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Abstract
This article addresses the socio-cognitive conceptualizations of the notion of 'citizenship' within the space of
smart cities. It discusses how smart cities expos are endowed with ideological bearings that mark a shift in these
conceptualizations. This ideological shift is explored in the policy releases of Barcelona expo media centre 2019/2020 as
retrieved from the Smart City Expo World Congress website. The framework accounts for the socio-cognitive aspects that are brought
to the smart expos' discussions, reframing it within the paradigms of Posthumanism and neoliberal urbanism. It is found that
citizenship within smart city discourse is characterized by series of subjugating conflations between biovalues and biometrics,
the body, technology, and the city and the citizen. These subjugations are discovered by contesting the metaphors of
CITIZEN-FOCUSED URBANISM, VULNERABLE CITIZENS, and TECHNOLOGICAL SOLUTIONISM with their reframed counterparts of BIOMETRIC
CITIZEN, INFRASTRUCTURE CITIZENSHIP, and TECHNOLOGICAL PATERNALISM.

AbstractThe article examines, through the lens of cognitive semiotics, temporal agency and experiences that define the protestors' identity within the space of the Floyd protests as visualized in AP sequenced news photos. The analysis points to the role of resemiotized chronotopic motifs that bring together the past, present and future times of racial discrimination. In this regard, the paper synthesizes the Bakhtinian chronotope with Multimodal Conceptual Metaphor. Synthesizing Multimodal Metaphors with the chronotope is meant to conceptualize the temporality of the social movement, assigning it agentive identity. That is, chronotopic temporality is deployed in this article as a metaphorical placeholder for movements agency and individuality. Two chronotopes interact within the visualized space of the protests: one is centred in the memories of past apartheid and a desired future, the other conceptualizes a resistant and angry present.

Signs in the urban landscapes are never neutral; they always enact connections to power relations and social hierarchies. By examining the New Administrative Capital of Egypt's (NAC) advertising billboards, the current study relates itself to the literature of Linguistic Landscape (LL). The study examines the NAC from a semio-discursive perspective. More specifically, it relies on the tools of Semiotic Landscape (SL) to discuss how the landscape of Cairo is represented as a heterogeneous contested space, and how the semiotic resources of its real-estate billboards epitomize Foucauldian principles of heterotopia. The study maintains that the different semiotic resources deployed in the NAC billboards commodify urban space by indexing heterotopic power relations. It is found that spatial commodification of the New Capital is embodied in two heterotopic tropes: "silent" space and "carnival" space. That is, the NAC billboards promote the consumption of the urban space by selling the heterotopic experiences of silence, and carnival-like tempo-spatiality. The study has found that the space of the NAC is semiotically presented in the landscape of Cairo as heterotopic through promoting "different" spatial experiences. To put it differently, the NAC billboards are perceived as antithesis to their landscapes of emplacement, the landscape of Cairo.

The present study proposes the notion-complex of "spatiotemporal glocalization" as a potentially postdigital phenomenon inhering in the touristscape representations mediated by mobile apps, with an analytic focus on the Dubai Travel mobile app. An integrative tripartite approach has been adopted with three theoretical models at work: (1) Don Ihde's postphenomenological perspective as reconcilable with Roudometof's model of refracted glocalities; (2) Vásquez and Cooren's theoretical model of Communicative Constitution of Organizing (CCO); and (3) Jürgen Habermas's pragmatic model of speech acts. Three findings have resulted from the approach-informed analysis. First, there existed various postdigital refracted touristic glocalities about Dubai with globally flowing cultural landscapes: ethnoscapes, mediascapes, financescapes, ideoscapes, and technoscapes. Second, it was demonstrated that the app-mediated glocalities have been organized through three spacing practices: (1) presentifying the materiality of glocalized hybrid interactions of techno-human actors, (2) ordering the glocal scripted trajectories of Dubai touristscape by creating more space and time across a 5-day regular framework of intervals, and (3) accounting as associated with the glocal narrative of Dubai touristscape through specifying its scripted trajectory at traditional and modern levels. Third, speech act theory has been instrumental in defining the "discourse worlds" in which human–nonhuman interactions communicatively unfolded, namely, mobile-interface technological actors and app users.