21 day of a fast has come to an end. Now the most important question that many people have been asking and not only many people have been asking but I think you should be prepared for and that is how do you end a prolonged fast? How do you come out in a way that you don't hurt yourself? Now big disclaimer first and foremost I am not a doctor I am not a nutritionist and therefore some of the things that I want to share with you are just part of some common sense wisdom when it comes to specifically things that relate to your situation I would really encourage you that you research and as well as you consult your doctor but for right now I want to share with you just 10 very basic things that I would like to leave you with as we're exiting or preparing to leave the fast okay number one is you have to keep in mind that the stomach has been slowly shrinking that means that your stomach's capacity for food is not like it was in the beginning which means the smallest amounts of food not only can make you feel full but they can also irritate your stomach so you have to understand that your stomach now is not the same size that it was when you started the fast it shrunk okay so you don't want to overwhelm your stomach by beginning to eat of course normal meals the second thing that I want you to remember about this as you're planning to come out of the fast is the organs in the body that are usually involved with assimilating the food have taken a rest you could think of as this is that these organs especially the digestive system has gone into a sleep and that has become deeper asleep as you went further into a fast so not only your stomach has shrunk but also these organs have went to sleep a lot of them a lot of processes things that process the food really dialed down in your stomach and so the body now needs time to produce enzymes that are capable of breaking down food and the ramp up bile production and have enough acid to break those foods down so if you're going to just go right away into a fat into eating okay not only your stomach is not as the size because it really started to shrink I mean you probably see it even in your belly but also all these things in your stomach the digestive system that have used to process food okay they a lot of them dialed down okay so they need to be slowly wakened up they need to be slowly wakened up not instantly they cannot wake up instantly that's where there's gonna be a lot of problems with that the third thing I want you to keep in mind eating too much food right away will result in bloating nausea stomach pain diarrhea and could result in irreversible damage to your digestive system if you go into overloading your digestive system by eating a lot of food or eating normal food what's going to happen is that not only you can overwhelm your digestive system there has been cases of people who have went on a 40-day usually it's the 40-day fast who have went and right after the fast to a junk food place or like ate a you know burger from like McDonald's or something and they not only end up in the emergency but they actually died so these are not made up stories these are real stories of people who died and some of them were pastors or I heard a person who went and ate a chicken afterwards and they died so this this is not to be played around this is not something very light it's as important as serious and demands your full self-control and discipline and patience as fasting okay it's easy right now to be thinking about food and it's easy right now to be thinking about all the food I miss I'm gonna go and catch up and that will lend you in some really bad waters now number four physical hunger right now is not as high as mental hunger what is higher is not your physical hunger about this time right now you probably don't feel physically hungry but you're mentally psychologically you are hungry meaning you're missing the food the cravings probably are still there it's important to not eat because you missed eating but to eat because you're hungry and in this case by now you are not probably very hungry at all and so what you could be eating with is with your brain instead of with your stomach and so your brain will want more than your stomach will allow for and it's very important to understand that you're actually for most of us who are fasting and you're watching this on a 21 day of fasting you're probably not as hungry as you think you are because a lot of these appetites have died down stomach has kind of shrunk you are not craving the food physically but mentally you begin to think all the foods you missed and so the temptation will be to let your stomach run at the pace of your brain and there will be damage if you do that because your stomach is not as hungry as your brain is and so your brain wants to think that you're hungry you're not that hungry so just relax and slow down okay number five now we're gonna get to something more practical the longer your fast was the longer it takes to come out of it I am dealing right now with people who did the fast without food now if you are fasting with food the next things will not necessarily apply to you because you can gradually come out of that if you were eating one meal you can add one more meal to your diet and you will be okay but people who have completely stopped eating for 21 days please listen very carefully this applies to you and it applies to me the longer your fast was the longer it should take to come out of it it's recommended that if you are 21 day without food that it should take you at least at least three days to come out of it if you were 40 days on without food it should take you seven days to come out of it now there are people who fast a lot and they recommend taking even longer like seven or two weeks if you fasted for 21 days personally I've never taken two weeks don't ever take my example for that but just personally speaking but it is recommended to take at least three to four days so that all the enzymes and then acids all of the stuff starts functioning starts waking up it's kind of like this imagine that you know you come to the house and your air conditioner or your heater has been off all the lights are off the fireplace is off and then you're turning everything on you can't expect the house to be warm right away you turn on the heater it starts warming things up then you turn on the lights and you turn on this and you turn on that things start to kind of warm up and that's exactly what's happening to your stomach everything has been off if you've been drinking water or tea or some other things then your stomach is still pretty asleep a lot of these processing things in your stomach are asleep and so you want to be slowly turning them on and then they will start warming things up things start warming up and then after about three days you can start introducing some heavier foods now number six and this is the basic rule for coming out of a prolonged fast a very simple and basic rule and it's not that we don't know that it's that it's hard to do it all right you should never break the fast a prolonged fast by eating a normal meal very simple very basic very hard to do you should never come out of a prolonged fast with a normal meal bread sugar dairy processed foods eggs nuts meats these are not easy to digest it takes your stomach more acid and enzymes to break those foods and the stomach is not awake yet is sleeping so throwing all of that in will not only overwhelm your digestive system but what it will create is it could create it could damage your digestive system and you don't want to do that so number seven you want to wake up your digestive system with something like bone broth or water cooked from ice rice so if you you can coat your colon you know by drinking water that you cooked rice with and or bone broth and so that helps to kind of slowly begin to wake that up and then next few hours you know you want to do some maybe steamed vegetables or bone broth again or cooked tomato again in smaller portions and then maybe you know four hours later do something like that you want to kind of do that for a few days so my eighth practical advice is that for the next few hours after you drink bone broth you know three four hours later you want to just eat a little bit of cooked tomato maybe steamed vegetables or bone broth again you can add tofu to broths which help to add substance but it's less than tomato and rice now you don't want to eat all of that together okay so this is not like bone broth steamed vegetables and you know you cook a tomato and all of this stuff together it just you want to space that out you know every few hours every three four hours or something so you want to kind of slowly start introducing again very soft foods and preferably cooked you know vegetables to your digestive system give it enough time to produce those enzymes enzymes you want to give it enough time to produce on those acids you want to give it enough time to start breaking them down waking stuff the stomach begins to wake up and so you don't want to drink soda you don't want to eat sweets you don't want to eat meat and you don't want to eat anything that's dairy like yogurt or milk or processed foods or eggs or nuts or meats or or salmon or anything of that stuff so you want to kind of avoid that for at least you know three to four for three days kind of give give your stomach a break let it slowly begin to wake up that's why as much as of a celebration it is that the fastest coming to an end unfortunately you really have to still add about three more days for you to begin to come out rightly now you can come out right away and do what you want and go stuff yourself but the Lord will not be responsible for you sitting on a toilet and cry for his mercy because he will say I told you so Vlad told you and you did not listen so number nine you want to avoid sugars and carbs because it will make you hungry so let's say that on a day two you already like you know you feel like hey I feel really good I am already you know I could start adding you know a little bit of bread and other stuff or even in the day three the moment you start adding carbs and the moment you start adding sugar you know sugar right the way makes you more hungry and you know carbs as well and so that therefore you want to avoid that honestly want to postpone that as far as you can for some of you some of us this will be a big breakthrough actually freedom from sugar this year freedom not that you don't have any sugar because a lot of foods have sugar but not adding extra stuff and honestly this is probably me too because I need to have more more freedom from sugar in my life so I I claim that for myself and then number ten is that after a few days you can start adding more solid foods like boiled eggs and etc so let's repeat this number one your stomach has been shrinking so you must understand that you cannot overwhelm it by adding normal food in introducing it number two is that organs in your body that usually are involved with breaking down the foods like enzymes and bile up bile and acids you know they need to also you need to give them time to start kind of warming up and start working again a lot of them have really dialed down number three is that eating too much food or overwhelming your digestive system will result in pain and could result in you actually hurting yourself and even potentially dying the fourth one we mentioned is that you have to understand you