Isabelle Léglise

Sangeeta Bagga-Gupta

Ana Deumert

Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language

This special issue on Transcending circulations of southern and northern concepts. Towards mobile and dialogic perspectives on language puts the spotlight on the hegemonies and marginalizations of mainstream academic productions and the circulations of concepts in the contemporary fields that are labelled Multilingualism, Applied Linguistics, Sociolinguistics, etc. Transcending the demarcations that have emerged in the Language Sciences broadly conceptualized across time, it particularly attempts to illuminate, through different scholars' engagements, the circulations of concepts inside and across academic circles located in various places on the planet, identified as central or marginal places of production of academic norms, including what is understood as global epistemic circuits. 1 Thus, this special issue attempts to address a new range of questions. The following constitutes a non-exhaustive list:

(1) To what extent is it possible to observe, beyond hegemonic productions, different types of circulations and trajectories, at different scales, including the imaginaries that create centers and margins, as well as how we understand concepts such as global, international, national, northern, and southern?

(2) To what extent can we identify and defend subjugated ideas, proposing norms from the periphery, producing alternative knowledges (in the plural), leading to parallel forms of globalizations? (3) To what extent are such identified ideas, norms, and knowledges then marginalized, co-opted, appropriated, or re-used by academic disciplines within and across the global south/north? The late Tope Omoniyi emphasized at an invited symposium that he organized in 2015 ('Illusions and Delusions of the Centre within the Framework of Globalization', at The Sociolinguistics of Globalization Conference, Hong Kong) the need for a debate, that

Isabelle [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 was long overdue, on northern versus southern understandings of 'globalizations' (and thus also modernities). This, he argued, includes interrogating the status of previously colonized territories, territories that are not recognized explicitly as having been colonized and the status of territories that are or are not seen as being colonizers. In the vocabularies of the late Aimé Césaire, it is only through the 'deeping and the co-existence of all particulars' that a meaningful and rich universal can emerge. It is thus the dialogues between the locally situated and what is glossed as the global or universal, that is meaningful. Of particular significance is that scholars with marginalized positionalities across all territories and across time have been forced to take up global and universalizing nomenclature and norms from the global north. This has led to the fact that norms, theories, and methodologies are not just dominant in academia, but are universalizing and constitute what might be understood as lingua-colonialism. Such a state of affairs plays a crucial role and concretely shapes the reproduction of national, regional, and transnational elites. It also affects the publishing possibilities that scholars have or do not have access to, given the dominant languages of publishing that constitute de facto challenges for writing and publishing, the genre-expectations of such texts, etc. In other words, discourses that have originated in older and newer academic metropoles have become naturalized as 'global science'. While more and more is published, these publications seem to be of less and less relevance to the challenges that humanity and our planet face. Therefore, we ask what imaginaries enable such continuing universalizing reproductions and how 'epistemologically and existentially sustainable' such science can be (Bagga-Gupta forthcoming-b)?

The concerns that we address in this special issue relate to the increasing body of research across the last twenty years that calls for particularities and situated standpoints, knowledge and imagination [START_REF] Stoetzler | Standpoint Theory, Situated Knowledge and the Situated Imagination[END_REF], the inclusion of southern voices [START_REF] Connell | Southern Theory: Social Science And The Global Dynamics Of Knowledge[END_REF][START_REF] Heugh | A Sociolinguistics of the South[END_REF], and the decolonialization of knowledge itself (Bagga-Gupta forthcoming-b; [START_REF] Mignolo | Epistemic Disobedience, Independent Thought and Decolonial Freedom[END_REF][START_REF] Pennycook | Innovations and Challenges in Applied Linguistics from the Global South[END_REF][START_REF] Deumert | Colonial and Decolonial Linguistics[END_REF]Deumert & Makoni forthcoming). That being the case, the stronghold of mythical universalizing academic hegemonies means that very few terms proposed by southern scholars (whether they are located within northern or southern spaces), or terms that are grounded in southern contexts, are used or circulate in fields where the language sciences (broadly conceptualized) play a role. This notwithstanding entanglements between southern and northern academic circles have been documented

Isabelle [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 [START_REF] Kerfoot | Introduction: Entanglement and Orders of Visibility[END_REF]. The marginalization of southern knowledges is also the case within the contemporary fields that are labelled Multilingualism, Applied Linguistics, or Sociolinguistics, etc. -either in Anglophone or, even more clearly -in Francophone traditions [START_REF] Léglise | Géopolitique et Circulation des Savoirs en Sociolinguistique du Multilinguisme et de L'éducation au Nord et Dans le Sud Global[END_REF]. Furthermore, older as well as newer concepts and theories that make claims to have global or universal relevance continue to be exported unidirectionally: from Europe or the US to other continents. These older-newer concepts and theories flourish, silencing other equally (if not more) relevant terms and conceptual currents. Linguists, more than others, it has been suggested, are facing a globalization that is nevertheless marked by an almost complete western/northern hegemony in their own fields and in the multiple fields to which they feed into [START_REF] Shi-Xu | Reconstructing Eastern Paradigms of Discourse Studies[END_REF].

By focusing on multiple mobile and dialogic -rather than global or universal -perspectives and their entanglements on a non-universalizing planetary scale, this special issue on Transcending circulations of southern and northern concepts. Towards mobile and dialogic perspectives on language proposes and conceptualizes alternative perspectives that emerge from non-extractive work across northern and southern territories, voices and gazes, and experiences from the south in the north and the north in the south. 2 It thus attempts to go beyond and contributes to ontologies and epistemologies that have an important bearing upon both multiple perspectives as well as northern hegemonies. In this sense, this special issue calls for and contributes towards multidirectional sciences (in the plural) that are of relevance to the multidisciplinary domains of the Language Sciences where knowledges rooted in western/northern experiences and traditions are simply part of the palette of knowledges.

With this as an overarching introduction, we present a short reflection first on the journey of this special issue, then our own ways of framing mobile and dialogic gazing, including our positionalities before introducing the 'six plus two papers' that make up this special issue.

After years of collaboration with colleagues from Amazonian and Caribbean academic circles 3 , regular meetings with colleagues dealing with multilingualism from various places (and especially from the Centre for Multilingualism and Diversities Research, University of the Western Cape and Centre for Research on Bilingualism in Stockholm), as a member of the Southern Multilingualisms and Diversities consortium (SMDC) 4 and because of her own experience struggling to navigate within scholarship [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 between several languages and academic traditions and measuring discriminations and coloniality at play at various levels, Isabelle Léglise was particularly attentive to scientific claims and literature regarding marginalized voices and epistemic violence in Academia.

When she was invited to write a paper in France on sociolinguistic issues linked to, as they called it 'exotic fieldworks' in mid-2010s, she realized how little southern theory and epistemologies, subaltern, postcolonial, and decolonial voices and traditions of thought were known among her Parisian colleagues. She set out to make these voices heard within French academia through publications [START_REF] Léglise | Multilingualism and Heterogeneous Language Practices. New Research Areas and Issues in the Global South[END_REF]) but also through her monthly seminar on language practices as social practices that had, at that time, a 15-year history. Although awareness regarding these issues within the little group of close colleagues and students in this seminar was high, not least because of participants' minoritized backgrounds within French academia, she found the level of awareness within other circles continued to be dismal. Isabelle then decided to address the issue of erasure in itself. In order to contribute from her positionality to contemporary debates, not least since she had started meeting social scientists working on the circulations of knowledge and academic elites through the Federation of Research Centers on Social Sciences and Global South F3S regularly. She began working on concepts rooted in southern experiences and their circulations (or erasures) within academic circles and particularly in the Francophone academic circles [START_REF] Léglise | Géopolitique et Circulation des Savoirs en Sociolinguistique du Multilinguisme et de L'éducation au Nord et Dans le Sud Global[END_REF].

