this. That was compulsory. Now when you enter, you have to do French and Spanish, up to form three until you choose one. Now I chose French, but I was getting too confused and I dropped. Because of the weight or structure, then you have to mix Creole with French because I know my Creole. Now use... Right, now certain words in French you can say in Creole. French and Spanish. Now the spelling of French and Creole word is two different. So now we also have the matter of the spelling. The writing, which would be difficult for us as you like this. That's another one. Now I saw the dictionary. The reason for that is a different writing system. Right. That would be a problem if we now want to introduce it in only secondary school. So it's better to start at a younger age and you grow with the language. Because as I went to Bogus primary, the language was there. Especially for the teachers who wanted to speak English. In Creole, you would speak Creole for a week. But we have to understand that Creole is grammar, it is law. It is all about... Even if you speak English, even if you are in a situation where you speak Creole, Creole is a language that is dubious. It is the same in Thessaly. It is a language that is dubious. No matter how much you speak, if you speak Creole, it is better to speak Creole. Here. And then... we have to... put more importance. We have to understand that the language is dubious. The language is dubious. We have to understand that it is in Creole. But... when I was born in Thessaly, they didn't talk about it. Because... in this situation, when I was born, I didn't talk about it. So another solution is that most of the students counselling and the international youth counselling act would be for more youthful students to speak the language and learn the language at the age. Then rather do things that are helping us in this situation, advocate for stuff that doesn't make sense. Because you look at people, things they advocate for doesn't make sense. Then our language dine out. Can you look at the language, the language is dine out, especially with youth? My solution is that pre-organisationalist people would be able to speak Creole if they could speak Creole to provide youth... Having said all of that, we have to be cognizant of those who are taking over now. Yes. And if they're not interested, we can blow out it. Because the people who are here talking and advocating are the people who are interested in keeping the Creole. The 99% of them are. They may not be interested. So is that something we put to a poll? Because they may not be interested. We may be hitting our heads against a blackboard. We may have grown up with it. But if the young people, because they are on Instagram they're not interested. And they're the ones taking over. 20% of us understand Creole as well. 20%. Yes, true. They're not interested. Let me take a study in Canada. I'll go to France. To Paris. Everywhere you saw English, you saw French. Because the country speaks both language and French. When you go to a Spanish country that has English as well, it's the same thing. Everywhere you see the English, you see the Spanish. So, in solution, this is what you need to know. It has to be institutionalised. Right, you see push-pussy. Exit 40. I was listening to the gentleman's contribution. They were saying that the impolite reason introduced English into politics. The amazing thing about it is that Creole is our love. The amazing thing about it is you'll be surprised to know that in our law, up to now, it seems to be colonial, that the official language to be used in courts, the official language to be used in particular institutions, they have it in Latin by Charles B. H. So, from there, we have that discrimination from day one. So, too much for the balance if you can't understand. It's in Latin. It's a language that can't be seen in society. It's a language that is always made to make sure that the language that is so privileged that it can't be seen. But, it doesn't matter. It's in Latin. All the time, it doesn't make a difference physically. In a way ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... And then, what is it? We say that in Baga'i, people don't like it the most because they can't speak Baga'i. But they don't know what to do to make money. That's what Baga'i does to make people learn Baga'i in Baga'i. It's a line of Baga'i that counts for us. But all the time, in Baga'i, it's spiritual, it's familial, it's for developing Baga'i people. People don't know what to do to make money. That's what Baga'i does to make money. That's what Baga'i does to make money. People don't know what to do to make money. For example, they don't know how to make money. Because they don't know what to do. That's what Baga'i does to make money. It's in the way of people who make money. It's in the way of people who don't know what to do to make money. People don't know what to do to make money. But all the time, money is to help these people. That's what Baga'i does to make money. It's been 50 years. They don't know what to do to make money. They don't know what to do to make money. I think it's important to listen to this kind of people. Who is going to serve here? Who is going to eat here? Who is going to eat here? We know that there is magic. We know that for those who are going to eat here, it's not important. Those who are going to serve here, they must eat here. But then, and then, they will eat here. Everything is magic. But we must change our culture. It's our youth. And then, we must also take care of our people. Say, Papu, no, I'm telling you that is how it comes across. It comes across like that because that's why some of us do not place any emphasis on learning it. We are okay with our friends and we can jab there and jab there and jab there and somebody tells us something. We can use a curse word and so on. And that satisfies us. But the queer language is much more than what we see there. It's deep. It's a language of the heart that expresses who we are. It's not that I'm not interested in it. I also have a creative dictionary on my phone. One time, I wanted to know about something like pronounced it on my phone. So you know, I hear about it and stuff like that. So I'm really interested in the field, but just at a given period, pronounced it in words and stuff like that. Papu, resolution. That's what it does to us. Every year, we have a queer heritage. A lot of people say, if you don't speak queer, you're not comfortable with that. You're not comfortable with that. A lot of teachers say, if you don't speak queer at school, you're not comfortable with that. If you don't speak queer, you're not comfortable with that. We're not comfortable with the terrain. We're not comfortable with the games. Because if you don't speak queer, what's the deal with that? They say that when you talk to school, they didn't understand queer. That means we're not comfortable with speaking queer. They don't go to school, they don't go to the local school and everyone speaks queer. So for me, queer heritage, We were asked to play for a month or a year. We were asked to designate it to play with a violin. The violin. But we know that Dimash plays with a violin. He plays with a violin. The violin lesson started earlier. In English, I didn't speak English. I didn't speak English yet. But we were asked to play for a month or a year. We were asked to play for a month to develop. Because if we don't know a language, if we don't learn a language, we won't be able to speak English. So we were asked to do folk research. We considered it for the government. But we were asked to play for a month or a year. It was so well organized. Even the government tried to bring the violin to school. The communication was good. But all the schools said to play the violin. If you learn a violin, you can play the violin. It was a good contribution. Thank you everyone. I am Nisi Nougleau-Changy. We all see along. Creole is a language. Corset Common is a queer language initiative conceptualized by the Folk Research Center. It adopts a grassroots community-centered approach to documentation and research and forms part of a revitalized effort to understand the evolution of culture within solution communities. Corset Common aims to engage the community in an open discussion on matters tied to cultural and national development. It aims to provide a platform for communities to be heard and be connected with the FRC. To discover the unique cultural attributes of Sandwichian communities and to promote the Queo language within the community. A common language is a language that has developed and developed into a Queo language. Corset Common is one of our queer language activities where we thought it necessary to continue research on Queo language. But I think it's important to have a Queo language and a national Queo language. It's important to have a Queo language and a national Queo language and a national Queo language. How can I say. For this target, I thought it was important for the Queo language. I think it's important to have a Queo language and a national Queo language. Here are the 30 reasons I was interested in Quio. For this target, I'm not going to be going to school. I'm going to be going to school. Okay. At the time I lived, I was a good experience. I spoke to my great-grandmother and to pity that I was too young to speak to her. But now it's not for me to be very religious. I'm going to go to school because I learn it when I go back to school at the age of four. I'm going to go to school at the age of three. I'm going to go to school when I'm with my sister who loves me. I'm going to go to school with my sister When I was in school, I was told that I had to go to school because I didn't want to speak English at all. So I took all of my friends from the nation to study English. I was very young. I can't play all the finals. I'm so happy to play at HMU. But I'm so happy to play at what I want to be. I'm happy with that. I think everyone is Luckily. Everyone is here to carry their luggage. Everyone is up to their own will. Everyone is here for the break. Look at them. They're looking for a fight. They can't go back, go, go. Look away like here, like here they son. Say, what happened? So, two-layer day run run. Nia, I'm a special, I'm a... Macaidi, I'm a highly English man. No, because to tell you something, it's a little bit of