This collection of essays has threaded several lines of argument through and around the topic of autoexoticism. With Minyan Sun we saw how an exoticizing gaze can develop the feedback loop of autoexoticism when the self recognizes its investment in the other and subjects itself to its own desiring attention. Daniele Nunziata and Naomi Charlotte Fukuzawa both traced further complexities of identity that cross the self-other boundary in colonial Cyprus and between Britain and Japan. Peter Hill, Kasia Szymanska, and Valentina Gosetti all explored the tactical potential of autoexotic elements in a politics of representation, in locations as diverse as Syria, Poland, and Flanders. With Adriana Jacobs we found autoexoticism in recent Hebrew poetry to be a “transcreative and relational” imaginative practice. Finally, Xiaofan Amy Li argued that autoexoticism opens “the boundaries of one's subjectivity and culture to change and rupture,” creating “a holistic field of intercultural experience” where “what is considered self and other are transient and plastic,” since they are drawn into an intercultural practice that “consciously selects and re-creates elements and aspects from disparate cultures and identities.” As these accounts reveal, there can be much that is attractive in autoexoticist styles of being, of self-representation, and of encounter. They are formally and linguistically mobile. They have a strong affective charge, provoking reactions of amusement, embarrassment, or outrage. They are courageous, since they run the risk of being dismissed as mere exoticism. And they can loosen established identities, opening them to change.