Tea and Solidarity discusses the desire among minorities of Hill Country Tamil workers to be free of the legend of colonialism. Similar themes of racial, economic, and social oppression can be seen throughout the book to other works we have studied. I found the discussion of the word “coolie” quite interesting in this context. It is very problematic and offensive to those to which it refers; however, it is so tied into the vernacular and narrative at this point that it may become confusing or even gloss over certain aspects of history if it were to be changed. Another theme that was quite familiar to me was the idea of how the physical landscape ties into the identity of the workers: “Second, this book focuses on how gender and labor relations as well as investments map onto the residential-industrial landscapes of Sri Lanka’s tea plantations. These spaces include the hills, which Hill Country Tamil residents maintain and imagine as contributing to their often-conflicted but ever-present sense of home and place in Sri Lanka.” I think the concept of body-lands from Queer Freedom: Black Sovereignty strongly applies here. However, what stood out to me as being different in this study is the focus on female workers in particular. I think it is important to recognize the many forms of structural violence and oppression that women must face that men do not. Jegathesan states: “Social indicators of deficiency across health care, literacy, and higher education are most prominent among Hill Country Tamil women, who constitute more than half of the plantation workforce but suffer the greatest marginalization due to patriarchal forms of domination, unequal labor practices, and, in some cases, physical violence.” This makes me wonder: what measures must be taken to free women specifically from the legend of colonial oppression? How does this differ for men?