probably are not as hungry as your brains as you're hungry so don't let your stomach take cues right now from your brain and so just make those decisions for your stomach by not saying oh I missed all these foods so let me go right now try this and try that try that and so you want to not allow your mental emotional dictate your physical decision number five is the longer you fast the longer it takes to come out of it so for 21 days it takes at least three days 40 days it like takes at least seven days number six you should never break the fast with a normal meal number seven is you can wake up your digestive system slowly with the bone broth or water cooked from rice number eight for next few days you know every three four hours you want to eat small portions of cooked tomatoes steamed vegetables or bone broth and number nine you want to avoid sugar and carbs at least probably for these three to five or maybe even seven days and so you want to kind of give your system a break from that as well as for some of us it will be a good thing to actually permanently create restrictions for sugar and carbs and number ten after a few days three days for some people it's four days for some people be five days some people it's gonna be two days depending on you your organ your body and your digestive system you can start adding slowly solid foods like boiled eggs and other steamed vegetables so these are just few of practical recommendations concerning how to come out of a fast I also see my wife is answering some questions in the chat thank you Lana for doing that and finally I want to leave you with five decisions I want you to consider making this year five healthy habits I'm gonna call healthy habits are holy habits and so five of them that I want to leave you with number one habit that I want you to think about making this year is this make a decision to fast three days monthly during this year so make a decision to fast this year three days monthly so there are spiritual benefits of fasting so there we discuss that but I just want to mention something about as small as three days of fasting what it does is that you have in your body this thing called autophagy autophagy is when your body has the ability to eat itself now at first it sounds scary but autophagy is when the body uses itself as a fuel to clean up all the junk what happens when you begin to go into a three-day fast is your body instead of consuming the food that you give it begins to go and starts doing deep cleaning with cellular garbage garbage bacteria viruses food particles damaged proteins and even developing cancer cells it begins to eat them up it begins to destroy them and each cell in your body has a healing power and autophagy activates those cells to start healing themselves your body when God created our body you have to understand in the earlier days people didn't eat three meals a day they had to go prepare food kill something prepare it and sometimes people went hungry for some time a week maybe a few days and this starvation that they would experience during this starvation got implemented a system that while you are going without food your body experiences autophagy so it starts going and repairing itself and getting rid of all its toxins so I want to encourage you not only for spiritual reasons but also for health reasons that you make a decision if you are able this year to fast three days a month not as a rule but as a principle not only you can put God first through that three days is pretty manageable for most of us so we will practice that on March and so we will announce that a little bit earlier we will let you know that in the group on Facebook we will let you know to those people who have signed up on pastavlad.org forward slash challenge and so and this will really be a great blessing to your spiritual life to your physical life and I believe also to rekindle certain things in your walk with Christ that's a first decision I want you to make right now the second decision is this I want you to consider for those of you who came out of a fast or coming out of a fast and I want you to consider practicing intermittent fasting I know I mentioned to some of you that to live a fasted life one of the ways to live a fasted life is to practice intermittent fasting and intermittent fasting I am again neither not a dietician or nor am I a doctor but I've seen personally in my life where this started to happen when I started to cut out breakfast from my diet few reasons one of them is during my breakfast time that's when I usually spend my time with the Lord secondly I started to recognize the job I have now this might not apply to every person's case the job that I have doesn't require a lot of physical activity eating three times a week three times a day is way too much and so when I cut off breakfast and I would have my first meal at 12 and just have a little coffee in the morning and eat two meals a day instead of three not only it helped me to fast more every day but it also helped me to focus more during those morning times instead of trying to find food I spend more time in God's word and so there are people in the chat and you are watching or rewatching this and that's something you should consider as both spiritual practice and as a health practice it will help you to draw maybe more nearer to the Lord you'll have more time to spend with him and it will help you also not to overstuff yourself and your body with fuel when you're not actually using most of it number three that's something that I would like to encourage you as well and that is to eliminate junk food soda alcohol and limit sugar for those of you who have a practice of drinking alcohol I want to challenge you this year to eliminate alcohol from your diet your body organs will thank you later for that and if your view on Christians and drinking alcohol is you know kind of like it's okay to drink for the sake of your health but also for the sake of you walking closer with the Holy Spirit you should put alcohol on the back burner I'm not saying you're gonna go to hell if you have a bottle of wine in your house or you drink wine but I do believe that there are better health benefits and also focuses more us on being self-controlled when you don't consume alcohol with alcohol another bad thing and that is soda and junk food a person came to me a week ago and said I want God to break free break me free from gluttony and I said okay he said could you pray for me I said I will be more than happy I just ask you a few questions how often do you eat in fast food restaurants he said every day I said how often do you drink you know soda coke or Pepsi or all of them he's like every day I said are you willing to give that up he says oh I'm not sure and I said I don't think I can pray for you I said what how can I pray for you if you're you're gonna go back and do that and so I don't believe that you can break free from certain you know bad habits if you constantly feed your temple with junk the Bible says if we defile God's temple we destroy God's temple God is not pleased and so if you intentionally put into your body you know like a large coke you know Big Macs and you know french fries and all of the stuff and I understand they're cheap and they're convenient but this year God doesn't want you to be cheap and convenient he wants you to be holy he wants you to be happy he wants you to be healthy and he wants you to be honoring him and he wants you to take care of your body and so make the decision you know restrict your sugar limit your junk food or remove them completely or eliminate completely the alcohol from your diet so that you can focus more on Christ and so you can honor him with your body for someone you could think why is he talking about our physical health you know I'm here to just learn about fasting please understand if we fast but we don't live right after the fasting in the area of our health it's not honoring to the Lord your body is the temple of the Holy Spirit Jesus heals our body he created our body he will judge us based on what we do in our body he will resurrect our body and the Lord his spirit lives in there so therefore you must consider this year to be a year where you honor the Lord by taking your taking care of your body better than you did last year and why am I speaking about this at the end of the fast because this is the best time to make the decision fasting will not help you to lose weight but it could trigger healthy habits that could result in you feeling better this year walking closer with the Lord experiencing more freedom and experiencing the fruit of self-control because all of that really deals with self-control you know what we eat is who we become a lot of us we eat ourselves into sickness sicknesses we could have avoided energy we could have had strength we could have had mental clarity we could have had if we could only change what we put into our body and it grieves the Holy Spirit it does not honor the Lord when we don't take care of our body and this is a good moment to do that when you are coming out of the fast to right away mentally say you know what I want to change how I live I want to change how I eat I want to change how much I eat I want to change what I drink I want to change what I don't drink so I want to make those decisions may this be an encouragement and that confirmation you were looking for it you fast every month that you practice intermittent fasting at least five times during the week and then you cut off alcohol junk food soda and restrict or limit sugar number four make your devotional life your breakfast number four make your devotional life your breakfast may your breakfast be your time with Jesus may your devotional life whether you can eat breakfast or not but may your devotional life be the number one priority this year may this be a habit 15 minutes 20 minutes 30 minutes whatever that is but consistent Monday through Friday or Monday through Saturday where you prioritize your time with God and number five something we already alluded to and that is fill your free time with listening number four oh there is two number fours I apologize number five is commit to memorizing the scriptures and as I have shown you already and I'm going to give you just one more thing you can download this app join our group and you can get two verses every single week as this year will be a year where you commit to memorizing the scriptures and number five is number six I apologize I mix those things up fill your free time with listening to the Bible in a drive cleaning doing some other things take some time to listen to the holy scriptures so that is about all that I wanted to share with you today on how to come out of the fast and as well as on what to do this year I've seen that my wife is also been answering a lot of questions in the chat thank you Lana for helping with this and and that's all that I wanted to share with you guys today amen amen so we wanted to just take few moments and maybe if there is any questions if you have a testimony from this fast don't forget to let us know go to hungry gen.com forward slash testimony also if you want to give if you want to bless the Lord and honor him by contribute to this ministry you can do that by going to pastavlad.org forward slash partner it will be much appreciated I am proud of you guys I honor you for sticking with me I honor you for being with us for this these last 21 days I know that this has not been easy