Critical stances towards English Medium Instruction (EMI), and to a lesser extent the similar use of French, Portuguese and Spanish Medium Instruction in former colonies of European states, have been growing since ‘independence’ in the 1960s. This discussion contextualises ‘Southern’ critiques of EMI within early decolonial debates, ‘southern multilingualisms’ and ‘transknowledging’ (reciprocal translation and exchange of knowledge), which are often invisibilised in EMI. This is illustrated through critiques in two former British territories: the first, with critiques that circulated in Southern Africa from the 1960s; the second, with critiques that surfaced four decades later in Australia. Whereas EMI is readily recognised in South Africa (with 8 per cent L1 English speakers), Australia (with 250 Aboriginal linguistic communities at colonisation and 250 years of in-migration from all continents) is an EMI context for 23–30 per cent of citizens. Aggressive marketing of Australia as an educational destination for students from the Asia-Pacific amplifies its multilingual and EMI reality in higher education. The critique of EMI includes a history of cognitive capture, debt-trap diplomacy and educational failure. Included are key agents that advance EMI, invisibilise multilingualisms and perpetuate coloniality despite the claims of social justice and access that accompany EMI rationales.

Women from circumstances of displacement and precarity are often considered from perspectives of postcolonial subalternity and suffering. Their linguistic versatility is understood as emerging from conditions of hopelessness, poverty and vulnerability. In this chapter, the authors bring vignettes of conversations with southern multilingual women living now in Australia, who at different stages of their lives and despite circumstances of precarity, exhibit ingenuity in survival through dextrous translingual and transknowledging practices. More than this, they demonstrate how their multilinguality is integral to their potential to thrive in hope. In the three small stories offered in this chapter diverse women of Australia – Anangu women from remote central Australia, young displaced women of extraordinary resilience, and women who escaped violent conflict in East Africa – reveal their strategies of self-efficacy in conversations of complicity and trust, and in processes of telling and retelling with the researchers. Mindful of ‘decolonising methodologies’, ‘southern epistemologies’ and ‘epistemic reflexivity’ , the authors recognise their limitations and privileges as researchers in the south, hopeful that in stepping lightly towards spaces that are at times private and at others, public, they can turn the lens towards playful and purposeful southern multilingualisms.