English. Huh? Macaidi, I'm a very, I'm not playing because he wish, it be, Madame Diberté, And before it's said, love by a petty black that they want. That is good. That's good. So, what do you want? So, what are you going to do with me? I'm not going to use you. I'm going to go there because I'm going to be 10 years old. I'm going to go to school because I'm going to go to school. I'm going to go to school because I'm going to be 10 years old. I'm going to go to school because I'm going to be 10 years old. I'm going to go to school because I'm going to be 10 years old. I'm going to go to school because I'm going to be 10 years old. I'm going to go to school because I'm going to be 10 years old. He left the boat there. So, we brought him to the boat, and he set up the boat. We told him that he would come here and carry the boat. But I brought one too, because we didn't want him to spend time with us anymore. And then he couldn't eat any more because he was having a hard time. What do you, Mr. Japanelis, want to teach us how to destroy war? Because it's not all for war, my friend. And to destroy war is for war. Because without war, for a situation, we can't do what we do today. We can't do what we do today. We can't do what we do today. But we can't do what we do today, it's not for war, it's for war. But it is for war. We can't do it today because it is all for war. Now, many of our clients put their mom on the side. Even if they are in a cuyol, we can't put them in a cuyol. But it's a problem. We just naturally... We can't do anything. We have to do something about it. But what if we don't do something? If we don't do anything, we don't do anything. And when we go to China, when we go to school, and we go to the US, we don't use the electricity. We get to have fun. At first, we don't have time. And then we go to school. And then, everything is just like we did in the past, because we are living in a small city, because we don't have time. It's not just the young people, the young people and everything else. I'm sorry that I didn't want to show you this. I don't know why I didn't want to show you this. I think the idea was that we have to ensure that the people of the country have the right to vote. So we have to ensure that we have the right to vote. So, I would say that we have to ensure that each country, the people of the country does their job and works for themselves, but also for the benefit of many people, because remember to vote for one country, What I'm concerned about is if the language has to be taught in school, there must be a whole structure. You cannot just talk anymore. See, I'm just trying to put up. Just trying to put up one. I'm just trying to put up a workshop that I will train the teacher up to let you remember the news that it's going to be right. Because it was a visa for me plan. So we have organized workshops in different ways to help the teacher up. And then you guys have a solution. See, I'm just trying to put up a new language that I will train the teacher up to let you remember the news that it's going to be right. I'm just trying to put up a new language that I will train the teacher up to let you remember the news that it's going to be right. I'm trying to put up that workshop. You know, the one time we had a meeting and it was very difficult. Ah. Take your time and open this up right here. By all the yoga and yoga, feel uncomfortable. You can't be by yourself. If you can't do it, take your time and open this up right here. There isn't a bomb by you can do it, but if you can't open it, you can't open it. You can't be by yourself. Say no more, baby. That's all. In your time, certain office and government will call me safe. In your time, your time will call you safe. Go on the office and open the door. In your time, your time will call you safe. Go on the office. In your time, your time will call you safe. Go on the office. You can't open it. Now, by all the yoga and yoga, but it's not a soukake that doesn't have a good company. For example, when they give me nicks, I get out of this place because it's not a good thing. I'm not going to go to school, I'm going to college, I'm going to work, I'm not going to go to a place where I don't have any nicks, I'm not going to go to a restaurant, and I can't eat more than that. Look, we're going to be able to do the same thing. And we're going to be able to do the same thing with Baba Ule. Baba Ule? Why? You. Why? Why? Why? Everyone, good evening. Let's do that one more time. So, my name is Kale Shiko. My name is Dapo. My Japanese is also English. Because I also... Okay, sorry. Pascal. I'm a westerner. My name is Aja. I'm from Kulship. And I'm from Pobani which... I'm from Poyola which is a place which unified... You know what I mean? Yeah. Because I'm from Poyola. I'm from Ujansi Bay. I was born in Simeonu. I'm from Peson, Bogatoa. And I'm from Poyola which is where we live. So, we say identity, but no. So we say identity, but no. The question is discrimination. For me, it's mostly observing. But for me, I don't have any more situations that I can't answer. For example, I don't know how to speak. I like to do something short. I don't know how to speak. I don't know how to write. I don't know how to write. I don't know how to speak. I don't know how to speak. I don't know how to speak. The question is, what type of activity do I have? I don't know what this kind of activity is. So he says, we can come back to the roots. Roots as in, original routes for pre-owned heritage money. So bien... So, Nefa Lebatima, my sadduce from service money makes, sound good? I'm a student, most of the time, I'm a student as well. I'm a student, right? Yeah. How do you say that? Leobheb, Leobheba Lebatima. So, by December, I realized, to the nation, I've had it for a long time. Over night, I've had it for a long time. Then when I... Eh, I knew it, I knew it! I've had it for a long time. I've had it for a long time. December, I've had it for a long time. I've had it for a long time. So, we say, some of my experience in Malaga, I never spoke pre-owned because I remember what I was doing there. My father, never spoke to me, but I lived with him, to his friends, where he never spoke to me. I responded in cruel, he would say it's disrespectful. So, I think, the perspective I grew up with, that is negative, but when I went to school, I realized, my friends, sorry, that's something I'm not intriguing, but at home, it wasn't really seen that way. Not really from my grandmother, but my parents, I guess since they were younger, they saw it that way. So, I think the solution in my case would be that the perspective has to be changed, because those of people my age, at their homes, they see that something negative, but outside, that's the way they've been speaking. But for me personally, I'd like to see more access to real language learning. So, because I know that I've been interested in learning to write it, but I've not been aware of a resource or some kind of, other than out of, in terms of proximity, there's nothing accessible for me. So, I'd like to see more access to real language learning, in terms of the dictionary, which is a great idea. I don't give a little gifts, but I'd like some kind of class or some kind of workshop, something that would allow us to give greater competence, not just in speaking, but in also writing. All of what has been said is good, and I agree we can monitor it percent. But I would always go back on my experiences outside of literature to put perspective on the institution. One of the things that I have learned and observed in other jurisdictions where you have more the popery of cultures and ethnicity, when the children, say for instance Chinese children or Japanese children or African children from whichever nation in Africa when they go to in the garden, most if not all of them do not speak English. Because all they're exposed to at home is their primary language or the parents' primary language. Right? And I think it's an issue we need what's called being engineering of our minds of how we accept real and listen to analysis and it says young enough to be my daughter and I experience that growing up. My parents didn't want me to speak Korean, especially my father. Not so much my mother, but my father did not want me to speak Korean in that house. Why? Because of his experiences as a young man growing up. So whenever he left lab, brain lab was okay and even in labry sometimes it was okay. Whenever he spoke predominantly Korean people looked at you as less educated and they look at you as second class citizens so if the experiences were not good so he vowed that these children would not have that experience. So they were going to speak proper English. Another suggestion is similar to the voice Jason has begun since most of us are now exposed to on social media where we have more real, written, battle, activities, words, songs workplaces can visually interact with how the words are spoken, written sorry and pronounced so we can say it as well. Secondly I don't remember those who are technologically inclined can prepare or design something like an app that when you write in English can give you the Korean spelling right away or something like that. I know there is something when you want androids but as sandals a lot if you can read the or feel a lot even. But the fact that this is something like that just like we have so these are two ideas a third one maybe it's also a fundraiser for FRC. Every year we buy original diaries and we can never get enough of them as we start our new year so just like this diaries or plans we have those things in English or poetry or something like that that can be done as well in Creole, region of Creole because everything is one thing but seeing it is something different. When we watch the news I think we could also have this caption, Creole caption to the bottom various events that have been posted. For example FRC will probably have something coming going on right now that could be something as well so news events whatever we could add those captions to and also we get those texts quite a lot from digital flow if it could be bilingual it would be a plus so people have a choice like sometimes on my phone you have gone via data or back in Sasha they tell you they could maybe put it in the same Creole so people have a choice I think certainly important occasions like sitting in the parliament