In this essay, I reflect on how translanguaging in the immigrant community emerges as a form of social resistance that results in the creation of counter-spaces and counter-narratives. Likewise, I draw on the concepts of dialogical education of Brazilian educator Paulo Freire and the perspective of Critical Race Theory and on how the social and cultural capital of immigrant communities plays an important role in overcoming environments that are averse to their presence. I contend that it is from “not existing” in a social system that the immigrant community is capable of opening spaces to exist and to lead new generations to project new forms of social identity, which are reflected in new linguistic, poetic, artistic expressions and new ways of social organization. In developing this concept, I address the case of the people of the town of Marshall in the U.S. state of Pennsylvania and the RevArte collaborative of which I am founder and director.

Dual language bilingual education (DLBE) teachers, depending on the modality of the program, teach content areas (i.e., language arts, science, math, social studies) in a language other than English (LOTE) and English. DLBE teachers, who teach in Spanish, should be supported by school districts in meaningful ways. These districts should be equipped to provide the necessary academic and professional development for the DLBE teachers. This paper explores the increasing need to support DLBE teachers’ metalinguistic awareness as well as pedagogical language knowledge (see Bunch, 2013) in Spanish. Guided by Charmaz’ (2006) constructivist grounded theory, this paper analyzed ten transcribed audio interviews with a single DLBE teacher. Interview data included video-taped classroom observations (i.e., preplanning and postlesson implementation), robust field memos, and student artifacts. Data analysis suggested the need for further clarification as far as the teacher's own pedagogical language knowledge (PLK; Bunch, 2013) in Spanish. However, data also indicated that this particular educator was able to negotiate the linguistic and content demands of teaching language arts in Spanish by seeking multifaceted resources and using the full extent of her linguistic repertoire.

Racialized students are overrepresented in special- and English-learner education programs in the United States. Researchers have pointed to implicit bias in evaluation tools and evaluators as a cause resulting in calls for more culturally competent/relevant practices/assessments. However, this paper argues that racial overrepresentation is reflective of larger settler colonial frameworks embedded in linguistic standards that continue to drive education and language ideologies/practices globally but especially in U.S. schools. First, through an analysis of an orthoepic test used during the Parsley Massacre of 1937 on the island of Hispaniola, I present how the evaluation of accented language has been used to racialize and pathologize people. Secondly, through a comparative analysis of bilingualism in the U.S. and Canada, I show how linguistic variation is only devalued when it emerges from marginalized communities, affirming the white normative gaze as a mechanism for maintaining inequitable power structures. Finally, the paper presents how these logics are present in current manifestations of bilingual education. By indicating how racially, physically, and/or neurodivergent people are othered, this paper calls on the decolonization of applied linguistics in order to effectively address the over- and disproportionate representation of Black, Indigenous, and/or Latinx students within special- and English-learner programs.

Drawing on a poststructuralist perspective on identity and elite multilingualism, I traced one Uyghur female's multilingual learning experiences in this case study. Using semistructured interviews as the primary data source, I illustrate that by drawing upon multiple affordances, my Uyghur participant was able to expand her repertoire of linguistic resources and hence effect more powerful social memberships, negotiate her “elite” Uyghur identity, and achieve upward social mobility for herself. This study contributes to our understanding of ethnic minorities’ identity construction and language learning in and through intranational migration.

The paywall blocks broad participation in scientific discourse, and it is both financial and psychological. The financial paywall makes access to peer-reviewed research prohibitively expensive for many researchers. The psychological paywall refers to the gatekeeping nature of academic language. Elites hoard the products of scientific research and gatekeep membership in the specialist communities via arcane vocabulary and discourse structures, together with imposition of a tone that demands dispassionate engagement with topics that are urgent and painful to the participants of their research. To exclude the perspectives of those outside the ivory tower is to dismiss unique experiences and epistemologies, essentially blocking diversity of thought in linguistic science. A range of tools is needed to undermine this power structure. Here I highlight one, which is diverse media, in general, and podcasting, specifically. Podcasting brings diverse views into the conversation and allows racially offensive ideas to be understood as such so they can then be challenged. I present the case study of the putative so-called “30-million-word gap”—the claim that, by the time they are four years old, historically marginalized children are exposed to thirty million fewer words than middle- and upper-class white children. I use this notion, which is preposterous on its face, to illustrate the emancipatory potential of the podcast medium.

