This paper offers a fresh reading of Khatibi’s bi-langue in light of the interculturality and multilingualism born of the Maghreb’s historically central position in the Mediterranean. Khatibi’s reflections on Maghrebi plurality provide a ground-breaking corrective to binary conceptions of culture and identity resulting from the history of colonialism and decolonization. Khatibi’s “other-thought” reveals a fluctuating identity principle, a form of heterogeneity emerging in the gaps between monolithic thought systems. Taking Khatibi’s insights further, this paper argues that reading the Maghreb as a center productively restores it to its multiple interfaces, to the contiguous spaces on which it has historically exerted its political, cultural, and symbolic influence. I envision the Maghreb in relation to one such interface, the Mediterranean here rethought as a space mediating the Maghreb’s transnational deployment. I examine the theoretical adjustments that a focus on the Maghreb as center imposes, especially in relation to language and writing. What happens to bi-langue, Khatibi’s concept of bilingualism, once the focus on Arabic and French is displaced? Once we take account of moments of Mediterranean transcultural contact, stretching beyond the logics of colonialism and Islam, that have left their imprint on Maghrebi culture? I start by examining the enduring plurilingualism born of the historical flows and counterflows of people and cultures to the Maghrebi center, from the early modern days of a Western Mediterranean lingua franca to the diasporic corpus of Maghrebi writing composed in Spanish, Italian, and Catalan—a corpus whose very existence loosens the stronghold of French and Middle Eastern publishing centers on Maghrebi literary production. Returning to Khatibi, I examine lesser-known texts beyond the insights of Maghreb pluriel and Love in Two Languages to study the use of Spanish as a memorial idiom preserving the history of Andalusian transcultural contact ("Par-dessus l’épaule"). This linguistic plurality recalibrates bi-langue as pluri-langue and disseminates it beyond the colonial relation. Following Khatibi’s meditation on al-Andalus as the Golden Age of transnational Maghrebi influence, I theorize pluri-langue in relation to the “forgetting and anamnesia” of this glorious history (“Diglossia,” 158), that is as a Maghrebi idiom mediated by the sea which alone can produce a fully-inclusive memory.