 Corsit Common is a queer language initiative conceptualized by the Folk Research Centre. 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. 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 solution communities and to promote the queer language within the community. A common gozile, no chena discusio, aso lang queer olla, e pi di fewa bagai ki kaya peshe ale duvo, e pi puwe dei develope api selen si. Bienvenue tute mon kote, nuka gade queer olla a tute manie, tute façade. Kote mon ka abizie, kote mon nihontese pu sevi, kote mon pa ka sevi bie, kote mon ka pa ka juen, l'occasioa pu sevi, e kote mon pa vlo sevi queer olla. M'en queer olla nous dit c'est pommier langage nous. Ka di tute mon bienvini a d'un pommier qu'on cite, comine, qu'on cite, comine, nuka organisé issia, eq en laboïe aussi, en même temps. Chak l'année, chak l'année pu juen queer olla international, FHC, c'est li 28 octobre, li 28 octobre, toute la terre a casse le bohé juen queer olla international. FHC nil habiti, chak l'année, nuka organisé, ayon conféonce aso langa, eq kote nuka invité mon qui sorti d'autres pays, d'autres pays a kawa hibla, koi oka palé koi olla osi. Nuka a découvert ossoea si l'année plas, ebe situation, jordi ju, touju, kote koi olla ka juen koi, wi fizé, bijecté, deuspecté, eq me defon balé, koi olla, wi shi, koi olla ni, anshae mo paol koi di, sanu vledi, adan toute situation, toute situation, patikilié, nuka tua pik oha no kono adan. Be mou langa, langa, nuka palé di langa, ka di lang mama no, lang dominiti, lang tunida, lang totel tel pays. Be mou sala lang, nuka pedi, aske l'animo a lot mo, an koi olla, koi langa ju, ka di langa ju. Langa ju, il a adan koi olla. Be mou ka di, langa ju ti mamae, si an façon palé, adan langa. Be mou ka di, langa ju ti mamae, o bien pas servi langa ju sala du venti mamae. Nuka servi mo sala langa ju kon sa, ebe se demo a adan koi olla. Be an shai mou nuka servi mo langa ju, le o vledi palé di langa. Be mou, si an bagai mo e observé, ek mo e di makai meni sa du venti osoia, lani mo nuni a koi olla nuka pedi, ek nuka pedi sasla, voe sasla, se mou sala. Sasi an mou, lang, sasi an mou important, paske leni nuka palé di lang mama nou, makai tan peson ka di langa ju mama nou. Si an lang, ebe tan nou, ite nou gade, kontine ka servi lang, leni nuka palé di langa ju koi olla. Langa ju koi olla, po mo e sasse an mania de soka wledi oka, masav le oka di langa ju po langa, paske langa ju se kon mo e diya, diferon mania, diferon fa son de palé, adan an langa. Langa koi olla, se an lang kon tutte le oka langa asu la terra. Si an lang kini goa me, si an lang kini weg, si an lang kini an shai vocabile asu sas di tutsa nou wledi, adan lang sala. Ebe si an lang kija, kini palé. E si moun avant, lang i lang tan, pas te koi, koi olla te an lang. Ebe jordi ju, nou edike, nou ha kopon, nou ha apon, hi lang sala, nuka palé asu an lang, an voe go lang, an voe lang, kon tutte le oka lang. Mika wume sezot. Kutte mo e, et pi, nuka i komose. Nougat de difu an situasion, kutte yote ka discrimine, kont lang kui olla. Nougat de ini anfamio, hi pe te ni, pi te te mama, pi te te papa, hi pe te kai kont, hi ki te se mama i la palé, kui olla. Paske kui olla se an langage, kont yon se muna masone. Yoko se te langage, moun ki esklave. So, so se papa kui olla. Moun te ka protege ish yo, akod i moun vle ish, moun pal angle. Piske, paske si a le doa la, e rek se kui olla ka palé. Moun pa kai kai me te yate, moun kai kai kui i se muna i si poze. Moun i difu kilte kui olla, a kai moun emo si. I paske le moun kai palé kui olla bai mama i la, pa de moun kai kui olla las palé kui olla bai mama i la. I moun kai i me kontos ote, u se moun kui olla. So, pi la, hi pe piti kui piti, i ni po a moun langage. E opa bize palé i ma li, yon me mou ka a panui. E kle itre ni yo kai palé, papa kod kai kui olla. So, moun kai i meno, meno, meno. Mama i la si langage, i si langnu. E tut moun si poze a moun langage. Moun apan kui olla si, hod, komi mna. Si la moun apoze, moun kai kui olla. Kui olla, moun pa de sa kui olla palé kui olla. A moun i difu kilte kui i la. Yes, ma moun i pas kai sa. Mou i sote yo komi moun poze li. O kastui, tut moun sa vkastui, se moun plas la. Am, am, tut, tut, tut. J'ai un cercle si, ni po a le e fe. E pi, tut business, tut go a mezon. Tud go capital, tut am go. Rotem moun, se la, tut l'oia se la. Me gozi li, se ta, ti plas. L'osote gozi li, anglais opa tell moun fin kon kastui. E pi, se la, ta la opa a fea, because l'o pa le anglais, la moun i osa opa sote kastui. E pi, moun, esperien se sa a le le moun a le l'okrol anglican. Mou i apprecie sa osi e, because l'e moun i teka po nonsi e po nonsi e po nonsi e yo nom. Yo ka ga re yo na lote peki. Yo ka wi, because mou kastui je nom a. L'e moun di finish, the word l'angaila, finish. L'e moun di finish. O i sote gozi li e, because i finish. Yo ga de moun, yo ga de yo na lote peki o wi. Mou, you ka correct to your writer, if you finish. So say, l'e sote la discrimin, l'e sote l'e, because i gozi li, because i pa ka pa le anglais bier. L'e moun di nom a, 6. L'e sote kastui yo na, u sote kastui yo na, 3, 4, 5, 