These are leaders of the nationwide youth organization that calls itself SDS, Students for a Democratic Society. It has more than 300 chapters on the college campuses of America. It's national and local leaders in convention here at the Chicago Coliseum, June 1969, take the major credit for the rioting mob actions, takeovers and burnings on college and university campuses throughout the nation. This has been finding out about the organization of SDS. We've always been quite willing to talk about it. I will talk about socialism anywhere in the streets or in the consented anywhere, you know. I'm Mike Klonsky, national secretary of SDS and this is Bernadine Dorn, inter-organizational secretary.  Is there a communist faction? I guess there is. Are there communists in this organization? Sure, man. There's a lot of communists.  You can judge for yourself whether a communist or not. There are communists in the organization. There's no doubt about that. There are also liberals in the organization. SDS is not, in the movement in this country, is not something that exists during the school year and it's going to start up again in the fall and if they have to worry about whether we're going to be in the streets in the fall, we're going to be on the streets and in every institution's country from now on. We're going to replace capitalism with socialism. This is the national revolutionary conference for a united front against so-called fascism, bringing together students for a so-called democratic society, the Black Panthers and other revolutionary student and working-class youth at the Oakland, California auditorium July 18th through the 20th, 1969. The underlying purpose of the meeting was to further Lenin's emphasis on exploiting youth to advance communism. He said, youth will decide the entire struggle, both student youth and still more, the working-class youth. The next voices expose the communist nature of the conference and are from top representatives of the Black Panthers, the young patriots, SDS and the Communist Party USA who were featured on the program. The synchronized sound film was not obtainable for this program but because what the revolutionaries are saying is so vitally important to America's security we are presenting their taped voices which are properly identified later in the film. Representing the Black Panthers. We're going to fight some capitalism with some basic socialistic programs. We'll fight imperialism with pro-Taren internationalism. We need socialism in practice. We need an understanding of Marxist-Leninist principles so that we may put our knowledge into revolutionary practice. Representing the young patriots and the gun on the side of the revolutionary, on the side of the people means solidarity and socialism. Representing the Black Panthers The red book is my Bible. The gun is my staff. Representing SDS Our program is going to be to come back on the campuses this fall and hit them harder than they've ever been hit before. The struggle that is going to ultimately defeat United States imperialism is going to be an international struggle. It's going to be an armed struggle. It's going to be a struggle that's going to have to take place in the third world against US imperialism and in the mother country against US imperialism. We must be clear on how the final struggle will be waged and we must be a part of that struggle. Students, students must be opening up the campuses to the working class, must be going into the working class communities, becoming part of the pro-Tariat and must be getting ready for armed struggle. Representing the Communist Party, USA We want a redirection of US foreign policy from one which seeks to destroy the national liberation struggles of the peoples and to contain and roll back socialism and then to US militarism, the disbanding of all overseas US bases and then to the draft, the return of US soldiers from abroad and in the first place the withdrawal of US forces from Vietnam. A US foreign policy that boycotts and blockades South Africa and supports and trades with and encourages the revolutionary republic of Cuba. Yes, they are communists. Their mission proudly proclaimed the violent overthrow of the democratic system and yet our nation seems unbelieving, even unconcerned. Many newspapers, television commentators and educators call these young revolutionaries dissidents. The problem, they say, is simply one of student unrest. But are these voices voices of mere dissent, of mere student unrest or of sedition and revolution? Walter E. Judd. This film is presented by the National Education Program, Searcy, Arkansas, to inform and to impress upon American citizens who love their country the true nature and the true magnitude of those forces linked to world communism that are working within our nation for its overthrow. We do not challenge freedom of dissent on college campuses or anywhere in America. We acknowledge the existence in colleges and universities of broad areas for improvement and we support efforts toward changes beneficially affecting the future of American youth. This documentary is devoted to an entirely unrelated movement for change a movement of revolution which openly declares its purpose to be first the destruction of our American educational system then our economic system and finally our system of government. Let the revolutionaries themselves tell it like it is in this film, Communists on Campus. This is Mark Rudd, June 1969 elected national leader of SDS at this national SDS convention at the Chicago Coliseum. This is Mark Rudd, April 1968 at Columbia University, New York City. Rudd had been named chairman of the SDS chapter at Columbia after returning from a three-week tour of Cuba where he visited Fidel Castro. We have closed down four university buildings three of which usually have classes. We've had mass meetings of 800 and 600 people respectively. What do you think will be the outcome of this? Do you think that you'll get all those six demands? Isn't anything negotiable here? What will be the outcome? We think that we will win our demands. We think we're in a very strong position. In fact we think this is probably well, very strong position. We think we will win our demands. When do people who are sympathetic to you now say they're annoyed because you've gone too far? I would say that we now have more support than any group about any political issue has ever held at any time. We have the McCarthy group which has 650 members is behind us. Certainly there are people from off-campus. This is a number of our substantive demands about the gym, involved community issues and our demands about the Institute for Defense Analysis involves issues, worldwide issues and the question of support for the United States foreign policy. SDS leader Mark Rudd later admitted his demands at Columbia were a hoax and a pretext. Quoting the National Review, November 5, 1968, let me tell you, Rudd said, we manufactured the issues. The Institute of Defense Analysis is nothing at Columbia, just three professors and the gym issue is bull. It doesn't mean anything to anybody. Is SDS Mark really interested in Columbia or is it just a stepping stone?  Why did you use Columbia or did you use Columbia? I say that neither is true or both are true. What it is is a training ground or not only a training ground but one that has immediate relevance. The Columbia University Confrontation, according to its SDS leader Mark Rudd, was a training exercise and the goal, the takeover by violence of the United States. According to a Los Angeles Times report, December 22, 1968, and I quote, at the height of the student rebellion at Columbia, an SDS leader was approached by worried moderates who objected to reported plans for using clubs and gasoline against the police. They were told very clearly, quote, you liberals don't understand what the scene is all about. It is about power and disruption. The more blood, the better. End of quote. SDS leader Mark Rudd wrote, quote, Grayson Kirk, the then president of Columbia University, quote, you call for order and respectful authority. We call for socialism. Rudd's SDS group and Rap Brown's student Afro-American society paralyzed the university. Brown, one of the leaders of the student nonviolent coordinating committee, has agitated all over America. The black students of Columbia University, joined by a few members of the black community, have been in Hamilton Hall for 56 hours. More than that now. Now the brothers in here, maintain that they will stay here until the university is willing to talk on their terms. And we are going in the community of Harlem and bolster support down there, so we're going to let Columbia know that if they don't want to deal with the brothers in here, they're going to deal with the brothers on the street. April 20, 1969. It was parents' week at Cornell. Often many parents stay at straight hall in the heart of the campus. Some had already moved in and got evicted when black students decided to occupy the hall. The blacks were demanding the usual things, black studies, amnesty and such. Their demands were met and they came out. It was then everyone realized the black students were armed during the occupation. They carried at least 17 rifles and guns when they left the hall. Campus police didn't try to take the guns away from them. They were allowed to keep them in their dormitories. It is still not quite clear who won at Cornell, but the black students and the tactics of armed occupation did not lose. We return to the Oakland Revolutionary Conference. We hear the chairman and co-founder of the Black Panther Party and one of the organizers of the United Front Against Fascism, Bobby Seale, who was also a defendant in the Chicago conspiracy trial until given a jail sentence for persistent disorderly conduct in the courtroom. And we are going to create and we're going to put together the very near, near future in American Liberation Front. Bobby Seale wants to set up an American Liberation Front to parallel, for example, the National Liberation Front of South Vietnam, the Hanoi-sponsored Viet Cong. With the Communist North Vietnamese, they have thus far murdered or maimed hundreds of thousands of Vietnamese civilians and over 300,000 American soldiers trying to help keep Southeast Asia from communist subjugation. Mass graves have been found and uncovered near Hue, South Vietnam, disclosing over 2,000 bodies, most of them in civilian clothing. Many of the victims were bound and executed, while some were undeniably buried alive. South Vietnamese who managed to escape the atrocities and murdered the victims who were mostly teachers, policemen, minor government officials, farmers and some soldiers were made to dig their own graves. The Black Panther Party we've been accused of is being led by the American Communist Party. We've been accused of that quite a bit. Bobby Seale didn't reply to the accusation that the Black Panther Party is a part of the world communist apparatus, but his minister of information, Eldridge Cleaver, a top voice of the Black Panthers, speaking from communist-dominated Algiers to which he had fled, set the record straight and I quote, we are a Marxist-Leninist Party and implicit in Marxism-Leninism is proletarian internationalism. David Hilliard, Panther chief of staff, added, quote, Marxism-Leninism and socialism must be the goal of the revolutionaries who seek to destroy the American system. There were many top communists featured on the program with Panther chairman Bobby Seale. One of them was this next speaker, the leading theoretician and strategist of the Communist Party, USA, Herbert Aptheker. I deeply appreciate the honor of speaking here this evening. For me, the honor is multiplied since J. Edgar Hoover has denounced this meeting's main initiator, the Black Panther Party, as quoting without question the greatest threat to the internal security of the country. If J. Edgar Hoover condemns something, it must be good. And if J. Edgar