Through its colonial, class-and caste-based history, English in India has come to be seen as a powerful resource that opens doors for those who 'have' it and holds back those who do not. For women, English ostensibly offers various promises in addition to employment: progressiveness and 'empowerment'; and the potential for upward mobility through marriage. Yet, the conversion of English capital for English-speaking Indian women proves to be intensely complex in practice, as many find themselves forced to navigate between shifting moral regimes attached to 'tradition' and 'modernity'. Drawing on ethnographic fieldwork in an NGO in Delhi that offers free English training to 'disadvantaged youth', this paper explores how English capital is managed by young women striving to attain middle classness through English, and how their class, caste and gender positionings are negotiated across particular time-space configurations as they seek to become English speakers.

No abstract

No abstract

Within the spirit of conspiration, this article brings together contributions from participants of the PhD-led UCL Reading and React Group ‘Colonialism(s), Neoliberalism(s) and Language Teaching and Learning’, which ran in 2019/20. Weaving together various perspectives, the article centres on the dialogic nature of the decolonial enterprise and challenges the colonial concept of monologic authorial voice. Across the reflections on participants’ own engagements with questions of decolonising language teaching and learning, we pull together three threads: the inherent coloniality of the concepts that shape the very disciplines we seek to decolonise; the need to place decolonial efforts within broader contexts and to be sceptical of projects claiming to have completed the work of decolonising language teaching and learning; and the affordances and limitations offered to us by our positionalities, which the reflexivity of the conspirational encounter has allowed us to explore in some depth. The article closes with a reflection on the process of writing this article, and with the assertion that decolonising the curriculum is a multifaceted and open-ended process of dialogue and conspiration between practitioners and researchers alike.

No abstract