This article highlights the institutional harm that many dual language bilingual education (DLBE) programs can impose upon Black American children. By uncovering the ways that bilingual education is often complicit in educational injustice for Black children, this article argues for a closer interrogation of unquestioned DLBE policies and practices through an analysis that gives centrality to race and intersectionality. In this piece, a composite counterstory is crafted using African American Language to powerfully facilitate a Critical Race Theory-informed critique of DLBE's institutional structures and practices that detail the experiences of many Black children in DLBE programs. A recommendation for intersectional approaches to DLBE that center, support, and advocate for intersectional consciousness across all Black identities is offered.

This paper focuses on the concept of social (in)justice to examine and discuss some of the areas in the production and dissemination of knowledge in which the issue of social justice is significant and should be applied and considered. More specifically, it explores and advocates for some of the ways in which participation in, and contribution to, global scholarship can become a more socially just practice for academics, especially novice scholars and early-career researchers in the field of Applied Linguistics. It also highlights the role and agentive engagement of both established and junior members of academic communities as an important factor in demonopolizing and democratizing academic discourses and practices and making the mobilization of scholarship more diverse, inclusive, multivocal, and transformative.

This study explores English language learners’ cosmopolitan language practices. Based on the concepts of cosmopolitanism (i.e., becoming a global citizen) and English as a Lingua Franca (ELF), it investigates how South Korean high school students engage in collaborative English writing practices to interact with audiences in a global writing community. Using discourse analysis of students’ artifacts, this study argues that cosmopolitan language practices are beneficial for cultivating global citizenry. The findings indicate that students positioned themselves as effective communicators and meaningful collaborators for change as they developed intercultural and collaboration skills. Researchers and educators are encouraged to create opportunities for language learners to engage in cosmopolitan language practices utilizing digital technologies.

This paper demonstrates that historical trauma, healing, and wellbeing require attention in Indigenous language cultivation and revitalization. While historical trauma affects Indigenous peoples across the spectrum of language knowledge and use, little is written about the ways it can be addressed in the teaching, learning, and development—the cultivation—of Indigenous languages. For Indigenous language educators, how we address historical trauma in our language cultivation may be one of the most critical factors affecting our potential to cultivate the wellness we seek, and new generations of speakers of our languages. Drawing on a Diné (Navajo) lens and voices from other Indigenous communities, this article focuses on historical trauma, healing, and wellbeing as important considerations in Indigenous language cultivation and revitalization, to which applied linguists, Indigenous peoples, and others interested in Indigenous language revitalization and Indigenous wellbeing should pay attention. It argues that many of the most appropriate approaches can and will come from within our own Indigenous ways of knowing and healing, and that sharing more work of this kind can strengthen cultivation and revitalization efforts. It provides recommendations for applied linguistics and allied fields, educational, governmental and other resource holders, and Indigenous communities, programs, language cultivators and revitalizers.

The colonial history of many English language teaching (ELT) contexts has shaped how the concept of language is understood, how language policies are constructed, and how language education is organized. Various aspects of ELT in countries that were colonized continue to promote the imperialism of English (Motha, 2014) through the naming (i.e., labeling of linguistic phenomena as distinct languages, dialects, and language varieties), separation and hierarchization of languages, and the dominance of monolingual policies and practices in the classroom. Translanguaging, a theory and pedagogy that challenges colonial understandings of language and monoglossic norms in language teaching, has the transformative potential to liberate language practices that have been rendered invisible by abyssal thinking in ELT (García et al., 2021). Translanguaging as a theory posits that multilingual learners do not possess two or more autonomous language systems but rather that they select and deploy linguistic features from a unitary linguistic repertoire (Vogel & García, 2017). Translanguaging as a pedagogy urges educators to leverage learners’ entire linguistic and semiotic repertoires to support their learning instead of requiring them to keep certain languages outside the classroom. However, in educational contexts that respond to socially and politically imposed boundaries between languages, there are ideological and systemic challenges to the enactment of translanguaging as a pedagogy. This paper discusses these challenges with reference to the Malaysian language education context and draws on data from a collaborative translanguaging pedagogy designed through teacher-researcher collaboration and implemented in two Malaysian elementary English classrooms to offer recommendations for how ELT can be decolonized.