and those kinds of things our people need to be able to engage with those important issues and discussions and as it is now a very large segment of our population is being left out of some of those important discussions simply because they do not always understand what is happening because of the use of the English language as opposed to the language that they are comfortable with so I think greater strides must be made in terms of very specifically things like the evening news is it possible to explore having a Creole segment those kinds of things and like Laura said in terms of the sign language making sure that sitting of parliament and other important national issues are discussed in a Creole that there is a Creole the version of it so that everybody can engage with it we we we we we we we we we we we we we we we we we we we we we we we it wasn't pleasant. So, when you use those words, what is waj in English? Rich. When it's said in English, it looks well-powdered. Right? So, sometimes it's our past experiences or our limited understanding that puts this negative cloud around the Creole language, and I sometimes have fallen to that too. I remember when somebody asked me, do we do that? Do we do that? So, more situations where it is used positively, like when you shout, you know, giving a command, but what about when it is positive, lovemaking, romance, being gentle, being empathetic, being understanding. We do not use the Creole language too much in those situations. It is comical because of our understanding or how we interpret it. So, I don't know how we have to give citizens more positive situations for them to do that. And I'm sure these older people here are wondering when they are romantic. If they spoke, if they spoke in the Creole language, right? So, it's something we have to embrace. My guys later, I'm here to teach people that they got the table, the love woman, I think she has some experience in that, but a Creole wage permits for that. Now, for you and the other Creoles or you understand but you already say it, it's comical, you know, but in vision all the people, you know, in the country, there you go, right. And when exposure, it's, you know, something a bit comical. Finally, finally, I just want to make this literal although she's going back, I wanted to tell her. For example, literal, you spoke about the word rich and in English, if you say rich, it doesn't sound too bad. But if you say immediately the connotation and I remember you said that a young man had insulted an older man and the have used other words, but he said to the young man, That's what I mean. Now, I'm sure a lot of you don't understand me, but this is your problem. You'll miss me some. You'll miss me a piece of. If you don't like, you'll miss me. You, la politesse means politeness, politeness. Oh, my chairman, you are missing that in you and you also la politesse. Now people now use la politesse, but la politesse is a Creole one. Let's just say that language is so much more than just words and I say it in English all the time. Language is so much more than just words. So it's not just the words that you use, but how you see it. So in my instance, I was looking at myself and she was saying about which was expressing rich and wise. So she said, rich, we just don't know what I really like to use because when I use it, I feel it's a little harsh, even in English. But when you say wise, you know what I say? Who you want? Who you want? Your whole thing. It has to be tens, your face, your mouth. We are more expressive when we use it. So we can say the same thing in a simple light way that we say it in English, but because we listen to it, you know, it comes across maybe harsher, funnier, more insulting, you know. So language, it's more than just the way expresses it. You have given a lot of important points. I just want to touch on quickly as we wrap up. And one of the points brought up was the issue of consistency. And even Mr. Cotter's point, I don't think that having Creole productions or theater degrades the language. The issue is that we have not gone beyond theater to include more documentaries, more news, because there was a point in time where the government information service had a program that was completely in Creole. But even the segmentation of saying that you have English news and Creole news, why can't the news incorporate both? Because at the end of the day, you're still saying that one has greater priority, that you're going to do the main news first, which is English, and thereafter, you do the Creole. So there needs to be a greater push to have them combined so that if you do a news story and the person is speaking predominantly in Creole, why can't the reporter do the news item in Creole with English subtitles? So even our approach to how we see news and how things are done can be an improvement. We see, for example, on different television networks, there are Creole news programs, which are good. BOSL, for example, I'm not sure if you've ever entered the ATM, and you put in your card, you may see her in Procafe Business Epino. These are little steps, but they have to go a lot further, not just with one bank, but with many banks. We spoke about vocabulary loss, and it comes back to something that's outside of discussing just the Creole language, but the importance of writing. We are an oral people. We share traditions by speaking and through memory. So what has happened to us over a period of time? If you don't write down the words, and the persons who have used the words have passed away, how can you keep it? So oral tradition is beautiful, but you must write as well. You must document so you can come back to it. And that is why once some of you are scared to use the mic, I want to hear your voice. I want to hear the story, because the story gives a particular context so we can understand to somebody studying and looking back 10 years from now, I can say, You don't create aspects of the story of the Creole language that are not accurate or effective. Language expression and context was also a very important point, some persons that highlighted. I want to talk about it too. Even when you say, We are rural people, coming from a farming area. Somebody in another context in the United States in England may not use this expression because it does not fit their social and cultural reality. So looking at cultural and social change, how society has evolved, the context and understanding of how we use some Creole terms right now does not fit the experiences we've never had. We've never seen a pig in mud to understand. If you've never seen an animal in that context, it would seem strange to you. So even now also when we share expressions of people because they don't have that context and that experience, it is lost on them as well because language carries so much about identity, history, where you come from, the kind of background that you are in. And so we want to continue to push it forward. Interesting, I didn't hear anybody speak about legislation to make sure that it is taught and instructed properly. Even in terms of policy within schools, how you teach it, how it is taught, all of these things are critical to ensure that we can learn the language as well. We are interested in being taught in participating in a workshop, so that you can learn the language as well. And we are interested in facilitating that. The time that is convenient to you. We believe the language is a beautiful Creole. And I'm hoping that those of you who have experienced this common knowledge, those who have seen this on television will make a greater effort, not just to have the conversations in your homes and families about how we have taught the language in positive ways, how we kept it away from our children, ourselves, and made others feel a particular way, but how we can get resources at the focusing center online producing Joseph's program. How we can lobby our policy makers because we lobby them for jobs and for roads, but when we lobby them for culturally on the ballot box. So these are the ways we want to shape and to move the conversation. We thank you for your support. As a people, if we do not work together, we cannot accomplish anything. So we continue to encourage all senior students to come together to advance the Creole language. Our theme for this year is Quintice, Jérison, and we have Creole, Jérison, and Jérison. Thank you very much. The use of traditional herbal medicine, commonly referred to as Bush Medicine, has been a part of St. Lucian heritage and traditions for generations. Bonserte, we Meduasi, ventures into some aspects of this rich heritage. Me, me, I'm not. So I'm not a bunch of resume. Me, I'm not. Me, I'm a lot of bunch of board. I'm not. Be nice. Be nice. But why are you all so lazy, Salah? I'm not the one. Because we have many tools, many tools to use. So we make two baguettes. How do you know all these things about herbal medicines? I don't know. I don't know. I don't know how to tell them. Oh, this is my car. I don't know what to do. We don't know how to do this. We don't know how to do it. Because it's so clean. But we don't know how to move. So, let me go and let me buy my mother a medicine. I don't want to be a taxi driver. So, you have to be lazy. So, let me teach you. I want to connect with you, and you can serve me. Yes, I can serve you. I can serve you. I'm not going to go to the hospital. No, I'm not going to go to the hospital. Okay, let's go then. So, Miss Polina, you're in your garden right now. I'm going to take you to the hospital. Okay. Do you know me? Yes, I do. Who are we here today? We are Patrulli. Patrulli is a medicine that is good for the stomach. It's good for the stomach, and it's good for the stomach as well. So, we are here. We are here. We are here. We are here to take care of you. You can eat, flow, you can drink tea, you can drink fresh. That's your addition. So, we serve you. In a different way, for different occasions. You can serve even if you would have to pay attention. You can serve. It can still be a lot of côtes, because even for different people, you can drink. Do you eat or drink? I drink tea and I drink fresh. You drink? Yes. That's baby's la chihuahua. What? Packard. What? No, it is not. What is it? It's a sign. It's a sign. It's a sign. It's a sign. What does it say? It's a sign. It says you can be a priest, you have to go through Holy