The study of multilingual landscapes promises to introduce a new perspective into theories and policies of multilingualism, and to provide essential data for a politics of language. However, the theorization of space and language underlying the notion of linguistic landscape is not able to capture the manifold complexities of (transnational) multilingual mobility that is characteristic of many late‐modern multilingual societies. Basing our argument on signage data from a contemporary South Africa in a dynamic phase of social transformation, we argue that more refined notions of space coupled to a material ethnography of multilingualism could provide a theoretically more relevant and methodologically refocused notion of (multilingual) linguistic landscape. Specifically, we take an approach to landscapes as semiotic moments in the social circulation of discourses (in multiple languages), and view signs as re‐semiotized, socially invested distributions of multilingual resources, the material, symbolic and interactional artifacts of a sociolinguistics of mobility.

Discourse around educational language provisions for indigenous language minorities in developing contexts customarily focuses on aspects such as the technical, pedagogical or economic provisions made for them. However, there is evidence that one of the most important considerations in the success or failure of bilingual programmes is the extent to which marginal language communities participate in the design and implementation of their own language provisions. Reframing the problem in these terms means highlighting the role for democracy and equity, and ultimately the importance of distribution of power and economy in mother-tongue programmes. This suggests the need to develop a radicallydifferent conception and policy of multilingual schooling based on an approach to resource distribution in a politics of identity framework. In this paper, I propose a notion of linguistic citizenship as a way of capturing how issues of language may be accorded a central place on the arena of education and politics. The notion offers both sociopolitical and theoretical rationales for an integrative view of language policy and planning in the context of education, combining an academic and social analysis of language political issues that support a transformative approach to issues of language and democracy.

The focus of this paper is on the mechanisms whereby liberal and well‐meaning democratic societies propagate a cycle of disposession where immigrants are constructed as least resourced while the powerful retain their power. Specifically discussed is the semiotic management of traditional hierarchies of privilege and access through language ideological discourses pertaining to second language acquisition, multilingualism and heterogeneity. One notion in particular is discussed in this context, namely Rinkeby Swedish, a potential, imagined, pan‐immigrant contact variety of Swedish. The discussion is framed within a primarily Bourdieuean conceptual apparatus using concepts of symbolic market, explaining the role of language boundaries and their institutional policing, and detailing the semiotic processes of iconization whereby immigrants are positioned as outside of a symbolically reconstituted community of ‘real’ Swedish speakers, in strategic attempts to restrict their access to important linguistic and symbolic resources.

Background:The disruption of endothelial barrier function by tumor cells was studied. Results: The attachment of tumor cells to endothelial cells leads to the disorganization of endothelial adherens junction. Conclusion: Interaction of tumor cells with endothelial cells alters endothelial signaling and facilitates cancer cell diapedesis. Significance: This study introduces new therapeutic targets for treating metastatic breast cancer.

In this article, we explore some of the practices and mechanisms behind the multiple constructions of place and its meanings, focusing specifically on the diverse ways in which signage is read and incorporated into personal narratives of place. We employ a methodology of narrated walking that allows insights into how our informants actively construct the significance of local place as they navigate and move through space, and that also illustrates how signage discourses are enacted, performed, disputed and elaborated in local performativities of place. The article concludes by drawing out some implications for research on semiotic landscapes generally, and offers some suggestions on what such an approach to semiotic landscapes might contribute to a politics of local civility by taking into consideration how signage mediates local interpersonal relationships, the situated social dynamics of multivocality and, ultimately, the contesting lives of multiple publics.

Literacy in a small, rural, newly literate Papua New Guinean village is analysed by placing it in the context of local notions of Chn'stianity, the self and language. Villagers' interpretations of the relationship between Catholicism and the written word are based on their Cargo-oriented world-view and on their pre-Christian beliefs about language as a powerful means by which individuals could bring about transformations in their world. Local ideas of the self and others are articulated and reinforced through an emphasis on particular dimensions of oral language use. This emphasis has consequences for the uses to which literacy is put, the structure of the writing the villagers produce, and the ways in which they attribute meaning to written texts.

South Africa is a highly mobile country characterized by historical displacements and contemporary mobilities, both social and demographic. Getting to grips with diversity, dislocation, relocation and anomie, as well as pursuing aspirations of mobility, is part of people's daily experience that often takes place on the margins of conventional politics. A politics of conviviality is one such form of politics of the popular that emerges in contexts of rapid change, diversity, mobility, and the negotiation and mediation of complex affiliations and attachments. The questions in focus for this paper thus pertain to how forms of talk, born out of displacement, anomie and contact in the superdiverse contexts of South Africa, allow for the articulation of life-styles and aspirations that break with the historical faultlines of social and racial oppression. We first expand upon the idea of (marginal) linguistic practices as powerful mediations of political voice and agency, an idea that can be captured in the notion of linguistic citizenship, the rhetorical foundation of a politics of conviviality. We then move on to analyze the workings of linguistic citizenship in the multilingual practices of two distinct manifestations of popular culture, namely hip hop and a performance by a stand-up comedian in Mzoli's meat market in Gugulethu, Cape Town. The paper concludes with a general discussion on the implications for politics of multilingualism and language policy.

The present paper comprises a description of and a commentary on a single code-switched oratorical interaction that took place in a Papua New Guinean men's house one late evening in 1987.The analysis showed that it was quite simply not possible to confidently attribute any specific meanings to particular code-switches, and that any single switch could be performing a number of different functions. It is argued that this ambiguity and indeterminacy is not incidental, but one of the most salient and central characteristics of code-switching in the village, and typical ofhow speech is handled generally.The paper demonstrates that in order to understand why villagers have come to heavily emphasize the multivocal potential of code-switching, we mitst contextualize the phenomenon within the framework of their local ideologies of personhood, knowledge and social interaction, and the culturally specific views on language, meaning and Intention that structure and articulate these ideologies.In conclusion, the paper sketches some implications of this analysis of code-switching for more recent work on the sociopragmatics of code-switching. Specifically addressedare many authors' reliance on a view of language that is premissed on Western philosophical thought, andhow this confounds our understanding ofhow code-switching functions in very different societies. An introductory small problemI begin this discussion, äs would any Melanesian orator worth his salt, with a liklik wari, a small problem. The problem is not my own, but rather that of a 45-year-old Papua New Guinean villager named Kern Masambe. Kern lives in a small rural village (population 90-110) located about ten miles inland between the Sepik and Ramu rivers of northern