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This research aims at explaining the phenomenon of the “black children” (heihaizi), a very little-known generation who lived with concealment under the one-child policy in China. The one-child policy was officially introduced to nationwide at the end of 1979 by permitting per couple to have one child only, later modified to a second child allowed if the first was a girl in rural China in 1984. It was officially replaced by a nation-wide two-child policy and most existing research focused on the parents’ sufferings and policy changes. The term “black children” has been mainly used to describe their absence from their family hukou registration and education. However, this research aims at expanding the meaning of being “black” to explain the children who were concealed more than at the level of family formal registration, but also physical freedom and emotional bond. What we do not yet know are the details of their lived experiences from a day-to-day base: where did they live? How were they raised up? Who were involved? Who benefited from it and who did not? In this way, this research challenges the existing scholarship on the one-child policy and repositions the “black children” as primary victims, and reveals the family as a key figure in co-producing their diminished status with the support of state power. It is very important to understand these children’s loss of citizenship and human freedom from the inside of the family because they were concealed in so many ways away from public view and interventions. This research focuses on illustrating how their lack of access to continued, stabilized, and reciprocally recognized family interactions framed their very idea of self-worth and identity.

Scholarly works on sex work and sex workers are mostly confined to discourses on human trafficking and the incidence of HIV/STIs among sex workers. Although crucial, this restricted focus has neglected the reality that sex workers are a diverse community, and while their challenges may appear to be linked at first glance, they differ greatly. While extensive research has been conducted on sex workers working in more open settings like brothels, hotels, and streets, there is a scarcity of research on sex workers working in more private spaces, such as, for instance, their own homes. Within the hierarchy of sex workers, home-based sex workers (HBSWs) among the indoor sex workers dominate commercial sex transactions. However, they are often overlooked due to their covert nature and invisible landscape. This chapter addresses the knowledge gap by examining the work lives and conditions of home-based female sex workers (FHBSWs) in Punjab. The study analyzes the complex lives of sex workers who use their home as both a family unit and a workplace. A detailed analysis of the risks and vulnerabilities they face in their daily lives and their coping strategies is also examined in this chapter. The study points out that although working from home may have positive outcomes for sex workers, the integration of sex work into the home environment exposes them to several challenges. Hence, the study emphasizes the need for tailoring interventions for sex workers who operate in different physical environments so that their unique needs and challenges are well addressed.

Transnational migration has produced a state of flux in the naturalized conception of home as a fixed, bounded, discreet and trouble-free place of origin, (re)casting home as a more complex, or perhaps simpler, project entangled within the workings of the global capitalist economy. In this context, here the author qualitatively explores migrants’ engagement with the notion of home in the sense of how they conceptualize and experience home, based on the lived experiences of Sri Lankan women who have migrated to Kuwait as live-in migrant domestic workers (MDWs) independently of their families. The stories of the MDWs simultaneously made the meaning of home as conventionally defined, more straightforward and more complicated: home was taken on a journey with them to a faraway foreign land. The MDWs negotiated and constructed belonging and not belonging dialectically in multiple homes, thus being simultaneously “here,” “there” and “nowhere.” In migration, home thus manifests the evolution of female power and duty, portraying it at once as a locus of women’s liberation and as new and perhaps more extreme forms of (re)subjectivation in the emplacement of home within global capitalism. Migration performs home as a space in the (un)making: an ongoing project through the course of life.