Hoover condemns something in terms of great severity, then it must be very good indeed. To be attacked by the chief cop of America is a magnificent tribute. May the Black Panther Party in the future continue to merit the dire tribes issuing from his foul mouth. This is the daughter of Herbert Aptheker, self-admitted communist Bettina Aptheker at the University of California at Berkeley in the fall of 1964 with Mary Osavio, shown here. Bettina organized and was one of the leaders of the so-called free speech movement, the beginning of the disruption successes for the Communists on American campuses. She is quoted as saying, she has it in mind to spearhead a student revolution which will hopefully lead to what she calls the erosion of the democratic form of government and eventual establishment of Kremlin-like leadership in the United States. She has herself bolstered, and I quote, we will, if necessary, take over the college campuses in this country if our demands are not met. The free speech movement leaders were flown to other major university campuses on a well-planned and well-financed speaking tour. Here, at their arrival in New York City, they were met by the press. The tour was arranged, the speaking part of it at college is by students for democratic society. Do you see this as an issue that will be affecting other campuses or is this a specific problem in your own school? No, I think that this will, in the near future, begin affecting other campuses. Thus Hall, leader of the Communist Party, USA, emphatically declared, and I quote, we've got the W.E.B. Du Bois Clubs, the Student Nonviolent Coordinating Committee, and the SDS going for us. Today, he could include the Black Panther Party and a dozen or so others. On December 28, 1966, at the University of Chicago, this Student Peace Program Committee, made up of student and faculty leftists, met in answer to an appeal sent out by Communist Bettina Aptheker for a nationwide student faculty strike. The House Committee on Un-American Activities reported, I quote, the proposal for the nationwide student strike was completely communist in origin. The aim of the dominant communist element in these movements is to undermine the United States, promote a communist takeover in Vietnam, and the general advance of world communism. I quote, the group with the largest representation at this conference was SDS. One of the principal speakers of the conference, the initiator of the idea of the nationwide student faculty strike, and the author of this book, Big Business and the American University, was Bettina Aptheker. Are the communists running this conference? There's a temporary steering committee, which consists of 15 organizations, plus four people from the Preparations Committee. The organizations include SDS, the National Student Association, the Student Nonviolent Coordinating Committee, the Southern Christian Leadership Conference, the Young Socialist Alliance, the Du Bois Club, the Chicago Peace Council, the host of this conference, and so forth. What kind of decisions do you expect to see out of this conference? Well, I don't want to preclude anything that the conference is going to decide. I don't want to make a statement that then sort of binds people to it. But I would say that the purpose of the conference is to discuss the possibilities of a nationally coordinated student mobilization in the spring against the war. And in particular on the issues of the draft, on the issue of university participation in the war effort, for example, war research, CIA research, and so forth that it done on campuses. And that's the purpose of the conference, and one would hope, although it's not certain, I'm going to discuss it, some form and some kind of nationally coordinated protest. You just heard communists Bettina Aptheker dictate the issues in 1966, which to this day are being used by the communists to rally off and on campus dissidents, militants, and doofs to accelerate their drive for the violent overthrow of our country. We have a message from Eldridge Cleaver, all the people in the United Front against fascism, and the message is this. Right on! This is Eldridge Cleaver, convicted felon, a fugitive from the California Penitentiary. He is one of the top leaders of the Black Panther Party, idol and hero of the revolutionary New Left. Here in the pages of the Black Panther Party newspaper, Eldridge Cleaver speaks out to his comrades in the U.S. a message from his hideout in Communist Cuba at another time. He emphasizes the importance of destruction on the college campus. He writes, and I quote, the most sensational and explosive clashes are being centered and focused more and more on the college campuses We must destroy their institutions from which they derive their power. We have to destroy the present structure of power in the United States. We have to overthrow the government, and the only means possible is violent overthrow. This is the voice of the Black Panthers repeating the Communist Party line, giving the words to the actions of today's stormtroopers. Another old guard communist was in the spotlight again, Archie Brown. One of the agitators who led the student riots against the House Committee investigating Communist activities in the San Francisco Bay Area in 1960. The first major exercise of the misuse of student power by the Communists in the 60s. This working class United States is going to organize and fight in its majority and is going to win and is going to lead the way to take over the government and make it a government for the workers and for the people. It's even more so because the emphasis is on the working people who are going to make the change together with everybody else where the change is going to be made. One of the propositions was that anybody who was a Communist, which I wasn't am, I think we can help win the working class and their unions to a program to defeat fascism and for progress in this country. Thank you. You have just heard admitted Communist Archie Brown calling for progress and socialism in this country. What he really is calling for is regressive and repressive totalitarianism as practiced by communism wherever in power in the world today. The next speaker, the new inter-organizational secretary of SDS, Jeff Jones, announces SDS policy. It's the feeling of SDS the fight that's being waged on the campuses when it's waged solely on the campuses is a fight that can end up only on the campuses. That's not where we're at at all. That's not where we as an organization of young revolutionaries are trying to move the student movement, are trying to link it up with the working class movement with the primary key upon which we're trying to build our movement. Organizations like the Black Panther Party or the other revolutionary international proletarian revolutionary organizations in this country. We're starting off on October 11th in Chicago. Last year our most militant confrontation with the big power structure around the war at the time of the Democratic Convention. Now there's eight revolutionaries on trial for organizing that demonstration. They're trying to stifle us. They're trying to repress us. They're trying to slow us down. We say that's bull. We say that's bull. That's the time for us to go back even harder, stronger than we were last summer. October 11th give everybody a chance who's doing organizing this summer trying to reach working class young people and fight in an international struggle to get them to pull students off the campuses the second and third week of the semester around demands like free all political prisoners U.S. occupation troops out of Vietnam, the black and brown communities and off to schools. We must wage those demands continue to wage those demands in the tradition of the San Francisco State struggle. More trouble erupted at San Francisco State College as the result of suspension of a teacher George Mason Murray a member of the Black Panthers. This is a film clip from Cuban national television. You see here George Mason Murray the translation reads and I quote we believe that guerrilla warfare is the correct form of struggle for the North American Negro population. We say people who have been oppressed and colonized by imperialism and fascism have the right to get into those institutions and by doing that are going to change the class nature of those institutions and are eventually going to lead to shutting down those institutions until we've destroyed capitalism. I present to you tonight women combating fascism now we didn't put them up if nothing here they are and I introduce you to Marie Walker Johnson. Here to for women have been thought of as merely being content to remain in a prone position well they think what they used to be. Sisters and brothers the people who will be speaking on this panel has not been chosen because of their revolutionary rhetoric they were chosen because of their correct practice she's armed with correct theory and practice none other than Owen's sister Roberta Alexander. Huey P. Newton said that we have to limit our bickering as much as possible between the movement and make our concentration upon the enemy this is correct our sisters are struggling and participating in our political education classes our sisters more and more taking a leadership role we have sisters who can shoot they can shoot as well as brothers they're not sitting home with the babies they're out there they got their babies with them the community out there doing field work and it even goes down to the sexual levels you know whether or not the women are supposed to do so and so for the cause of the revolution etc and the sisters of the Black Panther Party and I hope the sisters of the rest of the movement of the rest of the united front against fascism follow the example of the Vietnamese women the revolutionaries cry all power to the people the people want the people will take but the people they refer to are themselves the conspiracy, the revolutionaries the tiniest minority in our country seated next to sister Roberta is not of a beautiful sister our name sister Carol Henry lines of demarcation have been clearly drawn between the pig oppressed and the people these are Negro children participating in the free breakfast program sponsored by the Black Panther Party these are some of the pages from the notorious Black Panther coloring book which was handed out to children attending a free breakfast program in a church in San Francisco this coloring book was dramatically exposed by the U.S. Senate's McClellan investigating committee the coloring book teaches young Negroes to hate and kill policemen and incites them toward violence and murder and as Conrad Mao Te-sung says fear no sacrifice to mount every difficulty and win win to victory I must remind you that there cannot be a successful struggle against fascism unless the broad masses of women are drawn into it now with the pig fascist-pig oppressor long-lived the people's liberation struggle long-lived Hugh P. Newton and Eldridge Cleaver dictionaries tell us that communism and fascism both totalitarian systems have an officially prescribed all-embracing ideology which has an answer for everything a correct attitude toward every aspect of human existence the ideology, the Bible of the Black Panthers and most of the revolutionaries is that prescribed in their ever-present little red book entitled quotations from Chairman Mao Te-sung I'd like to introduce to you Sister Ora Williams Chairman Mao says that a revolutionary should have largeness of mind and he should be staunch and active looking upon the interest of the revolution as his very life as subordinating his personal interest to those of the revolution always and everywhere he should adhere to principles and wage a tireless struggle against all incorrect ideas and actions he should be more concerned about the party and the masses than about any individual be it mother, wife or child and more concerned about others or yourself only