I need help creating a thesis and an outline on Assumptions on the Migrants Homesickness. Prepare this assignment according to the guidelines found in the APA Style Guide. An abstract is required. Rajashi Samanta Order 128053 &nbsp. &nbsp. June 20, 2006 Assumptions on the Migrant’s Homesickness Migrants are largely assumed to be “oriented towards their original community” (Chavez, 214) and they remain faithful to their own motherland, even when drawing economic benefits from their host community. Hence, they are never considered a part of the real community and are believed to be “problematic” and “marginalized” low-rate labor force, and a “drain on public resources” (Chavez, 223). (THE ASSUMPTION) These are the views necessarily shared by the greater sections of the community. The view is both a political stance and a cultural slip in understanding specific symbolic social processes that the migrant represents. This stance makes the political claim of the migrants less powerful because, it helps to keep them on the periphery forever. Denied to harbor any patriotic rights, they are seldom seen as settlers or first-class citizens. (WHO OR WHICH SECTION HOLDS SUCH VIEW AND WHY) The limitation of such essentialist view is that, it seeks to reduce the plural nature of the migrant’s community, and flatten out the heterogeneity into a single horizontal gaze. (LIMITATION OF VIEW) This assumption does not consider the alienation felt by the migrants with respect to their original homelands, since the sheer change in experience has unalterably changed them and located them in nowhere in particular. The migrants have a more complex response to their new homelands. (STAKING THE CLAIM)Migration largely takes place within the labor class in search of a better cultural, economical and political condition. The host is hence unable to imagine the migrant as a part of the community and is threatened by their cultural differences. The migrants are generalized as a collective anonymous cultural force who are “rootless, unattached, and temporary residents” (Chavez, 223-224). This view over-simplifies the homeless condition of the migrant communities and their homesickness for their original homeland. The “imagined” rights of the migrants are left unattended. Hence, they stick to their own cultural boundaries to erase the mental agony of the diaspora, and the forced alienation generated through dominant discourses and social arrangements. The onlooker largely lacks the curiosity about the migrant’s psychological complexities and the mental agonies of being denied a cultural identity in the eyes of the host. Like Chavez suggests that although the immigrants retain ties with their homeland, this necessarily does not undermine their experiences in their new communities that may isolate them from the local community or even change them from “sojourners to settlers” (Chavez, 222). They become part of the class and race hierarchy. Since, cultural identity is a shifting signification that assumes different meanings within different spaces, the cultural experiences of a migrant are lost due to loss of the structural context, within which the migrant culture expresses itself. Thus, only the members of the culture are able to hold on to their contingent values or truths made possible by their cultural systems. Kabeer also suggests that “community cohesion gives symbolic and material” assurance when faced by a “hostile ethnic majority” who refuse “mutual exploration of cultural difference” (Kabeer, 306). The essentialist assumption about the migrant’s ever-readiness to return home is a racial stance. It tries to de-center them from the place of their settlement, the home they have now, to the one they have left behind, to deny them any further entry into the mainstream community. It is both due to xenophobia and the result of a community power play over retaining dominant ideologies and metanarratives. Hence, the assumption is politically biased.

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