What does it mean to be queer and Asian American at the turn of the century? The writers, activists, essayists, and artists who contribute to this volume consider how Asian American racial identity and queer sexuality interconnect in mutually shaping and complicating ways. Their collective aim (in the words of the editors) is "to articulate a new conception of Asian American racial identity, its heterogeneity, hybridity, and multiplicity -- concepts that after all underpinned the Asian American moniker from its very inception."

Q & A approaches matters of identity from a variety of points of view and academic disciplines in order to explore the multiple crossings of race and ethnicity with sexuality and gender. Drawing together the work  of visual artists, fiction writers, community organizers, scholars, and participants in roundtable discussions, the collection gathers an array of voices and experiences that represent the emerging communities of a queer Asian America. Collectively, these contributors contend that Asian American studies needs to be more attentive to issues of sexuality and that queer studies needs to be more attentive to other aspects of difference, especially race and ethnicity. Vigorously rejecting the notion that a symmetrical relationship between race and homosexuality would weaken lesbian/gay and queer movements, the editors refuse to "believe that  a desirably queer world is one in which we remain perpetual aliens -- queer houseguests -- in a queer nation."

The encounter between European and native peoples in the Americas is often portrayed as a conflict between literate civilization and illiterate savagery. That perception ignores the many indigenous forms of writing that were not alphabet-based, such as Mayan pictoglyphs, Iroquois wampum, Ojibwe birch-bark scrolls, and Incan quipus. Queequeg's Coffin offers a new definition of writing that comprehends the dazzling diversity of literature in the Americas before and after European arrivals. This groundbreaking study recovers previously overlooked moments of textual reciprocity in the colonial sphere, from a 1645 French-Haudenosaunee Peace Council to Herman Melville's youthful encounters with Polynesian hieroglyphics.

By recovering the literatures and textual practices that were indigenous to the Americas, Birgit Brander Rasmussen reimagines the colonial conflict as one organized by alternative but equally rich forms of literacy. From central Mexico to the northeastern shores of North America, in the Andes and across the American continents, indigenous peoples and European newcomers engaged each other in dialogues about ways of writing and recording knowledge. In Queequeg's Coffin, such exchanges become the foundation for a new kind of early American literary studies.