Church. You have to go through Holy Church. It's a sign. It's a very different way because it's combined with a lot that you can do by yourself. It's combined with a lot that you can do by yourself. Is it dry or wet? It's dry, but it's also dry. Is it dry? Yes, it's dry. It's also dry. The clothes are made with a layer of fabric. It's very dry and doesn't have a lot of fabric. Even if you wear a layer of fabric, it still has a lot of fabric. Who did you serve to help you? I served to help me with my clothes, so I took the fabric and applied it to my clothes, of the colote in different ways. We mix it and then we add it to the colote. We mix it and then we add it to the colote. And then we still work it well. You work it well? Yes. Is that what you want? Yes, that's what I want to do. Because that's what I want to do. So that's it? That's rosemary. Rosemary is a type of herbs that is a type of herbs. You know, when there's a lot of herbs and herbs you can add them in the mud to make it right. So that's rosemary? Yes. That's basil. In Basel, there are a lot of people living in Basel. All of them are from the Basel. There are a lot of people living here. They also serve food, food, food for the poor, food for the poor. They also provide food for the poor, food for the poor, and food for the poor. What is the sweet in Basel? The sweet in Basel is not from the Basel. Sugar is life, life is sugar. So, the sweet is not from the Basel. It is not from the Basel. In spite of the fact that it is from the Basel, it is not from the Basel. I am happy that my coffee changed. I was taking good care of my family. I want to come to Basel, so I can help myself to come to Basel and to help my family. Yes, to come to Basel, because, where you are now, the water you have in your life, is very wide, because you are going to put it in a water bottle. So, without coffee, So traditionally we've used herbs in a variety of areas of ways in different ways. We've used herbs in different ways. We've used herbs in different ways. So we've used herbs in different ways. So traditionally we've used herbs in a variety of areas of ways in different community activities, in weeks, and this form part of cultural medicine and building together. So I think I have my first degree. I'll get the masters, but I need to eat something. No, I don't know how to eat it. Yes. I'm very excited to learn. I have a lot of young masters. I'm a doctor. Yes. I hope I can do that. When I was a child I used to love to eat. I was very good at cutting vegetables. What are the good things you do? The good thing is for the information, it's very cool and it helps to reduce the risk of getting sick. It's good for the pressure too. When you have the opportunity to do a good job, it's good for the pressure. You can apply it to other places, and it helps to reduce the risk of getting sick. So you can take care of it. It's good for the content of the day and you can talk with other people and you can do good things. I'm just wondering, I'm fascinated with all the knowledge that you have. Now, a little while we will come into your garden you tell me about how you learned about the use of bush medicine tell me a little bit more about that the bush medicine it is very useful and helpful to us on our health where I talk on behalf of myself personally the bush medicine is working perfect for me with all different sicknesses I have and I use it but who taught you about it though our grand and great grandparents that was what they was using so they pass on the knowledge to the people that wanted to learn it which is people like me that was interested so with that I become a traditional healer using herbs but I learned it from our ancestors so in the community did you meet a group of friends you all went to the by the river and somebody was using herb and somebody said let's use it well in our community we had a good bit of traditional healers we had four babies we had four pregnant ladies we had four natural people we making a little fixing to rub we had people if you eat in a little fish at home and you get choked by a bone there are the healers that could use prayers and move that bone for you if you had puncture we had a number of different traditional healer in the community of La Pointe that was one resource we were very rich in so I learned I didn't have a problem to learn because I could get them everywhere you turn so it was passed on through oral tradition yeah were there any other areas that you used to explore to make sure that you knew all all the information that you shared with me the richness of about the use of traditional herbs well yeah when I get a little stronger and better in the knowledge of traditional healing I increase my knowledge by taking courses with the traditional healers and I improve and I get to be where I am there yeah now there's some misconception that persons believe that bush tea wasi it's not good so we made wazia you're good you're too good come and do my ha serve you to see wazia in the common with family me see see my family issue and you can be so wazia you're I don't like what I've done to you. Why don't you tell us? I'm not going to take you to the fire. Why don't you take me to the fire? So you can get used to it. And then there's no problem that you can get used to it because of it. But it's because you're used to it. Hmm. If I pass away to serve you, you can get used to it. Yes. If I suppose to serve you, I'll serve you dry. Hmm. And then the punishment for you will be as well. If I pass away to serve you, you can get used to it. Because if I pass side effects or prescription drugs, you can get used to it, please. So you can get used to it at a good quantity. For me, I don't need to serve you. Because if I pass away to serve you, I'll get used to it. Why don't you take me to the fire? Well, if I take you to the fire, you can get used to it. Because what I tell you is if I pass it. You'll get used to it. Hmm. But the extent of the drug store that I'm selling it, I can't get used to it. Because if I buy a drug store, I'll get used to it. But the extent of the drug store is the same as the virus. So, that's how I get used to it. So, I don't know why. If you don't want to go to the hospital, you can't save them. They have a lot of people who don't want to go to the hospital if they don't want to go to the hospital. How do you adapt to the situation? I would like to ask you how do you deal with the situation, how do you research, how do you deal with the situation? I don't know why I don't want to go to the hospital. Who do you associate with, if you don't want to go to the hospital, how do you deal with the situation? Well, that's the reason I don't want to go to the hospital. If the government wants to go to the hospital and consume the hospital, maybe the government will let us go to the hospital and let us go to the hospital. That's why I don't want to go to the hospital. So, naturally, we have to go to the hospital. Because the government has to go to the hospital. If it's you, if it's you, if it's me, I have to do the fiction to break it. If it's you, if it's me, I have to break it. If it's me, I have to break it. If it's me, I have to do whatever. But I don't want to go to the hospital. I want to go to the hospital to save my life. So, we have to continue. But if we don't want to go to the hospital, we have to go to the hospital. But it's important. What education do you think we will lose in some of our traditional knowledge? Are we passing it on? You share with me today. What is the problem? The problem is that it's not happening. It's not happening. It's not happening. It's not happening because of all our traditions and cultures. It's not a foreign culture. It's a foreign culture. So, we have to continue. That's why we have to continue. Because we have to go to the traditional knowledge, and we have to go to the traditional knowledge of foreigners. So, we will continue. We will continue in a different way. We will continue to learn more. The story is bizarre, we can't continue, we can't learn, we can't eat, we can't serve a person who doesn't want to eat, who says that he can't eat, he can't eat, he can't eat. Yes, that's what I do, everything that I eat, every day, every Saturday, I eat. Whether or not I serve as food, as tea, as juice, it's women, because my name is women and my name is women. So we can start with my school, because we can't do anything about education, you don't need this information, culture, but you need it. Because a country without a culture is a country without a aim, that's how I see it. I eat everything I say, I thank God for all the information I receive today, thank God for my degree, thank God for the health and I pray that God will take care of my doctorate. Who suffers? Who suffers? Who suffers? Who suffers? Try the coming to Jucadimum, try a healthy lifestyle for a week, and tell me if your body doesn't feel a different. What's the health lifestyle? It's a matter of personal preference. What's your health lifestyle? For example, if you're ill, you're not going to be well. Both of you are not balanced, you're more balanced and different. But so far, it's natural for us to not be affected. It's natural for us to not be affected. We are not affected. You feel new, you feel fresh. I'm going to do that. I'm going to tell Gosse that I'm going to show you. Thank you. Because I'm going to show you how to do it. Gosse is a very good person. Because Gosse is a very good person. I'm going to show you how to do it. I'm going to show you how to do it. OK. Thank you very much. Welcome darling. I'm going to tell Gosse that I'm going to show you how to do it. Because I'm going to show you how to do it. I'm going to tell you how to use the full knowledge of Gosse. If you don't know the knowledge, you can use it. Ok. Do you know how much you earn from living here? Well, I don't know. I don't know how much I earn from living here. You don't know how much you earn from living here? I don't know. I don't know how much you earn from living here. Thank you very much, you. I need to get my balls. I need to get my balls now. No, they're going to green. I want a bit of vitamin C. Vitamin C? People love vitamin green? Mm-hmm. Okay. It's very good. Help you fight the flu. Vitamin C. Yes. Very sour. Mm-hmm. I don't want to say it's very sour. Corsit Common is a queer language initiative conceptualised by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within solution communities. Corsit Common aims to engage the community in an open discussion on matters tied to cultural and national development. It aims to provide a platform for communities to be heard and be connected with the FRC, to discover the unique cultural attributes of Senorcian communities, and to promote the Queo language within the community. Corsit Common is a queer language initiative that adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. Corsit Common is a queer language initiative designed by the Folk Research Centre. