his conversation/article resituates the concept of reciprocity, as it has been theorized and enacted in rhetoric, composition, and literacy studies, within a larger framework of social justice, one that recognizes legacies of struggle, survival and perseverance. When situated within the Filipinx indigenous notion of kapwa, reciprocity takes a temporal turn not only in recognizing that building trust and reciprocity happen repeatedly over time but also in recognizing how enacting reciprocity extends beyond initial research contexts, participants, and outcomes. Enacting reciprocity requires slowing down in time and working with others in social justice work strategically, tactically, and repeatedly over longer durations. To see ourselves as reciprocal beings means that we continually see ourselves as members of a larger community invested in making structural asymmetries legible and open to deep revision.

In gathering and circulating histories, the Filipino American National Historical Society (FANHS) enacts both community publishing and self-publishing models, as they have been defined in literacy studies. As a community institution situated within a larger constellation of counterpublics and dominant publics that have often overlooked, erased, and/ or misrepresented their histories, forms of ownership, access, and authority are central to the purpose of FANHS. In this article, I share how two modes of community/self publishing 1 , historical tours and archival practices, serve to (re)member community and prompt further community-sponsored selfpublishing projects.