for the fasting and unfortunately the sad news is to end the fast is way harder than to fast isn't that the truth to end the fast is way harder than to fast so just making sure that you guys end the fast well okay end the fast well yeah I think that that's why I always have a hard time with Daniel fasting because I just cannot have the discipline of like eating just particular foods and so for me I know personally this is gonna be the hardest thing not necessarily the fasting because fasting is easy you just don't eat this is very difficult because right now you have to control the amounts of things that you eat and you got to restrict yourself practice control control those glutton desires and and just kind of hold the horses you know so that's that's what I would recommend everyone then that's on that end so my screen is not working my the other screen is not working so I'm gonna try to see if I can pull up some things for questions do we do sacrificial giving for the day 3 as well no we will not do a sacrificial giving for three day fast we will try to do that once a year I usually encourage people to do sacrificial giving once a year not every single month that's not necessarily very practical so I'm gonna miss the daily live streams I am sorry tell you but I'm not gonna miss that right now this has been this has been great but it's also been very necessary this is what I'm gonna say I do not have any like any regrets I really I'm glad we did this and I'm glad that our team stuck with me through this but I will live stream tomorrow on Hungry Jen so tomorrow we're gonna drop the Hungry Jen's live stream and we're going to ask you to join us this is where you can give your sacrifice tomorrow but today this is gonna be the last live stream this month that I will do I will not do one for this week we're gonna go to Columbia and so we will still upload start uploading every day kind of like how we used to do and so this has been a great experience for me I feel like we've built a closer community with you guys I feel that you know through fasting there's this like healthy bond that was developed now through memorizing the scriptures and then having these monthly things starting March it's gonna be really awesome so I'm really excited for that I am really excited for that yes so but doing this every day for 21 days that's it that's it's a challenge yeah so I had to cancel pretty much all of my trips as well and other things because I wanted to do this right and I wanted to give myself for this instead of just like you know do it one day not do it another day and so sometimes it's better to do one thing at a time instead of trying to do all the things at the same time and so I really was committed to that so can we eat fruits so I saw that my wife she answered a lot of that question with fruits some fruits will be okay they're softer but some fruits have not only a lot of sugar but they also vary they're they're gonna be difficult on your stomach so I would probably avoid personally I wouldn't eat fruits to come out of the fast I would just stick with bone broth and you know steamed vegetables and maybe a chicken broth without the noodles or meat so that that will be my thing and with smoothies it's kind of same thing as with juices you know there's some that could be okay and some that could be very bad and sometimes some smoothies have a lot of sugar in them because fruits have sugar as well and so I would honestly slowly come out and by not doing a lot of these juices and smoothies but you decide that on your own see what's best for you just do not overwhelm your digestive system and don't go overboard what is the name of the Bible memory app it's actually called Bible memory on the deliverance e course is it once a month at the end of the month you guys do a deliverance prayer once you finish the course yes yes it's once a month what time do we break it so this is the big question is what time do we break the fast so you can break the fast as you're led by the Lord recommendation is to do it after church on Sunday so that is the recommendation that we encourage or evening of Sunday night the reason being evening Sunday night is because you really technically supposed to start a fast on Sunday night before and so you want to finish on the Sunday night after some people just choose to do it on Monday morning that's also completely normal and actually good and slowly or maybe in the evening on Sunday night you know you eat you know bone broth and you know and then seemed vegetables on Monday morning and then at noon you eat something more you know like bone broth or or cooked tomato and so but you definitely keep in mind when you're coming out you're not coming out in an hour you're gonna be coming out in three days so you just kind of want to come out slowly all right you want to be coming out slowly so pace yourself give yourself some grace and also give yourself some space don't go kind of all out and you know come out as quickly as you can and so as much as you want to come out as quickly as you can you can't do that and stuff how many days can we eat smoothies somebody really loves smoothies fruits and stuff like that I would do maybe after like three days yeah can you share the link to give yes we're gonna drop the link to give right now but it's past of lad dot org forward slash partner I see somebody over here on Instagram needs to be restricted media you can block yes our lentils or and beans okay longa can you answer that how much bone broth 12 ounce yeah you can do 12 ounce you can do more I think in the beginning probably not a lot and then you can increase it just a little bit more just kind of one thing about when you finish fasting that I love is you have this like spiritual sensitivity to like not to eat certain things sometimes you can look at look at that food and you say you know you shouldn't be eating that like even though your brain maybe says you should but you're like something it tells you just you just shouldn't just wait no this is too much and so just follow that and I believe I do believe it's leading of the Lord when I was coming out of the fast you know out of a 40-day fast and it was like that you know I was able to you know was presented with some stuff people gave me some carrot juice and some other stuff and I was like mmm I'm not sure and so I just really follow the common sense but also like this sensing it was weird I I've never had that word food like that that clear and so and as long as I followed it I was fine and so yeah and I exited fairly quickly definitely not recommend it and how fast I exited that and I mean I think it took me like three three days or something for the 40-day fast and so but but it's definitely not not recommended and I was I was fine but again I kind of knew my limits and I just ate a little bit of soup again a little bit of soup again a bit of soup again a bit of soup and then just kind of felt fine so added a little more I think of egg or something and then just added steamed vegetables and one thing led to another and I think like on seventh day I already you know ate meat and stuff but again that was me I'm not saying that everybody should do that should coming out of the Daniel fast also be slow no I think that it shouldn't be as slow I think you can come out way faster out of a Daniel fast because your stomach is engaged and it's active is soup okay yeah I think soup is okay but I would start with the bone broth first and and like cook rice and then you drink water from the rice what you cook so that's what I would start with yeah so I answered this already but in San Antonio will both services be the same so both services will be I will speak at both services but they are gonna be slightly different I think each service is going to be different yeah alright guys will you be posting in telegram yes we're gonna continue to keep posting on telegram we don't stop that everything is gonna continue as it is I wouldn't do salads for first few days I would just do something with like soups or a bone breath I would do salads fasting experience was amazing God is good feel closer to God that's good to hear good to hear three-day liquid fast monthly aim yep so that's gonna start in March excited for that really looking forward to that I think it's gonna be a wonderful wonderful experience for all of us this is gonna be an amazing year for us will these recordings be available for people as a resource buying your books and having the support yes Marcia so I'm gonna leave this this is one of the reasons we created this playlist and actually one of the reasons I live streamed every day while doing actually the fast so that we can leave this I believe for years down the road and people who are fasting will be able to actually just go each day let's watch the video watch the video watch the video watch the video and just be encouraged with that


Hey guys, how you doing? This is your boy Rich from Rich TV Live and you too can join the club at richpicksdaily.com where you can learn how to win and trade. Hey guys, how you doing? This is your boy Rich from Rich TV Live and richpicksdaily.com where you can join the club and you can learn how to become a winning trader in the stocks and crypto world of investing. We have some big breaking news from WonderFi. Seems like every week WonderFi just continues to bring the news, WNDR in Canada, W-O-N-D-F in America. I absolutely love WonderFi. I love the long-term potential of WonderFi and the news looks like this. WonderFi announces strategic investment in bit by first approved crypto marketplace in Canada. This is big breaking news from WonderFi and let's break it down right here. Right now we literally are exclusively breaking the news as it happens. 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We are actively exploring integration of our product suites which will expand the reach and scope that WonderFi can offer to the market and will drive long-term growth and value for the company. Guys, every single move that WonderFi is doing is strategic. They're not playing checkers, they're playing 3D chess and this is why I believe everybody needs to put WonderFi on their radar, on their watch list right here, right now before they absolutely explode because these guys are putting all the right relationships in place to be a home run, whether Canadians are buying Bitcoin, Ethereum or altcoins Bit by knows that price and best execution matter said Dean Skirka, president of Bit by we are proud to be a leader in providing transparency to the Canadian market and pleased to have WonderFi as an investor and strategic partner. I think WonderFi is doing all the right moves and I wanna show you guys what our community is doing with WonderFi. 