As a member of a transnational, translocal family myself for almost all of my adult life, I found Lexander & Androutsopoulos’ book fascinating. It deals with family multilingualism, digital media, and transnational interaction—three themes on which a considerable body of literature has been produced in the last two or three decades, including the authors’ own numerous contributions. However, the present publication (the outcome of a three-year research project at the University of Oslo) is innovative in several respects.

For one, the authors target the interplay among the above-mentioned thematic areas (emphasizing the significance of their interconnections for linguistic practice in the current century) and attempt to develop a unified framework for handling various phenomena not normally treated under one thematic label. Needless to say, this requires the processing of a great number of theoretical approaches, which the authors master beautifully—the art of crossing theoretical borders and domains at its best. In addition, two features seem to me instrumental in achieving the intended integration: first, the authors’ consistent understanding of language as social practice and their emic perspective on the data throughout; second, their notion of mediational repertoire, that is, the patterned co-selections from semiotic (linguistic, pictorial, genre) and technological (SMS, Instagram, WhatsApp, etc.) resources, which are socially/individually formed and used in transnational communicative practices.

Further innovative aspects of the study pertain to its empirical base. The ethnographically informed fieldwork yielded a variety of data from the linguistic and digital practices (across different media) of four Senegalese families living in Norway. The diversity of the data is enhanced by the families’ multilingualism—prior to entering the transnational space. In other words, the multilingual situation here involves not just one heritage language facing the dominant language in the host country, but several options (Wolof, Joola, Peul, French, Arabic, English) brought from home, and deployed to a greater or lesser extent along with Norwegian in the family. The authors manage to tame their data through the development of a tool (based on earlier visualization techniques in social sciences), the mediagram. This is the visual representation of media practices (who communicates with whom, in what language, via what digital means) that allows comparisons between individual/group repertoires and over time.

Detailed analysis of excerpts from the digital interaction then seeks to shed light on a number of issues related to ‘doing family’ through ‘digital co-presence’, in particular, on how family relations are affirmed or negotiated in individual interactions via, for example, the choice of kinship terms to address the co-interlocutor. The authors also examine the construction of diasporic identities in collective interactions on platforms like Facebook through participation in religious or political discourse and bring evidence for the role that digital interaction can play in the maintenance/learning of heritage languages. Though not flawless, the book will be valuable to both novices and experienced researchers in the field(s), not only as a comprehensive perspective on multilingual, transnational, digital family interaction, but also as an insightful source of inspiration that paves new paths for further research.