then can he be considered a true revolutionary you have a five-week-old daughter, Kiana Malik who has been instilled with revolutionary principles this was inborn in her from revolutionary parents through practice in a revolutionary environment she was born a revolutionary and will die one the first of a new generation whose minds will not be conditioned by this power structure victory to the people victory is ours all power to the people and long live the minister of defense Sister Merlaine Jixon doctor of sociology UCLA the radical women's liberation movement was created by an international revolutionary movement and is part of it as a very great woman assassinated by the German government as a dangerous revolutionary Rosa Luxemburg once said the history of revolutionary struggle is a history of failure but you only need to win once and we shall all power to the people you have a telegram that I'd like to read to you it's from the Tokyo Communist League dated July 19th 1969 Communist League sends strong solidarity on behalf of Japanese militants revolutionary workers and students we must together establish our proletarian dictatorship to combat and destroy fascism imperialism our struggle should be a violent one to resist and destroy the violence of establishment power we proletariat the brown nations must form a practical link with the struggle for liberation in the third world eventually to win in the struggle for world revolution our next speaker is Phil Marshall from the Black Panther Party Phil Marshall Don Cox Huey P. Newton says the racist dog police must withdraw from the black community or face the wrath of the armed people the Black Panther Party has a motto it is a quote by Chairman Mao to say tongue of the Chinese Communist Party we are the advocates of the abolition of war we do not want war but war can only be abolished through war in order to get rid of the gun it is necessary to pick up the gun power to the people right on all panthers know where political power comes from the Black Panthers and other revolutionaries refer to members of the National Lawyers Guild as revolutionary lawyers William Kunstler shown here is a member of the National Lawyers Guild reported by the House Committee on Un-American Activities to be made up of Communist Front Lawyers Kunstler was one of the attorneys for the Chicago 8 charged with conspiring to incite riots in Chicago during the 1968 Democratic National Convention he was also defending the New York 21 a group of Black Panthers indicted on charges of conspiring to blow up a number of public buildings let us now listen to Attorney Kunstler as he seems to be inciting the Black community to revolutionary violence if you will remember during the Newark Rebellions in Plainfield, New Jersey some 40 Garand M1 rifles were found missing from the Armory the Governor of New Jersey Richard Hughes ordered the police to search every home in the central wards of Plainfield the Black ghetto of Plainfield to find those missing Garand rifles I'm happy to say that not a single gun was found there has not been a white policeman in the central wards of Plainfield since July of 1967 now the other episode in Plainfield which made it certain that this would be so occurred some weeks after the theft of the guns one white policeman by the name of John Gleason moved into the central wards of Plainfield on a Saturday afternoon marched down a street under a railroad underpass and then he shot a black man by the name of Bobby Lee Williams through the stomach Bobby Lee Williams fell to the ground at this intersection near the railroad underpass Gleason began to retreat out of the ghetto he was followed by a crowd of black men and a block and a half past the intersection he was stomped to death in my opinion he deserved that death you must stand ready to defend yourselves and if you are ready I hope that you won't have to but don't shrink if you have to it is almost worse to be ready and able to defend yourselves and to freeze on the trigger when the time comes because then you will have told the power structure that they need not fear you the Black Panther Party as you all know is named the Black Panther Party for self defense power to the people you know we always say it's a very old saying that all people are the best defense is a good offense that's why we dropped that for self defense a long time ago so there's no need for it in the name of the Black Panther Party you just heard Ray Masai Hewitt the Black Panther Minister of Education directly contradict Attorney Consular's use of the words for self defense in the name the Black Panthers give themselves according to the Plainfield, New Jersey Police Department all the statements lawyer Consular made were false the incident detailed by Consular happened on a Sunday afternoon July 16, 1967 not Saturday afternoon as Consular stated the rifles referred to by Consular were not taken from an armory nor were they Garand M1 rifles the rifles, 30 caliber carbines were stolen from a manufacturing plant near Plainfield the governor of New Jersey did not order the police to search for the guns contrary to what Consular would have you believe, some of the guns were found routine patrols which include white policemen have continued to operate in all the wards of Plainfield the shooting incident notwithstanding and it occurred during the rioting on the same day as the theft of the guns not weeks later as Consular said when Consular made his statement at the Revolutionary Conference there was no legal proof that Officer John Gleason shot Bobby Lee Williams two of the 12 blacks indicted for the murder of Officer Gleason were found guilty and sentenced to life imprisonment in an effort to create a stronger bond between students and workers a panel of right and file trade union activists were featured on the Revolutionary Conference program the next speaker will be Noel Ignatian who is an International Harvester Worker member of UAW of Chicago it's our opinion opinion of myself and those of us in the shop that it is no more possible to bring in a militant rank and file leadership into one of these unions by peaceful legal means than it is possible to see state power by peaceful legal means Brother Kenny Harston who is the director of the Black Panther Caucus at UAW Tremont, California and he's also very active brother of the Black Panther Party Kenny Harston What I want to say at this time is that the life and death struggle with reformism will begin it has begun how this struggle will end will depend on how completely the masses shake free of the present reformist leadership and put up militant resistance fascism will be our punishment tomorrow if we let pass the hour of socialism thank you clearly no reform or progress within the American system is sought the goal is total socialism communism next speaker will be Bob Avakin from the revolutionary workers union in Richmond, California Vietnam is the spearhead and the proof of that that imperialism is being driven into a corner that it's on the defensive that it's on the decline it's on the way out and we have to understand that the proletariat proletarian forces like the Black Panther Party already are taking the lead in forging the united front which will not only beat back fascism but can actually overthrow the imperialist system now SDS and other forces that we work with are using for this fall a fall action around the war in Vietnam to revive the united front against the imperialist war in Vietnam and to force the imperialists out and one of the key components of that must be working class organization and actions against the war in Vietnam we've got to ask Archie to get those brothers on the long shore to stop scabbing on the Vietnamese people and stop loading that have you ever asked yourself why we have had increasing trouble with discipline in our armed forces to determine the American servicemen's union and you will understand okay, I'm going to run down some stuff tonight about the GI revolts and rebellions that have been going on in the U.S. Army over the last year the organizing drive that we're undertaking but before I do that I got something real important here Korean people have asked the American servicemen's union to send their greetings to the revolutionary young people in America they sent us a letter which I'm going to read Dear Andy our thinking is that the ASU and the people's Korea will combine efforts in chopping the head off U.S. imperialism will combine efforts in chopping the head off U.S. imperialism and tearing its limbs in concert with the revolutionary people the world over in mutilating the U.S. ruling circles fully supporting the ASU you will readily agree with us in this respect I believe right on the Democratic People's Republic of Korea is the banner of freedom and independence of our people and also a powerful weapon of building socialism and communism your contributions will greatly influence your contributions will greatly encourage the Korean people in their struggle to achieve an independent peaceful unification of the fatherland accomplishing the complete victory of socialism and communism the ASU is playing a leading role in this fight in this organizing drive we have chapters of the American servicemen's union on 60 large military installations in the United States and 40 overseas just as the Bolshevik Party organized through the Soviets in 1917 against the Tsar in the oppression in Russia the American servicemen's union is organizing Soviets within the U.S. imperialist army the only line that's going to lead to victory in revolution is a proletarian line in the army and they know that whoever can command the allegiance of the rank and file troops that command is going to be decisive in revolution or counterrevolution and right now the American servicemen's union is building an army within an army a workers militia a unified U.S. army and along with the panthers and others we're going to make that revolution power the people we are going to wind this session up tonight with national committees plural to combat fascism many wants to talk about how can we create the new party the new mass people's party the new workers party what have you however you want to phrase it yes we should create a party the black panther party says yes you damn right we need to parallel an American liberation front in America we say that needs to be done we're saying that we have some guns to deal with fascism but let's start with the community control of police if you don't want to deal with the guns let's start dealing with the community control of police let's move it let's defend the political prisoners power to the people on September 5th 1969 Angela Davis after being hired as a philosophy professor at UCLA first admitted she was a member of the communist party USA I think that the real reason that they are firing me is not only because of my membership in the communist party but because I have tried to involve myself as much as I could in the black liberation struggle in this country I worked with SNCC with the black panthers and with the BSU when I was a student down in UCSC the university campus at San Diego I think we have enough trouble on campuses the woman is an admitted member of the communist party she also in her letter to chancellor young indicated that she felt that the only way we could bring about the social change that's necessary today is through violence and militancy I don't think we need that on campus the vice chairman of the black students union of UCLA admitted and I quote many black leaders to whom black people look as symbols have been connected directly or indirectly with the communist party the UCLA figure most instrumental in hiring Miss Davis last spring was professor Donald Kalish chairman of UCLA's philosophy department Kalish since 1965 has been extremely active in the anti-vietnam war movement anti-police activities and a variety of other causes agitated by the communists professor Kalish has