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Huge news, I love these investments that WonderFi is doing they really are getting their hands involved in everything and I wanna show you guys what our community is doing so you could see we brought this pick pre IPO it opened up around $1.25 it went as high as $3 which was the high high I'll mark the high high here on the chart it went as high as $3 which was the high high all right, this is the high high right here so that's the high high 308 and you can see the low low is about $1.20 and it's just coming back from its all time highs and it's doing this pullback to right around where we are today where our community has been picking it up because they feel that this dip is a buying opportunity you can see the same thing looks very similar in America, currently at $1.70 and in Frankfurt, Germany listed here under the symbol 5 2 DO at $1.51 so a lot of our members have been buying the dip today they really like this news, they like this dip they believe it's a buying opportunity I'd love to know what you think about this dip do you think this is a buying opportunity do you think it goes higher from here do you think it goes lower from here in my opinion, if you can buy at these levels or lower, it will be a good long-term investment short-term, who knows we're going into Christmas or going into the holidays some people may be taking profits because the stock is up, which totally makes sense nothing wrong with that and I must remind you guys that Rich TV Live is strictly for information and education purposes please do your due diligence, do your research before you invest in anything we talk about or discuss here on Rich TV Live, but in saying that I do believe that this is a company that has an incredible future and incredible upside and I think it's one that everybody should be aware of you can see the trend was up and it's just recently come down which I believe is creating a buying opportunity for investors and realistically the next big catalyst for WonderFi, I mean, they might have any they might have big breaking news that could change everything short-term but I really believe that the biggest long-term catalyst will be the launch of their app the launch of their exchange where you're going to be able to buy and invest in DeFi assets you're going to be able to receive rewards you're going to be able to stake your coins get interest, dividends on your coins and I believe it's going to be an absolute game changer and every one of these strategic investments and relationships with FTX exchange and Bitbuy and Solana that they continue to do is only going to prove very, very, very I think it's going to prove that it is a huge winner and I believe that there's going to be an amazing opportunity for investors so I'd love to know what you guys think about WonderFi and the big breaking news today yet another strategic investment in a huge, huge company Bitbuy the first approved crypto marketplace in Canada WonderFi making a strategic investment in Bitbuy if you like these videos, smash the like button comment down below share the video everywhere and subscribe if you're alive our community all over the world is buying the dip on Bitbuy some of our investors got in day one and they're just holding what are you doing with WonderFi our community is buying the dip to buy the dip and they might sell the rip or they may just hold what are you going to do with this news on WonderFi making a strategic investment in Bitbuy the first approved crypto market in Canada huge breaking news for WonderFi going in the weekend what do you think are you buying the dip you're a boy rich and risk to be live if you're not winning probably not watching we bring in the winners just like WonderFi and we bring them to you first thank you for watching everybody I want to wish everybody a merry Christmas happy holidays and a wonderful 2022 let's finish 2021 strong this December let's hit all our goals have a very special holidays and get ready for the biggest year of our lives 2022 I think we're gonna have a special year for cryptos in 2022 so much exciting things to look forward to in the DeFi space decentralized finance thank you guys for watching you're boy rich and risk to be live put WonderFi on your radar on your watch list maybe put some WonderFi in your shopping list for Christmas maybe put some WonderFi under the tree for Christmas just saying you're boy rich and risk to be live and I'm out peace love this news on WonderFi WNDR in Canada WNDF in America you're boys out we'll see you soon


Survey Archaeology In archaeology, survey or field survey is a type of field research by which archaeologists often landscape archaeologists search for archaeological sites and collect information about the location, distribution and organization of past human cultures across a large area. Archaeologists conduct surveys to search for particular archaeological sites or kinds of sites, to detect patterns in the distribution of material culture over regions, to make generalizations or test hypotheses about past cultures, and to assess the risks that development projects will have adverse impacts on archaeological heritage. The surveys may be, intrusive or non-intrusive, depending on the needs of the survey team and the risk of destroying archaeological evidence if intrusive methods are used and, extensive or intensive, depending on the types of research questions being asked of the landscaping question. Surveys can be a practical way to decide whether or not to carry out an excavation as a way of recording the basic details of a possible site but may also be ends in themselves, as they produce important information about past human activities in a regional context. A common role of a field survey is in assessment of the potential archaeological significance of places where development is proposed. This is usually connected to construction work and rote building. The assessment determines whether the area of development impact is likely to contain significant archaeological resources and makes recommendations as to whether the archaeological remains can be avoided or an excavation is necessary before development work can commence. Archaeologists use a variety of tools when carrying out surveys, including GIS, GPS, remote sensing, geophysical survey and aerial photography.


And it's my great pleasure to introduce Ruth Singer, who is going to talk today about small-scale multilingualism in a community in Northern Anhamland in Australia. Ruth has an amazingly broad research spectrum and also an amazing array of affiliations, which I hope I will get right. So she is affiliated with the University of Melbourne and also the Australian National University in Canberra, where she collaborates with Nick Evans on his project, Wellsprings of Linguistic Diversity. And there was another project on information structure with... What's that? Is it? No? Okay. Good. Okay. That's it for now. And she works, among other things, on the social linguistic and social sides of small-scale multilingualism, but also on structural properties of Warui, and some of the now-in-class system. And there will be more occasions to talk to Ruth, if you're interested in her research, because she's currently visiting SOAS until December this year. So don't miss the opportunity if you want to hear more. And she will also give another talk on the 2nd of December in a pre-conference session of the upcoming Language Documentation and Linguistic Theory conference at SOAS on Friday the 2nd of December in the workshop on small-scale multilingualism. So now I'm handing over to Ruth. Thank you. Yeah, so I'm going to talk a bit about the work I've been doing at Warui Community in northern Australia over the last five years. I'm going to look at it from two perspectives. One is the intergenerational view, because basically I started working with older people who are now grandparents, great-grandparents, and then more recently been working with some of their grandchildren, so young women between 13 and 20. So the other sort of perspective is through the three phases of how I see it now, three phases of the work in terms of what I initially was doing in my research, then the second phase, which is still haven't analyzed it that much. And then the third phase where I've sort of shifted my thinking a little bit and my approach. So firstly why I started looking at multilingualism at Warui is it's because quite unusual. From the perspective of Australian Indigenous communities and also I think increasingly worldwide, it's becoming unusual to have communities where people are multilingual in a lot of small languages. So from working with children as well, which is something I won't be focusing on in this talk, it seems they grew up speaking at least two Indigenous languages in the home and then usually become proficient in more Indigenous languages when they get to adulthood. And then people continue to learn languages over their lifespan as well. So some of the questions that I've been asking about multilingualism at Warui is how do so many small languages coexist? So there's so many scenarios where people have documented language shift due to influence, particularly of larger languages on smaller languages or more politically powerful languages on smaller ones. So how is it that all these small languages manage to coexist and have done so, it seems, for many millennia? So one of the questions is, is there particular ideologies or practices there that seem different to elsewhere that might be supporting this intensive linguistic diversity? And the other thing we'll be looking at is their change across the generations. So a lot of people I've talked to work in Australian Indigenous communities have said, yes, it is different, but maybe it's still going headed in the same direction as everywhere else. And it's just for some reason this multilingual situation has survived a bit longer than in other communities. So just to orient yourselves a bit, here's the map of Australia and this little section here is a part of what is called the top end colloquially. And this is the regional capital Darwin. And this is Warui community on South Melbourne Island. And some of the main languages spoken in this area and where the areas associated traditionally with these languages. Maung associated here with a section of the coast and also the islands. Gunbalang to the east, Iwaja to the west and Gunungu inland. And just Manangrida over here is another community that's a lot bigger, which is the only other place left in Australia where people have talked about these high levels of multilingualism. So just to give you a bit of an idea about the languages spoken, I'm going to be talking about three languages mainly, which are quite widely spoken. And then there's a lot of other languages which are spoken by smaller groups of people. So one of the main languages I've worked with in the past is Maung because Warui is sort of seen as the homeland of Maung. And so most Maung speakers are actually on the island. So what I'm indicating with this paler circle is a total number of speakers else everywhere and then with the inner circle, the number of speakers at Warui. So most of the Maung speakers are at Warui and there's only a few hundred of them. Whereas this other language, Gunwingu, which is a variety of Bin and Gunwok, there's more Bin and Gunwok speakers elsewhere. Similarly, with Yungmata from the east, it's quite a big language of a few thousand speakers. And then there's a small number of speakers at Warui, which I've put here too well, but there's speakers of other varieties as well. That's just the labels I'll be using for them in this talk. And then some other languages in English, of course, which is spoken by a lot of people off the island. And just to give you an idea of the genetic diversity, there's basically five language families represented. So four indigenous language families. Maung is in the Awajian language family, and there's still a few speakers left of Awajia, which is also in the same family. And then these two languages are in the Gunwingu family. Manningguridin family, there's people who speak these