At the June 2018 Sociolinguistic Symposium in Auckland, New Zealand where more scholars from Australia and Asia than usual could attend, two sessions were particularly meaningful for Isabelle Léglise. She approached and discussed her concerns first with Ana Deumert, Alan Carneiro, and Sinfree Makoni after attending their double panel on 'Sociolinguistics and Southern Theory -Voices, Questions and Alternative', and thereafter with Sangeeta Bagga-Gupta after attending her critical co-authored paper on the genesis and trajectory of Translanguaging across the globe and into Swedish spaces. Ana Deumert's panel included many voices contesting a Euro-centric perspective on organizing academic conferences and regimenting science. The visibly limited number of colleagues attending the 2018 Sociolinguistic Symposium from across eastern/southern territories meant that issues regarding western/northern hegemonies could no longer be ignored. Many African colleagues whose papers were accepted, for instance, could not present because they lacked financial possibilities for their travels. Isabelle Léglise invited Sangeeta Bagga-Gupta, Ana Deumert, Sinfree Makoni, and Alan Carneiro to par-Isabelle [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 ticipate in a panel at a conference on the 'GlobalizationS and Circulations of Ideas, Knowledges and Norms' within the F3S in Paris in September 2019 that she was co-organizing to get these ideas to travel to Paris. Ana Deumert's experience of the New Zealand conference was one of deep discomfort.

As the organizer of the panel 'Sociolinguistics and Southern Theory -Voices, Question and Alternatives', she had tried for more than a year to find financial support for colleagues from the global south. Although the registration fee was waived, this did not address the challenges of travel costs and accommodation. In the end, she was able to raise funds for accommodation, but travel costs proved to be a stumbling block. As a result, and as noted above, the panel was characterized by too many absent voices, which are, however, made visible in a subsequent publication (Deumert and Makoni forthcoming). The importance of physical presence at professional events is evident in the fact that this special issue emerged out of in-person conversations at the conference.

Yet, to attend conferences in-person can be difficult -if not impossible -for scholars from the global south: 'international' conferences still take place predominately in northern spaces and charge increasingly unaffordable fees in euros or dollars. The materialities of participation were also at the centre of discussions at the Sociolinguistic Symposium in Ghent ( 2022), but solutions proved elusive. In addition, one also needs to be cognizant of the fact that the climate catastrophe asks one to avoid, as much as possible, long-distance travel. All this raises an important question: how can north-south conversations take place when taking these challenges into account? Might we need to reimagine our work maybe more radically? This does not mean moving conferences online -an approach that many tried during the COVID-19 pandemic and that has, overall, not been fully successful. Currently, some conferences use hybrid formats which, however, lead to new forms of inclusion/exclusion: those who cannot afford the travel costs and full registration fees often tend to present online and are not part of the important 'side-events' at conferences; for instance, the conversations during breaks and in the evenings, conversations which are part of academic engagement and which are important for making connections across academic spaces. Ana has reflected on her positionality in several places: on her political engagement, her experience in the academy, her desire for cross-generational knowledge formation (in Deumert and Makoni forthcoming), as well on her position in the academy and her intellectual resistance to any grand theories, universalizing statements and the perform- Sangeeta Bagga-Gupta's experiences across time and her nomadic existence both across spaces as well as across disciplinary enclaves made her cognizant early as a senior (albeit biologically young) scholar in a purportedly global North setting, her privileged-marginal voice and the potential need to disturb fossilized ways of academia.

Unwittingly, she found herself troubling hegemonies in various ways, not least through her publications that did not get an up-take initially since she was considered 'too multidisciplinary' and furthermore, did not follow mainstream concepts or references; instead she nurtured a troubling stance with her doctoral students at international workshops and conferences both in Sweden and in mainstream conferences across the globe What ways can normal-languaging and normal-diversities be articulated in the scholarship to trouble the banal monopoly of monolingual-hegemonies, written and oral languaging biases and white superiority she was privy to through her work as a senior scholar, mentor, and teacher, as well as the world citizen she considers herself to be? While not [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 denying the power of face-to-face meetings, Sangeeta's efforts have been augmented by both her scholarly interests in the areas of (multilingual and multimodal) digitalization and the deployment of digital resources to experiment with and create more inclusive multilingual research events across borders since the last 15 years. Identifying resources to enable such events across continents physically and in digital spaces is an ongoing long-term effort in her research environment.

Even though Isabelle Léglise succeeded in finding financial support for her colleagues to come to Paris in September 2019, she struggled to make the conference co-organized multilingual. She had to present strong arguments to her co-organizers from other disciplines in social sciences in favor of accepting papers in different languages. While resistance towards the hegemony of English in academia is very common among French scholars, its less recognized downside is the non-circulation of ideas and a compartmentalization of our fields, she argued. Her efforts paid off and English and Spanish were accepted along with French. Isabelle organized and financed simultaneous translations as an inclusive stance that could enable a circulation of ideas. The panel 'Circulation and trajectories of Southern concepts in the fields of Multilingualism, Language and Education' and discussions when preparing it with her team of young scholars proved highly interesting. In her view, the Paris conference was successful since simultaneous translations gave access to the circulation of ideas and contestations. Sinfree Makoni for e.g. was able to listen to and discuss with Francophone Africans and challenge common assumptions within French academia. An historian scholar discussed the subversive potential of our panel's claims. During the Paris panel, Sinfree suggested the Journal of Multicultural Discourses as a key journal to push our ideas forward. We sent in some first notes as a Special Issue idea.

A few months later, the first COVID-19 wave struck the planet. Although some Parisian colleagues found that lockdown was a golden age, away from teaching and where 'everybody published double as much', Isabelle experienced lockdown differently: massive mental overload due to working more than usual, home-schooling her children, hours of remote connections sometimes with limited internet capacity in projects with colleagues in Brazil and Cambodia and issues of mental health impacting her family and friends. Teaching and mentoring also meant helping students from various backgrounds stuck in small rooms with no family around and no financial support from the State. This led to, for example, the creation of a student NGO to provide free food for thousands of students 7 in Paris. This constitutes a good example of issues well known in the global south that Isabelle Léglise, Sangeeta Bagga-Gupta & Ana [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 now impacted the northern hemisphere especially for marginalized populations (see also Sangeeta's introduction in the 2022 double special issue of Bandung Journal of the Global South where she highlights her predicament in the spaces of affluent Sweden in similar lines; https://brill.com/view/journals/bjgs/9/1-2/bjgs.9.issue-1-2.xml). Ana Deumert's experience of lockdown meant a very heavy load, not only with regard to teaching (which had moved online at great speed), but also with regard to supporting students and colleagues emotionally. The psychological toll of the pandemic was immense: as one was trying to support others, one also suffered, dealt with illness and death as well as the isolation of lockdown. Today, it feels strange to think that just a year ago, we did not travel, we avoided interaction, and we didn't know when it would end. The 'slow emergencies' of racism, capitalism, patriarchy, and the climate catastrophe came into sharp relief during these three years (see Deumert and Makoni forthcoming for a more detailed discussion). COVID-19 also meant a broad shift to digital modes of engagement -while some have embraced these as opportunities for global collaboration, others have found the online space unproductive for the deep political work that needs to be done. And, while working from home did afford space to read, the fact that reading had to happen online created its own challenges -increased screen-time affected eyes and minds. With this pandemic now officially behind us, Ana often asks herself: What have we learned? What will we do differently in the future? Or are we just going back to the super-exploitation of people and the planet?

