One detail that really stuck out to me in Mythri Jegathesan’s work was the provided definition of the term coolies, specifically the integral aspect of movement within this identifier. Jegathesan defines this aspect in several different components: “the physical move from homeland to industrial landscape, the calculated move from labor to commodity, and the oppressive move from human to subhuman.” (Jegathesan, 2019: 12). Reading the delineation reminded me of a similar emphasis that had appeared in a different ethnography that highlighted the significance of the feminist, Black, and Afro/Latinx populations that resided both in the United States and beyond. In Translating Blackness, Lorgia García Peña promotes a new perspective from which to analyze the Latinidad experience that requires “a reexamination of the geographical boundaries of Latinx to include new diasporas and the experiences of what Jorge Duany calls the culture of vaivén through which diasporic subjects travel back and forth between home and diaspora, participating in the life, culture, and politics of the nation they associate with their ethnic identity as well as the one in which they reside.” (García Peña, 2022: 3). Though both Jegathesan and García Peña pose different reasonings and as to why movement is crucial for their respective cases as well as different attributes to said movement (Jegathesan’s being linear and flowing in only one direction and García Peña’s flowing in multiple directions at once), it is nevertheless a key detail that explains an important part of how each group exists within their respective space-times.