This paper concerns how speech accent accents or reinforces racism in the context of labour migration to the English-speaking Global North. It specifically outlines three functions of accent in racial capitalist systems that require the labour of migrants and their acceptance of their “linguistic deficiencies.” First, accent functions as a labour control mechanism that pushes racially minoritised migrants into low-paying work. Second, as evidenced by the language training of transnational call centre workers, accent also reinforces colonial relations between migrant workers and customers. Last, by acting as a credential that can be purchased for professional success, accent distracts from the institutional racism that truly hinders migrants’ employment opportunities. The piece concludes with some thoughts on how combatting racism in labour migration requires another type of accenting.

Ipampiri lhe inyatshella buhlogwa be kuhlaganela musebeti gekuphidza tiyato le tifikelwe yhitikhulumi lhetiyati-mukhulumo emusebetini whekutleketa mukhulumo whesiPhuthi lheku sivusuluta. Ekubeni kusjiyekiye te tikhulumi letitigidi letimbalwa temukhulumo, siPhuthi sikegotini lesabekako yhekucimela; futshi mukhulumo lho lhetikhulumi tawo tiya swayiwa kabhe tiya khetshullwa emayemweni hhemaphasi hhakeLesotho lakeSouth Africa. Titleketi letitshatfhu talhe ipampiri, sikhulumi sesiPhuthi (L1) lhetiyati-mukhulumo letibini takeMusjiya, isali bahlaganele lho musebetii kudlula minyaka lemunyuka ledluliye. Ebayemedi bemukhulumo labachaphatelekako lhetiyati-mukhulumo banka ematiphedvulello laphabhene kusebetana lhetidzaba letigesihlokweni kulho musebeti, kutjho kutshi, kutinswa emadla kwebaPhuthi lhekuvusulutwa kwemukhulumo whesiPhuthi.

Criticality has become legitimate and prominent in the field of applied linguistics. Given the realities of our uncertain and worrying times, however, it is essential to consider (a) how criticality can move beyond the rhetoric of inclusion, social transformation, and justice, and (b) the direction(s) in which critical applied linguistics research must point. This paper conjoins criticality, identity, and ethics and proposes the construction of ethical subjectivity as a way to reorient applied linguistics research toward the public good. Drawing on Foucault's later work, I contend that the process of becoming an ethical subject, which involves both internal and external transformations, would create alternative spaces and ways of action—giving new momentum to the project of realizing the world we wish to live in together.

As the world continues to experience the recent wave of racial reckoning and its associated backlash, the field of applied linguistics has been called upon to renew efforts through which language functions as an avenue for redemption and restoration of humanity and of the world. Acknowledging the role of racialization in the language-related challenges faced nationally and globally has spurred on a wave of examinations that extend beyond a focus on the intellect and that increasingly allow for a simultaneous grappling with what it means to advance language solutions that equally center human sensitivity and the body. Among such acknowledgments have been the effects of racism on language use by immigrants, including immigrants of color, many of whom are often introduced into the U.S. as “languageless.” We operate now on the verge of an imminent global metaverse within which the world will soon largely exist, provoking questions about the degree to which language, and racialized language, will continue to function as the primary mechanism for operating in a future world order. Given this impetus, I draw from the Black immigrant experience in the United States in this brief essay to demonstrate why the future of applied linguistics in a global metaverse must be concerned with “transraciolinguistic justice” that: (1) creates opportunities beyond racialized [language] as a function of the imminent global metaverse; (2) disrupts the racialization of [language] for relegating citizenship based on national norms as a function of civic engagement; and (3) dismantles racialized [language] and borders that hold up the exclusion of “foreignness” to transform the relational experience. The impending reality of a global metaverse that lays flat distinctions among migrants while also introducing a plethora of spaces where racialized language further functions as subtext in a nonmaterial world calls for a (re)thinking of what it will mean to instruct, assess, plan for, and preserve [languages] in a soon to be, predominantly, virtual global existence. Civic and legal engagement in a global metaverse that can potentially transcend racialized language allows for the disruption of perceptions that advocate a lack of connectivity of diverse human publics across national and global borders. Relational healing through a focus on transraciolinguistic justice in a global metaverse represents an opportunity to restore the brokenness of the oppressed and cultivate opportunities for building bridges across diverse realities, critical to the abandonment of centuries of, and the introduction of, an era of peace. To the degree that the field of applied linguistics is prepared to engage transraciolinguistic justice, will determine, in large part, the extent to which it adjusts to a largely virtual world.