languages. Yungmata is in the Pamanyungan family, which is the largest family that covers most of the Australian continent. It's quite different to these other language families, which are referred to as the non-Pamanyungan languages, not that they form any kind of grouping. And then English, Germanic, and then also there is a Korean spoken from the northeast tip of Australia. There's just a few families who've settled at Warui. So Warui is a little island, and it's been settled now for 100 years. So I'll talk later about the centenary of the establishment of the mission, which is something they celebrated recently. We think Maung or a related variety was spoken there before. People talk about this language, Manangari, but we don't have any records, so we're not quite sure if it was a variety or a different language. And it seems to have been a centre for people to stay there for a few months of the year, even before the missionary came. And he was attracted there because there was people camping there and working with the Cassin fishermen who came every year from Indonesia. So in terms of the three phases of the project that I'm going to talk about, one of the ideas I've been thinking about is different perspectives. Obviously, multilingualism, language use is a very slippery topic. What people are actually doing with language? Do they even know what they're doing? Mostly not. I mean, there's a lot going on and it's hard to get, it's sort of impossible to get a complete picture or something like that. So I started to think about it in terms of the cross-section of a cell. For example, if you take cross-section of a cell, it doesn't really tell you that much about what the shapes are in there. So for example, what they've done here is take multiple cross-sections and sort of reconstruct this complex three-dimensional shape of a mitochondria. Which, if you just looked at one section, you'd just see these little circles and think there was a couple of little spheres in there or something. But to get this three-dimensional picture, you have to get all these different perspectives. As it says in this textbook of cell biology, single-thin sections sometimes give misleading impressions. So I guess that's what happened with the three phases. I get different perspectives on what was going on, especially working with different generations as well. And then I'd sort of think, well, it was everything that I got from the other perspective wrong. But actually, you're just sort of continually shifting your perspective. Because you're not setting something as concrete as a cell, though, unfortunately, possibly more like the surface of the planet Jupiter, where you have all these gases moving around. And it's constantly dynamic, it's changing. And so the idea of getting some accurate picture like you might get of a cell is obviously imaginary. So the first phase, I basically took some ideas from the sociolinguistics of multilingualism, looking at how to explore language ideologies and language practices. So although I'd already been working out what are we for about 10 years, mainly at the Malang language, looking at structural aspects of the Malang language, it was interesting how much I learned just starting with these techniques and starting to think about language use a bit more. So one method I used was the linguistic biography interview, where you basically start the interview with, tell me about the languages you speak, how you learn them. So it's sort of like a biography, but from the perspective of languages. And I also used this language portrait task, which was popularised by Austrian linguist Brigitte Bush, where you ask people to colour in an outline of the body with using different colours for different languages. And so my focus in this section was repertoire. So I wanted to look at, you know, how predictable were repertoires, you know, did people who identified in certain ways, you know, all have similar repertoires. And I also got interested in receptive multilingualism, which is a practice I'm going to talk about a bit, which seems to be very widespread. So to do that, I'm going to look at a couple, Nancy and Richard, who I've worked with quite a bit over the years. Initially actually we used to go hunting together, because they had a boat and one time I went up there, I had a car with a towbar. So we used to collaborate on hunting. And then eventually start to work with them more. So these are their language portraits. As you can see, they're quite different. Basically Nancy grew up at Waterwy, whereas Richard moved there 30 years ago from eastern Arnhem Land, where they have quite a different, I guess, language ecology, as well as speaking different languages. So in hers, Nancy coloured in her head and chest with maung. She identified strongly with the maung language as a maung speaker. And often with these language portraits, what they've found all around the world is, you know, languages are just more important to someone there, more likely to put on the head and the chest, that kind of thing. So then she's put Gunwingu on one arm, which she speaks very fluently and which she learned from her mother. Although she said she only started to speak it really as a teenager. And then do well, her husband's language on the other arm. And then English, she does a lot of work with English, doing translating work and that kind of thing. Some people don't put English on their portraits, but she did, and she's very proud of her English as well. Then on the legs, she's got some of these smaller languages, which aren't as widely spoken, but which she understands quite a lot. I'm not sure how much. Gunbalang, Japana, Nakara from Manangrida area, and then Iwaja. Then her husband's put on his head, Jambapungu, which is what we were using to talk about Yolngemata varieties at one point. He's put that on his head, and then he's put this... Sorry, I don't speak these. So I've trouble pronouncing the name of his language. He's put that on his chest, and he actually, because he was brought up by people who were in his birth parents, he's put his father's language on his head, although he says he doesn't really speak it, and then he's put the language he grew up with on his chest, the orange one. So one of the other things that came out from this work, which people found all around Australia, is this identification with the father's language, and this concept of language ownership, that you own the language of your father and your father's father, and this is connected to your land ownership and your clan membership. So this came through quite strongly as well in the interviews and that kind of thing. And at Waterway, as opposed to a lot of other communities, people usually do speak their father's language because they're so multilingual, whereas in a lot of communities nowadays, people actually don't speak their father's language, so it's an important aspect of their identity. And then he's also put a lot of other Eastern Ireland varieties here, which are all what linguists would call Yilngmata dialect group. So most of the ones he's put here would be relatively similar. And then he's also put Gunwingu on his chest and Maung. So although he doesn't really speak Maung or Gunwingu, he understands Maung very well, as we'll see. And he said he's starting to get quite good at Gunwingu too, which he also would have heard at Waterway a lot since he moved there. So what is receptive multilingualism? It's described generally as people having receptive competence in a language without being able to speak it. And at Waterway, we find a lot of people like this, like Richard, understands Maung perfectly, people speak it to him all the time, but he doesn't really speak it. He'll use a phrase or a word. He's quite comfortable with that, but I've never heard him speak an entire sentence. And he's quite similar to a lot of people who've moved from Eastern Ireland in this way. We can also talk about the receptive multilingual mode, which is a way of having a conversation where each person speaks a different language. So they understand each other, but they choose to use a different language to the other person. And interestingly, a lot of this, a lot of work on this receptive multilingualism has ignored social factors up till now and focused on the idea that it's a practical strategy. But obviously, as you can see, these languages are from completely different families. And it's not really a practical strategy because if you've been living together for 30 years, you could easily just start speaking one language. But there has been some work on social factors recently. So interestingly, Nancy does speak Yolngmata quite fluently. But usually she chooses not to speak it to Richard. I have occasionally heard her switch into Yolngmata when she was just talking to him about something. I don't understand Yolngmata. So I don't know what they've been talking about. And in this 25-minute conversation, which was recorded by Slaymi Harris, another linguist I've been working with, there was, I think, six examples of Richard using a word in Mal. And then I think there was 11 examples of Nancy using a word or a phrase in Yolngmata in Richard's language. So basically, in a way, they're resisting code-switching because Richard could have put a lot more words of Maung in. Nancy could have switched between Yolngmata and Maung quite freely. But she doesn't. So in a sense, it sort of also goes against the idea of accommodation that if we have a common language, we will use it. Which in this situation, and in most pairs of this kind that I've observed around Warui, not just married couples, but also like two people working together and staying around the town. This is how they seem to actually, it seems to be the usual way for this kind of combination of people to talk together. One of the things that maybe it has going for it is that it's symmetrical. With accommodation, someone has to shift to use the other person's preferred language. Whereas this, there's something symmetrical about it. Obviously, Richard did have to learn to understand Maung. And Nancy maybe would have learned to speak Yolngmata anyway, to speak to his family and stuff. But there is a sense that there's a balance in the conversation. I think at Warui, it may actually support the maintenance of smaller languages. This type of receptive multilingual mode is often associated with actual language loss. So we get the younger generation shifting to another language. When the older generation talks to them in the heritage language, they'll talk back in the language they're shifting to. But I think it could also be used to maintain smaller languages because people who speak Maung at Warui who want to keep speaking Maung and feel like if you're going to speak Maung anyway, it should be happening at Warui because it's sort of the home line of the language. They can continue to do so and newcomers can speak in their own languages as well as much as they're understood. Also, I guess the benefits for newcomers like Richard is it's much quicker to learn to understand Maung and to learn to speak it. And also, it may be in some sense avoiding some political contention such as some people sometimes complain about all these people from Eastern Arnhem Land moving in. And then the scene is a bit of a threat because the scene is a much more powerful group at the level of Arnhem Land and even politically in Australia there's a lot of political leaders