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This chapter examines how the figure of the Asian is currently positioned within the project of Canadian multiculturalism in order to discern how differently racialized bodies experience affective and political citizenship. It critiques the assumption that Asian Canadian publics demand recognition in multicultural terms by turning to two contemporary Asian Canadian texts that explore the unfinished nature of these conversations about race: Theatre Replacement's 2007 production, Bioboxes, and Joy Kogawa's 1995 novel, The Rain Ascends. These texts, as they call for intimacy, demand recognition in different ways: the first forces the audience to be physically conscious of the racialized body with which it shares a confined space, and the second uses the genre of the confessional novel to compel the reader to witness the most mundane and personal details of the narrator's story.

This concluding chapter discusses Tracking Transience, a performance both of the law and for the law. It stages the surveillance techniques of the national security state as they concentrate on the artist's racialized body. In addition, the play demonstrates the links between law and performance in the process of racialization. To do so, it draws on the tradition of body artists, such as Hanna Wilke, Yoko Ono, Chris Burden, and Karen Finley, who use the body in performance to stage, a “dislocation of normative subjectivity, reconfiguring identity politics (the way in which the subject comes to meaning in the social) and the very parameters of subjectivity itself.”

The fourth chapter explores the bio-medicalized forms of human bio-cargo to find expression in the sign of “blood” as the particularized biological “matter” of family history, now articulated in enthusiasm for DNA mapping as a way to restore family genealogies lost in the Middle Passage. The chapter looks to creative works by Bernardine Evaristo, Dorothea Smartt, and Inge Blackman, and Isaac Julien, which provide compelling anti-genealogies of intimacy and belonging irreducible to the brute substance of bio-matter.

This concluding chapter argues that despite Spanish-language radio's momentous growth, particularly since the 1980s, it continues to lack parity, in revenue or status, with its fellow English-language peers. The reluctance of the landscape of commercial U.S. radio to accommodate Spanish-language radio and its Latino listenership as equal peers reflects the larger economic marginalization of racialized bodies within U.S. capitalism. In addition, the social and institutional marginalization of U.S. Latinos signals the importance and necessity for more population-sensitive research methods. Given the apprehensiveness experienced by U.S. Latinos to government and research entities, surveys and statistical samples are often statistically weighted to account for disproportionate samples.

This chapter states that Taiwan has seen a marriage migrant flow from China and Vietnam since the late 1990s. In early 2000s, a few matchmaking companies targeting East European women as a new foreign bride group were formed. The foreign bride phenomenon has drawn the public’s and scholars’ attention to its social consequences in the past decade. Tseng focuses on the marriage market: how does the market mechanism differentiate foreign brides’ value according to their race and nationality and match them with potential clients from different classes in Taiwan. Tseng explores how the representation of “foreign women” of different nationality were produced and reproduced by proprietors, mess media, and other social groups to meet a kind of social imaginary. Tseng argues that the reason why Vietnamese women as ideal wives can be successfully marketed by the marriage brokerage companies is that they provide a nostalgic space for the traditional families to perform their patriarchic imaginaries as they were in the early Taiwan society, in which the core value of the family was secured by the unequal gender dynamics in society.

Following 9/11, one of the most contested and complicated terms was the concept of home, both as a constructed nation state and an excessively romanticized belonging converged under both governmental and social spheres. In the second chapter, this concept of belonging is focused on by how the state and its citizens produce and act on this notion of belonging. The popular and visual culture translation of this state- mandated “homeland” facilitated the recategorization of all of America— ostensibly united and strengthened— into two populations: those who belonged and those who did not.