Streetwalking: LGBTQ Lives and Protest in the Dominican Republic

makes the book a user-friendly text for students and lecturers. The editors and chapter authors make a series of theoretical and methodological claims: violent categorization (in a racially polarized society) makes sense and so does the insistence on migrant mobility and change or flux, and so does the focus on issues of ‘‘habitus’’ (and social and cultural capital). Narrativity and storytelling appear both as method and theory (and in some instances as therapeutic practice), yet how—that is, the processes of discursive construction and formation—are left to the reader’s imagination. What would have helped would have been a chapter on Bloemfontein itself and the relative weight of its population groups (ideally, over time) to get a sense of how central or marginal the presence of foreign nationals is, instead of leaving it there for a reader to work out. Also, there is a melding of the categories of ‘‘foreignness’’—migrants, immigrants and people of temporary passage have significant and well-studied differences, such as differing associational clusters and forms of combination. Without a refinement in the analysis to take care of that, one could also include here a non-Sotho speaking worker from KwaZulu-Natal and the exowner of the most popular football club, Bloemfontein Celtic, who was of Greek descent. Both would be ‘‘South Africans,’’ and both would be in fluid negotiations over belonging in Bloemfontein.