6. L'e moun di, 6. Yo ga de yo na lote, 6 to 6. So l'e sote la discrimin te jala kastui eibi je ti kot yukaku yo na ti kot. We wy kote moui pa le ba'i mamamoui. Ang ka ele, ang kuyo ebi i pa di yania wi, iki te moui pa le. Ebi mou pa ti pi'e aso sa eka. Kosa mou komo se pah lé i mou komo se pah lé i pti. Pbis avant i rea bak mou pa sin i pa le kuyo. Speak English, speak English, speak English. But it started to change. And this time, I also started to learn how to speak outside with my friends. And then my mother started talking to me. And then it developed. And then this time, I started to learn how to write, how to speak English. And I did that for several years on TV. I think that I can speak too much English. But my grandmother can speak English. So we can speak English. Because we can speak English. But when I go to school, I can't play with my friends. I can't speak English. I can't speak English. Because I can't speak English. But when I go to school, I can speak English. My mother can speak English very, very, very well. I think that in my community I can speak very well. But I can't speak English. Because I know that in the past, people could speak English very well. Do you understand? I have a problem with that. I can't speak English very well. And when I go to school, I can speak English very well. I can speak English very well. I can speak English very well. We have a public service. I can speak English very, very well. Every one can speak English. Because I am Spanish. I don't speak English very well. We can speak English very well. We can speak English very, very well. Everybody can speak English very well. But if I go to school, there are people who can speak English very well. As we were saying, 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 CRIOL is your first language, it is your right to speak that language in any way, in any situation. I think that is where we struggle sometimes, even as government workers. And as you've seen in the situation, in the housing, where a lot of people just shy away, they do not attempt to because they see government as something official, rather than seeing that they have a right to be who they are before government. I just wanted to add, on the subject of government work, there is a similar study, observation in Jamaica where they have people calling the National Housing Trust for assistance for various things. There was a student who was studying, they got the same student called one day and speaking fluently 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 mental word because, you know, when the students spoke CRIOL 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, whereas somebody calling, speaking in English would be offered directions by car or in certain assumptions. So really, it's understandable why people want to approach ATH because that stigma does not go away so easily as to say, well, this person is approaching me whichever CRIOL, whichever island, 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 also teach somebody in their first language and that will improve their outcomes that has been done here, that has been done on various islands in the Caribbean Sea, teach people in their CRIOL, 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. The language If the people were to speak to the people, they would have to speak English. If they could speak English, they would speak English. The people who were waiting for the bus to arrive, This month, the government has been fighting for the wealth of the world, the country, and the people. This month, the government has been fighting for the wealth of the world, the country, and the people. So, what is the purpose of this government? To inherit it, to prove it to the people. We just leave this government and leave the country. This is the purpose of this government. This is the purpose of this government. Is this the university of the university? Somewhat. Yeah, somewhat. Is there a time when we get rich? Yes, we get rich. We get rich. You get rich. You get rich automatically. You get rich. You get rich automatically. You get rich. I say this in English, but not in English. Even in English, even people who don't speak English can understand. You don't even pay details because you don't have to go there to register. I work in the media in Shaitan. I've been working there for 20 years. I've been working directly in the media. I have a press conference. I have a conference on all the issues that I have to deal with. All those people who are working there, all those technical people, all those people who are working there in English, before, they started to call me to call me, to call me to start calling me, they all disappeared. For me, it's a bad, bad, bad discrimination. I play with the numbers. I have questions before, before calling me to call me, before, I play with the numbers, but these people who who aren't working there at the level of the minister. Minister. With the work that is going on, we've also got radio station, television, which has brought new things. We don't want to keep our children in school, but we also have a problem, because we want to teach these teachers before we change the attitude of these teachers, so that even if they go there, they can teach their children in school. The school is not really necessary the first place, but 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 a point where we teach people the heart. But I'm saying that we can't make it an official language, but you have to do that along with the children. My mother used to come to the school, and she used to say, the second language. Because she used to say, the first language. And she used to come to the school, she used to teach her children, who cannot speak the Korean. 