boldly declared many of the young people I work with regularly belong to this branch of the communist party that branch of the communist party to progressive labor which is probably far to the left of the communist party I'm far to the left of the communist party what kind of civilization is being offered by communists and other leftists would it be better than that which we now have this is a vitally important question millions of American youth are being courted and beckoned agitated and incited to take violent actions against the American system to throw it all overboard but for what? what is to be the replacement? the best the revolutionaries can point to are the China of Mao Zedong the North Vietnam of Ho Chi Minh the Cuba of Fidel Castro the Soviet Union of Lenin what have these totalitarian dictatorships brought to their people? have they brought the promised democratic freedom and the economic paradise for the workers? they have not instead they have established dictatorships over the proletariat the working people rather than of the proletariat and in the highest developed communist country the Soviet Union living standards are still about one fourth of the American standard the new left revolutionaries have accused you the people of the United States of being fascists by dictionary definition fascists subscribe to a highly centralized system of government which exercises absolute control over its people imposing strict censorship and suppressing all opposition is this a picture of the United States? or of red china North Vietnam, Cuba and the Soviet Union and its satellites the fascists we have to fear and unite against are SDS Black Panthers and all communists who demand the totalitarian system you see there is very little difference between communism and fascism they are both totalitarian systems which share an officially prescribed all embracing ideology which has a supposed answer for everything a correct attitude toward every aspect of human existence the people who will be speaking in the channel they were chosen because of their correct practice she's armed with correct theory and practice the red book is my bible the gun is my staff Chairman Mao says he should adhere to principles and wage a tired struggle against all incorrect ideas and actions and as Comrade Mao Tessung says the Black Panther Party has a motto it is a quote by Chairman Mao Tessung of the Chinese Communist Party continually the communists falsely accused the United States of imperialism the truth is that since 1939 communist imperialism has put under its rule nearly a billion people and about a third of the world's land area a basic Leninist concept for the victory of communism aims at world conquest nothing less through propaganda, infiltration and subversion revolution, civil strife and outright aggressive warfare the young revolutionaries want to destroy our educational system but they don't tell us that in communist countries the state dictates and directs the education of its youth according to what it believes are the needs of the state there is no such thing as special privilege for the education of minority groups and many black students brought to the Soviet Union from Africa have quit and returned to their homes in disgust because of the discrimination practiced against them at this 15th congress of the young communist league of the Soviet Union held in the Moscow Kremlin Leonid Brezhnev compliments the young people who are now he says and I quote putting their heart and soul into the work of implementing the decisions of the communist party's 23rd congress unquote they are being congratulated for implementing the decisions of the communist dictatorship the aim of communist education is not the mind free of ignorance and prejudice but the state directed conformist who does exactly what he's told the purpose of communist education is the all powerful state whereas the goal of democratic education is the free man and who is the state in communist countries? about a dozen communists in a self-appointed hierarchy in red china the state is Mao Zedong in north vietnam the state was Ho Chi Minh in Cuba the state is Fidel Castro all total dictatorships over the people no person who is truly dedicated to freedom liberty and the concept of democratic government who opposes tyranny and totalitarianism and at the same time is truly informed about the nature and the record of communism joins in communist led or communist front operations no group should be allowed to plunder riot and terrorize our educational institutions and impose its will upon a majority of students who go to college to study and learn will it take a national disaster of monumental proportions before the public wakes up to the enemy within operating with impunity must a free society allow itself to be destroyed because of the very freedoms it defends for the students of this land and for all of us understanding and finding ways to expose, neutralize and overcome the communist threat is not a political issue it is a matter of national survival


Hey friends, welcome back to the channel. It's an early start today as I'll be taking you with me on a full day and clinic on both cardiology and pulmonary. Now clinic doesn't start until 8am but usually I'll try to use an extra one to two hours before to try to get some work done. But now it's time to head over to the hospital and the first part of the day is the cardiology clinic at my nearby Veterans Affair Hospital. Now this morning I have four patients in person and one tele-visit of my own. So the first thing that I need to do is log in and start reading about the morning's patients to avoid getting behind. Now our first patient is just about to get checked in so I'm going to start pre-writing his note to remain efficient. Boom. Now let's talk about our first case. First we have a 75 year old male that has two valve replacements of his aortic valve. Now your aortic valve separates your left ventricle of your heart from the systemic circulation and it's very common for older patients to develop some level of calcification and some will develop a narrowing in the opening. Now when this narrowing reaches a severe level the patient becomes symptomatic and so the best form of treatment is to replace the valve. For this gentleman unfortunately we have two issues that I need to solve. Number one the type of valve that he has has an average lifespan of about just 10 years and it's starting to show some signs of failure on his ultrasound. And number two he wasn't taking his medications consistently prior to this visit and he's starting to develop signs of heart failure. So the combination of a synotic valve as well as a weaker heart, no point no. So we need to start the process of getting him evaluated for a new valve immediately as well as addressing his weaker heart with newer medications. So as you can expect this first visit took me a lot longer than I was expecting so now I'm starting to play catch up. But luckily for me the next visit is a little bit easier because we have a 68 year old man who's well known to our clinic who's had a history of three prior heart attacks as well as a bypass procedure who comes to me today complaining of chest pain. Now this visit is a little bit easier because he's already had a lot of procedures and so likely going down the procedure route again to help his chest pain is likely not going to be the best route. And so if I don't have the option of a procedure to fix his chest pain often I can rely on changes and medications. And some options that I love to address chest pain include beta blockers, calcium channel blockers, and nitrates. And lucky for this guy we had a few adjustments we can make and we scheduled him appointment to see us again in just a few weeks. Now since this visit was a lot quicker thankfully I'm all cut up. Now the rest of the morning is spent calling my one tele visit as well as seeing some follow-up patients. And keep in mind that each time I see one of these patients because I'm a resident I have to present them to our head cardiologist in the clinic to make sure that he agrees with my plan. But thankfully today he's on board with my management decisions which keeps the clinic moving a little bit quicker so now I can start getting ready to head over to the pulmonary clinic. But before I left if you've ever been to a VA hospital then you know that many of them are notorious for having some delicious popcorn so I had to make sure that I grabbed some for myself on my way out. Now for this afternoon I'll be transitioning from a cardiology to a pulmonary clinic which personally I'm not that great in so this would be a good learning experience. So I start the process of making my 20-minute drive to the other nearby hospital to make it in time for clinic. Now since today is a Friday the patient load isn't that busy plus we have a full house of residents like me, pulmonary fellows as well as attendings who can see the patients. But the first patient that I get assigned is a doozy. First step we have a 58 year old female with the history of asthma who presents with a lung nodule on her CT scan. And guys when I say this looks bad this looks bad. Now normally when it comes to a pulmonary nodule that we see on x-ray or CT scan as long as it's below a certain size we could typically just follow it on a routine interval of six to twelve months. But this one was not only big measuring more than one centimeter in her chest but also had no regular shape. And all of this put together was concerning for lung cancer.  So on this visit we had to make sure we emergently scheduled her an appointment to have the nodule biopsied. But in the short term she was also having a lot of shortness of breath from her asthma. And she was describing using her rescue albuterol inhaler four to five times a day which is way too much. So for this patient we started a combination inhaler that she needed to take every day to help limit her rescue inhaler needs.   So I'm definitely starting to feel the fatigue but I have one more interesting patient I have to see before I call it a day. So last up we have an 82 year old female who's referred to the pulmonary clinic for complaints of hemoptysis or coughing up blood. Now this patient came to us with a CT scan of her chest and she had some very interesting findings of the top of her lungs which were classic for an old tuberculosis infection. And sure enough when I took a deeper history the patient admitted to having TB several years ago when she lived in Mexico. And after further lab workup it looked like she didn't actually have another active TB infection but more likely a sequela from the damage that the last infection had done. So we made sure to put her on a right regimen to keep her airways and secretions clear to minimize the hemoptysis in the future. And thankfully in between the time that she was referred and when we actually saw her in the clinic she was already starting to feel better. But what that patient had been seeing in my notes now all signed overall a great day with some interesting classic as well as unique cases. And I hope you guys enjoyed following me throughout my day and hopefully you learned a thing or two. As for me I'm planning on going home putting my feet up and relaxing for the rest of the day. Oh and also starting to picture the next time I could have more of that popcorn. But until then guys thank you so much for watching. On your way out make sure you hit that like button if you enjoyed this video and also support the channel. And if you haven't done so consider hitting that subscribe button to get more videos like this in the future. But as always guys thank you for joining me on my journey. Hopefully I was a little help to you guys on yours and I'll see you guys in the next one.


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Oh my god. Yes. Oh my god. Yes. I forgot that I am spider-man Who am I I'm spider-man I love that so much. Yes. Here we go. Oh, yes.


