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This book argues that relational citizenship articulates relational membership for individuals, not as a status granted from the state, but as a multilayered interactive process centered on connections to multifaceted histories, peoples, institutions, and future paths. This theory offers strategies to rethink how belongingness is accomplished

This essay unpacks how new immigrants and citizenship are framed in public discourse in Taiwan. Since the 1980s, Taiwan has experienced significant demographic changes. As a postcolonial, neoliberal capitalist democracy, imbued with Confucianism and collective interests, Taiwan provides an intriguing case for study. Through analyzing discourses of new immigrants, relational citizenship emerged as a strategy to anchor and authenticate membership in Taiwan. This challenges discussions on belongingness beyond the language of law, economics, and humanitarianism, to address interactions that occur between citizens and im/migrants as interdependent and relational partners. Although the concept of relational citizenship is culturally specific, it may also be applied to other societies and contexts.

It is estimated that around 20 million Southeast Asians work outside of their home country. In 1991, Taiwan first introduced about 3,000 migrant workers from Thailand. In mid-2015, there were approximately 579,000 migrant workers who came under the category of foreign laborers mainly from Southeast Asia. However, there is scarce research on representations of the south–south international migration. This study critically analyzes mainstream news discourse on migrant workers in Taiwan to discern their relations to their residing society. Four themes emerged: objectification of foreign laborers; differentiated and gendered marginalization; multilevel triangulations over migrant bodies; and imperialistic cultural attitudes toward migrant workers. Through omissions, inferences, and emphases on particular events in news reports, the migrant workers are in an impossible position to exist politically, economically, and culturally in Taiwanese society.

There are officially 56 ethnic groups in China, and of its 1.2 billion people, more than 95% are identified as Han [China] people (State Ethnic Affairs Commission of PRC 2011). Yet the ways in which 'Chineseness' has been researched in the field of communication have mostly employed a geographical focus and been reduced to a singular ethnic, national, and cultural salience (So 2010). This article employs Ahmed's (2004) model of the "cultural politics of emotion" to examine the political and cultural economy of "being Chinese." Four focus-group discussions at a university in southeast China were conducted with a total of 27 participants from the northeast, southeast, and southwest of China. I first trace how emotions are effects of social norms and public discourse. I further describe a brief history of how racial and ethnic attitudes have developed in China to provide the context of this study. Themes emerged from the interviews include "blood lineage," "political solidarity," and "spatial centrality." The article concludes with implications that racial consciousness carried in China serves as an example of the need to internationalize intercultural communication scholarship by focusing on non-Western contexts to broaden our understanding of cultural concepts.

There are officially 56 ethnic groups in China, and of its 1.2 billion people, more than 95% are identified as Han [China] people (State Ethnic Affairs Commission of PRC 2011). Yet the ways in which 'Chineseness' has been researched in the field of communication have mostly employed a geographical focus and been reduced to a singular ethnic, national, and cultural salience (So 2010). This article employs Ahmed's (2004) model of the "cultural politics of emotion" to examine the political and cultural economy of "being Chinese." Four focus-group discussions at a university in southeast China were conducted with a total of 27 participants from the northeast, southeast, and southwest of China. I first trace how emotions are effects of social norms and public discourse. I further describe a brief history of how racial and ethnic attitudes have developed in China to provide the context of this study. Themes emerged from the interviews include "blood lineage," "political solidarity," and "spatial centrality." The article concludes with implications that racial consciousness carried in China serves as an example of the need to internationalize intercultural communication scholarship by focusing on non-Western contexts to broaden our understanding of cultural concepts.

Identity Research in Intercultural Communication, edited by Nilanjana Bardhan and Mark P. Orbe, is unique in scope because it brings together a vast range of positions on identity scholarship within intercultural communication under one umbrella. It tracks the state of identity research in the field and includes cutting-edge theoretical essays, and queries what kinds of theoretical, methodological, praxiological, and pedagogical boundaries researchers should be pushing in the future. This volume is an essential text for scholars, educ