In February 2020, Sangeeta Bagga-Gupta and her team of roughly 15 doctoral students, post-doctoral colleagues and colleagues from other societal sectors in Sweden were working in Mumbai, India with various projects. In particular, Sangeeta's research environment co-organized its international conference LeaDMe (www.ju.se/ccd/ leadme2020) together with partners from the Department of Mass Media at KC College, Mumbai University. After the conference, different sub-teams left for Sweden after completing their projects in a staggered fashion. The sudden and severe lockdown imposed in March 2020 however stopped Sangeeta from returning back. During her several months, severe lockdown (she was not allowed to leave the flat where she stayed in a multi-storied building for the first few months), she became privy to insights that have clearly changed her scholarly priorities. Digitalization enabled her to work seven days a week for the entire period of her lockdown existence in Mumbai. During this time, [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 she participated in Sinfree Makoni's weekly global forum seminars, read volumes online enabled through her home library in Sweden in preparation for the seminars, worked on at least five individual studies, two special issues and created other academic constellations. She collaborated with Alan Carneiro at this juncture as a reviewer team for a special issue of the International Journal of Multilingualism offering critical insights into an area of her expertise -Deaf Studies (Bagga-Gupta and Carneiro 2021). The double special issue of Bandung Journal of the Global South (2022, 1-2) was curated during the pandemic enabling the participation of scholars from all corners of the planet, as were her two studies in it (Bagga-Gupta 2022, Bagga-Gupta & Kamei 2022). Working mediated through stable digital resources in a southern territory, in strict lockdown conditions brought home a number of insights -professional and existential. The morality, poverty, and richness of privileges and marginalizations everywhere on the planet were critically one of these.

The severe challenges (and unique possibilities) that the pandemic brought with it, meant that we were not able to complete the proposal for the Journal of Multicultural Discourses Special Issue until the start of 2021. The proposal was accepted in April 2021, and

we published an open call for papers in June 2021. This was circulated widely and we received a large number of proposals. At that time, we hoped to receive first draft submissions in March 2022. Although we received some, the second and third pandemic waves shaped the continuing trajectory of the Special Issue and many people could not participate. Across the planet, the pandemic affected scholars and academics severely and differently, as our own three experiences are testimony to. As a community we lost colleagues and friends, faced significantly increased workloads due to online teaching and administration, many struggled with issues of health and well-being, and for too many scholars those were also times of economic hardship. The Janus' face of privileges and marginalizing effects continued.

We are now in early 2023 finalizing this special issue after participating in a lot of digital exchanges, some online meetings, and our journey as editors, reading and discussing the manuscripts remotely across time spaces. The final form of the special issue is based on eight papers, this introduction and a postscript. This special issue deals with reflections grounded in various academic circles and on our own local and mobile experiences from nation-state places as diverse as Angola, Brazil, Cambodia, Canada, France, India, Mexico, Portugal, South Africa, Spain, Sweden, Uruguay, etc. All three of us, including the authors of the papers in this special issue, live nomadic lives at least within the [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 scholarship. We live and exist in one or more than one nation-state contexts, and we work regularly across one or more than one other nation-state territories. Furthermore, there is a dialectic that this Special Issue attempts to address. On the one hand, we believe strongly with the need to say from where we speak or from where we gaze, reflect on our positionalities, and address local theories and standpoints. On the other hand, we need at a certain stage to say something on global relations of power and hegemonies within academia, and their effect on the local, from the place we stand but also from what we understand of other voices -in order to initiate and carry out a conversation without silencing other voices or letting our own voices become erased. Offering a non-universalizing stance, mobile and dialogic perspectives on knowledges from the particularities of local knowledges enables a polyphony of situated voices and gazing and the need for intercultural translations.

We identify three main points of convergence between the texts that are part of this special issue and that are intertwined with one another: First, our special issue deals with the circulation of concepts such as: in the paper by Isabelle Léglise, sumak kawsay/buen vivir and translanguaging from southern or marginalized experiences to the north and back, or, such as in the paper by Marcelyn Oostendorp, linguistic repertoires from data from the south to conceptualization in the north and back to southern academic circles and also, in the paper by Raquel Carinhas, Maria

Helena Araújo e Sá and Danièle Moore the circulation of Plurilingual education as a concept from the north to the south and new participatory experiences from Uruguay. This Special issue also revisits old concepts of language, identity, culture, hunger, international, in the paper by Sangeeta Bagga-Gupta, identity and community in the paper of Raquel Carinhas, Maria Helena Araújo e Sá, and Danièle Moore in light of the multilingual-, boundary -and mobility-turns (in the words of Sangeeta Bagga-Gupta) and taking into account subaltern, postcolonial, and decolonial voices (in the words of Isabelle Léglise) or meta-intercultural ontologies or South-South inter-epistemic dialogue (as claimed by Hamza R'boul's paper) but it also proposes, following Alan Carneiro's paper discomfort as a new epistemological tool to rethink marginalized positions.

Second, our special issue deals with the need to fight or deconstruct hegemonies as the sidelining of southern thinking in Marcelyn Oostendorp's paper, the erasure of southern debts and origins through translation and circulation in Isabelle Léglise's paper, and a sharp reminder of marginalizations everywhere across time in Sangeeta Isabelle [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 Bagga-Gupta's paper. It critically assesses the silencing and excluding of heterogeneous language repertoires, reproducing colonial asymmetries in indigenous education in Mexico as illustrated by Susana Ayala, Valeria Rebolledo, and Elsie Rockwell and also addresses the metapragmatics of knowledge production systems in order to avoid their misrecognition as in Alan Carneiro's paper. If we try to avoid the use of the four cardinal points -north-south-east-west, we must sometimes refer to the terminologies circulating in the literature such as the global/Global South/ south and also the Global/global north/North as a historical provider of norms identified in Western academic traditions. See among others, discussions in Bagga-Gupta (forthcominga), [START_REF] Heugh | A Sociolinguistics of the South[END_REF].

2. This, as some have pointed out, can be called a global-centric stance (see Bagga-Gupta, this issue).

3. On the one hand through her own scientific cooperation in Brazil, French Guiana and Suriname and on the other, through Creole studies networks such as the SCL (Society for Caribbean Linguistics).

4. A 'group of sociolinguists and applied linguists who work in multilingual contexts around the world and who collaborate with research groups and/or centres with a focus on multilingualism. Our first interest is in the experiences, knowledge and expertise that southern and marginalised communities have of multilingualism and diversity. Our second interest is in how the knowledge and expertise of southern and marginalised communities may contribute to global understandings of diversity. Our third interest is in how knowledge and expertise may be exchanged in reciprocal and respectful ways among marginal and mainstream communities located in southern and northern settings of the world.' (https://webdevtestsite.