Indeed, we are up and running. I had prepared a long and winding introduction to Ellen, and tracing her she's been to various homes of life, but seeing that we're 20 minutes late, that was a traffic shot, and just say that we're extremely happy that Ellen Hersch is with us this afternoon. Ellen is from the University of New York, so her sound has worked extensively on multilingualism, social linguistics, language, contact, and youth languages. That's one of her main research programs for Kairi, and she's going to talk to us today about youth language, and in particular, I'm talking about Sotsitsa, which you can say more about, and particularly on metaphor in Sotsitsa. Ellen, thank you so much for your patience, and I'm sorry if you're running late, but now it's all yours. Thanks very much. Thanks for having me. Okay, so I'm going to get straight into it. I timed the talk, and it was only about 45 minutes, so hopefully we'll catch up some time. So, yeah, I'm going to talk about metaphor in Sotsitsa, and I'll explain a bit more about what Sotsitsa is in a minute. But the reason that I'm looking at metaphor is because metaphor has been talked about a lot in terms of youth languages, and I wanted to dig into this a little bit when we talk about metaphor in youth languages, what do we mean, and what kinds of forms of metaphor and so on. So, some of this comes out of the work of Michael Halliday. So, Michael Halliday described the concept of anti-language. He talked about an anti-language as a language which is generated by an anti-society, and an anti-society is set up as a conscious, this is in Halliday's terms, it's set up as a conscious alternative to establish social norms, and so an anti-language is a conscious alternative to the language of the wider society, and it distinguishes itself primarily through relexicalization, which is the principle of the same grammar, different vocabulary, and through metaphor, and those are the two main things that Halliday talks about in terms of anti-language. So, this concept of anti-language has often been used to explain youth languages, and particularly what I refer to as African urban youth languages, although that's a kind of problematic description in various ways, I call them AUYLs, and these are manifestations of youth language that have become prominent in various urban centers in the African continent. So, examples of AUYLs are Shang in Kenya, Camfranglais in Cameroon, or Francanglais, which is a similar related variety, Nushi from Ivory Coast, and Totsital from South Africa. There's lots of other ones, some of them haven't got names, so I'm going to speak about Totsital particularly, and I've done an analysis of the use of metaphor in Totsital. So, the paper aims to contribute to our understanding of youth languages in Africa by investigating how metaphor operates in Totsital, for what purposes it's used, and what levels it manifests at, in order to evaluate really whether the term anti-language is a useful one for understanding AUYLs, African urban youth languages. So, first of all, Totsital, Totsital can't be described as a language in the sort of traditional sense of a bounded homogenous unit, and that idea of language is anyway being challenged in current social linguistic theory. So, Totsital really needs to be considered as a language practice, which involves the use of particular lexical resources, language resources, to engage in the performance of an urban street-wise identity. This performance also involves non-verbal resources, such as clothing styles, musical preferences, lifestyle choices, and so on, and there are sort of different sub-categorizations within sort of youth that speak Totsital, and you know, it's township youth in South Africa. So, yeah, some group might be called clevers, and then you get groups called softies, and these sort of sub-categorizations within youth social groups. I proposed the term style-elect in my PhD a few years ago to refer to the phenomenon because it's so linked to style in youth culture. Totsital originated in the township surrounding Johannesburg in the 1940s, so it's been around for quite a long time. It's since spread to all parts of South Africa, and as I say, it takes different names in different parts of the country. It's primarily used by young men in urban centers, and Heather Brooks, who's also worked on the phenomenon, she argued that the period between childhood and adulthood is the time that young men tend to form networks and groups on street corners in South Africa's peri-urban townships, and Totsital has thrived in that context as a way to confer status amongst groups of young men. Linguistically, Totsital primarily involves lexical innovations or re-lexicalization, so I've been working with Raj Mesri for a number of years, and we did an analysis of the variety of Totsital found in Cape Town, and we found that the grammatical structure of Issyk Khursar, which is the African language used in the townships around Cape Town, or the predominant African language, the grammatical structure remains intact, and so the main manifestation of Totsital is in the use of alternative lexical items, so it's a stylized register, that was the sort of terminology we ended up using, and this is in keeping with the understanding of Totsital as a linguistic resource which is employed for a particular identity performance. You can't call it a vernacular, you can't call it a mixed language, and it's not a language independent of the first language of speakers. So in Soweto, in Johannesburg, there are, you know, in townships, there are very mixed townships in terms of the languages that are used, and a student of ours, Pierre Acard, has talked about how in Johannesburg, Totsital uses a mixed base language, but Totsital itself isn't the mixed base language, Totsital is a stylized version of that base language. So the mixed base language in Johannesburg is actually the vernacular in the multilingual townships there, but in Cape Town people predominantly speak Isikosa. And then I've done some more work with another student in Tulibu-Tilesi, we did a comparison of Zulu-based Totsital from Durban, and then Cape Town Croser-based Totsital, and we showed that these different varieties of Totsital in the different regions of South Africa, they sometimes use different lexical items in the different regions, but there's also some overlap on a national level, which gives Totsital a sort of national identity. So there's a sort of set of terms, and everybody knows Totsital no matter what base language they're used in. Okay, so just to go back to anti-language, so anti-language, as I said a term developed by Halliday in 1976, a number of researchers have used the term to theorize the phenomenon of Totsital in South Africa, so a researcher called Makudu in 1995 applied the term to Totsitals from near Johannesburg, and Makudu focused on two aspects of Halliday's concept, over lexicalization and metaphor, to explain some of the processes being used in Totsital. Since Makudu's work, the term has been utilised by other Totsital scholars, and then Kiesling and Moose in there, they did a comparison in 2004 of a number of AUILs, African Urban Youth Languages from around the continent, including Sheng, Indubil, Nushi and Totsital, and they argued that many of these languages fall into the category of anti-language. So since then, numerous scholars on African Urban Youth Languages working in Africa have since used that term, and it's also been used beyond African Youth Languages, so for example, Li in 2014 uses the concept to provide an analysis of Chinese rap, so it's being used in other youth languages as well. But Halliday's concept has strong links to criminal subcultures, and for this reason it's relevance to Totsital studies I think needs to be reassessed. Totsital use is not restricted to criminal activities, but it's used by a broad section of township youth for purposes of social identity, affirmation and for individual style. And African Urban Youth Language, it does share some features with Argot, and some AUILs apparently have their roots in these kinds of criminal varieties, although it's never quite clear how these youth languages are developed. But many Urban Youth Languages incorporate slang words from criminal varieties, which bestows covert prestige. But many Urban Youth Languages progress beyond this, and Keezing and Moose say, this is a quote from their 2004 paper, Urban Youth Languages start out as linguistic emblems of opposing identities and are perceived first in the frame of falling standards. So falling standards in the discourse of the coming of Sheng, there's this idea that Sheng is leading to falling standards in language amongst youth. But they say, growing more and more into emblems of a newly emerging project identity, by being adopted by larger portions of the urban population, these socio-legs cease to be anti-languages, instead they become established as norms themselves and might be on their way to becoming new national languages. And this is still contentious, we're not sure if that's the direction, for example, that Sotsital is going to go. But the idea is that they're not restricted to criminal languages. So Halliday's formulation of anti-languages partly based on the work of Paul Gorecki, I don't know if that's the right pronunciation, he was working on the subculture of Polish prisons. And anti-language is, in Halliday's work, anti-languages is the language of an anti-society. He says an anti-society is a society within another society as a conscious alternative to it. It's a mode of resistance which may take the form of either passive symbiosis or of active hostility and even destruction. So it's very, it's anti, that's the anti part of the term. In Halliday an anti-language exists solely in the context of re-socialization, this is a quote as well, and the reality it creates is inherently an alternate reality. He argues that the alternate reality is not so different from the norm but in fact may be a metaphorical variant of it. So the main way that an anti-language distinguishes itself is through re-lexicalization, which Halliday says is a process of new words for old. Halliday suggests that this re-lexicalization is partial, not total, and that the principle is that of same grammar, different vocabulary, but different vocabulary only in certain areas, typically those that are central to the activities of the subculture. And he suggests this may be related to criminal acts, law enforcement, penal institutions and so on. He adds that an anti-language distinguishes itself because obviously there's re-lexicalization in other sort of phenomena. He says an anti-language distinguishes itself through over-lexicalization, so the proliferation of synonyms, which he describes as part of a never-ending search for originality, either for the sake of liveliness and humor or in some cases for the sake of secrecy. And then he talks, he looks at another orthomalic who looked at the underworld language of Bengal and he pointed to 24 synonyms for the word girl. And he says this is indicative of a range of predictable connotations, so in particular areas there's more synonyms. But some of the lexicalized terms in an anti-language have no semantic equivalence in the standard language and these are new concepts relating to the particular social reality of the anti-language itself, or the anti-society. And then Halliday focuses particularly on the use of metaphor to achieve re-lexicalization. So he describes numerous metaphorical variants and then he says that the third quote there, it's this metaphorical character that defines the anti-language. An anti-language is a metaphor for an everyday language and this metaphorical quality appears all the way up and down the system. There are phonological metaphors, grammatical metaphors, morphological lexical and so on. Beyond just lexicon, Halliday states that the whole phenomenon of an anti-society should be interpreted as a metaphor or rather metonymic to society, an extension of it, while its realization in both social structure and in language