Language is a 'war zone'," Kenyan author Ngũgĩ wa Thiong'o powerfully notes (Inani, 2018, para. 17). In trying to conceptualize and define Critical Pedagogy in the current historical moment for the teaching and learning of languages, this seems the most appropriate definition. After all, language teaching and learning are neither politically neutral, nor ahistorical, nor free of ideological considerations. On the contrary, language as a site of power, ideological tensions, political and financial interests, hierarchies, and symbolic and material violence, is most definitely a war zone. War is being waged over which languages have more "value" or are "worth learning;" which languages are at the core and the periphery and how they got there; what the goals of language learning should be; what counts as knowledge and what should be taught; in what ways particular theoretical, curricular, methodological, and other choices marginalize and oppress certain languages, their speakers, and their interests, reproducing racism, sexism, classism, ableism, and so forth; and how language learning is connected to political economy, to name just a few of the "battlefields." This Special Issue of L2 Journal comes out at a very unusual historical juncture. The year 2020 is being registered in our lives and in our collective imaginary as the year that has radically changed human life as we know it. A pandemic of historic proportions has ruptured our existence and shaken our sense of "normalcy," redefining human life and relations, teaching, learning, and labor. At the same time, an unprecedented and long overdue wave of demonstrations, protests, and mobilizations, triggered by the murder of another Black man by the police, brought to the fore once more the Black Lives Matter movement, capturing the ongoing oppression, discrimination, violence, and systemic racism against people of color in the United States. Both events and their consequences are forcing us to rethink our pedagogies. How are we, as academics, researchers, and language educators, engaging with this social and political reality? How do we educate and raise educators' and students' critical consciousness, so that they will always find themselves on the right side of history? If we want to claim doing engaged scholarship that truly aims at improving the lives of students, their families, their communities, and our society, we must be ready to talk about the workings of Gounari Introduction