Isabelle [START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 wordpress.com) 5. The double panel was unique in that it brought together junior and senior scholars from Scandinavian contexts who were deaf and hearing, and wherein all but one participant was a user of a national sign language. Sinfree was one of the two commentators. 6. 2019, 21(2-3) https://www.tandfonline.com/toc/ydei20/21/2-3. Of interest for present purposes is that the journal has a dual editorship handled from the north and the south.

7. On the right to food and access to food in a Hungry France (see [START_REF] Bonzi | Faim de Droits: Le don à L'épreuve des Violences Alimentaires[END_REF]

  Isabelle[START_REF] Léglise | Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language[END_REF] Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of MulticulturalDiscourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 ance of academic expertness and fluency (Deumert forthcoming, Mabandla and Deumert forthcoming).

  across the Language Sciences, Educational Sciences, Disability Studies and Migration and Ethnicity Studies. Her encounters with colleagues who shared similar concerns in 2014 at AILA in Brisbane and the subsequent formation of the Southern Multilingualism and Diversities Consortium in 2014 in Adelaide brought further home her insider-outsider positionalities everywhere, all the time. Sangeeta's subsequent meetings with Isabelle, Ana, and Sinfree at the 2018 Sociolinguistic Symposium in Auckland where she had organized a double panel on Deaf Studies and Language Studies opened up possibilities that lay in creating critical work with others who had formulated similar concerns in different ways. 5 One of the prime reasons she organized this event in Auckland in 2018 was the conference theme: Crossing Borders: South, North, East, and West. She had been experimenting since the late 1990s with creating small-scale workshops, conferences that were multilingual in English, Swedish, Swedish Sign Language, and International Signing and then working bilaterally with research environments in Mexican and Indian spaces with multilingual presentations. The double panel in New Zealand was multilingual in a mainstream conference setting and resulted in a double special issue of the Deafness and Education International journal in 2019. 6 Sangeeta's epistemological concerns can be gauged in questions like the following: what articulations and sensibilities can be exploited to forge new alliances across continents, across historical trajectories, across disciplinary silos, across language areas and societal sectors, and across academic hierarchies?

  Third, and through the above, the participants in this special issue contribute to propose other ways of thinking, to offer a critical gaze from the south in Marcelyn Oostendorp's paper, as the need to listen to postcolonial and decolonial voices as a polyphonic academic world in Isabelle Léglise's paper, as engaging analytically with global-centric (rather than global, universal) epistemologies in Sangeeta Bagga-Gupta's paper, as the importance of revoicing our conceptualizations of plurilingual education to include the discourses, multisensory experiences and stories of diversely situated social actors in Raquel Carinhas, Maria Helena Araújo e Sá, and Danièle Moore's paper. In Alan's Carneiro words, this relates to proposing alternative and transdisciplinary epistemologies of diversity and a transhistoric and transtopical way of positioning, that offers a potential alternative for bringing about change. In Hamza R'boul words, problematizing equality and international relations leads to reconciliation among cultures for ensuring a smooth functioning.The rest of the issue is organized as follows (for space reasons, the first two papers are part of Issue II, this volume): Alan Carneiro: Following the path of otherwise: subalternized subjects, academic writing, and the political power of discomfort Hamza R'boul: Epistemological plurality in intercultural communication knowledge Isabelle Léglise: Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging Marcelyn Oostendorp: Linguistic repertoires: South/North trajectories and entanglements Maria Bäcke: 'Let the Settlers Set Sail:' The Global North and the Global South in the Literary Works of Angola's Agualusa and Ondjaki and in the Academic Research Drawing on Their Work Isabelle Léglise, Sangeeta Bagga-Gupta & Ana Deumert (2022) Transcending circulations of southern and northern concepts: introducing mobile and dialogic perspectives on language, Journal of Multicultural Discourses, 17:4, 273-283 DOI:10.1080/17447143.2023.2206385 Raquel Carinhas, Maria Helena Araújo e Sá, and Danièle Moore: Re-voicing conceptualizations of plurilingual education: 'El plurilingüismo, este concepto de ... ¿cómo se puede decir?' Sangeeta Bagga-Gupta: Troubling circulating discourses on planet earth. Attending to complexities through a mobile-loitering gaze Susana Ayala-Reyes, Valerio Rebolledo-Angulo and Elsie Rockwell: Voices silenced by written texts: indigenous languages encountering standardization Sinfree Makoni, Cristine Severo, and Ashraf Abdelhay: The politics of Southern research in language studies Notes 1. No single terminology is perfect to grasp the diversity of experiences in the geopolitics of knowledge production as well as various forms of discriminations within academic circles.


Isabelle Léglise
email: isabelle.leglise@cnrs.fr

Circulation of concepts, compartmentalisation and erasures in Western academic circles

Keywords: geopolitics of knowledge circulation, circulation of concepts, multilingualism

may come     Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging

Introduction

It is a well-known fact that in the West, scientific disciplines such as linguistics and anthropology developed concomitantly with the description of languages and cultures 1 Parts of this article were given as a paper at the conference on 'Globalisations et circulations des idées, des savoirs et des normes' which I co-organised within the Fédération Sciences Sociales aux Suds (2019) and as a plenary at the Sociolinguistic Symposium in Ghent (2022). Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) viewed as exotic [START_REF] Gal | The Boundaries of Languages and Disciplines : How Ideologies Construct Difference[END_REF], in parts of the world which served as a reservoir for Western theorising [START_REF] Comaroff | Theory from the South: Or, how Euro-America is Evolving Toward Africa[END_REF]) captured through a violent episteme (Deumert and Storch 2019) and an extractivist process of elicitation and data mining. Simultaneously with the development of nation-states, colonial linguistic descriptions produced 'powerful icons of ethnolinguistic sharedness' [START_REF] Errington | Colonial Linguistics[END_REF] which played a part in the invention of Africa and African languages [START_REF] Mudimbe | The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge[END_REF][START_REF] Makoni | Disinventing and Reconstituting Languages[END_REF]. Colonised territories were forced to adopt the norms and nomenclature of the West. Educational systems, designed during the colonial period and based on European models, perpetuated colonial ideologies and hierarchies of languages and language varieties (Bambgose 2000), and continued to disseminate Western forms of knowledge (Makoni and Pennycook 2021). Thus European, and more generally Western, scientific discourse, with its own norms and worldviews, has de facto imposed itself as a 'global science' in social sciences and disciplines such as sociology [START_REF] Dufoix | Les enjeux d'une sociologie mondiale nonhégémonique[END_REF]. The tendency to assume that research focused on the WEIRD countries (Western, Educated, Industrialised, Rich and Democratic) is universally valid [START_REF] Henrich | The Weirdest People in the World?[END_REF] has been remarked on repeatedly, as has the tendency to present Western theories, notions and research as ethically sound, pancultural and universally applicable [START_REF] Shi-Xu | Reconstructing Eastern paradigms of discourse studies[END_REF]), while at the same time Southern researchers have been assigned to local and empirical domains [START_REF] Mudimbe | The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge[END_REF][START_REF] Hountondji | The Struggle for Meaning: Reflections on Philosophy, Culture and Democracy in Africa[END_REF].