are metaphorical. And he suggests that while much of language is metaphorical and anti-language is distinguished from everyday language because it is itself a metaphorical entity and hence metaphorical modes of expression are the norm. We should expect metaphorical compounding, metathesis, rhyming alternations and the like to be among its regular patterns of realization. So it's one of the main sort of strategies of an anti-language. So just quickly about metaphor itself, Gibbs in a recent overview of the latest scholarship on metaphor explains that metaphor is not simply an ornamental aspect of language but a fundamental scheme by which people conceptualize the world and their own activities. He refers to the broad extent of metaphor in human life and particularly at two levels, individual instances of metaphor in language and in non-verbal expression in gestures and so on. And then larger scale patterns of metaphorical thought. So in contemporary metaphor scholarship, metaphor is seen as part of a larger system of human cognition. And because of this ubiquity in the human experience, metaphor does not seem to require any extraordinary human effort to be produced and understood. We do it naturally. We use metaphor quite naturally. And he says this is in contrast to claims about innovative and creative aspects of metaphor. It's often said that metaphor is incredibly innovative and creative but these ideas have been critiqued in recent years. On the other hand, new metaphors are created over time and that does require innovation. So new metaphor might arise from new cultural contexts, formations and interpretations. So the second quote there, metaphor emerges from the interaction between body and culture. And this is Ning Yu. So she says, I think it's a sheet, while metaphorical mappings are largely grounded in bodily experience, the choice of one from many possible options depends largely on cultural understanding and interpretation. So it's embedded in cultural systems. That's how metaphors emerge. For this reason, metaphor used by youth, I think is particularly interesting because it's youth who are at the forefront of new cultural interpretations. As you can see from their central place in the production of popular culture, for example. So metaphors used by youth can also reveal their responses to cultural contexts. In Halliday's description of anti-language, the skillful use of language seems to be the primary purpose of metaphor. So anti-language is used for originality, liveliness and humour. This seems consistent with descriptions of youth language and slang more generally. For example, Alan here explains that dictionaries usually characterise slang by describing its informality, unconventionality, ellipsis and then bizarre metaphors, playfulness and so on. Wydalski, that second quote, is describing semantic change in African American slang and explains how semantic change is a well-established vehicle for language development. It quintessentially involves two main processes, figuration, which again makes use of metaphor, related figurative means and semantic shifting. Although metaphors are not exclusive to youth language, therefore they're found in all sorts of slang, they're one of the central strategies described by researchers in the field of youth language. Keasing and Moose state that in terms of linguistic manipulation strategies, anti-languages of the urban youth type predominantly employ borrowing, truncation, morphological hybridisation, metaphor, metonymy, hyperbole and disphemism. And that these components are a result of viewing a state of affairs from an unusual angle, which I think is quite a nice way of thinking about it. Brooks, who works on Sotsital, she suggests that these kinds of innovations in the youth language in Sotsital confer status in peer groups. And she writes that the young man who displays the most entertaining and original use of speech and gesture controls and leads the street corner group. And the properties of metaphors make them ideal sites for showcasing or contesting somebody's skillful use of language in those contexts. So I think that's the next page. The first quote here. According to Stern, one can either understand the content of a metaphor or fail to grasp it, just as we can succeed or fail to get a literal content. Parties can disagree over a metaphor, either over what it says or when they agree on its content over its correctness. And once we understand the metaphor, we can also judge it to be successful, appropriate, forceful or apt. So in youth language, metaphor becomes an ideal vehicle for humour, where peers can make jokes and illusions that resonate with one another. Cameron describes metaphors as a third space outside the conversation where speakers can align and agree. In youth language, we can posit that the judgment of a metaphor comes in whether it's received positively by interlocutors, particularly whether they find it funny. So if a metaphor is well-received and considered salient, there'll be a positive response, people might find it funny and it might get repeated and it might make it later into a peer group lexicon as sort of an almost conventionalised metaphor. And Cameron again, she talks about conventionalisation of metaphor and she says conventionalisation is a dynamic process that takes place within the talk of a particular discourse community and from which emerges a metaphor that can act as common currency in future talk. Salient lexical items in youth language may also encrypt more than one meaning and perhaps contributing to their salience because they can resonate in different ways with different people in different contexts. So for example, discussing the representation of women in the Kenyan youth language, Sheng, Peter Gatinji explains from an ascetic angle, the bottom quote there, from an ascetic angle, the female word for buttocks like my finishings associates buttocks with finesse, beauty and completeness. So it's finished, it's been perfectly finished, but it can also give the literal meaning of organs that appear at the rear. So these multiple interpretations provide the possibility for different positive responses to the term. So then more people find them funny and more people might repeat these kinds of coinages. And then just the last few things about metaphor. So Cameron describes how metaphor clusters in talk. So it appears in clusters as people are talking and it's also sometimes absent but meaningfully absent. She suggests that clustering tends to be topical. So in youth talk, metaphor might therefore cluster around a topic which invites re-lexicalization or over-lexicalization, such as those identified by Halliday and by myself and Boothlazy. So in Sotsitaal's speech, it might cluster around topics such as money, smoking and drinking, girls and sex, cars and driving, social media and technology, fighting and violence, crime and police. These were all areas that we found were over-lexicalized in Sotsitaal. Describing the markers of youth language, Zimmerman explains that research suggests that new coinages are actually really rare. But he argues that neologism must be looked for and that special attention should be paid to the naming of youth culture concepts, that is the creation of new concepts because that might be where new coinages happen and where new metaphors are generated. So this link between youth culture, the naming of new concepts and the generation of new metaphors can conceivably contribute to variation in that the generation of new concepts and metaphorical links by youth can ultimately make their way into vernaculars. And I'm going to give you some data now which I hope illustrates some of the manifestations and effects of these metaphorical processes in Sotsitaal. So yeah I think I'll just talk about the data quickly. I'm going to then very quickly show you a video just to, so you've got an idea of the people who are talking and then I'm going to go through the handout and if you haven't got a handout there's still some here but I think they were all given out. Okay so the data that I analysed for this paper is natural speech data. It was generated by a multi-sided research project. It was funded by Sandpad and the South African Netherlands programme and I ran the project from 2010 to 2013 so the data is quite recent. The fieldwork sites were peri-urban townships near the major major cities in South Africa so just outside Johannesburg, Durban, Cape Town and East London and in each of these sites I employed or we had students who were local research assistants and they collected, transcribed and translated the video and audio recordings of peer group conversations and usually they knew the group. In fact I think in all cases they knew at least part of some of the people in these groups. So we tried to make it as natural as possible and they recorded more than one recording and you know I think that the data eventually came out quite sort of natural in terms of how people were talking even though it was video recording it wasn't just audio but people did sort of relax in the end and it seems to be quite natural speech data. So that's just the numbers of participants and so on. Johannesburg currently unknown we've still got a PhD student working on the data up there and she's got huge quantities of it so we've got more coming. Yeah just to say the differences between urban causes so obviously in the recordings there's the young people are speaking and they're using the stylized registered tzotzi tal but they're speaking urban causes and so me and Raj Mastri wrote an article about the difference between urban cause and tzotzi tal the register and we said as I mentioned earlier that tzotzi tal is like the highly stylized register of the urban form so the urban form is the base and then tzotzi tal is a stylized register which is sort of embedded into that into that base. The same principle holds for other tzotzi tal so Gunning's done some work on the sweat and tzotzi tal which shows the same thing so this means that in the examples that I've given in the handout the speakers are predominantly using this stylized register of the urban form but sometimes they're using simply the urban form but I'm going to talk about which resources are present in a particular interchange I'm looking particularly at metaphor in the tzotzi tal resources not metaphor in the urban form is the cause but it's very difficult sometimes to separate those two and there are crossovers and sometimes there's borrowings and other resources which aren't necessarily strictly identifiable as tzotzi tal but they kind of act as part of that register in the analysis and then also you know definitions of register of sorry definitions of metaphor can vary enormously as well so I've tried to focus on very deliberate metaphors that are clearly identifiable as metaphors rather than things that are sort of borderline metaphorical and the way I've identified metaphor linguistic metaphor is identified through the use of either words or phrases that potentially link to a vehicle or source domain which is distinct from the domain of the surrounding ongoing talk so it's sort of quite clear that it's not connected to the ongoing talk and then some metaphors have been conventionally heavily conventionalized in tzotzi tal and I've included these in the analysis although the speakers might not be aware of the metaphorical source of the lexical items they they appear as conventionalized metaphors in the data okay so um this is just a very quick I hope video showing some of the some of the groups so this is the group from Cape Town so there's a lot of gesture you can see the gesture let's go those guys are rappers the cake so this i get a lift on all the people yes sir yes sir welcome what's a bushing mat that's the problem with the street I feel like the family keeps going 주구 i stay at the back of the house i'm going to go to the kitchen i know your program i'm not program, i would not take Egypt This is Jan, it's back. Okay, so that's some of the contexts of talk. That last one is, they're called the, it's Kotani, it's