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East Malaysia's vibrant nightlife is a lucrative industry employing many Filipina migrants. The paper addresses the impact on Filipinas of discursive regimes of work, the state and family. These are derived from national discourses of ethnicity, class and nation intertwined with dominant discourses of womanhood in both Malaysia and the Philippines. The paper argues that in transnational space disciplinary regimes are heavily constraining, but resistance and negotiation are possible. The paper follows a feminist poststructuralist approach, which finds that disciplinary forces, rather than being coercive, are subtly inculcated in the migrant subject. Embodiment is never absolute and everyday actions of women initiate instability in the category 'Woman'. This offers the opportunity for agency. Ethnographic methods are used to explore the tensions and constraints of the Filipinas' everyday experience of migration. In the setting of a largely non-Muslim East Malaysia, ethnic identity seems differently constructed than in a predominantly Muslim Peninsula Malaysia. Through friendship and marriage with Malaysians, and integration into local communities, Filipinas are able to resist and negotiate their migrant status. The actions of Filipinas and their local Malaysian partners contest conservative notions of ethnicity, gender, class and nation in both the Philippines and Malaysia. This offers a potential for agency for Filipinas, the possibility for which could also extend to the largely non-Muslim local Malaysians with whom they share their lives. [ABSTRACT FROM AUTHOR]

The five articles in this Special Issue are introduced by contextualising them broadly within feminist poststructuralist, postcolonial and anthropological approaches. After a brief exploration of methodologies that link ethnography with poetics and historical analysis, a general theoretical critique of modern Western forms of agency, especially liberal notions of autonomous rational choice, is offered. Western philosophy and theory, argues the author, have implications well beyond social formations in the West and she outlines their impacts on the agency of women in Asian societies. While cautioning against the pitfalls of both under and overvaluing agency, the author then offers a reconsideration of its analytical utility. Agency needs to address the gaps between everyday reflection and practices and hegemonic discourses or symbolic structures. In this gap, where women who fall outside the parameters of dominant notions of womanhood are considered 'unstable', both resistance and constraint are possible. Dominant discourses certainly have durable effects but their tools and symbols have been reinscribed to produce agency in hybrid forms. Agency is thus thought to arise from within existing societal discourses and symbolic structures rather than in opposition to them. In this process multiple positionings for women, all of which are performative, are created. These reconsiderations of agency are mirrored in the articles which follow. Agency in its modern forms is deemed inadequate by these authors to explain the agency of women in Asia. Rather than proposing a hierarchy of agency in its significant and insignificant forms, the authors in this Issue provide much needed accounts of socially and culturally situated agency, significant in both their breadth and depth. [ABSTRACT FROM AUTHOR]