3In this article we show how subject positions are assumed when hip hop is used by 4 institutions supported by western nation-states as a 'cultural intervention' in the global south. 5

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This article argues for an attention to the DIY digital studio as a key site where aspiring hip hop MCs in the contemporary moment negotiate between their desire for individual success and their commitments to various forms of local belonging, not least which includes staying true to a hip hop ethos of collectivity. We follow Sonal, a b-boy and MC we worked with in a studio that we set up in Delhi, India in 2013 to work with aspiring MCs in the city’s scene. We trace his subsequent rise to fame in India to argue for an attention to the DIY studio as the material and metaphoric realization of the digital infrastructures of global capitalism. The studio manifests economic and social opportunities for young men like Sonal in Delhi, and, we suspect, for young people across the world who now have access to social media and inexpensive production hardware and software. Yet, in creating opportunities for individual economic and social uplift, the studio poses a threat to the ideal of a hip hop community that undergirds its possibility even as it opens up opportunities to enunciate commitments to other forms of belonging.

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The Global South is a postcolonial imagined community that bears the potential to imagine powerful south-south solidarity between the struggles for decoloniality of diverse populations across the world. To prepare our field’s pan-global future, this year-in-review overrepresents literature on gender, sexuality and language from/on the Global South. This decolonial move aims to notice and promote southern tactics of resistance, southern epistemologies and southern theories and evaluate what can be learnt if we look southward on our way forward. Some literature from the Global North will be considered too. The review is structured using three overlapping foci: (1) embodied and linguistic resistance, (2) mediatisation and scale and (3) fragile masculinities. I conclude by suggesting that our research should stay locally situated and globally radical.

An analysis of one narrative shows how loudness of voice acquires indexical meaning in interaction and becomes a resource for the narrator to position himself along an axis of social differentiation defined in terms of morality. The narrative was collected among young, male, migrant hip hop artists in Delhi who experienced ethnic othering. In the narrative, loudness registers are used to establish voice contrasts between two antagonistic characters: the racist people of Delhi and the cosmopolitan hip hop self. The racist people speak in soft (piano) and loud (forte) registers, while the cosmopolitan self speaks in normal‐volume registers. The prosodic normalization of the self allows the narrator to differentiate himself from racist others, take moral stances on global solidarity, and construct his cosmopolitan identity.

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Understanding how people resist European colonial modernity by collaboratively constructing southern epistemological positionalities is crucial for plotting plans about what applied linguists can do to promote social justice in the third decade of the 21st century. Epistemological positionalities describe how speakers metapragmatically theorize the knowledge they make or do not make relevant in communication. From the articles collected in this volume we learn how previously colonized people find new ways to re-envision what kinds of knowledges are important to them, which knowledges oppress them and how they can know differently and collaboratively to advance social justice and imagine hopeful and liveable decolonial futures. In this commentary I emphasize that instead of simply giving previously colonised people bits of European modern knowledge (such as access to inner-circle Englishes), applied linguists must encourage the people who we research to theorize their own knowledge, i.e. to assume epistemological positionalities, that are meaningful to themselves and to the communities from which they come.