The aim of this chapter is to provide an understanding of the structural constraints and opportunities for the populist radical right (PRR) in Latin America. Unlike Western Europe, material values are still of vital importance in many Latin American countries because of high levels of inequality in the region. This represents a major constraint for the emergence of the PRR, and only some parties have been able to overcome it. The author argues that the growth of the PRR relies on three factors: the appeal of the PRR’s hardline discourses, the mobilization of voters dissatisfied with sexual and reproductive rights and secularization, and a crisis of representation among the traditional parties, who are painted by PRR leaders as a corrupt elite.

The nationalist element of Brexit populism had an entrenched ethnocentric character that was capable of breaking out in the in the form of racism. By 2016 overt racism had become taboo in public, but Brexitspeak had the linguistic means to dog whistle it. The new racism also enlarged the sense of ‘racism’ to cover refugee migrants entering the UK who were not dark-skinned. The sources of racism in the UK are diverse and subject to debate. In this chapter the focus is on the likely impact of racist demagoguery in generating and sustaining long-term racist attitudes. The example of Enoch Powell and his ‘rivers of blood’ speech is scrutinised in detail. But Powellism persisted well beyond the 1960s and 1970s: twenty years on it motivated the murder of Stephen Lawrence. In the age of the internet, Powell was a legitimising icon among neo-Nazi networks and appeared in website videos quoting and visualising his notorious speech. But veneration of Powell also remained apparent among right-wing Conservative politicians, activists and writers, and in their networking with ultra-right individuals.

The notion of identity plays a central role in contemporary culture, both as the core of individualism and as the proclaimed principle of nationalist populist movements – and thus also of Brexit ideology. To have a national identity implies being different from other persons, groups, nations and, in Brexitspeak, the EU. This means that Brexitism is not just a British phenomenon, but part of the wave of national populism that has swept across Europe and the Americas. This chapter includes a survey of European identitarian movements and of the far-right writers whose ideas were in tune with them. It was immigrants that were made into a threatening ‘other’ in the pro-Brexit campaigns, and the EU was blamed for increased immigration. While other factors, such as economic deprivations, levels of immigration in particular locations are part of the story, it can be argued, as this book does, that it was demagoguery targeting immigrants – loudly amplified by the popular press – that sufficiently persuaded voters to vote Leave.

In this introductory chapter, an invitation is provided to begin a journey into the intricacies of Black Caribbean immigrant literacies through the use of Black Panther and Black Panther: Wakanda Forever, as exceptional Black imaginaries already inscribed in the world. Through the adept depiction of racialization and transracialization steeped in the Black experience in the US as juxtaposed against the notion of Black immigrants as a ‘model minority,’ the necessity for examining race in relation to the languaging and semiotizing of Black Caribbean immigrants is outlined. Presenting a brief overview of the emerging global project focused on racialized language, this chapter lays the groundwork for the painting of a compelling portrait of the holistic literacies of Black Caribbean immigrant youth. By signaling the attention to an ultimate positioning of flourishing as a necessary imperative for and alternative to rethinking literacies based on ‘success,’ the chapter concludes with a focus on solidarity between Black Caribbean and other populations as a key impetus for this work.

In this chapter, I acknowledge the intertwined histories of Afro-Caribbean languaging, Englishes, and literacies across the Black diaspora. In doing so, I draw from the notion of ‘transcendent literacy’ to attend to the long legacy of languaging emerging out of the Black race and reaching across the Black diaspora while also lamenting the invented illiteracy often imposed in characterizations of Black peoples worldwide. Acknowledging the traditional lineage of ‘Diaspora Literacy’ in making visible interconnections across Black peoples within and beyond the US, I then present Caribbean Englishes across the Black diaspora, describing the languaging, Englishes, and literacies of English-speaking Afro-Caribbean students in the Caribbean and in the US. Based on this discussion, I call for a silencing of the historical tradition of invented illiteracy used to characterize Black peoples across the diaspora and invite a strengthening of accessible knowledges surrounding the rich literate and linguistic heritages they inherently possess. Through this discussion, it is possible to understand the broader transnational contexts influencing racialized translanguaging and transsemiotizing in Black immigrant literacies and thus, the inherently induced economic bases for racialization of language.