To quote Dufoix and Macé, the global economy of knowledge in the social sciences is 'still dominated by the West linguistically, academically, financially, editorially, and conceptuallyand, within this overall domination, by the English language, which unfailingly produces effects of "peripherisation" and Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) "provincialisation" within the North itself ' (2019, 121). This assessment, which relies heavily on the critiques from subaltern, post-and decolonial studies, matches many academic experiences, including my own in multilingual scientific environments, reading and working with colleagues from various institutions around the globe in the field of multilingualism for the last twenty years. As a French scholar engaged in longterm scientific projects both in Amazonia and Southeast Asia, becoming decentred is a necessary experience, as is taking on board alternative theorising and emic perspectives (Léglise 2017) 2 even thoughor becausethese Southern theories [START_REF] Connell | Southern Theory: Social Science And The Global Dynamics Of Knowledge[END_REF] or Epistemologies of the South 3 (Santos 2007) are peripheral to the system of knowledge production [START_REF] Medina | Centers and Peripheries in Knowledge Production[END_REF][START_REF] Demeter | Academic Knowledge Production and the Global South: Questioning Inequality and Under-representation[END_REF] and have been the object of erasure on a massive scale. Becoming aware of the silences in Western epistemologies (Mignolo 2009) is one response; identifying interconnections [START_REF] Kerfoot | Introduction: Entanglement and orders of visibility[END_REF] and reappropriations is another; addressing core-periphery problems in academic publishing and its exclusionary effects (Obeng-Odoom 2019) is yet another. None of these 2 More than twenty years of companionship experiencing coloniality in French overseas territories and discussions with French Guianese friends, including local activists and political leaders, has made me very sensitive to Indigenous claims and also receptive to Southern epistemologies. Among many other occasions, the conferences of the Society for Caribbean Linguistics were crucial opportunities for me as a young researcher to first encounter powerful discourses by Caribbean scholars. Years later, regular meetings with colleagues from the Southern Multilingualisms and Diversities Consortium gave me the opportunity to learn from experiences in South Africa, Australia and many other countries.

3 Following Santos (2011, 39) I understand the Global South as 'a metaphor for human suffering caused by capitalism and colonialism on the global level, as well as for the resistance that seeks to overcome or minimise such suffering', a phenomenon that exists both in Western or Northern countries and in Southern contexts. Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080/17447143.2023.2204840) responses excludes the other. In the present text I hope to contribute to this field by discussing the circulation of concepts in research on language and society (a subdiscipline identified as sociolinguistics in France), particularly in my own fields, multilingualism and education. I am seeking to go beyond the hegemonic productions of our research fields, and to ask how far concepts rooted in Southern or non-hegemonic experiences are marginalized, co-opted or reused in Western academic circles in general and in France in particular.

Epistemological thinking of this sort, whose subject is an active scientific discipline, is not easy to do: in the scientific discipline in which I was trained, the language sciences, epistemological analysis of the 'history of linguistic ideas' is generally practised over the long term [START_REF] Auroux | Histoire des idées linguistiques[END_REF]). However, I still think that epistemological thinking on the contemporary is necessary, since it enables us to question our own place in the chain of production and circulation of knowledge as a whole, and that of concepts and theories in particular. Years of co-writing crosslinguistically 4 and cross-theoretically has made me particularly sensitive to the difficulty of finding shared concepts to communicate cross-culturallyeven between Francophone and Anglophone sociolinguistics. As [START_REF] Guilherme | Difference in diversity: multiple perspectives on multicultural, intercultural, and transcultural conceptual complexities[END_REF] show, scientific concepts form complex webs-of-understandings with layers and regions of meanings. Thus, as traditions of thought in sociolinguistics are deeply linked to 4 Drawing on the conception of comprehension, as articulated by Bourdieu and Culioli, as a particular case of misunderstanding, communication always needs inter-individual adjustments. In my view named languages, theories and illusions of understanding might constitute obstacles to be overcome to avoid common misunderstandings.

Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) languages (Léglise 2022), they constitute different 'cultural discourses' which might be analysed through both a transcultural and crosscultural analysis [START_REF] Shi-Xu | Towards a methodology of cultural discourse studies[END_REF], in search of influence and borrowing of concepts in the first case and of differences and variations in the second. Discussing the circulation of concepts cross-linguistically, as I will, can thus contribute to cultural discourse studies.

Although trained in sociolinguistics, I have begun a dialogue with many social scientists over the last decade, particularly through the French Federation of Research Centres working in the Global South, seeking to 'take into account perspectives developed from/on the South to think science' (Dumoulin [START_REF] Kervran | Going South. How STS could think science in and with the South?[END_REF]). As a consequence, I have been interested in the circulation of knowledge [START_REF] Keim | Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging[END_REF] through studies spanning the sociology of elites, intellectual history and reception studies showing how theories and ideas are circulated across countries and disciplines, mostly by mobile scholars [START_REF] Medina | Centers and Peripheries in Knowledge Production[END_REF][START_REF] Demeter | Academic Knowledge Production and the Global South: Questioning Inequality and Under-representation[END_REF]) with a mobile gaze. If ideas flow 'like rivers, from the South to the North, and are then transformed into tributaries which swell into great waves of thought' (Cusicanqui 2012, 116), very few empirical studies focus on the reception of knowledge 'from the South to the North' (but see [START_REF] Brisson | Can the Subaltern Speak (in French)? Reception of Gayatri Spivak in France[END_REF] on the limited reception of Spivak in France, for example).

In terms of methodology, I draw here on epistemological analysis of linguistic thought by adopting qualitative and epistemological thinking on the contemporary in my fields of expertise, tracing the archaeology of concepts and its variation in academic texts. I also draw on studies of the circulation of knowledge, by tracing authors' quotations and concepts as they circulate particularly in publications in sociolinguistics.

All this analysis is qualitative, complemented by a systematic analysis of all PhD theses defended in France between 1985 and 2020.

Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) The first section of the paper, building on previous studies, addresses the geopolitics of knowledge production in my fields of inquirybroadly defined as the sociolinguistics of multilingualismshowing firstly the common erasure of research produced by scholars in institutions located in what is described as the Global South and in languages other than English, and secondly the adoption of the Global North as the sole provider of analytic frameworks. In the second and third sections I look at the archaeology and development of two conceptssumak kawsay/buen vivir and translanguagingand at how they circulate in these fields in various academic circles.

Both examples, I argue, illustrate the circulation of concepts and also erasures and compartmentalisation through language.

The geopolitics of knowledge production and circulation around the sociolinguistics of multilingualism

In the last decades, critical works have opened up a fruitful space of contestation on the global economy of knowledge, although relatively few empirical studies concern the field of the sociolinguistics of multilingualism and education (but see [START_REF] Canagarajah | Nondiscursive' Requirements in Academic Publishing, Material Resources of Periphery Scholars, and the Politics of Knowledge Production[END_REF][START_REF] Bamgbose | Language and Exclusion: The Consequences of Language Policies in Africa[END_REF] and more recent studies cited below) and its exclusionary effect on researchers located in Southern institutions. Recent publications urge us to decolonise these fields (see among others [START_REF] Pennycook | The Cultural Politics of English as an International Language[END_REF]Makoni 2020, Ndhlovu 2021).

