2.      Farid, K.S., Uddin, M.J. (2026). Husbands’ Overseas Migration and Left-Behind Wives’ Health Outcomes: A Paradox. In: Roy, A., Rahaman, M., Chouhan, P., Chandra Das, K., Kapasia, N., Das, J. (eds) Sustainable Women's Health: Perspectives from South Asia. Asian Perspectives on Public Health. Springer, Singapore. https://doi.org/10.1007/978-981-95-1806-7_2

Men’s overseas migration can significantly affect the well-being of their left-behind wives (LBWs), an area that has received little research attention in Bangladesh, where thousands of women are geographically separated as a result of this movement. This qualitative study aimed to examine the health impacts of male migration on LBWs in Cumilla district of Bangladesh, a region with high levels of overseas migration. In-depth interviews were conducted with 44 purposively selected LBWs whose husbands have been overseas for at least 5 years, either in a single visit or through multiple visits. Using a semi-structured in-depth interview guide, participants were asked open-ended questions focused on understanding the impacts of husbands’ migration on their health, with probes for deeper insights. Reflective thematic analysis of transcripts revealed both positive and negative outcomes for women’s physical and mental health. Remittances, increased autonomy, lower fertility, and longer birth intervals positively, while long truancy of husband, additional responsibilities, emotional strain, safety concerns, and the persistence of patriarchal gender norms negatively influenced the health of these women. Remittances facilitated improvements in living conditions, healthcare access, and health expenditures, though prolonged spousal separation provoked anxiety, despair, and unhappiness. Additionally, security concerns for children, particularly worries about daughters’ safety, exacerbated declines in mental health. Collectively, these factors had a detrimental impact on overall health outcomes. This study enhances our understanding of how migration shapes the well-being of LBWs in rural Bangladesh and highlights the need to address gender norms to promote women’s health in areas prone to migration.

3.      Farid, K. S., & Uddin, M. J. (2026). Impact of patriarchy on left behind wives of rural migrants: A case of Bangladesh. In T. Haque & J. A. Chowdhury (Eds.), Gender, social justice and sustainable development: An Asian perspective (p. 104). Cambridge Scholars Publishing. https://www.cambridgescholars.com/product/978-1-0364-6610-7

This study explores how patriarchy exacerbates the challenges of left-behind wives (LBWs) of male overseas migrants in rural Bangladesh. LBWs face multiple forms of challenges, including patriarchal control, burden of responsibility, economic dependency, and health crises. Deeply rooted communal patriarchy makes them victims of distant control by their husbands, as well as social gossip that increases their psychological distress and creates instability in their marital lives. Their complete economic dependency inadvertently puts them at risk within a patriarchal system. The shift in gender roles contributes to an identity crisis and substantially increases their responsibilities, thereby undermining their physical health.

4.  Gomes, S. (2026). Postcolonial nationalism: “Placing” Venezuelans in contemporary Trinidad and Tobago. In P. Lewis, K. A. Kolenz, & A. Miller (Eds.), Unbordering migration studies in the Caribbean and Latin America. Rutgers University Press. https://www.rutgersuniversitypress.org/unbordering-migration-studies-in-the-caribbean-and-latin-america/9781978844520

Within the most recent, comparatively small movement of persons from Venezuela to Trinidad and Tobago in the southern Caribbean, varied public, institutional and state responses are visible. The chapter explores the less visible claims and designations of belonging at the core of public statements about the increasingly visible 21st century Venezuelan presence in Trinidad. I discuss the positioning of Venezuelans within postcolonial nationalism and changing conceptions of Anglophone nationhood and multiculturalism. Historical analysis is useful to elucidate the connections between present-day xenophobic public sentiments as well as state policies of managed mobility.

5.      Kosygina, L. (2026). Percepciones sobre la capacidad de la sociedad mexicana para recibir migrantes de Centroamérica y el Caribe, así como sobre la legislación migratoria y de extranjería: Heterogeneidad y ambivalencia. In L. Kosygina, I. Álvarez Gutiérrez, & M. E. García López (Eds.), Migración internacional en México: Miradas universitarias desde Chiapas (pp. 141–174). Tirant Humanidades.

This book chapter presents findings of a qualitative study on university students’ perceptions of Central American and Caribbean migrants in Chiapas, Mexico. Focus group discussions revealed three ideal types of discourse: pro-migration, anti-migration, and a “bridge” discourse centered on fairness and balance between local and migrant interests. Most participants expressed ambivalent views, combining positive and negative perceptions. The results also show that migration is mainly associated with concerns about material resources rather than cultural threats, providing a basis for future research and narrative-change initiatives.

6.      Somaiah, B.C. (2025). Recipes for Being Coorg: Culinary Carework via Diasporic Cyber Community. In: Francisco-Menchavez, V., Williams Veazey, L. (eds) Communities of Care in Migration. Migration, Diasporas and Citizenship. Palgrave Macmillan, Singapore. https://doi.org/10.1007/978-981-95-0919-5_13

This chapter explores ‘cultural citizenship’ (Winarnita, Motherhood, 2008) and ‘carework’ (Longman et al., 2013) from the site of (cyber-)kitchens. As part of an increasing cohort of transnational skilled migrants and recognizing themselves to be part of a vanishing community (Ponnapa, 2013), the Coorg community faces pressures to ‘preserve’ Kodavame - obligations to the homeland of Kodagu and its customary ways. Foodwork is one way in which culinary capital, social memory, and culturework are enacted and exchanged amidst increasing outmigration from this hilly, rural district to urban India and abroad. The evidence for my arguments is drawn from an analysis of content from transnational Coorg food bloggers and community conversations sparked by these. I discuss how culinary carework manifests online by studying how ancestral and family recipes are creatively adapted in modernity, circulated as a form of intergenerational and horizontal care, and in effect become recipes for performing Coorg identities under migration. I conclude by offering my findings from food blogs as digital spaces of moral community with variant extensions of care curated online as part of kin-keeping and community-building. I discuss the affective implications of this ‘cyber culinary carework’ via the production of community pride, nostalgia, hospitality, and joy.