In this chapter, I begin by complicating how Black immigrants’ perception as a ‘model minority’ in the US creates a challenge for equitably engaging with their literacies and languaging as a function of schooling. Joining the conversation on immigrant and transnational literacies, I present foundational language and literacy research in the US that has functioned as a backdrop against which Black Caribbean immigrants’ literacies and languaging are considered. To situate Afro-Caribbean languaging, Englishes, and literacies within its broader contexts, I then discuss education, migration, and cultures across the Black diaspora addressing the historical and contemporary educational landscape of Black people in the Caribbean. I further accomplish this situational placement of Afro-Caribbean languaging, Englishes, and literacies through a discussion of the historical and contemporary socio-educational landscape of Black immigrants in the US. Through this broadly painted portrait operating at the interstices of the educational, racial, historical, social, linguistic, and religious domains in the lives of Black Caribbean peoples and specifically youth, this chapter serves as a nuanced and contextual backdrop against which to understand the analyses of Black Caribbean immigrant youth’s language and literacies presented in this book.

In this chapter, I present findings from interpretive analyses of the data as they relate to the multiliteracies and translanguaging practices engaged in by six Black Caribbean immigrant English-speaking youth across their Bahamian and Jamaican Caribbean home countries and the US. Specifically, I contextualize these findings within (decolonizing) interpretive analyses that clarify the raciolinguistic and raciosemiotic ideologies informing students’ multiliteracies and translanguaging practices. This chapter shows how the literacies of Black immigrant youth are enacted holistically by adeptly illustrating the languaging associated with these literacies and the ideologies influencing these literacies. Based on these findings, I propose and discuss the framework of semiolingual innocence for understanding how elements of multiliteracies and translanguaging practices as well as the raciolinguistic and raciosemiotic ideologies intersected to clarify the literacies leveraged by Black Caribbean immigrant youth. In turn, through semiolingual innocence emerging from transracialization of the Black immigrant as an analytical prism, I invite a reinscribing of the innocence of Black youth, whose ancestors have for centuries leveraged semiolingually, sans white gaze, their multiliteracies and semiotics for agentively reading and writing themselves into the world. Moreover, I argue for a semiolingual innocence of all youth, made possible through the cultivation of translanguaging and transsemiotizing imaginary presents and futures.

In this chapter, I synthesize the findings from the study presented in the book. Reflecting on these findings, I then identify and discuss recommendations for instantiating the translanguaging imaginaries of all youth through a reinscribing of semiolingual innocence, sans white gaze, as a potentially vibrant literate characteristic of Black Caribbean immigrant students specifically, and also, of all humans. The scholarly recommendations proposed outline future directions for research that invite intersectionally and transdisciplinary driven investigations into how youth’s holistic literacies across geographies, languages, races, and cultures function as disparate pieces of one interdependent puzzle in the problem-solving necessary to flourish and to design imaginary presents and futures, using the meaning-making undergirding their translanguaging practices. I outline also practical recommendations useful for researchers, teachers, administrators, and policymakers who wish to support Black Caribbean immigrant youth’s holistic literacies. The recommendations proposed also allow all youth whose language and raciosemiotic architecture can allow them, through these holistic literacies, to design translanguaging futures as new beings engaging transraciolinguistically, in solidarity. I conclude with a painting of liberatory Caribbean imaginaries as a version of what this notion of literacy and language teaching and learning might look like and of what it means to embark on a collective return to inonsans jan nwè.

