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By Alfreda Murck, Wen Fong

Chinese language backyard courtroom, A: The Astor court docket on the Metropolitan Muse, by means of Murck, Alfreda And Wen Fong

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As a rule, migrants do not have moving between points as their purpose’, according to Hedetoft (2002, p. 17), ‘but solely a means to an end’. In other words, migrants typically do not have movement as their source of identity, their raison d’être. Moreover, as migrants get older they are reminded of their increasing immobility (memories of youth are framed with independence, activity and freedom – ‘the good old days’). Finally, memories are shaped by gendered experiences. The reiterated gender norm inscribed on the body separates the migrants immediately but with varying effects across time and place.

Trans. C. Emerson and M. Holquist, University of Texas Press, Austin. , Berger, B. and Kellner, H. 1974, The Homeless Mind, Vintage Books, New York. Broinowski, A. 1992, The Yellow Lady: Australians’ Impressions of Asia, Oxford University Press, Melbourne. M. and Foot, R. 1994, Migration: the Asian Experience, St. Martin’s Press, Oxford. Bucholtz, M. 2001, ‘Reflexivity and Critique in Discourse Analysis’, Critique of Anthropology, vol. 21, no. 2, pp. 165–83. Castles, S. 2002, ‘Migration and Community Formation under Conditions of Globalization’, International Migration Review, vol.

Typically they gave statements such as ‘I consider myself Chinese and Australian’, ‘I think I am half and half’, ‘I know I’m Chinese but I am also Australian’, or ‘when I’m in Australia, I see myself as Australian but when I return to my home country, I’ll become Chinese again’. Based on these responses, one could not question what has been established by the transnationalism literature was correct – that nowadays the identity of migrants is hybrid, transnational, fluid and perhaps in some ways, cosmopolitan.

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