This book offers queer readings of Chinese Qing Dynasty zhiguai, ‘strange tales’, a genre featuring supernatural characters and events. In a unique approach interweaving Chinese philosophies alongside critical theories, this book explores tales which speak to contemporary debates around identity and power. Depictions of porous boundaries between humans and animals, transformations between genders, diverse sexualities, and contextually unusual masculinities and femininities, lend such tales to queer readings. Unlike previous scholarship on characters as allegorical figures or stories as morality tales, this book draws on queer theory, animal studies, feminism, and Deleuzian philosophy, to explore the ‘strange’ and its potential for social critique. Examining such tales enriches the scope of historic queer world literatures, offering culturally situated stories of relationships, desires, and ways of being, that both speak to and challenge contemporary debates.

In one of the only works drawing on interviews with both Uyghurs and Han in Xinjiang, China, and postcolonial perspectives on ethnicity, nation, and race, this book explores how forms of banal racism underpin ideas of self and other, assimilation and modernisation, in this restive region. Significant international attention has condemned the CCP's use of forced internment in 're-education' camps, as well as its campaign of cultural assimilation. In this wider context, this book focuses upon the ways in which ethnic difference is writ through the banalities of everyday life: who one trusts, what one eats, where one shops, even what time one's clocks are set to (Xinjiang being perhaps one of the only places where different ethnic groups live by different time-zones). Alongside chapters focusing upon the coercive 're-education' campaign, and the devastating UErumchi Riots in 2009, this book also unpacks how discourses of Chinese nationalism romanticise empire and promote racialised ways of thinking about Chineseness, how cultural assimilation ('Sinicisation') is being justified through the rhetoric of 'modernisation', how Islamic sites and Uyghur culture are being secularised and commodified for tourist consumption. We also explore Uyghur and Han perspectives, including of each other, giving insight into the diversity of opinions within both groups. Based on many years of living and working in China, and fieldwork and interviews specifically in Xinjiang, this book will be valuable to a variety of readers interested in the region and Uyghur and Han identity, ethnic/national identities in contemporary China, and racisms in non-western contexts.