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 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 speak the Korean at the school. So in the programs that they're putting together, there should be classes for the teachers. Yes, what 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 to attempt it. 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 know so much Creole. The students were watching me like blank places, 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 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. They would say, Miss, what are you saying? We don't understand. If in all these situations, people who were in power, people who spoke Creole themselves, people who spoke Creole themselves, they would change. Who would change? Because they would say, but in school, if they started in school, they would be able to learn Creole. But who would learn Creole? It's the teacher himself. If he himself spoke Creole. If he himself spoke Creole. That's difficult, isn't it? No, no. In the church, and then... We have the difficulty because we cannot... In the family. If the family themselves didn't speak Creole, if it wasn't for one, we wouldn't have understood it very well. If it wasn't for one, we wouldn't have been able to speak Creole. We wouldn't have been able to continue speaking Creole. That's why we don't speak Creole. Look, it's not today. I'm younger, I'm younger. There's no need to speak Creole. There's no need to speak Creole. There's no need, there's no need. I'm going to say to everyone, in the US, you have to follow. You have to follow the US. There are many cultures, and you can talk about culture, not only the speaking of it, 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 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're learning that poem there now. That's a problem for two. Peter from England, from England. No, it's a poem about the world. You can go bogeys and a little child like five years, kindergarten, 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 is three languages you're trying to learn. Now government forces you to learn the two foreign languages, not our language. So you only have the problem for you to learn the two foreign languages. It depends on which continent especially. So when you have the problems in Bangkok 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. If I don't start from primary school then go to secondary school. So you say because you have to learn the two foreign languages in secondary school. That's a compulsory subject. Yes compulsory. You can learn the two foreign languages at the same time. You can introduce only two subjects and learn the two foreign languages. Now when I left school, I had three compulsory subjects which I'll show you after this. I had to do this one. That was compulsory. When you enter you have to do French and Spanish. You have 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. Right now certain words in French you can say in Creole. French and French. Now the spelling of French and Creole words is two different. So now we also have the matter of the spelling. The writing would be difficult for us as you learn 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 Bogies primary, the language was there. Especially for the teachers who want to talk English. During April we will speak Creole for the week. But we need to understand that Creole is grammar, it's law, it's everything. Even if it's in English, even if it's in the direction of the situation in Creole. Creole is a language that is developed in the same way. It's a language that goes anywhere. And when it's in the direction of the situation in Creole, it's here. And we need to put more importance. We need to understand that the language is in the direction of the situation in Creole. We need to understand that the language is in the direction of the situation in Creole. But as I mentioned earlier, it doesn't matter because the language is in the direction of the situation in Creole. So another solution is that most of the students council and the international youth council advocate for more youthful students to speak the language and learn the language at the beginning. Then rather do things that's not helping us in the solution. Advocating for stuff that doesn't make sense. Because you look at the policies on Instagram and stuff and things they advocate for doesn't make sense. Then our language dying out. Can we look at the language, language is dying out, especially with youth? My solution is that pre-organization is not to be sacred or to avoid youth. 