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Child Slavery Now: A Contemporary Reader

in her ‘Roots and routes’, shows how something as small as an introduction at a conference presentation can provoke questions from an audience. A designation from an Australian university while presenting a face that for some not only suggests a different history, creates liminality that may be productive, but also reveals the limitations of national ideologies. The question ‘Where are you from?’ becomes augmented with a more urgent corrective: ‘Where are you really from?’ While Weerakkody shows the awkward conversations that emerge when mis/ reading bodies, some of the most productive chapters grapple with hybridity and apply it to life and history. Paramjeet Thind, who activates multiple identifications as a woman of Indian heritage who was born and raised in Malaysia and migrated to Australia, and Yuko Ishido, a Japanese woman who travelled to Australia as an international student and stayed in the country as a permanent resident, both convey the layers of living and identification. Viola Rosario, in her chapter ‘Language, education and the ongoing project of becoming’, shows how identity is a process of ‘making’. It is not made. It is never settled, concluded or finished. As with E.P. Thompson’s The Making of the English Working Class, Rosario realised that no identity category is given freely or permanently. It emerges through the unpredictable convergence of history, geography and memory and remains unstable and awkward, particularly as a lived narrative. Indeed she realised that, ‘born under British rule, my parents say that they feel more at home in Australia than they had come to feel in India: cultural differences!’ (p. 127). Where Are You from? Voices in Transition offers scholars strong and clear views from female migrant narratives. Aligning the subjective and the objective, autoethnography and history, a diversity of perspectives is revealed. From this plurality, a clear melody is heard and productive harmonics resonate. The editors’ conclusion, titled ‘Where are we going?’ shows that the transitions of self, identity and nation not only create consciousness from researchers but productive new academic spaces for writing, thinking and embodying knowledge.