coming from Eastern Arnhem Land. And they're also seen to have greater spiritual power and they lead a lot of ceremonies. So in a sense, there may be avoiding some politically loaded issues around with speaking Maung, which might be seen as part of claiming status there or political power on the island. So possibly these Eastern Arnhem Landers avoiding speaking Maung may also help with some local politics. So basically with the phase when I interviewed around 20 adults and I also did some work with children and I continued to interview people sporadically but it's not so much the focus of my work anymore. And I guess I learned a lot about repertoire and it turned out to be quite different and not that as predictable as I expected. Although obviously people from Eastern Arnhem Land more likely speak Eastern Arnhem Land language, Western Arnhem, that kind of thing but even just looking across siblings who've grown up together often quite different. Language ideologies and attitudes and language learning and use across the lifespan. Also the idea of receptive multilingualism emerged as maybe something important that's going on there. But obviously in terms of the literature around the world I think the idea needs a bit of development and I think that is happening because people have also been looking at social factors in its use for example in post-Soviet Ukraine and other places. And also I guess what became apparent is parallels to other sites of small scale multilingualism such as for example Friedrich is doing in Senegal and also other people are doing in Cameroon and other areas of the world. So phase two came about partly by accident because of some other stuff I was doing but it sort of created a way to work with young people a bit which I hadn't so far. I'd interviewed a few people high school age but not that many and I had found a lot of them actually didn't really want to chat. But some of them did want to make films. So it was a good way to do some work with them and it was part of development of this website we were doing anyway to try and put some resources online in Mao and make them accessible to people. So basically there was four girls involved with this Nowhere Girls web series which they developed with a community filmmaker who went up to make them with them. And the brief for the filmmaker was basically make the films in indigenous languages. So it was interesting sort of what came out of that idea. And then just this year I've been working with two girls who came down to Melbourne where I live to do high school just working with them after school to make some short videos. So two of the videos that I made were the girls who were at high school in Melbourne, Audrey and Tamia. And just from spending time with them in Melbourne it's clear that the receptive multilingualism is something they're using as well. Basically Audrey comes from a family where they identify very strongly with the gunwingu language even though her family's been leaving for a couple of generations on Warui. They still identify as coming from the mainland and certainly her grandmother and her grandfather before that were very strong in trying to make the children just speak gunwingu even though they were playing with a lot of kids who were speaking Maung and other languages. So that's Audrey's language portrait here. She coloured it mostly in yellow for gunwingu and then put on her hand here Maung although she does understand it perfectly and she does speak it a little bit as well but not that much. And then this is Tamia's, she's coloured in all in blue for Maung and then just put a little bit on the hand for gunwingu and so she probably understands gunwingu perfectly too and she probably will speak it when she's older because most of her family, the adults are bilingual in Maung and gunwingu. So basically the first video we did it was like a little interview where they interviewed each other about what had happened in the first week at school to put on a blog so the audience was actually in a way the community back home. That's how I sort of posed it to them that people want to know what you're doing and stuff. So in this first video, Audrey spoke gunwingu and Tamia spoke Maung which is how they seem to be talking to each other mostly at that point. And then interestingly in the second video Tamia said she wanted to speak English and she identifies quite strongly with English because her mother speaks English mainly and I think she felt a bit funny about speaking Maung on the video because they were starting to settle into Melbourne and started to feel like they didn't want to stand out perhaps.  And saying her English was very good and she was like I was speaking English and I was born. But anyway. So interestingly in both the videos there's this receptive multilingualism going on although Tamia changed languages, Audrey didn't and so in the first video they're speaking gunwingu and Maung and in the second one they're speaking gunwingu and English and there's still the receptive multilingualism going on. The other thing I noticed is that I'm hanging out with them Oh sorry there, I just decided to show the stills because I've got just too many videos. Sorry. I know they're so cute. You can see the two videos on the blog there if you would like to see them later. Anyway. The other thing is that it was interesting just looking at that attitude to the use of English. I mean one of the things I sort of claimed in phase one was English is basically a last resort. Although English is a common language for everyone at Waterway they tend not to use it and instead use for example receptive multilingualism or even have someone interpret although of course sometimes people do speak English to one another. And among the young people there definitely seemed to be a different attitude to the use of English. So they wouldn't necessarily use more English all the time but they certainly enjoyed playing with English and some of the younger generation does have an English speaking parent whereas the older generation it's pretty rare. I can't really think of anyone off the top of my head. But the younger generation there's indigenous people who come from other parts of northern Australia who've grown up speaking English or perhaps a Creole and who are using English with them at the home and so they feel like, people like to me, I feel like it's their language and even though they're often told not to use it we'll use it and identify with a lot more. So on to phase three. How am I going full time? Ah, pretty well. So then in phase three I started to get interested in some different things for a number of reasons. One was the sort of I guess performative attitude to identity among young people. That they seem to be not only the people in Melbourne but when I spent time with some of the young people up at Waterway they were sort of playing with different identities in different languages and sort of trying them out. For example, one young woman I've worked with a lot who works as a research assistant for me would sort of use an American accent when she was speaking English like she was trying out a different character and then last time I went up although she usually speaks good Wingo she started trying out Maung and she started using bits of Maung and saying to me what do you think of my Maung and I heard her asking other people too like she was trying out a different sort of adult persona where she would be able to speak Maung as well. The other thing I guess that really got me interested in was this centenary of the mission event which was held in June and I'll show you a bit of this sort of like an eight day long event but the sort of key event it seemed to me anyway was this re-enactment of the arrival of the first missionary where people acted out the different indigenous groups who were there. Also there's been two PhDs published just within the last few months by musicologists well one's a linguist musicologist looking at musical diversity and sort of connecting that with languages and social groups and that kind of thing which really made me think about all the labels people had been using for names and different social groups and things like that in the interviews. So I guess the main question I was looking at is how do people interpret sameness and difference at what are we? So how do they sort of create the diversity that we see there and why is it that language names and group names seem to be used in sometimes contradictory ways? One of the things that I guess I was really stuck on was this earlier work on the connection between language and identity in indigenous Australia there was a lot of work showing that traditionally people didn't identify with the language exactly but indirectly so basically they'd identify with a clan and the clan owned certain land and that land was associated with a particular language which they then owned through that clan membership but it wasn't so much that they identified with a particular language directly but then there was also work looking more recently at groups for example which don't speak their language anymore which had made land claims under the umbrella term of a language name so actually shifting to seeing that as identifying a social group so I assume because the whole clan identity and stuff is very alive at what are we and people still own land and own it under the name of clans that there would be the first kind of connection with language but then I was often tripped up by the fact that people seem to be referring to languages as sort of social group labels saying like he's a good winger I'm maung that kind of stuff but then at other times not doing quite different things so this is just a photo of the people waiting actually just for the start of the re-enactment on the beach which the missionary first arrived at he actually carved his name in a tree which only fell over a couple of years ago he carved his initials into a tree and so these people waiting there's a little dinghy coming in with the missionary in it with the local minister playing a missionary and so as you can see people wearing two colours of t-shirts and this is what sort of got me thinking is that I've been talking to people in interviews with all these different identities and all these different languages that they identified with and then suddenly it seemed like everyone had divided into two groups I mean not everybody at Wadawi was in the performance but most people were and so I was sort of intrigued in how people had sort of reorganised themselves into these two groups which had written on the back Maningburu people or Magikudu people and these terms refer to actually groups of clans and the Maningburu people the people who claim to have found the missionary wandering around the mainland and taking them over brought them over to Wadawi on dugout canoes so they basically claim responsibility for that event in way for the establishment of the whole mission and then the Magikudu people that's a name for a group of clans which owns Wadawi itself who were there supposedly when the Maningburu people brought the missionary over so that sort of intrigued me because I saw people lots of people wearing t-shirts who came from much further afield and that kind of thing who hadn't previously mentioned to me that they identified with this group or that group and also when I talked to people about the t-shirts and which one they wore a lot of people actually