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised effort to understand the evolution of culture within the community. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised work. Corsit Common is a queer language initiative designed by the Folk Research Centre. It adopts a grassroots, community-centred approach to documentation and research, and forms part of a revitalised work. Thisshl we tell our audience to join us now because Corsit Common has decided to join But it started to change and then I, this time I too, started to learn how to learn from the outside with my friends there. And then after that, I started to learn how to learn and develop. And then after that, I started to learn how to write, learn how to speak. And I did that for several years on television. That's in your child's part. Too far too cruel. But no, no, no. You finish very Englishly here, you know. No, no, no. No, no. No, no. Because now we are here, they can speak and then we speak English. But now I don't know what I am going to learn, I don't know who I am going to play with. They can speak English and I am going to learn English. Because I am going to wear my shirt. So now I am going to learn English. I am going to learn a language. I don't know how to speak English. It is a bit difficult. I have been at Comaine Coche, that I can speak all day long as you know. We have a public service. We are going there to do different things, different subjects, as Michael said. We are going to look at the language, not the language, but the people who work in the government. We are going to look at the language. We are going to look at the people who work in the government. We are going to look at the people who work in the government. We are going to look at the people who work in the government. As we say, a lot of the government agencies, when you approach them, people are afraid to go to these buildings, to these people simply because they think that they cannot speak or they cannot address the way. And I think it's time we teach people that the way that they speak is their right. If Creole is your first language, it is your right to speak that language anyway in any situation. I think that is where we struggle sometimes even as government workers and as you see in the situation in the housing where a lot of people just shy away to not attend to because they see government as something official rather than seeing that they have a right to be who they are before government. We are going to look at the people who work in the government who understand that they are right. People are afraid to go to these buildings because they are afraid to speak. They are afraid to be able to speak. And the people who work in the government are afraid to go to these buildings because they see that they are right. They are afraid to go to these buildings because they see that they are right. They are afraid to go to these buildings because they see that they are right. I just wanted to add on the subject of the government work, there was a similar study observation in Jamaica where they had people calling the National Housing Trust for assistance for various things and they got the same, there was a student who studied and they got the same students called one day and speaking fluently on the following day they recorded the kind of assistance that they received and everything and it was disgusting for lack of a better word because, you know, when the students spoke Creole to the person on the phone there would be suggestions like how are you getting here? The assumption being you're getting a taxi you're looking for housing in a certain price bracket all of those things where somebody calling speaking in English would be off of directions by car or in certain assumptions so really it's understandable why people want to approach English because that stigma does not go away so easily as to say well this person is approaching me whichever Creole, whichever language, whichever nation we're speaking, the stigma is so deeply entrenched and it stretches to the education system as well. I'm a linguist also and studies upon studies upon studies you all say you teach somebody in their first language and that will improve their outcomes that has been done here various islands in the Caribbean teach people in their Creole if that's your first language whatever it is and the outcomes will be better the literacy will be better the confidence will be better all of those things are improved because people do not want to speak in English They only speak in Creole if they are not able to speak the language of the people, they will not be able to speak the language of the people. They will not be able to speak the language of the people, because they speak the language of the people and they are able to speak it. And everyone is able to approach them. In a human way, it is important to understand. The language of the people is English. Because even if I say this, my gesture is that I understand and speak English. So even if I say this, my gesture is that I understand and speak Kweol. Even if I speak Kweol, I don't understand Kweol in English. Even if I speak Kweol, even if I speak Kweol, I don't understand Kweol in English. Except for that sometimes I speak Kweol in English. Even if I say this, my gesture is that I understand and speak Kweol. Even if I speak Kweol, I don't understand Kweol in English. Even if I say this, my gesture is that I understand and speak Kweol in English. Even if I say this, my gesture is that I understand and speak Kweol in English. Even if I say this, my gesture is that I understand and speak Kweol in English. So even if I speak Kweol in English, my gesture is that I understand and speak Kweol in English. This is the University of Kweol. The University of Kweol. I think I'm waiting for a certain time to have a meeting. Yes, I'm waiting. I'm waiting. I'm waiting. I'm waiting. I'm waiting. I'm waiting. I'm waiting. I'm waiting. Even if I speak Kweol in English, it's because of everything. Or I know the answers, especially that I didn't hear you. I work for So, what I observed was that I had confidence in all the questions that were asked in English. Everyone was there, all those people like me, technicians, everyone was there to speak English before. Since then, I have been able to start speaking English. Everyone was disparaging me. So, for me, it was a bad, bad, bad discrimination. One day, I decided, no, that's not what I was going to do. I had some questions before. I was going to answer them before. I was forced to stay there. But it was a lot of people who didn't have any respect for me. At the level that I was... It was the minister. The minister. So, it was a lot of work. Wait, wait, wait. What station, radio, television, what brought us here? We didn't want to stay here. We didn't want to go to school. But we also had a problem because we were able to teach these teachers before to change the attitude of these teachers so that even if they went there, they would be able to teach them. The school is not necessarily the first place in the home. The home. If a child can get these values from early in the home, when they come to the school, they appreciate it better. They appreciate it more. I'm just saying we need to reach a point where we teach people. I'm not saying that we can't make it. You can make it an official language. But you have to do that along with the teacher and the value of that. My mother used to come to school. And she said she didn't know how to speak. Because she didn't know how to speak. She didn't know how to speak. So she was a teacher who cannot speak the Creole properly or who cannot even understand to communicate with this child. This child is disadvantaged at the school because this teacher is not able to translate what the child works in Creole for the child to understand. In English, there is the child's second language. So there are times you have to repeat in Creole for the child to understand. So what I'm looking at is the school is important that the teachers can't understand the Creole. So in the program that they're putting together, there should be classes for the teachers. I was just saying, we had our Wednesday assembly for Creole. And I was leading the Creole assembly. And I attempted to do the whole assembly in Creole. I used the whole attempted. And it was amazing to see. And even the teachers at the school, the majority of them were not even familiar with some of the things that I was saying. And at the end, they were like, Miss, I didn't know you knew so much Creole. The students were watching me like blank faces, like no kind of understanding of what I was saying. Very few. And I think these are students who maybe their grandparents are. But we know in the school system, most of the students, they know Creole as well. Because their parents don't speak it to them. Even in the class when I'm teaching, I would try to incorporate some Creole. And Miss, what are you saying? Miss, I don't understand what you're saying. Like, I would take it for granted that those everyday things that we say that they would know, like Femme Bouchoux or Dubout or you know those things like that. And they would say, but Miss, what are you saying? We don't understand. We don't understand. We don't understand. Creole is a teacher. If you don't understand, if you don't understand, that's difficult. In the church, we have the difficulty because we connect. In the family. If family doesn't understand, it's not right. We don't understand here because we understand it well. We don't understand that we don't know how to speak it to our mother. We don't know how to continue speaking it to our mother. We don't understand. Look at these parents today. They're younger. They're younger. We don't know how to speak