In geographically, economically and politically peripheral, but at the same, central spaces, individuals rely on certain multilingual practices to create their own normativities and to manifest their own identities. Crimean Tatars, as an ethnic group pushed out to the peripheries of the urban centres, ‘exercise their agency’ and live ‘what is important to them’ (Stroud, 2018: 5) through creating ‘spaces of otherwise’.This paper builds on Linguistic Citizenship (Stroud, 2018) and utilizes the ‘walking tour’ as an inclusive research method within the linguistic landscape tradition (Szabó/Troyer, 2018) to understand space-, place- and sense-making practices and their transformative force during an ethnographic practice. Being primarily introduced by participants as a ‘trip to beautiful places’, the walking tour in this study transforms into a narration about a deep-rooted intergenerational remembrance of loss, pain, and displacement, where the locals demonstrate various strategies of resistance against a larger system of social inequality. The analysis shows the strategies of the locals in exercising ‘individual modes of space reappropriation’ (de Certeau, 1984: 96) in the context of contingent materialities and limited political and cultural capital. Among those strategies are the spatial practices of land squatting, place (re)naming, graffiti spraying, but also resemiotizations of places of national significance in different spatiotemporal frames. Those resemiotizations, especially the ones ingrained with the national symbolism, are experienced by participants as the evidence of Crimean Tatar presence, which resists the nation’s forgetting.In sum, this paper aims at drawing out various dynamic forms of semiosis that are multimodally transferred in the place, imagined and remembered by people and filled with affect and emotion. An examination of material artefacts through the linguistic landscape lens, together with an analysis of participants’ narratives, demonstrate how the interplay of language, place, and memory is lived against the backdrop of the Crimean Tatar history of displacement.