referred to them using the language names so that also interested me that they were using these language names for these groups of people so basically what they re-enacted was that when the Maningburu people came with the missionary that the people that were there all ran off into the bush because they were a bit scared of the strangers the strange man anyway and then what the Maningburu people was they all called and said come back, come back he's alright and that kind of thing and so this is the missionary story which had actually been told to me many times and when I first went to Waterway I really wanted to record traditional stories and that kind of thing and everyone just wanted me to record the missionary story I used to get a bit annoyed about it but I can see now what they were trying to get across a bit is just to understand how everybody came to the island what they're doing there now because otherwise you go there and think why are all these people living on this little island anyway and just to sort of understand the different backgrounds as well so I guess Sir, can I ask a question about that? Yes, you don't want to ask have you? It's positive Sure, sure, sure, ask It's a strong ceremonial tradition for owners and managers in every community I'm wondering if there's a replication of some of that Yeah, well actually that's what I got I guess particularly from these two musicology PhDs is seeing the link with traditional ceremonies so traditionally actually they don't wear T-shirts of different colours but traditionally at Waterway they do wear cloth of different colours not like some areas where they have their own colour like Eastern Arnhem Land but actually they buy a different colour cloth each time and it's just important that each group has the same colour whichever colour it is and yes I guess you could see Majakutu as the sort of owners and then Maningburu as visiting but it's interesting in a sense because you see Bunung who's directing the performance and they actually rehearsed it a couple of times as well in the days before he actually identifies with the Maningburu with the mainland with the people who brought the missionary but he's directing the whole event and that's often his role he's a sort of politician but a sort of diplomat type not the sort of hatchet man type who sort of works with all the different groups and brings them all together there's actually a hatchet woman at Waterway but anyway who just goes out and makes people do things whether they want to or not yes and even in terms of language it's not very direct to the things that have happened because actually most people would trace their identity patrilineally with the mainland but because of that I think other people have sort of shifted to be male otherwise there wouldn't maybe be any male left just because a lot of men came from inland I think so I guess one of the things I sort of took from this is that people would take a particular position in terms of what the context is and in this context there's two clearly defined groups because of the missionary story and because of how it worked and so people choose which one to take we're not exactly choose obviously other people have to find that convincing but basically I talked to different families about which t-shirt color t-shirt their family wore and why and a lot of it had to do with these sort of broader polarities in terms of identifying more with the mainland or identifying with the island and obviously not everyone was in this Maningburu tribe or the Majukudu tribe who wore the t-shirts so that's what was interesting is that they could still represent them in some way and most people explained that as oh you know that's through this line in my family or that line but people also did see the languages as representing these polarities and I think that sort of accounts for some of the use of language names to refer to what seem to be just social groups is this idea that aligns with this sort of mainland island thing so this is just a Facebook post from one young woman Delilah who's in the middle here that she put up which I thought was quite interesting because she talked about representing Maningburu Arabi so she's got the yellow Maningburu t-shirt on so does her mother who's on her left the white ones just ignore that's because they ran out of blue ones they just made they just had some white ones but most people said that the white ones were blue ones then some people said maybe they were Gunbalang so they brought in another group but the people who were wearing them said they were blue and so she's talking about representing and then she mentions her mother so not exactly a patrilineal line but so she's sort of tracing this Maningburu connection through her family and sort of talking about that which I thought was interesting is that I guess I hadn't really thought about the idea that you represent you have all these different options available to you you represent one in the particular context so I actually I talked about this already but yeah I just mentioned earlier on this traditional analysis of the connection between social identity and language in Indigenous in the Indigenous world which anthropologists spent a long time arguing it because basically all the early anthropologists assumed that everyone who spoke the same language was the same social group and it took a long time for the controversy to resolve that actually that was just a projection of some European nation-state idea and actually language didn't define social groups at all and so in a sense the anthropologists work along put a lot of effort into getting here but in a sense at the same time as they were doing that people were moving I think to also at least at what are we it's two alternatives whereas in other areas it has shifted to actually people identifying directly with language and saying where this is certainly around Melbourne where I live people will say you know I'm your to your to whatever and that's a language name and in a sense I guess the projections of these early colonialists became a reality and partly that is because the same reasons happen at what are we is because they have actually administered and controlled people according to this belief that the people who spoke the same language or not necessarily spoke it because they didn't even know but they'd ask people what's your language and they'd talk about their language ownership own the same language are the same group and this is something that was going on at what are we actually when I first got there there was I guess it was still the end of the self-determination era where the community had its own council which basically ran things and on the council they had seats for Gunwingul Maung and Gunbalang and they were basically groups that the missionaries set up as a way to sort of negotiate with people politically and people who identified as one could then vote in their representatives and so if you wanted to have any say you had to claim to be part of one of those you know language groups and so I think this has had an influence now and possibly there was always you know that alternative connection with the language as well but it wasn't very important so there seem to be multiple options for how people connect language with their identity at what are we now the idea that identities are multifaceted performative contextual is not new but it still leaves you with the question of how to analyse apparently conflicting ways of using language names and this is something that the Crossroads people have also found I've just got some quotes from Friederike here about you know taking a similar journey in a sense between asking people about their language identity and then looking at what they're doing and then also finding that they're talking about the language identity in different ways down the track so just read out for us as researchers working in the multilingual ecologies of lower casimants first important step was to recognise the symbolic nature of essentialist language ideologies and look beyond them so I guess this is when you talk to someone say what's your language and they'll say I'm a such and such and this is interestingly something that had come out of earlier language surveys at what are we I found one the school had done in their files and they'd said to people what's your language and these highly multilingual people had just named one language because if that's what you're looking for they can give it to you so obviously that wasn't very informing for the school and the second quote about how the I guess perspective developed and understanding of this crucial difference to western language ideologies made it possible to see the coexistence of indexical and essentialist ideologies as a dialectic strategy rather than a contradiction so I guess in a sense yes I didn't want to sort of say well people contradicting each other that doesn't seem to make for a very interesting account but to see how people use different I guess ways of talking about their connection with language and how to I guess create a coherent story about that so I guess from phase three my main finding was that language names are often used to refer to social groups not linguistic practices and when I was interviewing people I guess I sort of fell for local language ideologies and that when people talked about languages and I'd say what languages do you think should be spoken at what are we and they'd say and I think yeah or what language are you even spoken at what are we they'd say that I'm thinking well that's weird because there's a lot of other languages as well and you know and you know that people were talking about who should be politically important you know because that was their groups basically so also each performative context such as this reenactment of the missionary video or an interview even creates a symbolic field and in that symbolic field there's different configurations of language identity that people might choose and there's different ways of presenting themselves so in a way come into this sort of approach which is more linguistic anthropology than social linguistics of multilingualism it's given me some explanatory power I feel although obviously it's still developing a bit and also has made me made it more easier for me to make comparisons with other sites I felt because before I felt like I was saying oh it's so different at what are we everything's so different and people and that's not doesn't make a very interesting talk I felt in a way you know and so now I feel like I'm find parallels in terms of other work on for example social and linguistic polarities like this polarity that was set up between the yellow and the blue t-shirts the place of language ideologies and also this idea of ethnicized localities these clan groupings which they used in the reenactment are sort of in a way projections of localities of where people's ancestors owned land and that kind of thing projecting it on to I guess the current in a way a diaspora at what are we even though they're still on indigenous owned land most of them are not you know even sometimes visiting you know their ancestral lands which a few hundred kilometers away so I guess that's that I think maybe it is necessary to reinvent the wheel even though I feel like I haven't discovered anything new except rediscovered what other people have already concluded in their research so that language