At the same time, by including the voices of traditionally excluded, marginalised or silenced populations in both the South and the North [START_REF] Kerfoot | Introduction: Entanglement and orders of visibility[END_REF], scholars situated in Southern institutions are still struggling to make their voices heard in rethinking the sociolinguistics of multilingualism (Heugh et al. 2021). In their Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) introduction to a thematic issue entitled Seeing from the South 5 a few years ago, Tommaso [START_REF] Milani | Seeing from the South: Discourse, Gender and Sexuality from Southern Perspectives[END_REF] note that in reference books introducing sociolinguistics published in English, and disseminated globally through major publishers, postcolonial theorists are never cited, hardly any contributions are associated with Southern institutions, and none deal with theories or data from outside Europe or North America, except for occasional references. These geopolitics of knowledge, already well described in many publications, still privilege Northern perspectives and deter researchers from the South from providing differently positioned interpretations of events and practices that matter to them (Mignolo 2002). I have similarly shown (Léglise 2022) that postcolonial theorists are almost never cited in sociolinguistic research in France. It is as if the numerous works published in postcolonial, subaltern or de-colonial studies during the last decades were non-existent and irrelevant to the study of language in society. I have also shown that contemporary works by scholars situated in Southern institutions simply have no place: in a recent reference book introducing sociolinguistic concepts 90% of the contributions are from France and none from outside Europe and North America.

Effects of peripheralisation have also been documented in the subfield of multilingualism through the study of citation practices in four academic journals. The 5 At the time, the first author was affiliated with a university in South Africa and the second in Singapore, both locations they consider as belonging to the Global South, an expression which 'encapsulates the conflation between geographical positionality and political marginality, as well as captures the complexity of contemporary postcolonial conditions' (ibid.).

Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) study by [START_REF] Liddicoat | Multilingualism research in Anglophone contexts as a discursive construction of multilingual practice[END_REF] shows how the impression that no academic knowledge or tradition exists outside the English-speaking world comes about: 90 to 100% of citations are taken from English-language sources. Languages other than English, along with their associated epistemologies, are almost invisible, as if they have made only a peripheral contribution to the field of multilingualism and the definition of its theoretical foundations.

Research on multilingualism in education shows also that at present, while caught between locally specific demands on the one hand and globalisation on the other, the subject is still strongly influenced by its colonial history, due to the persistence of language policies [START_REF] Bamgbose | Language and Exclusion: The Consequences of Language Policies in Africa[END_REF] as well as asymmetrical language status inherited from colonialism and resulting language-based social inequalities [START_REF] Migge | Language and colonialism. Applied linguistics in the context of creole communities[END_REF]. [START_REF] Pennycook | Innovations and Challenges in Applied Linguistics from the Global South[END_REF] show that research done on a country in the Global South generally first discusses the theoretical and methodological frameworks developed in the North and then their extension or application to the South. They argue for decolonising university curricula by sensitising students to the historical and political issues of postcolonial conditions, and also by exposing them to the diversity of kinds of knowledge on the subject of language in order to situate existing Western research on language teaching more clearly, and to encourage the development of alternative paradigms which offer a different understanding of multilingualism.

To move away from the monolithic vision of languages prevailing in Englishlanguage sociolinguistics on multilingualism and education published in Global centres, many concepts have been forged in the last twenty years and widely disseminated, including 'superdiversity', 'crossing', '(poly)languaging'and in many ways 'translanguaging'. [START_REF] Bagga-Gupta | Meaning-making or heterogeneity in the areas of language and identity? The case of translanguaging and nyanlända (newly-arrived) across time and space[END_REF] observe that these neologisms Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) appear and are disseminated by academics in the Global North, to be adopted in a significant number of works by 'junior scholars from the Global South' whose research they direct, while 'senior scholars from the Global South' find that they resonate only marginally. [START_REF] Heugh | Diversities, affinities and diasporas: a southern lens and methodology for understanding multilingualisms[END_REF] point out that researchers who claim to have (re)discovered that multilingualism is more than the sum of several languages, each understood as monolingual, present their researchintentionally or notin a way that is ahistorical and disconnected from the experience of minority and marginalised populations in the Global South. They also note that the work of colleagues from the South is rarely or only summarily cited, giving the impression that two parallel conversations are taking place. The problem, they argue, is that this new academic fashion not only appropriates and disseminates ideas that have been circulating for a long time in the Global Southpresenting them as new discoveriesbut also treats multilingualism as if it were a peculiar phenomenon.

In English publications that treat multilingualism and education, few circulating terms are clearly identified as rooted in Southern experiences. Among them we can cite 'disenventing languages' [START_REF] Makoni | Disinventing and Reconstituting Languages[END_REF] following the 'invention of Africa' [START_REF] Mudimbe | The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge[END_REF] (2) symbiosis with nature, respect for nature, control of the effects of production, (3) 6 Viteri Gualingua was working with the Sarayaku people in the 1990s; in relation with the Pastaza Indigenous Peoples' Organisation, he 'systematized this concept until it became a theoretical model of welfare and a proposal for social transformation' (Hidalgo-Capitán, Cubillo-Guevara, and Masabalín-Caisaguano 2020).

Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) economy at the service of society, and (4) the search for balance between material and symbolic aspects of life (economic, political, cultural, ecological).

Although sumak kawsay is said to be untranslatable in languages such as Spanish and English (see quotation 1), it seems that most publications refer to it by its translation in Spanish or English (see quotations 2, 3 and 4).

(1) los significados de la expresión quechua (sumak kawsay) y aimara (suma qamaña) son tan extensos y complejos que resultan prácticamente intraducibles a idiomas como el español o el inglés 7 [Barranquero Carretero and Sáez Baeza ( 2015)]

(2) The contemporary notion of buen vivir emerged in the late 1990s from the meeting of ancient indigenous belief systems, the work of critical intellectuals and adoption in the political sphere. Buen vivir is the Spanish translation of the concepts of sumak kawsay in Quechua and suma qamaña in Aymara, as well as similar terms from indigenous languages across the continent 8 (Gudynas and Acosta 2011). The translation is inadequate but serves as a starting point.

Literally translated into English as 'good living', this is considered a pale reflection of the original meanings of sumak kawsay. Sumak means full of plenitude, sublime, excellent, magnificent, beautiful, while kawsay is life; to 7 The meanings of the expression in Quechua (sumak kawsay) and Aymara (suma qamaña) are so extensive and complex that they are practically untranslatable in languages such as Spanish or English (my translation).

Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) exist in a dynamic, changing, active manner. [Brown and McCowan (2018: 318)]

(3) The purpose of this chapter is to identify the different meanings of Latin American Good Living (buen vivir) and its diverse intellectual wellsprings [Hidalgo-Capitán and Cubillo-Guevara ( 2017)] (4) Good living is a relatively new concept in the social sciences [START_REF] Hidalgo-Capitán | The Ecuadorian Indigenist School of Good Living (Sumak Kawsay)[END_REF]] Analysing these quotations, it seems that not only has the concept travelled through Spanish and then Englishlanguages in which the term always appears first, and is sometimes translated afterbut that it has been coined as a concept via the translation.

