 Over the past several decades, biosocial, intersectional, and phenomenological layers of the relational self have increasingly gained prominence. Intersectional theories of selfhood brought forward by African American feminists note that stratifications of social identities such as gender, race, and class do not operate in isolation from one another (Williams 1991; Crenshaw 1993). Rather, these identity modalities interact to produce compound effects. As such, the individual is an intersectional self, or even multiple selves, where structures of subordination but also of agency converge (Moraga and Anzaldúa 1981; King 1988; Crenshaw 1993). Intersectional theory aims to capture those aspects of selfhood that are conditioned by membership in subordinated or privileged social groups. Accenting the liabilities of belonging to more than one subordinated group, Kimberlé Crenshaw likens the position of such individuals to that of a pedestrian hit by several speeding vehicles simultaneously, while María Lugones likens their position to that of a border-dweller who is not at home anywhere (Crenshaw 1991; Lugones 1992). As a “world traveler”, Lugones finds herself shifting between Latinx and Anglo-American worlds. She offers the image of a “curdled self” to indicate the heterogeneity of selfhood in such conditions (Lugones 1994). For Gloria Anzaldúa, the mestiza is a central figure for understanding a new kind of self with an ambiguous, fluid identity: the mestiza experiences a sense of constant in-betweenness that fosters unique modes of meaning-making. As such, intersectional border-dwelling can be a model of positive identity that registers the multiplicitous nature of the self (Anzaldúa 1987; Ruíz 2016; Alarcón 1991 and 1996; Barvosa 2008; Ortega 2016). Border-dwelling selves are frequently ill at ease in the world, but this need not be a disadvantage; rather, it may offer a unique lens for interpreting the fractious nature of the self as well as the possibilities for resistance to oppressive social norms.