Creole. We don't need to speak Creole. We need it. We need it. All women say in American culture, you have to follow. You have to follow American culture. You have to talk to many cultures. And you talk about culture. Not only the speaking of the language, but the culture, the way you cook, the way you move. How can you bring that into these young people you know, to grow. We grow. We know the culture. We know the cooking, like I said, I have spoken English in school, but my people lived in Cayenne and the Creole. So they really knew the Creole and we followed Creole. All these foods that we do, all the things that we do, like coconut cake and all them things. Young people right now don't know these things. So how there is something, there's a strategy, a big strategy that has to be put together. We put the food here by matching the English and the Creole. We put the Creole here, it's not a regional Creole, we put the Creole here. All the food that we do, we do it here. The people live here. We do it here. We do it here. We're learning that going there now. Right. Look at this. That's a problem. That's a problem. That's a problem. You can go bogeys and a little child like 5 years, we'll speak it and you'll be surprised. You go to secondary school, you have two languages, French and Spanish. Up to three you have to choose between one. Now you're learning those two languages at the same time you'll get confused. You speak French and Spanish, Spanish and French. Introducing the pre-old two schools, that means three languages you're trying to learn. Now government forces you to learn the two foreign languages, not our language. So only have the proper... Yeah, for you to go to the after, you need a foreign language. It depends on which department, especially in the foreign language. So when you have the problems in bank and court, you still have to choose back to government for that. So now that's where the matter lies in schools. Now if you want to introduce it in secondary school, that would be a problem. You better start from primary school, then go to secondary school. So you say because you have to go to secondary school for school. That's a compulsory subject. Yes, it's compulsory. You can do the same thing you're trying to do right now. You can list schools with only two subjects and then go up in English. Now when I left school, I had three compulsory subjects, which I'll show you after this in English. I had to do this one. That was compulsory. Now when you enter, you have to do French and Spanish, up to form three until you choose one. Now I chose French, but I just got in two countries and I dropped it. Because of the weight or structure, then you have to mix Creole with French because I know my Creole. Right, now certain words in French you can say think Creole. French and French. Now the spelling of French and Creole word is two different. So we also have the matter of the spelling, the writing, which would be difficult for us as students. That's another one. Now I saw the dictionary. The reason for that is a different writing system. Right. Now that would be a problem if we now want to introduce it in only secondary school. So it's better to start at a younger age and you grow with the language. Because as I went to Bogus primary, the language was there. Especially for the teachers who want to talk English. During the Creole, you wouldn't speak Creole, but we could. But we could understand that Creole is a grammar, it's a law, it's all in English. Even if it's in English, even if it's in the direction of the situation, it's in Creole. Creole is a language that is related to the language itself. It's a language that is on the other side of it. And if it's in the direction of the situation, it's in the direction of the situation. And then we have to put more importance. To make this young person understand that the language is in the direction of the situation. It's a language that is in the direction of the situation. But when I was a young man, he didn't talk about it. Because he didn't talk about it in the direction of the situation. So another solution is that most of the students council and the international youth council advocate for more youth and students to speak the language and learn the language at the age. Then rather do things that are not helping us in the future. Advocating for stuff that doesn't make sense. Because you look at people who say some of the stuff, things they advocate for doesn't make sense. Then our language dying out. Can we look at the language? The language is dying out, especially with youth. My solution is to pre-organize the youth to learn the language. To learn the language. Having said all of that, we have to be cognizant of those who are taking over now. And if they're not interested, we can blow up here. Because the people who are here talking and competing are the people who are interested in keeping the pre-order. The 99% of them out, they may not be interested. So it's not something we put to a pull. Because they may not be interested. We may be hitting our heads against the blackboard. We may have grown up with it. But if the young people, because they're on Instagram and he's asked whatever, Gram and Facebook can't be about Gram. They're not interested. And they're the ones taking over. 20% of us understand English. 20%? Yeah, it's true. They're not interested. Let me take a study in Canada. I'll go to France. Two parts. Everywhere you saw English, you saw French. Because the country speaks both Black and English. When you go to a Spanish country that has English as well, it's the same thing. Everywhere you see the English, you see the Spanish. So, in solution, this is what you need to know. It has to be institutionalised. Right, you see push, push it. Exit, sort it. I was listening to the gentleman's contribution. They were saying that the impolite reason introduced English into Parliament. The amazing thing about it is that the amazing thing about it is you'll be surprised to know that in our law, up to now, it seems to be colonial, that the official language to be used in courts, the official language to be used in particular institutions, they have it in Latin by shall be English. So, from there we have that discrimination from day one. So, it's a trade. Too much fun about this if you don't understand. I was listening to the gentleman's contribution. It's a language that doesn't exist. It's a language that doesn't exist in society. It's a language that is always used to make a difference. It's a language that is so privileged. It's a language that doesn't exist in society. But it's not like that. It's a language that doesn't make a difference in a physical way. In a way that doesn't exist. In a way that doesn't exist. It's a language that doesn't exist. It's just a language that doesn't exist. It's not just about money, it's about the people who have money. It's not just about money, it's about the society. It's about the people. And everyone is the agent, the agent. And who is the one who pays the agent? Who is the one who earns the money? Yes, exactly. If we have money, we have to earn the money, and then we have to pay the money. We have to pay the money, because we have to pay the money. If we have money, we have to pay the money. It's a thing that makes people appreciate and learn how to value it. It's a value that counts for us. But all the time, we say value is spiritual value, it's family value, it's value is for developing people. If we have money, we have to earn money. Because we are the people of society. We have to think about it. For example, we have to pay the money. We have to do that. We have to understand the story. For example, we have to pay the money. Because we have to pay the money. We have to understand what money the agent is paying the agent in. It's money that pays the agent, it's money that doesn't pay the money. It's money that doesn't pay the agent in but does not pay the creditors. With all the time, that is enough for people. It's money that doesn't pay the money. Keep up, the prices are in the US. Because it's the second year. Second place. You have a place to stay, but you have a place to stay. Yes. You have a place to stay. How do you think you can leave this place? Who will serve you? You will be good, you will be good. We know that it's magic. It's the reason we have to do magic. It's not important. It's the one that we serve. We have to be good to others, but then we live by magic. But we can change this. It's one thing we can do to be good to others. It comes across like that. That's why some of us don't play with any emphasis on learning it. We are ok with our friends, and we can jump there and jump there. and somebody tells us something, we can use a curse word and do it, and that satisfies us, but the queer language is much more than what we see there. It's deep, it's a language of the heart that expresses who we are, not, you know. It's not that I'm not interested, it's also a real picture of me on my phone, like, what I want to know about, what is something like, pronouncied on my phone, to, you know, hear about it and stuff like that. So I'm really interested in this world, but just that I get up here and pronounce the words and stuff like that. Nouni moi héritage quiole. I'm not going to put you in jail. What are you going to do to me? Let your mother go to school and never go to jail. You're going to break the rules. You're not going to put you in jail, you're not going to talk to her. Leave her to school, leave her to be locked. I can't talk to her. So, for me, I go to jail. I'm going to go to jail for a month. We designed this game to play the game, but we don't know how to play the game. The game started earlier. If you don't speak English, you won't be able to learn it. But we'll talk about it again. But in the end, we wanted to learn the game only in a month. We wanted to play this game to develop the game. Because if we don't know the game, we don't learn the game. That's why we talked about it. So we thought that if folk research is considered by the government, only in a month. That's why we organized it so well. Even if the government made an effort to bring Quayol to school, communication was going on. But all schools said that playing this game is Quayol. If you learn Quayol, you can learn Quayol. It was a great contribution. Thank you everyone. You may take your