ideologies are fictions interviews and performances identities are multifaceted and any perspective is is partial I think maybe it's necessary to rediscover that in every field site and I did move from a simpler to a more complex analysis but I feel like in a way the complexities I have to continually reinvent them because even myself continually falling in the trap of sort of simplifying things and I think this is partly because as researchers and even as subjects who being interviewed in that kind of thing we're trying to create a coherent story and so we do fall into traps for example like linguistic nationalism like seeing the language as identifying a group and that kind of thing and you know we create these you know for example with this reenactment with the women being associated with the t-shirt so I think in a sense it's not just like you have to discover these things once but you have to keep on I guess discovering them and that's the end sorry I went a little bit long just thanks to some of the people I've collaborated with did they speak two languages or the children the children yeah most of the children already speaking two languages and what mum's language or dad's language or it's mostly mum and dad mum and dad most of the children I interviewed were speaking either maung and gunwingu or maung and yung mata the maung and yung mata was mainly from mum and dad language the gunwingu can come in from different ways often the parents are bilingual although there will be one grandparent who wants them to speak gunwingu or something like that so it's a bit more complex but maung and yung mata is recently Nancy and Richard were kind of a little bit rebellious in marrying across that border between east and west Arnhem Land and just in the last 10 years probably it's a lot more people have got married with the western Arnhem Landers from Rower we have got married with eastern Arnhem Landers so with the children it was more mum and dad yeah I think there's a lot of this political I mean there's local politics but there's also national politics going on and and this whole thing about language and identity so on it's all part of land rights and legislation in Australia that's been going on for 40 years apps that circulate the tinware map the the map I skipped past as well is the one like that they're later one by they're language names based yeah and to some extent I think Aboriginal communities have adopted those those rhetorical stances that have been taken by the broader politics and the land councils as well as the white man thing and I wondered if there isn't also a rhetoric, a story with that particular performance you showed us because there's the official church filming and stuff that's going on at the same time so it's reproducing that rhetoric that that story, that political understanding and the lovely thing here is that it actually coincides with the traditional bifurcation that we were talking about before and the ceremony has to have the people who own it so here's a wonderful example where they've actually correlated the broader political sets of agendas with their own traditional cultural organisation of ceremonial activities yeah I mean one of the interesting things is the whole story of the first missionary had it come about was it a purely indigenous thing or did church people collaborate on it and enjoy telling this story or whatever I'm not sure but certainly the stuff with the t-shirts I talked to Rosemary, everybody who organised the production of the t-shirts and I also talked to Lindsay who's performing there as the missionary and the t-shirts came from Rosemary from local people that was her idea she said and what was written on them was her idea as well so that was quite interesting. I mean a lot of the stuff was sort of church run in terms of setting up the stage and stuff and flying people in but the reenactment seemed to be pretty much locally produced although Lindsay enjoyed playing the missionary the receptive point of view is in my word if I understand correctly what you're saying is that it may be in fact a way or a tool to lead to retardation of language there's a language shift hmm well there's well nothing really what are we but just from around Australia there's a lot of reports of her being a long standing practice so even one of the reports from an early settler who was just travelling from Sydney and he had an indigenous guide with him and when they got 40 miles from Sydney the indigenous guide met another indigenous person and he said oh that's interesting because he seems to understand the other guy's language but he talks to him in his language in the Sydney language so that's sort of like a very early post contact I guess documentation but I guess other work in other indigenous communities around northern Australia also talks about talk about this practice but to what extent does it maintain I think it's a fascinating thing that I think there is something in it that you know data in a particular group that young people for example don't in the end move over to a formal Aboriginal language and in fact use that other one so I just wondered whether you had any data on that yeah well it'll be interesting to see I think with the young people but yeah just you know from participant observation it doesn't seem to me like they're moving towards speaking English all the time but yeah I guess we'll see it has been similarly being said about multilingualism leading to language shift and very often it can lead to language shift so that's an interesting parallel to receptive multilingualism which is often observed in situations of language shift where you are you can actually cluster and similar observations for multilingual contexts that are often seen actually as instances of language shift but when you look closer are actually remnants of multilingual situations so multilingualism is getting lost you know the important seems to be a particular socialization pattern that makes that a normal pattern of interaction for people into which they are socialized and so my question is to what extent is this based on particular language I mean you know it's related to your question or to what extent is that actually more like an abstract template so yeah you can use that with any sort of repertoire because I'm asking because this is something that we find in the lower cousin houses that it seems more important to have this idea that you can speak several small languages and in several small languages it's not a luxury at a pointless indulgence that these several small languages if you're used to that then you're used to being multilingual and that's your normal situation yeah no I think that's certainly the case because you know if you compare what are we to other indigenous communities it's not the case that languages haven't been lost so for example gumbalang is only spoken by older people iwaja also only very few older people so languages have been lost but also languages have come in like yulunmato which they never would have spoken before in English and so I think yes it is sort of habit of multilingualism and it seems to be something which particularly speakers of small languages seem to have because obviously they would have always had to have it whereas perhaps some of these speakers of big languages that's another reason perhaps why these yulunmato speakers don't speak maong is because although they were very multivariate at all they had this large area of eastern and they actually wouldn't have come into contact with speakers of completely different languages traditionally any other questions kind of answered this one when you were talking to Peter but during the ceremony the gumbalang speakers were very young just a coincidence that when they were doing their language profiles the girl who identified as mostly gumbalang colored her personally did I say gumbalang there did I no that would have been gunwingu yeah no that's why I talked to them about that because we did their language profiles in Melbourne then it was school holidays and we all went up to warui at the same time and they had the reenactment and then they came back to Melbourne and I'm like what's with these colors and then I talked to Rosemary about why I had to choose blue and yellow it seems to be a complete coincidence I mean Rosemary said she chose Rosemary said she chose yellow because that represents the mainland and blue because it represents the island because it's in the sea so possibly there was something going on there but you don't see that color symbolism a lot up there I don't know anyway they said it's a complete coincidence that's what they told me yeah was that well the question was did I miss a bit of it yeah it was just me waiting no no no I was exactly going down the same path yeah another question regarding the colorings so I mean they are intriguingly complex and personal I was wondering because you said that you can generalize and that it has often been found that people draw or close to them close to the chest or the head if it's actually possible based on these portraits to draw generalizations on repertoire shapes of repertoire yeah probably probably although there is often strange omissions as well you know a lot of it I think is to do with what languages people feel are directly connected to them so that's why they often won't put English in because they feel it's a language that's out there that they speak and also one of the people I interviewed didn't put Jungermutter in that but it turns out he speaks fluently but because he's from western Arnhem land just to see that it's part of his repertoire I guess part of him it just came out in the interview that he him and his wife were re-enacting this story where he was playing the nephew okay so yeah well it's interesting because in terms of the other linguists who've used this language portrait method which people are using quite a few different places although it started I think for people working in bilingual schools is they sort of say what kind of object is it in terms of analysis and there is this whole visual sociology now which is a bit beyond me but I think in a way you have to sort of I think for myself I'm not taking it too seriously I think it's really interesting part of the interview process not everyone wanted to do it particularly adults under the same I don't want to cover something in but it's a good part of the interview process because people start off with a non-verbal task so they don't feel like they're sort of under the hammer straight away and they're forced to talk and also it's useful for presentations I think it's a nice depiction and it's interesting for me but I think in terms of analyzing them I'm not quite sure how far you can take it that might be it then what do you think well thanks for coming we're calling it ambient lighting but it shouldn't still be fine it should be fine by the time we get there we will still be able to talk and have a drink or some trips in the pub regardless of whether there's life we have six of the Malbra arms I will be at the IOE I will happily lead a walking train at the best of the Malbra arms


The forward passage of lines, the release point for the forward passage of lines, the line in which the battle handover will be conducted. The start state for that range will have a situation for the SDF in the assembly area. I think there'll be a guy there in a vest that will keep people back. But I'm happy with that.