We may also note that it has been popularised largely through two books by Alberto Acosta [START_REF] Acosta | El buen vivir: una vía para el desarrollo[END_REF][START_REF] Acosta | El Buen Vivir: Sumak Kawsay, una oportunidad para imaginar otro mundo[END_REF] Although it is possible to trace its development quite clearly (see [START_REF] Hidalgo-Capitán | The Ecuadorian Indigenist School of Good Living (Sumak Kawsay)[END_REF], some publications stress its obscure origins and various influences (see for example [START_REF] Altmann | Good Life As a Social Movement Proposal for Natural Resource Use: The Indigenous Movement in Ecuador[END_REF] on the role of German development agencies in the dissemination in Bolivia of what he calls the Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) 'Good life', originating with the Aymara elite first described in anthropology). The general impression we get is that it is obscure and complicated. It is as if it had no stable meaning but many variations continuously requiring translation. Moreover, it is clear that the notion travelled through Spanish (either as buen vivir or vivir bien) before being stabilised both in Spanish (as buen vivir) and English (as good living) in various academic and non-academic fields.

Looking at its reception in France in academia and particularly in the sociolinguistics of multilingualism, I note that it has not been translated into French or established in France.

Example of the travelling concept of translanguaging

The second example I would like to focus on is a much more well-known concept in Western academic circles. The term translanguaging became famous via the publications of Ofelia García, a professor at the City University of New York, more than ten years ago (García 2009a;2009b) when referring to 'the practice of bilingualism with no functional separation' of languages in the classroom, unlike a monolingual vision of multilingualism. The term quickly became highly popular in the field of English language teaching. Numerous publications immediately adopted the term, especially in their titles, in reference to Garcia's work [START_REF] Creese | Translanguaging in the Bilingual Classroom: A Pedagogy for Learning and Teaching?[END_REF][START_REF] Wei | Moment Analysis and translanguaging space: Discursive construction of identities by multilingual Chinese youth in Britain[END_REF]Canagarajah 2011). The notion has been applied to all kinds of languages and teaching situations, and has rapidly been exported to English-speaking sociolinguistics in general, influencing the field of translation (Baynham, Lee and Lee 2019) as well as the study of everyday behaviour in advertising, urban signage and communication within the family, at work, in health centres and elsewhere [START_REF] Mazzaferro | Translanguaging as Everyday Practice[END_REF]. At the same time the concept was quickly adopted by actors in the world of education, for instance by government agencies, municipalities and inspectors in Sweden (Bagga-Gupta and Dahlberg 2018).

As far as I know, the first written occurrence of the term as used by García is in her preface to Makoni and Pennycook's Disinventing and Reconstituting Languages (2007). There she compares what they call translingual language practices to the concept of translanguaging used in English-Welsh bilingual education [START_REF] Baker | Biliteracy and Transliteracy in Wales: Language Planning and the Welsh National Curriculum[END_REF]). The term, taken from the Welsh word trawsieithu, was apparently first used in Cen Williams' doctoral thesis to refer to a pedagogical exercise in which students listen to a lesson in one language and respond in another [START_REF] Williams | Arfarniad o ddulliau dysgu ac addysgu yng nghyd-destun addysg uwchradd ddwyieithog, Bangor[END_REF]. In subsequent publications García acknowledges her indebtedness to Latin American writers (see quotations 5 and 6) for her understanding of the term languaging and of the prefix trans-11 . García and Wei (2013) also made a connection with the decolonial struggles that the term is said to support, in the same way that [START_REF] Mignolo | Local Histories/Global Designs: Coloniality, Subaltern Knowledges, and Border Thinking[END_REF] notion of bilanguaging is said to help correct the asymmetry of languages by denouncing the colonial nature of power and knowledge.

( 284-297 (doi 10.1080/17447143.2023.2204840) Maturana and Varela's theory of autopoesis that argues that we cannot separate our biological and social history of actions from the ways in which we perceive the world [ibid.]

In contrast to my attempt here to reconstruct its trajectory and the intellectual debts involved, the vast majority of publications on translanguaging refer purely to authors publishing in the United States or the United Kingdom, sometimes mentioning the Welsh-language origin of the term, but especially citing the two main works that have become most prominent (García 2009a;García and Wei 2013). At the same time many voices have criticised this concept for adopting a hegemonic Global centre perspective (see [START_REF] Bagga-Gupta | Meaning-making or heterogeneity in the areas of language and identity? The case of translanguaging and nyanlända (newly-arrived) across time and space[END_REF] and [START_REF] Heugh | Diversities, affinities and diasporas: a southern lens and methodology for understanding multilingualisms[END_REF]).

However, the notion of translanguaging has travelled widely and resonates with the South African experience, described by Leketi Makalela for example. He associates it with the concept of ubuntu, stating that when plurilingual students speak different languages in the classroom, this is in fact an advantage, both socially and cognitively, and that this use of translanguaging seems to index the values of ubuntu [START_REF] Makalela | Translanguaging as a Vehicle for Epistemic Access: Cases for Reading Comprehension and Multilingual Interactions[END_REF]. Borrowing the notion of Sankofa from Ghana, he argues that we should draw on pre-colonial societies for models and solutions based on African experience. He offers the example of the Limpopo Valley and the Luanga and Mapungubwe regions (in present-day Zambia) in the eleventh and twelfth centuries, to show that movement among different communities created a language continuum which made it possible to communicate and enable civilisation to develop in the region. On the basis of this philosophy he proposes to construct plurilingual pedagogical practices drawing on translanguaging ubuntu, in order to escape from the monolingual bias which continues 284-297 (doi 10.1080/17447143.2023.2204840) trends and the publication of our work some years later (Alby and Léglise 2018). But for us the use of the concept did not mean adopting a new idea. For the past twenty years we have been concerned with how the plurilingualism of pupils in classrooms is generally erased and only sometimes taken into account [START_REF] Alby | L'enseignement en Guyane et les langues régionales, réflexions sociolinguistiques et didactiques[END_REF], based on how teachers deal with it and on the use of language alternation for pedagogical purposes. French-language research on the construction of knowledge through the use of multilingual resources in the classroom is not new in France and Switzerland [START_REF] Moore | Bouées transcodiques en situation immersive ou comment interagir avec deux langues quand on apprend une langue étrangère à l'école[END_REF][START_REF] Castellotti | Alternance de langues et construction des savoirs[END_REF][START_REF] Gajo | Interactions et acquisitions en contexte. Modes d'appropriation de compétences discursives purilingues par de jeunes immigrés[END_REF]; it draws especially on the didactics of plurilingualism [START_REF] Billiez | De la didactique des langues à la didactique du plurilinguisme : Hommage à Louise Dabène[END_REF]; see [START_REF] Moore | Introduction -French voices on plurilingualism and pluriculturalism: theory, significance and perspectives[END_REF] for an introduction) and on plural approaches to languages and cultures [START_REF] Candelier | Approches Plurielles, didactiques du plurilinguisme : Le même et l'autre[END_REF]). This research is also based on a conception of the plural competences and repertoires of plurilingual individuals that is locally well established in the discipline [START_REF] Coste | Compétence plurilingue et pluriculturelle[END_REF], although the Anglophone sociolinguistics literature treats it as a recent innovation (for an illustration see Blommaert and Backus 2013).

The complex example of trawsieithu/translanguaging shows not only erasures and circulation in Western and Southern circles but also several compartmentalisations through language.

Conclusion

We have traced the emergence, revival, interconnections and reappropriations of two concepts emerging in the 1990s and rooted in non-hegemonic circles: sumak kawsay through the work of a Kichwa-Amazonian anthropologist (Carlos Viteri Gualinga, working with the Sarayaku people), and trawsieithu through the work of 284-297 (doi 10.1080/17447143.2023.2204840) scholars in bilingual education (Cen Williams, Dafydd Whittall and Colin Baker) with Welsh, a minority language in the United Kingdom.

