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 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 chapter introduces "World Englishes" as a topic of scholarly research and argues that the global spread of English is a fascinating but also a complex process, with a number of possible, and sometimes conflicting, perspectives on and approaches to it. It is shown that nearly every speaker of English today has been exposed to different varieties of global English through media, travel, international contacts, and so on. It is argued that, based on their own linguistic backgrounds and more or less incidental cases of exposure to global varieties of English, proficient speakers of the language typically have intuitions on the sociosymbolic signaling functions of variant forms of English. Furthermore, it is shown that a wide range of sociostylistic information can be culled from any individual text. As a sample text, a Malaysian speech on a scientific subject is presented and discussed, pointing out some of its distinctive features on the levels of vocabulary, grammar, and pronunciation. Knowing more about such facts enriches our ability to assess, understand and contextualize Englishes from all around the world.

This chapter discusses “newer” (i.e. in the last 400 years or less) varieties of English spoken in the Caribbean, in particular the relationship between the Caribbean and Central American varieties on the western edge of the Caribbean. It also presents a short discussion of the influences that have shaped these varieties and various popular heuristics for imagining their emergence as well as a description of the geographical locations in the Caribbean where these varieties are spoken. The social contexts of their emergence are also discussed as well as a grammatical sketch pointing out similarities and differences and a discussion of several theoretical issues of relevance to the field.

This chapter introduces the central claim by grounding it in a range of contexts, beginning with the use of the word ‘Englishes’ by John Florio in 1598. The first section discusses the post-reformation struggle over the ‘property’ of ‘our English’ in the sense of defining character and ownership, a struggle conducted around practices in theatre and translation. The phrase ‘our English’ features only once in the Shakespearean canon, in The Merry Wives of Windsor, where it is set against ‘the King’s English’. This opposition finds echo in staged confrontations, notably around Shakespearean instances of the word ‘reformation’. These anticipate future cultural history and critical responses to Shakespearean practice, beginning with Ben Jonson whose alignment with cultural reformation ideology is highlighted. The exclusionary character of this ideology is pointed out and Shakespearean resistance to it in plays of the 1590s introduced. Specifically, the welcoming of (linguistic and human) strangers urged by Shakespeare is discussed in relation to his status as ‘Englishman forren’, while his inclusive vision of ‘our English’ is considered in relation to the present as well as the past.