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A rich and eye-opening history of the mutual constitution of race and species in modern America. 

In the late nineteenth century, increasing traffic of transpacific plants, insects, and peoples raised fears of a "biological yellow peril" when nursery stock and other agricultural products shipped from Japan to meet the growing demand for exotics in the United States. Over the next fifty years, these crossings transformed conceptions of race and migration, played a central role in the establishment of the US empire and its government agencies, and shaped the fields of horticulture, invasion biology, entomology, and plant pathology. In Biotic Borders, Jeannie N. Shinozuka uncovers the emergence of biological nativism that fueled American imperialism and spurred anti-Asian racism that remains with us today.

Shinozuka provides an eye-opening look at biotic exchanges that not only altered the lives of Japanese in America but transformed American society more broadly. She shows how the modern fixation on panic about foreign species created a linguistic and conceptual arsenal for anti-immigration movements that flourished in the early twentieth century. Xenophobia inspired concerns about biodiversity, prompting new categories of “native” and “invasive” species that defined groups as bio-invasions to be regulated—or annihilated. By highlighting these connections, Shinozuka shows us that this story cannot be told about humans alone—the plants and animals that crossed with them were central to Japanese American and Asian American history. The rise of economic entomology and plant pathology in concert with public health and anti-immigration movements demonstrate these entangled histories of xenophobia, racism, and species invasions.

Feeling Yellow examines how yellowface has persisted on the contemporary musical stage and how Asian Americans have contested yellowface, as they stake their own claim to the theatrical stage and nation state. Donatella Galella boldly argues that the pleasures of musical theatre and the disavowal of systemic anti-Asian racism enable the ongoing portrayal of Asian and Asian American characters by non-Asian actors. Galella offers two concepts to understand these phenomena: feeling yellow and yellowface without yellowed faces. Feeling yellow encapsulates the racialized anger, despair, and alienation of Asian American artists and audiences. Yellowface without yellowed faces denotes subtle ways of conveying Asianness, such as performing Asianness with exaggerated irony, using racialized costumes rather than yellow skin and slanted eye makeup, and setting musicals in fantasy Asian lands populated by multiracial casts. 

Galella utilizes musicals such as Thoroughly Modern Millie, Anything Goes, The Mikado, and Soft Power, to understand how Asian and Asian American representation is connected to larger questions: How does racial identity shape emotional reactions to musical theatre? Why does yellowface and anti-Asian racism persist? What are the terms for Asian Americans belonging in the United States? Using a range of approaches from dramaturgy to auto-ethnography and materials from interviews to Reddit posts, Feeling Yellow spotlights Asian American affect, artistry, and activism.

Traces how Chinese migrants challenged racialization and disenfranchisement by establishing Chinese restaurants during the Gilded Age. 

In Gastrodiplomacy, Heather Ruth Lee dives deep into not just the history of Chinese restaurants in early twentieth-century New York City but the delicate, inchoate, and constantly evolving dynamics among their owners, workers, and their predominantly white clientele. Lee argues that the stylistic and capitalist choices made by restaurateurs (“gastrodiplomats”) had outsized political effects on paternalistic white diners (“gastroliberals”) who patronized their establishments, particularly when it came to racial relations in cities that were growing and diversifying. Lee is not starry-eyed—satisfying white tongues and stomachs didn’t lead to an urban utopia of peace, harmony, and brotherhood—but she shows the great and subtle influences of Chinese migrants on American urban space, culture, and metropolitan identity in a defining time.

In Lee’s capable and compelling telling, the Chinese restaurant becomes a distinctive locus for the negotiation of political power, cultural influence, urban identity, and more. Gastrodiplomacy reveals much about burgeoning and increasingly cosmopolitan American cities, as well as about their dynamic relationships with the fluidities of the American character.

Made-Up Asians traces the history of yellowface, the theatrical convention of non-Asian actors putting on makeup and costume to look East Asian. Using specific case studies from European and U.S. theater, race science, and early film, Esther Kim Lee traces the development of yellowface in the U.S. context during the Exclusion Era (1862–1940), when Asians faced legal and cultural exclusion from immigration and citizenship. These caricatured, distorted, and misrepresented versions of Asians took the place of excluded Asians on theatrical stages and cinema screens. The book examines a wide-ranging set of primary sources, including makeup guidebooks, play catalogs, advertisements, biographies, and backstage anecdotes, providing new ways of understanding and categorizing yellowface as theatrical practice and historical subject. Made-Up Asians also shows how lingering effects of Asian exclusionary laws can still be seen in yellowface performances, casting practices, and anti-Asian violence into the 21st century. 

Success Won’t Save Us considers the dual reality that Asian Americans must contend with in the United States: They are both celebrated for their achievements and subjected to racialized violence. They face obstacles as minorities but also have held prominent positions within a federal administration accused of spreading white nationalism. For Pawan Dhingra, these two narratives are intimately and necessarily linked. The conditions that produce xenophobic attacks against Asian Americans also facilitate their upward mobility and social prestige. Dhingra argues that the Asian American experience must be understood within a system of white supremacy and racial capitalism. Instead of simply fighting anti-Asian racism, he advocates for rethinking and reconstructing the institutions that educate about race, such as schools and museums. Dhingra also offers practical methods and approaches for transforming education, politics, and the economy to fight against racism.