In this paper, I discuss the tension between official monoglossic language ideologies and the heteroglossic classroom realities in higher education in Pakistan. Pakistan has maintained an English as the only medium-of-instruction policy in higher education since independence in 1947, while the everyday classroom practices have been characterized by translanguaging, that is, a hybrid and fluid use of plurilingual resources for communication. Using an autoethnographic lens, I discuss the intuitional processes and discursive practices within which my own experiences with deficit ideologies were shaped as an English language teacher and as I journied into translanguaging. Based on my experiences, I argue that while translanguaging shows great promise to confront monoglossic language ideologies inside the classroom, it offers fewer tools to resist unjust linguistic and social structures.

Focused as we are on uncovering how language works, many linguists are less cognizant of how the communicative strategies we employ in our knowledge-gathering activities impact the language users, identities, and communities we connect with and learn from. This autoethnographic essay, offered as a critical, introspective and analytical account by a U.S.-based, African American woman researcher, unfolds across three scenes of embedded ethnographic research in Micronesia and Tanzania—ocean-facing nations separated by a distance of more than 12,000 kilometers. Each scene's storytelling and dialogue—among users of Pohnpeian and Nukuoro in Micronesia, and users of Korean and Swahili in Tanzania—depicts how competing ideas about the value of marginalized languages surface within the talk of the research interview through allusions to socioracial power and linguistic capital. The essay concludes with a discussion of how a shift toward multilingual, multi-person interviewing can expand and deepen the insights of language-focused research.

Understanding social justice as it relates to linguistic discrimination and identity requires consideration of both production and perception. As linguists and cognitive psychologists become more attuned to talking about social justice, the need to discuss linguistic human behaviors through a sociocognitive lens becomes more pertinent than ever. This article offers a sociocognitive approach to linguistic analysis as a means to combat linguistic discrimination in the pursuit of social justice. Having negative ideologies about a particular group of people, especially a minoritized group, influences linguistic prediction and perceptions. Together, sociolinguistic and psychological methodologies are necessary to navigate a world in which people use linguistic knowledge to make decisions and predictions about their interlocutors. I use sociocognitive approaches as vehicles for social justice, centering African American English and Anti-Black Racism. The limited existing sociocognitive linguistic research indicates that listeners may modulate their linguistic expectations during cognitive processing based on speaker identity and stereotypes of speakers. As linguistic discrimination is ever-present in U.S. society, in addition to describing sociocognitive solutions, this article also represents a call to action for researchers to empirically test ideological claims about linguistic varieties that are passively accepted, strengthen replicability, and broaden approaches to the study of minoritized varieties more generally. Hopefully, this article will inspire linguistics researchers to consider all factors, cognitive and social, related to linguistic perception, further contributing to a greater understanding of how to combat linguistic discrimination from a multidimensional frame.

Charity Hudley and Flores give you the real about the papers in this volume and share their direct vision for how to take this work forward in theory and practice. They shout out the leadership of emerging scholars as key to dreaming a world and a role for applied linguistics in the ongoing struggle for justice and liberation throughout the whole world. They lift up the volumes as the start of a new model of justice in scholarly publishing in applied linguistics and linguistics, where the conversations between emerging and more established scholars are more regularly integrated into our scholarly output. In doing so, the flavor that emerging scholars are adding to our understanding of language in various applied contexts will more quickly become part of the educational policy and practice that we legit need everywhere all the time.