seats. The moment the national anthem has been played. Coming to you live from the Beljou rooftop, Swawe Nouvelle Eclistoire, a cultural awards evening honoring Quayol media broadcasters who have contributed to the development of St. Lucia's Quayol language and a rich Quayol culture through television, radio, music, and theater, worship, and through other mediums. With hosts Jason Joseph and Rysa Joseph, presented by the Folk Research Center and Partners Cultural Development Foundation, St. Lucia Tourism Authority, and Events Company of St. Lucia. Welcome everyone. This is an executive FRC, a person who has the same title and me. We have the same title, Joseph Joseph. We have the presenter to help me animate Swawe Nouvelle Eclistoire, Madame Rysa Joseph. Thank you Phil Batchelor. But who has the same title and me? Who is Batchelor? Not for you, but for Swawe Nouvelle. Hello everyone and welcome to Swawe Nouvelle Eclistoire. We are here to celebrate Quayol, to honor everyone who is here today. I would like to also welcome everyone who has come to St. Lucia Television in Tien, to the Internet. This is a special occasion for us to celebrate Quayol. This is a long time of resistance, a long time of cruelty. And also I would like to thank everyone who has been with us here, especially this week, we know we are here, we know we are here today and we have an identity here. To start with, I'd like to say, let's celebrate all of us here today, especially Governor-General Imerita, D'Empollette Luisi, who has come, Assister Sigweta Peména, Minis Fou Kilti, Calvin Lee, Meta Feplou, Plash, Wichesh Fou Klopo Bodla, Miss Amber Charles. Munlaki Faipo, Sipu Nusselewe Lané, Salah, Sekut Lané, Monse Patrik Anthony. Mouesav Nouni, Epi Noulot, Director Interpassé, Jun King Frederick, Epi, Kennedy Bout Samuel Ossi, Isi Ajoria, Mom Kikawe Pizate, Forasio Kou Debalot Mkilti, Junya Frederick, Lot Mom Bod Kisiya, Kikawe Pizate, FRC, EpoC, Dr. Deborah Hickling-Gordon. Epi Se Munlaki Kikawe Sivwe, Seloné Aoswea, Anumethe Lameno Assam Puyo. Atron Masala, Mueveleno Kute, Timiette, Aso Pucci, Moumasala Bienpota, Nukaitan Atilissio, Rode, M. Ember Chaus. Over the past five decades also, the queer language has been used in the media progressively. It was a time when people didn't think that our society in general didn't think that there was any significant functional value of the queer language, except being used by people in the respective communities to tell stories and so forth. But gradually, pre-all got its way into the media through the pioneering work of some individuals who were involved in culture and also media production. These individuals have largely gone unrecognized and they work also unrecognized and there's significant contribution unnoticed. So I think one has to reach a stage where, at some point in time, we need to take stock and look and assess and evaluate the contribution of these individuals, organizations and communities which have made a significant contribution to the promotion of the queer language through the media. Today, we have queer being used in the media for several purposes. It is for the sharing of general information on our culture. It's also for sharing a lot of information on services in the society, but it's also very importantly being used for sales of goods and services through advertising and commercials. So there's a wide gamut of unrange of uses of the queer, of solution queer, in the media which needs to be celebrated and recognized. And the Focusith Center, now in its 50th year of operation, having observed 40 years of celebrating international queer, the original queer, it is necessary to recognize and celebrate these individuals and their work through these awards that we are granting to them. And the awards are essentially tokens of appreciation because their work has been recognized by the wider society which has almost legitimized the participation and the contribution through the media. But it's always necessary at some point in time in our history to take stock and say thank you to people. And this is what we are doing in the media awards. Celebrating 50 years of Queo'ol excellence in media, Swaue Novel Eclistoire, honoring Queo'ol media practitioners who have contributed to the development of Saint Lucia's Queo'ol language and rich Queo'ol culture through television, radio, music and print media. Presented by the Focusith Center and Partners Cultural Development Foundation, Saint Lucia Tourism Authority and Events Company of Saint Lucia. Back to your hosts, Jason Joseph and Rysa Joseph. Before we start, let Rysa tell me what she's doing. We decided to do it in Queo'ol. Everything is in Queo'ol. We have to do it in Queo'ol. Let's do it in Queo'ol. We have to do it in Queo'ol. We have to prepare our students for Queo'ol. We have to go to sleep and have a dictionary of what we are doing in Queo'ol. Except for so many good words for all these people in Queo'ol. In Queo'ol or Swaue'ol. Congratulations. Congratulations. Thank you. Lawrence Adonis. Queo'ol Language announcer for Radio Saint Lucia. Later in his career, he joined the McDowell Broadcasting Corporation, MBC TV, as a Queo'ol News presenter for Nouvelle Nune. And co-anchor and interpreter of the Morning Health Information Program, Health Talk. Mr. Lawrence Adonis. Apia Pueh, Lawrence Adonis Nukayonewe, Clement Charles. Clement Charles entered the broadcasting field in the 1980s when he participated in the first ever Be a Guest DG and Radio and Broadcasting Workshops, hosted by veteran broadcasters, Mr. David Samuel and Mr. Jerry George. He has worked at five radio stations prior to his retirement in 2020. He hosted programs both in English and Queo'ol and has also produced commercials in Queo'ol. His popular commercials were the ones that he produced for All American Windows, but became very popular both in Saint Lucia and abroad. Mr. Clement Charles. Mr. George Cherry. George Cherry. George Cherry live in Canaoui, Kote'ia Puan'u Queo'ol. That is the only way to communicate with his family. Mr. Sabi Langajla Lang Lang is glad to announce on the radio hosting an All Queo'ol program and translating important speeches and events. Now, it's a very special day. Ladies and gentlemen, Mr. George Cherry and the award will be received by Mr. Shane Cherry. My name is Lee, I am from Queo'ol. My name is Raul Sertichie. I am from Nepal. I am from Kalton Cook Cereal. He is a versatile actor who has appeared in theater and movie productions locally, regionally and internationally. He became a member of the Cekapesh in group which released his first comedy CD, Zafe Moon. In 2010, he founded Cook's Production, a business that produces Queo'ol ads and scripts for both public and private sectors actors. Anubhyevini Cooks. He's from Taiwan, Puyisiya, Oswea. Jaheem Michelle Etienne. Jaheem Michelle Etienne is a resident of Grand Riviera, Denri, and presenter of the popular early morning program, Zafe Nuh Ascent Lisi on NBC television for the past 13 years. He's a loving father, passionate about counseling, motivational speaking, and charity. Additionally, he's the producer and founder of Music Quigley. Music Quigley. I understand he's not here this evening. May Nuhvile we connect. We come in. I'm from Puyisiya, Oswea. I'm from Cekapesh, Oswea. Listen, Mr. Nukhtut Kaikonet Kimum Saye, Sam Jukba Flood. Flood is a well-known broadcaster and producer who has worked with Radio Sen Nusha, Radio Caribbean International, and currently Hotefem Radio. He's a leading queer broadcaster and has a popular morning show called Labariju. Sam has been instrumental in promoting queer music from Sen Nusha and other queer-speaking countries in the Caribbean. Let's put our hands together and we'll applaud you. Michael Gasper. I'm happy to announce Michael Gasper because he's the one who's responsible for making queer music. Maybe you can tell the story later. But Michael Gasper. Michael Gasper is a producer and presenter of queer programs on various media platforms, including Radio Sen Nusha, the government information service and the commercial television stations. He currently hosts a program called Anu Kosei on MacDowell Broadcasting Corporation TV and has served as a queer language anchor for national and cultural events. Michael has also worked at the Folk Research Center producing and presenting features in queer. Mr. Michael Gasper. I'm from MBC. I'm from Monsala. I'm from Chateau C. Andrew Yari Haynes, part of the team of a double bar presenters on the morning show. Zafenoa Setney C. on MBC television. He has been part of the show for eight years and is also a producer and presenter of commercials in Queo. Additionally, Yari is a local musician who has performed his queer compositions in national competitions. Anubhya Veni excellewe Andrew Yari Haynes. Mr. Earl Huntley, a producer and presenter, created the first queer language magazine program on Solution Radio called Radiois Cé Sanu in 1974. It featured music from Dominica, the French Caribbean, and Solution with news and features and was presented by some jukebois flood. The program was revolutionary and brought Queo to Solution Radio in a new way. I would like to thank Mr. Huntley for his help, but I would like to thank Mr. Huntley, Earl Huntley. Mr. Primas Hutchinson, Primas Hutchinson has worked as a Queo language broadcaster at Radiois Cé Sanu and the GIS. He has served as the Queo language anchor in many outside broadcasts and on national and cultural events. In 2010, Hutchinson was awarded the Sénucia Medal of Merit Gold by the government of Sénucia for broadcasting and his lifelong contribution to the promotion of the Queo language. Mr. Primas Hutchinson, Anubhya Veni excellewe. Mr. Primas Hutchinson, we are very happy to see you and listen to your music. Queo says, dances, sings, and so on. Celebrating 50 years of Queo excellence in media, Swaue Novel Eglistoire honoring Queo media practitioners who have contributed to the development of Sénucia's Queo language and rich Queo culture through television, radio, music, and print media. Presented by the Folk Research Center and Partners Cultural Development Foundation, Sénucia Tourism Authority, and Events Company of Sénucia. Back to your hosts, Jason Joseph and Rysa Joseph. Madam, ladies and gentlemen, at this point in time, no near-the-atomism, we have some entertainment for you. I would like you to sit back, relax, and enjoy this