This chapter provides the reader with a depiction of the methodology involved in conducting the study of Black immigrant youth’s literacies presented in the book. I begin with an overview of who I am, how I am situated in the study, and what I bring to this book as a person and as a Black-immigrant-scholar-single-parent-mother-educator. A discussion of the (decolonizing) interpretive research design is then presented and justified. The context of the study is described, followed by a detailed description of participants and informants (i.e., secondary participants) involved in the study. The protocols for collecting data are discussed. This is followed by the procedures for collecting data from participants. The analytical discussion follows, accompanied by an example of the analytical process used to organize and narrate the data. Credibility, verisimilitude, and transferability are then addressed.

In this chapter, I present a conceptual framework for understanding the perspectives used as lenses to examine the construct of Black immigrant literacies in this book. The chapter begins with a historicizing of multiliteracies and translanguaging followed by a description of the way in which literacy has emerged as a sociocultural and multimodal practice. Raciolinguistics, a raciolinguistic perspective, transracialization, as well as language and raciosemiotic architecture are then presented in tandem, highlighting how linguistic and broader semiotic affordances work based on ideologies steeped in racialized language and semiotics. In turn, raciolinguistic and raciosemiotic ideologies influencing multiliteracies of Black immigrant youth are discussed as well as mechanisms such as a transraciolinguistic approach which function as an avenue for understanding how Black immigrants leverage literacies in relation to peers. Following this, translanguaging based on an integrated model of multilingualism is presented along with a description of the ways in which Black immigrants’ language practices have been examined and intersect to undergird the current study regarding the literacies of Black immigrant youth. In doing so, connections across these concepts as well as the potential influence of race-based ideologies for clarifying Black immigrants’ multiliteracies are illuminated through attention to translanguaging and transsemiotizing with Englishes.

The All-Affected Principle is of limited help in thinking about immigration. Immigration raises important normative questions about who should have access to citizenship, what is required for the full social and economic inclusion of immigrants, what legal rights immigrants admitted by a state should have, how migrants who enter and settle without permission should be treated, what criteria should be used in selecting and excluding immigrants, what states ought to do in dealing with refugees, and whether controlling immigration is really morally justifiable at all. The All-Affected Principle is directly relevant only to the first question of who should have access to citizenship, and even in that case, it needs to be supplemented. The other questions are not primarily about who should participate in democratic decision-making but about what justice requires and about the moral constraints on democratic discretion. So, using the All-Affected Principle to think about those questions would not help, and starting from that principle in thinking about immigration might lead us to miss the key normative issues.

This chapter begins by outlining the history and development of Yiddish, the traditional vernacular of Ashkenazi Jews, and it discusses how Yiddish went from being a vibrant language spoken by millions to being an endangered minority language with only a fraction of its original speaker population – primarily as a result of the Holocaust. The chapter explains how Yiddish came to be spoken in Britain from the 1880s onwards, when large numbers of Ashkenazim fled there to escape poverty and pogroms, and it details the initial tensions and subsequent cooperation between different waves and generations of Yiddish-speaking newcomers (which entailed shifting attitudes towards the Yiddish language). The chapter then provides an overview of the past and current geographical distribution of Yiddish-speaking communities in Britain, with a focus on the main urban centres, and it explores especially London’s thriving Yiddish culture between the two World Wars. This is followed by a discussion of the linguistic consequences of contact between Yiddish and English speakers, and particularly borrowings from each language into the other. Throughout, differences are explained regarding the language use and intergenerational transmission patterns of Yiddish among Haredi as compared to secular communities.

This chapter draws from the theoretical perspectives of transnationalism, postcolonialism, and critical place-based pedagogy. We use selected constructs from these theories to analyse and address concerns identified in our qualitative studies related to early childhood education and care (ECEC) pedagogies that support migrant families’ transnational identities and practices in the particular context of Aotearoa New Zealand (Aotearoa). Aotearoa is a country with a history of colonisation by Britain, and it continues to address the impacts of colonisation on Māori, the Indigenous people. Postcolonial theorising seeks to understand and theorise restorative pathways beyond these impacts.