Both examples show firstly (more or less) circulation from one language to another, from one field to another and from one context and academic location to another. Secondly, both also exemplify erasure: the erasure of their roots (and particularly the partial erasure of the origin language sumak kawsay and trawsieithu, while buen vivir or good living and translanguaging are circulating), although intellectual debts may be acknowledged at some point, and the erasure of the names and inspirations (as in trans-and languaging linked to Latin American experiences) of scholars located in Southern or peripheral institutions. Thirdly, this is particularly obvious in citation practices, where only some prominent books (such as [START_REF] Acosta | El Buen Vivir: Sumak Kawsay, una oportunidad para imaginar otro mundo[END_REF] or Garcia and Li Wei To assess the archaeology of current concepts and trace their circulation and erasure in academic fields associated with sociolinguistics in France is a vast project, one that I have scarcely begun; but mapping their circulation across a number of locations in the academic worldnot only their spread outwards from former colonial 284-297 (doi 10.1080/17447143.2023.2204840) powersmight offer an alternative, non-binary view of the globalisation of knowledge in language and society, in which a polyphony of multiple voices, academic traditions and discourses can be heard by those who are eager to listen.

  and African languages and the notion of 'linguistic citizenship'(Stroud 2001) which has been disseminated widely(Williams et al 2022). I focus in the next two sections on two other concepts, the first clearly identified as rooted in Southern experiences and the second mostly identified with Northern experiences and look at their circulation and reappropriation.Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of MulticulturalDiscourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) Example of the travelling concept of buen vivirThe first example I would like to take has travelled as a notion as buen vivir, but comes originally from Quechua sumak kawsay and Aymara suma qamaña. It was forgedor revealed to a broader audiencein the 1990s through the work of the Kichwa-Amazonian anthropologist Carlos Viteri Gualingua 6 and began to be used as an alternative to development discourses in the 2000s. Buen vivir entered the Constitution of Ecuador in 2008 and that of Bolivia in 2009. Outside of anthropology (Viteri Gualinga 2002), it was used in activist and political spheres before entering the fields of philosophy, the social sciences and communication, and more recently education (see for example Rodríguez Cruz (2015) regarding its potential for intercultural bilingual education, Brown and McCowan (2018) for its potential for education for development rooted in a comprehensive and contextualised philosophy of living, and Angel Alvarado (2021) for decolonial pedagogies). According to Yánez Cossío (2012) in Quechua kawsay means a living entity, including humans and nature, with energy going through space and time, and sumak refers to a concrete realisation of sumay, including aesthetics and spiritual and physical harmony. Conjoined, the terms refer to holistic thinking. Sumak kawsay combines four principles: (1) social justice for humanity, more egalitarian social relations, equal access to the means and redistribution of production,

  and particularly through the translation of the latter. El Buen vivir: Sumak Kawsay, una oportunidad para imaginar otros mundos has been translated into many languages. If the Spanish concept Buen vivir generally remains cross-linguistically in the various translations of the title of the book as a loan-word (although sometimes explained in the subtitle, as in Dutch: Latijns Amerikaanse Filosofie over Goed Leven), the original term Sumak Kawsay disappears in the translations of the book title, as in French Le buen vivir: pour imaginer d'autres mondes.

  (2013)), published twenty years later and disseminated widely, are mentioned in a very prototypical and iconic way: a single quotation illustrates the concept. Finally, both examples show compartmentalisation in (access to) science through ex-colonial languages and traditions of thought or academic discourses. These constitute good examples of what cultural discourse studies call 'transcultural borrowings' of concepts (Shi-xu 2022). I showed particularly the way concepts rooted in non-hegemonic circles are appropriatedthrough translation and partial erasure of their rootsin Western academic circles and recreated through iconicity.

Table 1 :

 1 The following table shows how often Sumak kawsay and buen vivir are mentioned in PhDs in France defended between 1985 and 2020. 9 Number of PhD theses mentioning both terms Their absence in PhDs in sociolinguistics is particularly meaningful regarding both erasure and language compartmentalisation in science. They may be used in the field of education in France, but it seems essentially limited to activist circles and blogs and not to have gained a real footing in academia.Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of MulticulturalDiscourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840)

		All academic disciplines	Sociolinguistics
	sumak kawsay	40	0
	buen vivir	103	1

  10 10 Lewis, Jones and[START_REF] Lewis | Translanguaging: origins and development from school to street and beyond[END_REF] discuss the origins of the notion, which was introduced by Cen Williams and his colleague Dafydd Whittall during a training session for school head Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of MulticulturalDiscourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840)

  5) I try to theorize translanguaging by reflecting on how the concept emerged for me as a US Latina, born in Cuba and raised in New York City. I, thus, draw In one sense via the notion of cultural transculturation introduced by Ortiz in 1940, and in another sense with respect to the 'trans-formative' and transcendent power of translanguaging. , I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4,

	Léglise
	mostly on Latin American scholarship, and specifically the work of Chilean
	biologists Humberto Maturana and Francisco Varela, the Cuban anthropologist
	Fernando Ortiz, and the Argentinean cultural theorist Walter Mignolo. [García
	and Leiva 2014, 201]
	(6) It is Maturana and Varela's concept of languaging that shapes my understanding
	as a Latin American of translanguaging. Languaging is directly linked to
	teachers. It was first translated into English as translinguifying, but in the end
	translanguaging was adopted following a discussion between Williams and Baker. They
	claim that it was the third edition of Baker's work Foundations of Bilingual Education and
	Bilingualism, in 2001, which 'made the term internationally known' (2012: 645).

11

Table 2 :

 2 Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of MulticulturalDiscourses, vol 17 n°4, 284-297 (doi 10.1080Discourses, vol 17 n°4, 284-297 (doi 10. /17447143.2023.2204840) .2204840) to dominate official language practice in South Africa and which he believes creates tensions between actual practice (where the use of one language is incomplete without the practice of others) and expected monolingual practice. Number of PhD theses mentioning translanguaging compared to , I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4,

	It seems to me that the reception of the notion of translanguaging in France is
	limited and only beginning to appear. Quantitative analysis of PhD theses shows that
	few of them mention the term:
		All academic disciplines	Linguistics departments
	Plurilinguisme	731	350
	Multilinguisme	680	300
	Translanguaging	37	28
	plurilinguisme and multilinguisme
	In 2013 Sophie Alby (who is involved in teacher training at the University of
	French Guiana) and myself made use of the term at a conference in Belgium on
	'translanguaging and plurilingual resources in the classroom', which dealt with
	precisely the phenomena we had been working on for years. It became clear to us that
	we had to adopt the dominant terminology then in circulation in order to be heard; this
	produced an immediate understanding of the phenomena we wished to deal with, which
	was not true of our endogenous terms, in particular 'heterogeneous language practices',
	a concept I work with, derived from a notion introduced more than forty years ago
	(Boutet, Fiala and Simonin-Grumbach 1976), which non-Francophone scholars find

opaque because it does not fit into frameworks familiar to them. The adoption of this dominant terminology led to a rare discussion of Francophone versus non-Francophone Léglise

  Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4,

  Léglise, I., 2022, Circulation of concepts, compartmentalisation and erasures in Western academic circles: sumak kawsay/buen vivir and translanguaging, Journal of Multicultural Discourses, vol 17 n°4,