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 hot air because the people who are here talking and advocating are the people who are interested in keeping the Creole. The 99% of them out, they may not be interested. So is that something we put to a hold? 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 and keep saying whatever, Gram and Facebook, they're not interested. And they are the ones taking over. Is that something? 20% of us understand Creole. 20%? Yeah, it's true. They're not interested. Let me take a study in Canada. In French, two parts. 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, right? So in solution, this is what we need to know. It has to be institutionalized. Right, you see push, pussy, exit, sortie. 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 black and white, shall be English. So from there we have that discrimination from day one. It's a trait. When I was in Thaler, it was a language that was not allowed in society. It was a language that was always used to make sure that the people who had so much privilege were allowed. But that's what I'm trying to say. It's Valle Quiolla. All the time, not being able to speak physically, in a way, I don't know how to say that, in a way that is called Valle. For Quiolla. All the time it's just about speaking. And it's also about being able to say, yes, it's Valle, it's moral, it's not about money, it's about money. It's not about money, it's about society. It's money. And everybody is money, money, money. And who is making money? Who is making money? Who is making money? Who is making money? Yes, yes, yes. If you had money, you would make money, and what would you do? We would say, I'm not saying that I'm the richest because I don't know what to do. But if you had money, what would you do to make money? That's what I'm trying to say. What would you do to make money? That's what I'm trying to say. I'm trying to make money that is what we're counting on. But all the time, Valle is spiritual, it's family, it's for people who are like that. People who are like that, it's not about money, it's about society. That's what I'm trying to say. That's what we're trying to say. For example, if you were going to make money, if you are going to make money, it would mean money. That is pretty much what I'm trying to say because we can't keep it. It's enough for everybody because that's what we're trying to do. It's not the money we're trying to do, it's about money. It's in the situation where money is used. It's in the situation where money is used. But it's not about money. You can't go there, you'll meet a lot of thugs. But all the time, last thugs are for these people. Are there a lot of thugs? The whole time, last, last. We aren't allowed to go here, because... Oh, when was the last time? There was a meal, we'll have drinks, there's a group of thugs. Do you know what a fat lady always does in her office? She'll use that, use it for the people. who are selling oil. People who use oil and use white oil. So, the white oil depends on the use. Because the black oil which is important for the people who use oil who are selling oil too. But then, then, black oil is a must! But we have to change this because this is so young and people who are growing up also consume your oil, you and the oil. So, for example, 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. A queer dictionary on my phone that, like, what I want to know about or what is something like pronounced it 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 cannot really pronounce the words and stuff like that. A people say, You need to be comfortable. You need to be comfortable. A people that teach you how to say, Mama, you don't have to speak queer at school. Well, Mama, you don't have to explain it well. But we, as citizens, we don't have to play everything. Because if you don't speak queer at school, What do you want me to do? Let your mother go to school, let her speak queer at school. It's for us. We don't have to speak queer at school, we don't have to go to school, we have to go to the other side of the country to speak. So for me, queer literature, we have to play for a month, we have to play for a month, we have to designate it to play queer literature. But we don't know, we don't know that queer literature is queer literature. The queer literature has started before. If you don't speak English, you will be punished. But we can't say that again. But we can't say that again. But the reason we're telling you to learn, a month only, is that we can play it to develop. Because if we don't know a language, or don't know a language, it's not what we speak queer. So we can study. If folk research is considered for the government, It was organized so well, even though the government tried to bring Kweyol to school, all the schools that said to play it were playing Kweyol, they taught Kweyol, they spoke Kweyol. It was a great contribution, thank you everyone. I am Nisi Nubolo-Changy, Kweyol is a language.