like this subculture, quite a recent new subculture. And they speak an extremely stylized version of, well, we're not even sure if it's related to Sotsi Tal. So there's, yeah, there's different kinds of groups in different contexts. The guys who are sort of playing the coin, the coin game on the corner and so on. And then the guys sitting in the field, they're DJs and they're always chatty about music and stuff. But you can see it's quite, you know, there's some very interesting sort of natural data coming out of the different, the different sites. And you can, yeah, wow. Yeah, we're paying a lot in transcripts. It takes a very long time to transcribe some of those groups, you know. Yeah, and yeah, lots of people talking over the top of each other. And obviously we're getting people from that area to do the transcriptions because they know the Sotsi Tal from that region best and so on. But we've actually had to get sort of more than one person doing the transcriptions as well because some people don't know the slangs so well. And yeah, it's been an interesting process. Okay. All right, so in terms of the analysis of the data, I was looking at metaphor in youth language in Sotsi Tal at two levels of analysis. So I was looking at the words, first of all, the lexical items themselves, and then phrases and sentences. So in terms of the words, you've got a table there on the handout. And I've listed some of the words that came up in the data that we've managed to transcribe so far anyway. So the data is peppered with metaphorical lexical items. So the ones that we've found are mainly conventionalised, which means they appear repeatedly in the data across different sites. So we'll find the words in Cape Town and also in Durban and also in Johannesburg and so on. There are also large stretches of data with very few metaphors, indicating that speakers are using the urban variety rather than a heavily stylised variety. And in these sections, metaphors that do appear are the very conventionalised, very common terms or borrowings. So you've got words like straight, which means the equivalent of shore, fresh, which means cool, and then old Sotsi Tal terms such as his spanner, which I'm going to talk about, and outie. So these are words that have been around in Sotsi Tal really from the 1940s for a really long time, and they're pretty much used in the vernacular as well by most people in the urban centre. So they're sort of borderline not stylised any more, they're more like vernacular township language. So just to go through some of the words in the table, so you've got, so like I say, these are all conventionalised, either in the local variety of Sotsi Tal. So you've got kuma, and I'm going to have to do that again, kuma and sing, and these are singes, sorry, and these have only been found in the Durban data. But then spanner, smoco, ringer and bloma, those are all found in all of the regional Sotsi Tal varieties, so they're kind of national Sotsi Tal terms. So the first word there, blom, that stems from Afrikaans bloom, meaning flower or the English bloom. So in Sotsi Tal it means to live, to stay or to hang out. And so someone is blooming on a street corner, it means they're sort of hanging out on the street corner, literally they're flowering on the street corner, which we think is quite nice. Then Bronco there, you can see the second clip, there were three, I think either three or four girls sitting in a row, they're the only girls that we've managed to get data from, and they use this word Bronco, meaning girlfriend, so I don't know if it's their, they self-identify as lesbians, so I don't know if it's limited to their group, I haven't found it anywhere else in the data. So obviously it comes from English bucking Bronco, and with obvious connotations as well. Then you've got Ghazlam, which means friend, it means it's literally blood of mine from Zulu Ghazi Lam. Masher, which means to go to walk, that's found, I've seen that a lot in the Durban data, which comes from English to March, we think that's where it comes from. Obaba, which means police, literally in Zulu it means fathers. Auti, so Auti is another old, long-standing Tzotsital word, which means man, it comes from Afrikaans o, originally from Dutch oa, which I'm probably not pronouncing right, meaning old man. But the etymology of that one's actually also been linked to English outlaw, so Auti as in outlaw, associated with Western and gangster films that were popular in Johannesburg townships at the time of the emergence of Tzotsital, so in the 1940s. So Kulma, which means explosion and explosion in Zulu, they in the Durban data they're using that to mean, they've used it to mean both leaving, so you're exploding out of there or laughing, so exploding with laughter. Ringer, it's another very long-standing term in Tzotsital, which means to talk, and we think that there's two different etymologies given for that, so it might have derived from the ringing of a telephone bell, so to talk on the telephone, or from the social practice of standing in a ring talking, so you're ringing with your friends. And that's also used actually to refer to Tzotsital, so some people call it ring us. Then we've got Rouge, and that means a 50 round note, South African 50 round note, it refers to the colour of the note itself, so yeah. Smokko, oh sorry, is cinj, or cinj, from English cinj, I'm assuming, we don't know, but we assume that and it means either matchbox or matchstick. I'm going to come back to shy in a minute. Smokko means trouble or problem in Tzotsital, derived from English smoke, and it might be semantically linked to the phrase, there's no smoke without fire. And then finally, Spanner, this is another long standing Tzotsital item, it means work, so is Spanner to work, and it originates in Afrikaans in Span, meaning yoke, as in a team of oxen, so you yoke together your team of oxen and to pull a wagon. The word's also been borrowed into standard kosa, as isipana, meaning teamwork, and that might actually be the route that it took into Tzotsital rather than a direct borrowing from Afrikaans. So many of these lexical items are so embedded in Tzotsital and so long standing that it's unlikely that the speakers are aware of their metaphorical origins. More recent or localised terms such as cinj and bronco might be more linked to their metaphorical origins. And a number of the words have different possible etymological or metaphorical explanations, including multiple salience. So I mentioned outie could be outlaw or could be our. In the case of Shaya, which is one of the examples there, it's used in lots of different ways. It appears to have multiple uses in the Durban data. And so the examples that I've given show Shaya being used metaphorically to mean speaking, drinking, smoking or taking taking a hit from a bucket, which is a smoking device. Or literally as hitting, which is the where it's taken from in Zulu, Uku Shaya. So this multiple salience means that this word appears repeatedly in stylised Tzotsital discourse in Durban particularly. Okay, so as we can see the the presence of metaphors, despite the presence of metaphors, there's little evident creativity in the in innovation at the word level. And I haven't I haven't noticed very many neologisms that that the transcribers can't translate most of the words they've heard before. So the majority Tzotsital lexical metaphors are conventionalised. The more innovative metaphorical work happens at the sentence level, where there's some interesting clustering of metaphors in the data. And these clusters gather around a particular topic as Cameron suggested. So a metaphor is first offered by one speaker, and then that metaphor is extended by the original speaker and by other participants. Different synonyms are given, and participants engage in play with meanings and words. This, of course, it takes place in normal speech as well. And it's not unique to Tzotsital or even to youth language. But these the extended stretches that I've found in the Tzotsital data led me to term these clusters as play clusters. And it's possible, I think that synonyms offered here might be picked up later as coinages, depending on their salience. So some of the examples, the first example there, and it's the one that starts off smoke, smoke gangster, so foolish, foolish, and then smoking heroes. So this is the guys that are sitting around there smoking. And then one of them starts off by participant one says they're burning at the sock, at the soccer grounds, the, the groundini, meaning that they're smoking at the soccer ground. So they're sitting in the soccer ground, smoking together. So he says they're smoking, they're burning at the soccer grounds. And the second speaker extends that metaphor of burning by saying the ground is on fire in English. So he switched into English, he says the ground is on fire. The original speaker then agrees in Zulu that he says, Aksana no arti es altisha. So no water can even put it out. And sorry, if anybody speaks Zulu, my accent's really bad. I'm just, it's, it's a, it's a causal accent. So he says no water can even put it out. And then the second speaker extends that metaphor again by saying a ground, the ground is blazing. The first speaker confirms the salience of that metaphoric metaphoric extension by repeating, it's blazing. And interestingly, another Sotsitaal synonym for smoking is blaze, the English word blaze. So they say, you know, I'm blazing. But here they're using the Zulu equivalent of that. So the play in this example takes place within between Zulu and English. And it extends this metaphor of fire around the act of smoking. The second example is an extended game of what Mariebe and Brooks just published an article, they talk, they, they describe a game of Guaro, which is a game of teasing or verbal dueling. And so Brooks, Mariebe and Brooks write that Guaro is a performance genre that plays an important role in male sociability. Its explicit function is to entertain and amuse. However, it also functions as a way of exploring and negotiating social status, hierarchies and alignments in friendship groups. Guaro is sometimes a playful way of challenging the dominant member in the group and increasing one's status by demonstrating linguistic superiority. And obviously there are equivalents in other youth, youth varieties as well, youth cultures and there's, there's rap, rap offs and those kinds of things. So I think these are all sort of related.  So that's how the game kicks off.   And they go on like this, calling each other by the name of somebody's genitals. So Casta Semenya, the first person, the second person, sorry that they come up with is she's a South African runner. And there was some debate during the Olympics around her gender status.   I don't know who queen is, then who's also from generations. So they go into the whole generations soap opera thing. Tiger's wife from Zone 14. Zone 14 is another South African show. Catie Way is also she's from generations. Saka Sumezi. And Sumezi is a flamboyant South African male dancer, stroke actor.  And P2 says he overcame you know, Sarah Bartman, sure, that's you've lost, he's one. So Sarah Bartman, the winner proposes Sarah Bartman, she's also known as Sachi Bartman or the Hot and Top Venus. So she was a koi koi woman from South Africa, who was exhibited as a freak show attraction in the early 19th century in Europe because of her supposedly unusual physical features. So the metaphorical extension of this game includes pre-colonial South African history, and, and, you know, and takes into consider what this implies regarding European attitudes towards Sarah Bartman's genitals, which they actually put her genitals on show in the Museum of Paris for a century and a half after her death. So this earns the participant an instant win.  Okay, and then the third example, the third game, the third sort of play cluster. The participants are discussing how one of them is going to be beaten up by a woman.  