wonderful entertainment from Connie Marshall. Put your hands together for Connie Marshall. This is the first time I have been a musician who has performed in my life. This is the first time I have performed in my life. This is the first time I have performed in my life. This is Connie Marshall. This is the first time I have performed in my life. The music that you tell me is just for you to dance, to stop. Actually, we have to continue to dance to see Queo and Sénucia. We will continue to dance. Welcome, Mrs. Calvin, Mr. Kirti, and welcome to the stage. I would like to welcome Sam Kuli, who is a professor. Marilene Hyacinth, a language specialist, is a Marilene Hyacinth scholar. Marilene Hyacinth is a language specialist who has presented Queo programs, facilitated staff training, served as a language anchor in national and cultural events, and voiced scripts and commercials in Queo. She has also worked as an administrative assistant and librarian at the Folk Research Center, and was an active member of Movema Queo during the establishment of language research and the development of the writing system for Queo. Mrs. Madame Marilene Hyacinth. Welcome, Mrs. Hilary La Force. Hilary La Force is a cultural activist with extensive experience in various roles, including chairman and former executive director of the Folk Research Center, radio presenter and disjockey, and host of several music and live programs in Queo on rooftop radio FM and on online radio platform, which streams the Sénucians in the diaspora. Welcome, Mrs. Hilary La Force. I'm very happy to be here. I'm very happy to be here. I'm very happy to be here. I'm very happy to be here. Mr. Marsalis Mann Miller. He started his radio career in St. Lucia in 1975, presenting youth stimulus on radio St. Lucia. He later presented Queo Language News at GIS and received a call from Radio Caribbean International in 1981 to present Radioa Cé Sanu. He also hosted a show called Es U Saav Cote I Jue, Mr. Marsalis Mann Miller. Closing question. Is it partly cloudy with a few scattered showers? Mary Polius developed a passion for the Queo language due to her uncle's influence. As a child, she would collect payment from him on Saturdays, which sparked her interest in learning the language. for the lifelong benefits of learning and for her role as a well-known queer contributor across various media streams. Unfortunately, Mary is not here with us, but we want to recognize the new mayor Mary Polis. Missy Charles Popo. Charles Popo is a former technical operator at Radio Caribbean International and later joined Radio St. Lucia, where he expressed interest in queer broadcasting to the executive chairman. He dedicated many years to covering cultural forms and events such as LaWars, LaMagewit and the solo at RSL. Ladies and gentlemen, Missy Charles Popo. Albert Sinclair. Albert Sinclair was employed of the Ministry of Agriculture as a communications officer in the unit for Radio St. Lucia. He represented agriculture today and presented in quail. He was also the first dean of agriculture of the Alpha Lewis Community College. Anubia Vinie, a educator and a voice of quail. Albert Sinclair. Philip Sidney. In 1997, Dr. James Fletcher requested the creation of a creole radio program to disseminate information to farmers, fishers, and the public. The program, Agri-Call a Mouvma, is a 15-minute weekly show hosted by Philip Sidney. Ladies and gentlemen, put your hands together, Mr. Philip Sidney. The Minister of Agriculture, Mr. Cyprian Yard. Mr. Cyprian Yard is known for his work as a presenter and producer in quail. Most notably, he's acknowledged for his work within the Ministry of Health's communications unit. Let us welcome Mr. Cyprian Yard. Lina Batu. Lina Batu is a presenter, producer who worked with the Ministry of Agriculture Communications Unit and presented programs in quail. She's not with us tonight. Can we put our hands together for Lina Batu? Pastor Walston Charles is a minister, educator, and poet who translated the national anthem into quail. He received academic credentials from Caribbean Union College, West Indies College, Jamaica, and Andrews University, Michigan. Additionally, he's a member of the most excellent Order of the British Empire. Anumete Lamanua, some by Pastor Walston Charles. Celebrating 50 years of quail excellence in media, Suawee Novel Eklistoir honoring quail media practitioners who have contributed to the development of Saint Lucia's quail language and rich quail culture through television, radio, music, and print media. Presented by the Folk Research Center and Partners Cultural Development Foundation, Saint Lucia Tourism Authority, and Events Company of Saint Lucia. Back to your hosts, Jason Joseph and Rysa Joseph. Children of Saint Lucia, Anoushate, let's sing. Anoudase, let's dance. Anouselibwe, let's celebrate. Evi White Tizou, Evi White Co, Mamela Evi White, Evi White Co, Evi White Tizou, Evi White Co. Mago Tse nababa, ia si mameni, Anchebea tet punue, Anchebea kupunue, Mago Tse nababa, kabile, Kilei du kilei si mameni, Anchebea tet punue, Anchebea we punue. We want to continue the program, we want to welcome Mba Charles who is with us at Chalmersala. Sylvanas Fontenard began his career in the extension unit of the Banana Development Program at Minban and later worked at SLBJ's Growers Relations Department. He produced quail programs such as FIGLA, FIGLA, FIGLA SESANUTUTU, FIGLA, FIGLA, FIGLA SESANUTU, Nouvelle Branch and Wapola Plasla at RSL. Mr Sylvanas Fontenard is not there, however somebody will collect on his behalf. Ms. Ashlyn St. Martin, Nouvelle-Honnewe, Mr. Hille Alexander, Ijavoyaje, Asiel, Nouvelle-Honnewe, Putwavala Ijafé. Hille Alexander was a quail broadcast on RCI who presented the program Radio SESANUT on Radio Senutia in the 1970s. Unfortunately, his representative could not be here today but we wish to put our hands together once again for Mr. Hille Alexander. Defend Ferdinand Henry. Ferdinand Henry and Willie James co-produced a program on Radio Senutia from 1972 with Ferdinand translating English news into quail. He consulted with his mother, Lorna Henry, Maillet, for quail translations and executed the role passionately until the program ended in the early 80s. The award will be received by his daughter, Fernanda Henry. M. O. C. C. Father Reginald John. Francis Oliver Reginald John, also known as the champion of the poor and saint of the ghetto, was born in Trussell in 1931. He was a skilled orator and master of both English and Quail languages. He was well-known for his eloquence and dynamic preaching, particularly his Good Friday Way of the Cross in Quail, which remains unmatched today. Anumetela Menusum, a obstetative guy, we see where Lornair. Father Reginald John. Defend Algernon Well, presenter, producer in the Ministry of Agriculture Communications Unit. Maquela Niperson for... Yes, sir. Maasil. Eslan Niperson, no. Anumetela Menusum for Algernon Well. And then I would like to thank Mr. Ember Charles. He is a special segment for Nupal and Assou. Even though we know Quail is an international language, he is also known as Dominic. Your father is also known as Dominic. Keawanna Fontaine, host of the Nature Island Dominica. Melia Joseph Dennis. Dennis was a Quail announcer who worked with DBS Radio and was the presenter and producer of Experience Quail. Leroy Waddix-Charles. Leroy Waddix-Charles is a Creole music enthusiast for four decades. He began his journey as a student of St. Mary's Academy in Dominica. He co-created Wadikul, some system with Francis All, and has since been dedicated to preserving cadence music, along with hundreds of other recordings of Creole music. Leroy Waddix-Charles. Gregory Rabes. Gregory Rabes, also known as Woshla, is a versatile musician, poet, author, and composer from Dominica who plays multiple instruments. He has released several albums and received the Meritorious Service Award in 2020 for his contributions promoting Dominican culture, Quail language, music, and art through his music with the comité Poetid Quail Cake, and literary contributions. Mr. Gregory Rabes. Defen Felix Henderson, deceased. Felix Henderson, presenter and producer of Experience Quail, was a Dominican radio personality and producer who worked for state-owned DBS Radio. He was a cultural icon who pioneered broadcasting in the Creole language and conducted investigations into various societal issues, such as the plight of prisoners, street people, garbage collectors, and patients at the Princess Margaret Hospital. Mr. Felix Henderson. Defen Marcel Jamala Fontaine. Marcel Jamala Fontaine was a cultural icon and a significant figure in developing the Quail language, particularly in Dominica and the Quail speaking world. He was involved in the formation of comité Poetid Quail Cake in the early 1970s which helped establish Quail as a national language rather than a dialect. Celebrating 50 years of Quail excellence in media, Swaue Novel Eclistoire honoring Quail media practitioners who have contributed to the development of St. Lucia's Quail language and rich Quail culture through television, radio, music, and print media. Presented by the Folk Research Center and Partners Cultural Development Foundation, St. Lucia Tourism Authority, and Events Company of St. Lucia. Back to your hosts, Jason Joseph and Risa Joseph. I'm a little homesick. I'm a little homesick. Yonde, do you understand? Who is this? Yonde, do you understand? I was just doing a test. Are you quick? Yes. This is a very beautiful bag. It's very cool. I'm very thankful to you. You've done everything so far. Everything you saw is smaller. You better come and see. for me, you can see, Plashfish is for Klo, government is here to do the best we can. And then, all the work is done here, if we can do it, we can do it. And maybe, if we can do it next year, we can do all the programs here. Yes, we can do all the programs here. Yes. But if we can, we can do the same program here, so that we can finish the program before we finish it. At the end of the program, we are not ready to finish it. No. Actually, I would like to welcome Mr. Rashad Joseph. He is not here. Everyone says Joseph, but Joseph is a special person. Welcome Mr. Rashad Joseph. The winner has been announced, we are going to meet with the winner, sit with the person and see how we can infuse one or two basic ideas on the foundation of his winning prize, his winning submission.