And so he proposes it's going to be like kneading dough, and he does this sort of gesture, he's going to be like kneading dough, you're going to be beaten to a pulp, you know. And from there, they move on to a more contemporary metaphor.  And then it goes on. If she keeps you held held down, she'll stab you persistently. Like that my brother delete faces delete, they repeat delete. And then he says again, delete. She's just doing one thing. She'd format you. She's making you her memory card, she's going to format you or presumably reformat you. Yeah, so they move into this sort of contemporary metaphor around computer technology or and yeah, around technology. So I think in all of these examples, the speakers are taking obvious enjoyment from metaphorical play. The metaphors are evaluated for salience and resonance. And the best ones are confirmed and repeated or confirmed by winning the game. And these play clusters are often accompanied by expressive use of gesture, such as in the needing dough example, which can increase participants understanding of why the metaphor is salient. And then there hasn't been evidence that, you know, I haven't been able to find this from the data that we've got yet. But it could be postulated that a salient metaphor such as reformatting might be remembered and repeated on future occasions by peer group participants. And then this could ultimately lead to new coinages.  But this is beyond the scope of the current data. Obviously, you could only find that out through longitudinal data. So in terms of the findings up to now, and obviously, I'm still doing still analyzing the data, but Sotsitile resources include a large number of lexical items with metaphorical origins, which have become conventionalized within the discourse community. The Sotsitile data sort of upholds the idea that novel metaphors occur rarely in spontaneous talk. And so we've found few instances of what you could what you could describe as coinages, they're mostly conventionalized. The play clusters that I've talked about have a number of possible functions. So, you know, people have talked about competition and status in peer groups. But there's also, I think, a very undervalued aspect of people having fun making jokes and trying to make each other laugh in peer groups. And I don't think we talk about that enough in use language research. And, you know, there's a socializing, there's a friendship for affirming role for metaphor. And, you know, these things around multiple salience and so on, can lead into that. So the data I think shows how this process clusters around specific topics, such as smoking, it leads to over-excalization in topic areas central to youth culture in agreement with Halliday's concept of anti-language, so the smoking example, that play cluster, for example. Speakers, I think, drawn a wide variety of resources to make their metaphors. So there's this very traditional metaphor around needing bread. And then there's a technological metaphor about reformatting. And then there's a metaphor linked to pre-colonial history, which, you know, they might have got from school or from wherever. So youth make these linkages between contexts, meanings and knowledges in their use of metaphor. And I think that is a creative process. Yeah, and so just as conclusion, the impact of youth culture and language on language variation is still little understood. I think we need more data over time if we want to see how coinages are taken up and how these processes contribute to variation. And then the terminology of anti-language itself, Halliday's idea around anti-language, should perhaps be reconsidered in the light of recent social linguistic developments away from the idea of language as clearly bounded homogenous units towards language as practice in which people draw on a wide range of resources, different languages, different dialects, different styles to communicate. And I think this is a theoretical approach well suited for today's highly multilingual African urban centres. While the term anti-language tends to imply a bounded homogenous unit in opposition to some imagined norm. So I think that's quite limited. So for this reason, although his concept of anti- language is a useful one for understanding youth language varieties and how metaphor operates and how over-excalisation takes place, I think the term itself and particularly its criminal connotations weren't reimagining. Thank you very much to the course of the presentation. Can we have a look at a house in West Africa, one of the sub-demays which has been substantial in the context of the lexicon and metaphors, the response to age and HIV, quite substantial in the lexicon there, from indigenous terms. There's actually somebody's written about that in Cape Town as well. I think it's in Corsa, so I think it was Cape Town based research about synonyms and avoidance terms for euphemisms for HIV. Absolutely. Right, yeah, that's definitely happening in South Africa as well. I haven't found any, there was one passage in some of my data and they were talking about HIV. They called it the Triple H syndrome. Oh no, that was something else. That was something else. But they were talking about, yeah, they did come up with a synonym, I can't remember it off the top of my head, but yeah, a synonym for HIV. I wonder if that wouldn't necessarily be restricted to youth as well. No, it wouldn't. It would be quite across the spectrum. I think it tends to be urban. Right. I think it's probably true. Hi, thanks very much for a really interesting talk. I have a couple of questions, one of which is perhaps not fair. One of them was, so this obviously about tritical, to what extent do you find kind of cross linguistic analogies within anti-languages or whatever you sort of want to consider them in terms of metaphor? So for example you have this word for hit, I'm just sort of thinking in Swahili you have similar kind of uses for slang or whatever like hit. So if you're speaking Swahili instead of the word speak, you can use piga, which is physically to hit something, as well as having other extensions, and also twanga, which is more like when you're pounding something with a pestle of water, so you can say whether you're hitting something, which is what I'm making around here. And also your example of mother of mine, I mean even in the area, these kind of things. To what extent some of those metaphors are broader? And the second question was whether you can say something about the urban nature of this, so of course you're looking at urban youth languages, but is there something specific about the urban context or do you have these kind of things happening in non-urban as well? I mean I think your first question is really we've got the exploding, you know exploding with laughter and we say that in English and there's been some work, I'm not that familiar with that side of metaphor research, but there has been some work about those cross-cultural metaphors, and that comes back to the sort of bodily experiences and those kinds of things, so there is some work more in the metaphor literature on that, so yeah, it would definitely be worth looking at. I was thinking about another one as well, hitting the road. So they say hitting the road in Kozotsotsital and we say that in English too, so yeah, there's definitely some cross-language metaphors going on there. And then your second question urban. Yeah, I mean I think, I've tried to think about that quite a bit and I said at the start, there's some problems with the term African urban youth languages because it's not just youth using them actually it's not just in the urban centres and you know, but the main use of Sozotsital happens in these peri-urban townships and I think it's something to do with the township structures and also the sort of socio-economic situation so I mean, Brooks spoke about this, the street corner youth sort of groups, they're not gangs, sometimes people say youth gangs, but they're not gangs they're groups of youth, they're unemployed and they spend a lot of their time with each other on street corners and in that context that's where these sort of stylised registers seem to be used the most but then they do get taken back to rural areas and you find the same thing, you know East London is a more urban city but Sozotsital has been there for a very long time in the urban townships as well but it's a more rural context so I mean, there's problems with the definition of rural and urban anyway in South Africa so yeah, it's a lot less sort of simple than the term implies yeah yeah I was very interested about the socio-economic of the way to think of the national language in terms of the language and what happens when you extend things because of different languages using the word especially as opposed to the use of English right I mean that was a quote from Kiesling and Maus and they were looking at a number of different ones so they were looking at Sheng I can't remember all of them Sheng, Indubil Lingala, Ya something so they're looking at various ones including Sozotsital Estumto which was the Joburg name for it and their argument was that that they used to be sort of restricted to use by sort of criminal subcultures a lot of these kinds of forms but that now they are being used by all youth but that was an analysis that was done in 2004 and Sheng people are saying that Sheng is sort of becoming a vernacular particularly in Nairobi but then again it's how you define what is Sheng so I'm making a distinction between Urban Cosa and Sozotsital's stylized register and I don't think a stylized register can become a national language that's my argument but the context might be very different in the suburbs of Nairobi and it might be that you can't easily separate the vernacular from the stylized Sheng register in the same way that we're doing and it might be that in the future we won't be able to do that either but I think that because it's people are generating a language to distinguish themselves to style a particular urban identity that saying that it's likely to become a national language would defeat the purpose of that stylized register so I don't think that they can become national languages I understand that yes, people are now differentiating between Sheng that's become more established more established institutionalized Sheng almost as opposed to because one of the things people say about youth languages is that once people like us think we come along and investigate them the young people are going to change they're going to do something else the secrecy is part of it and that's kind of happening I think but also the speakers have become older they were like 14, 15 when it probably happened they're like the 50s so you can hardly call it youth language well you ask some of the older guys that we've interviewed in South Africa and you ask them and they're like no we speak the real Tzotsital they don't say that's not Tzotsital that's something else you know and the youth are like oh those old people they don't know the latest stuff so it's this constant innovation which would defeat the you wouldn't be able to sort of say this has stabilized right, yeah My name is the finally it tells me more of it Any evidence of the contact with Fanagolo speakers in the mining areas what's the evidence, any contact? No, no that's being used it's still being used in the mining areas so there was some recent it was quite interesting there was a recent massacre I don't know the Maracana massacre and some of the miners on one side were still using that but it was clearly Fanagolo, I mean it was taught within the mines so it was standardized well it's also in use in Natal but by Indian shopkeepers to their Zulu clients that was what Raj just, he was looking at that again recently and Clarissa Surek Clarke as well wrote something about that so it's within a very particular context and it doesn't cross over with as far as we know at this stage older people as well so it's not a use practice I think we have to we are going to reconvene at the Institute of Education by anybody and continue to discuss it in the meantime I would like to thank Ellen Bremers for an interesting and fascinating talk thank you